Agam 12 Upang 01 Aupapatik Sutra Sthanakvasi

Author(s): Amarmuni, Shreechand Surana
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/002910/1

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savitra aupapAtika sUtra zrI amara mani ILLUSTRATED AUPAPATIK SUTRA Shri Amar Muni Ha Jan Education International Person Use Only

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savitra aupapAtika sUtra mu ILLUSTRAT ILLUSTRATED AUPAPATIK SUTRA Shri Amar Mand upapAta kA artha hai, jIva kA punarjanma kisa prakAra kI AcAra kriyA se jIva kA upapAta kahA~ (janma) hotA hai, isa viSayaka jijJAsAoM kA samAdhAna jisa Agama meM hai, isakA nAma hai aupapAtika sUtra / isameM nagarI, udyAna, rAjasabhA, rAjA, bhagavAna mahAvIra kA daihika sauSThava, unake zramaNa tathA dharma dezanA Adi aneka viSayoM kA vistRta varNana hai| isI meM ambar3a parivrAjaka ke sambandha meM tathA tatkAlIna tApasa va parivrAjaka paramparA kA vizada varNana bhI upalabdha hai| bhagavAna mahAvIra kAlIna samAja, sampradAya va rAjanIti kA bhI varNana isa Agama meM upalabdha hai| zrI amara munijI kA isa Agama para sAragarbhita vivecana aneka dRSTiyoM se mahattvapUrNa hai| Upapat means reincarnation of a being or soul. What conduct and action leads to reincarnation at which specific genus or place? The Agam that contains answers and explanations to such questions about rebirth is called Aupapatik Sutra. It contains detailed description of a city, garden, kings assembly, king, the physical excellence of Bhagavan Mahavir s body, his Shraman disciples, his sermon, and many other topics This also contains detailed information about Ambad Parivrajak and the Tapas and Parivrajak traditions of that period. This Agam also contains information about the society, religious sects, and political conditions of Bhagavan Mahavir s period. The informative and lucid commentary of this Agam by Shri Amar Muni ji is valuable in many respects. Rs. 600.00 ONLY Private & Personal Use Only www.jalnelibrary.org

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sacitra aupapAtika sUtra (caturdaza pUrvadhara sthavira praNIta prathama upAMga) mUla pATha, hindI-aMgrejI anuvAda, vivecana tathA raMgIna citroM sahita * pradhAna sampAdaka : uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI mahArAja ke suziSya upapravartaka zrI amara muni * saha-sampAdaka zrIcanda surAnA 'sarasa' padma prakAzana padma dhAma, narelA maNDI, dillI- 110040

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# sacitra aupapAtika sUtra ( prathama upAMga) # pradhAna sampAdaka upapravarttaka zrI amara muni # saha-sampAdaka zrIcanda surAnA 'sarasa' sacitra AgamamAlA kA terahavA~ puSpa aMgrejI anuvAdaka surendra botharA, jayapura # saMzodhana rAjakumAra jI jaina, dillI # prathamAvRtti vi. saM. 2059, caitra IsvI san 2003, apraila citrAMkana DaoN. triloka zarmA # prakAzaka evaM prApti-sthAna padma prakAzana padma dhAma, narelA maNDI, dillI- 110040 # mudraNa-vyavasthA saMjaya surAnA zrI divAkara prakAzana e-7, avAgar3ha hAusa, ema. jI. roDa, AgarA - 282002 dUrabhASa : (0562) 2151165 # mUlya chaha sau rupayA mAtra (600 /- rupaye) (c) sarvAdhikAra : padma prakAzana, dillI

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ILLUSTRATED AUPAPATIK SUTRA (THE FIRST UPANGA WRITTEN BY A CHATURDASH PURVADHAR STHAVIR) Original Text with Hindi and English Translations, Elaboration and Multicoloured Illustrations EDITOR-IN-CHIEF Up-pravartak Shri Amar Muni (The Disciple of Uttar Bharatiya Pravartak Bhandari Shri Padma Chandra ji M.) ASSOCIATE-EDITOR - Srichand Surana 'Saras' PADMA PRAKASHAN PADMA DHAM, NARELA MANDI, DELHI-110 040

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RODROD THE THIRTEENTH NUMBER OF THE ILLUSTRATED AGAM SERIES # ILLUSTRATED AUPAPATIK SUTRA (The First Upanga) Editor-in-Chief Up-pravartak Shri Amar Muni Associate-Editor Srichand Surana 'Saras' English Translator Surendra Bothara, Jaipur Copy Editing Raj Kumar Jain, Delhi First Edition Chaitra, 2059 V. April, 2003 A.D. # Illustrator Dr. Trilok Sharma. Publisher and Distributor Padma Prakashan Padma Dham, Narela Mandi, Delhi-110 040 # Printer Sanjay Surana Shree Diwakar Prakashan A-7, Awagarh House, M.G. Road, Agra-282 002 Phone: (0562) 2151165 # Price Six Hundred Rupees only (Rs. 600/-) Copyright: Padma Prakashan, Delhi

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gurudeva kA paraNa- caMcarIka namara muni upa pravarttaka) rASTrasanta pUjya gurudeva uttara bhAratIya pravarttaka bhaNDArI zrI padmacandra jI ma. kI dIkSA hIraka jayantI ke upalakSya meM sAdara samarpita

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zruta sevA meM udAra sahayoga dAtA zrI satapAla jI premalatA goyala, pehavAvAle zrI rAjeza goyala, pehavAvAle zrI durgAcaraNa goyala, govindagar3ha maNDI DaoN. nIraja jaina DaoN. monikA jaina, pazcima vihAra, dillI zrI rAmezvaradAsa jaina, candraloka dillI OMdinate Jeerary.org

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zruta sevA meM udAra sahayoga dAtA zrI rameza bhAI jaina (zAha) mAlatI bena zAha, gujarAta vihAra, dillI zrI ketana sonala jaina (zAha) gujarAta vihAra, dillI zrI nimeSa namitA jaina (zAha) gujarAta vihAra, dillI zrI rAmakarNa goyala, kurukSetra zrI azoka kumAra goyala, kurukSetra

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zruta sevA meM udAra sahayoga dAtA zrI abhaya kumAra reNu jaina zAstrI nagara, dillI zrI zyAmalAla jI jaina zAstrI nagara zrI subhASa sulocanA jaina huDDA kaoNlonI, pAnIpata zrI pavanakumAra sumana rAnI jaina maoNDala TAUna, pAnIpata zrI anila maMju jaina vizvA apArTameMTa, dillI Education and

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shostsko. prakAzakIya hamAre mArgadarzaka, preraNA srota, rASTrasanta gurudeva bhaNDArI zrI padmacandra jI ma. pharamAte the"jisake kAma meM kaThinAiyA~ nahIM AtI use kAma karane kA Ananda bhI nahI mAlUma ! kAma karane kA Ananda use hI AtA hai, jo hara kaThinAI ko sAhasa ke sAtha pAra kara jAtA hai / " upa pravartaka zrI amara muni jI ma. bhI aise hI sAhasI aura saMkalpabalI saMta haiM, jo hara kaThinAI se jUjhanA jAnate haiM aura kaThinAIyoM para vijaya pAnA bhI sIkhA hai| jaba se Apa zrI ne sacitra Agama prakAzana kA mahAna kArya prArambha kiyA, isa zubha kAma meM aneka kaThinAIyA~ AIM, samasyAe~ AyIM / bahuta logoM ne nirAzA aura hatotsAha kI bAteM kii| kintu ApazrI ne apanA eka hI saMkalpa doharAyA, "mujhe mere gurudeva ne AjJA dI hai, ki jinavANI ke pracAra-prasAra meM apanA jIvana lagA deN| saMsAra meM sacce jJAna kA prakAza karane ke samAna dUsarA koI kAma nahIM hai| taba se maiMne yaha kAma hAtha meM liyA hai aura ise jIvana bhara karate rahanA hai| jinhoMne preraNA dI hai, AjJA dI hai ve ise pUrA karane kI zakti bhI deNge|" hameM prasannatA hai aura gaurava bhI hai ki gurudeva zrI amara muni jI ke prabala puruSArtha aura dRr3ha saMkalpa bala ke sahAre aba taka hamane battIsa sUtroM ke prakAzana kI yojanA meM lagabhaga Adhe se jyAdA satraha sUtroM kA kAma sampanna kara liyA hai| aba taka cAra mUla sUtra (uttarAdhyayana, dazavaikAlika, nandI va anuyogadvAra ), AcArAMga, jJAtAdharmakathA, upAsagadazA, antakRddazA, anuttaraupapAtikadazA, rAyapaseNiya sUtra, uvavAiya sUtra, nirayAvaliyA (pA~ca sUtra ) vipAka zrutayoM kula 17 AgamoM kA kArya sampanna ho rahA hai| tathA Age bhI hamArA kArya isI utsAha ke sAtha calatA rahegA, yaha vizvAsa hai / sacitra AgamoM kA prakAzana deza-videza meM sarvatra prazaMsA va Adara prApta kara rahA hai| jo loga zAstra ke nAma se Darate the ve bhI aba inakA paThana-pAThana karane meM ruci le rahe haiM aura par3hakara prasannatA prakaTa karate haiM / AgamoM kA gahana bhAva va kaThina zabdoM ko aMgrejI mAdhyama se ve loga bar3I saralatA ke sAtha samajha lete haiM / hama yahI cAhate haiM, ki isa jinavANI ko pratyeka vyakti zraddhA aura bhakti bhAva pUrvaka par3he aura par3hakara jIvana ko ucca AdarzoM kI ora modd'e| isa zubha kArya meM gurudeva kI preraNA aura prabhAva se sahayogI juTa rahe haiM aura juTate rheNge| zubha bhAvanA pUrvaka kiye zubha kArya meM kabhI koI kamI nahIM AtI, isa vizvAsa ke sAtha hama pAThakoM ke hAthoM meM yaha Agama prastuta kara rahe haiM / (5) mahendrakumAra jaina adhyakSa padma prakAzana

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PUBLISHER'S NOTE Rashtra Sant Gurudev Bhandari Shri Padma Chandra Ji M., our guide and source of inspiration, used to say--"He who does not face difficulties in doing a work remains ignorant of the joy of working. Only he enjoys working who bravely crosses every hurdle." Up-pravartak Shri Amar Muni Ji M. is one such brave and resolute Sant (sage) who knows how to tackle a problem and win over it. Since his launching this great project of publication of Illustrated Agams he has come across many problems and difficulties. Many a people tried to discourage him and painted gloomy pictures. But on every such occasion he just reiterated his singular resolve--"My Gurudev has commanded me to devote my life to the mission of popularizing and spreading Jinavani (the sermon of the Jina). In this world there is nothing more important than spreading the light of true knowledge. Since that day I have taken up this mission and this endeavour will continue till I breathe my last. He who has inspired and commanded me will also provide the strength to accomplish the mission." We take pleasure and pride in conveying that with the help of the unwavering perseverance and resolve of Gurudev Shri Amar Muni Ji we have successfully completed the publication of seventeen Sutras. This is more than half of the planned project of thirty two Sutras. In this project, work on the following seventeen Agams has been completed-Four Mool Sutras (Uttaradhyayana Sutra, Dashavaikalika Sutra, Nandi Sutra, and Anuyoga Dvar Sutra), Acharanga Sutra, Jnata Dharma Katha, Upasak-dasha, Antakrid-dasha, Anuttaropapatik-dasha, Rajaprashniya Sutra, Aupapatik Sutra, Niryavalika (5 Sutras), and Vipaak Sutra. We are confident that our efforts will continue unabated in future. The publication of Illustrated Agams is being lauded in the country as well as outside the country. Those who avoided even talking about scriptures are now taking interest in reading and teaching these. They express their joy and contentment after reading these editions. With the help of English rendering it has become easy for them to understand the profound and complex ideas discussed in Agams. It is our earnest desire that everyone reads the sermon of the Jina with reverence and devotion and steers his life towards lofty ideals. With the influence of and inspiration from Gurudev this auspicious mission is drawing assistance from all directions and will continue to do so. With the confidence that a pious deed done with pious feelings is never impeded, we present this Agam to our readers. Mahendra Kumar Jain PRESIDENT Padma Prakashan (6)

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svakathya: prastAvanA jaina Agama sAhitya kA bhAratIya sAhitya meM viziSTa sthAna hai| kevala adhyAtma evaM tattvajJAna kI dRSTi se hI yaha mahattvapUrNa nahIM hai, kintu prAcIna bhArata kI sAmAjika vyavasthA va sAMskRtika sampadA ko samajhane ke lie, vibhinna dhArmika paramparAoM va vicAra dhArAoM ke parijJAna ke lie bhI isakA apanA mahattva hai| binA jaina AgamoM kA adhyayana kiye, bhAratIya dharma va saMskRti kA adhyayana adhUrA hI rahatA hai| upAMga nAma kI sArthakatA prAcInakAla meM arthAt bhagavAna mahAvIra kI upasthiti meM AgamoM ke do prakAra ke vargIkaraNa the| eka, pUrva aura aMga / pUrvoM kA adhyayana viziSTa buddhisampanna, vizeSa upadhAna tapa karane vAle zramaNa karate the| aMgoM kA adhyayana sabhI zramaNoM ke lie Avazyaka thaa| dUsarA, aMga praviSTa tathA aMga bAhya / aMga praviSTa AgamoM meM dRSTivAda sahita 12 aMga sUtroM kI gaNanA thI, zeSa sabhI Agama aMga bAhya the| bhagavAna mahAvIra nirvANa ke pazcAt AgamoM kA jaba saMkalana huA to usakA vargIkaraNa eka bhinna prakAra se kiyA gyaa| aMga Agama tathA upAMga Agama / isake pazcAt mUla va cheda ke rUpa meM bhI AgamoM kI sUcI banAI gaI / aMga sUtra bAraha the, kintu dRSTivAda lupta hone ke pazcAt gyAraha aMga hI vidyamAna rahe / upAMgoM kI saMkhyA bAraha hai| 'upAMga' zabda se yaha sUcita hotA hai ki inakA aMgoM ke sAtha sambandha hai, kintu vAstavikatA yaha hai ki aMgoM va upAMgoM kI viSaya vastu meM paraspara koI sambandha yA pUrakatA jaisI bAta nahIM hai / upAMgoM kA viSaya prAyaH svataMtra hI hai| phira inheM upAMga kyoM kahA gayA ? yaha cintana kA viSaya hai| AgamoM ke TIkAkAra AcAryoM ke matoM kA samIkSaNa karake va unake viSaya ko samagra rUpa meM hRdayaMgama karake AgamoM ke gambhIra jJAtA aura viziSTa vyAkhyAtA AcArya zrI AtmArAma jI ma. ne likhA hai, ki "aMgoM ke sAtha upAMgoM kA pratyakSa rUpa meM bhale hI koI tArkika sambandha na lagatA ho, kintu unakI viSaya vastu ko vizada rUpa meM va vistAra pUrvaka prastuta karane kI dRSTi se aMgoM ke sAtha upAMgoM kA parokSa sambandha jur3A hai| isalie AcAryoM ne eka-eka aMga kA eka-eka upAMga nizcita kiyA hai / " AcArAMga sUtra prathama aMga hai aura usakA upAMga hai uvavAiya sutta ( aupapAtika sUtra ) / pratyakSa rUpa meM AcArAMga kA viSaya gahana adhyAtma, ahiMsA, saMyama, samyaktva Adi se sambandhita hai, jabaki aupapAtika meM vividha viSayoM kA vistAra pUrNa varNana hai / AcArAMga sUtrAtmaka zailI meM hai / choTI-choTI vAkya racanA hai| jabaki aupapAtika ke sUtra vistRta hai evaM lambe-lambe samAsAnta pATha haiM / kintu gaharAI se vicArane para AcArAMga sUtra kA utthAna jisa viSaya se huA hai vaha hai evamegesiM No NAyaM bhavatiatthi me AyA ovavAie Natthi me AyA ovavAie (7)

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kucha manuSyoM ko yaha jJAta nahIM hotA, merI AtmA upapAta (punarjanma) lene vAlI hai athavA merI AtmA punarjanma lene vAlI nahIM hai| * isI Adi sUtra vacana kA vistAra sampUrNa aupapAtika sUtra meM dRSTigocara hotA hai| aupapAtika zabda hI o AcArAMga ke sAtha isa upAMga kA sambandha sUcita karatA hai| AcArya abhayadeva sUri apanI vRtti meM likhate * haiM-upapatanaM uppaatH| deva-nAraka-janma-siddhi gamanaM c| ataH tamadhikRtya kRtamadhyayanamaupapAtikam-upapAta * kA artha hai utpatti yA jnm| devatA, nAraka, mAnava Adi kA janma tathA AtmA kA siddhigamana, yaha saba viSaya 'upapAta' zabda se grahIta hote haiN| ataH upapAta kA viSaya jisameM hai, vaha aupapAtika sUtra hai| isa prakAra viSaya kA Antarika vizleSaNa karane para prathama aMga AcArAMga ke sAtha isa upAMga kA sIdhA sambandha siddha ho jAtA hai| pratipAya viSaya aupapAtika sUtra ke do vibhAga haiM-prathama, samavasaraNa tathA dUsarA, uppaat| prathama samavasaraNa vibhAga meM bhagavAna mahAvIra kA, unake parama bhakta rAjA kUNika kA, campAnagarI kA, kUNika kI darzana yAtrA evaM bhagavAna ke zramaNoM kA tathA bhagavAna kI dezanAntargata bAraha prakAra ke tapoM kA atyanta vistAra ke sAtha varNana hai| yaha varNana bar3A hI rocaka zailI va sAhityika alaMkAra pUrNa bhASA meM hai| __ campApati kUNika kA varNana isa sUtra meM bhI hai aura nirayAvalikA meM bhii| hamane nirayAvalikA ke pariziSTa meM zreNika evaM kUNika se sambandhita pUrA varNana diyA hai| ataH yahA~ isa viSaya meM adhika kucha nahIM likhA hai| / dUsare vibhAga meM upapAta-arthAt kisakA janma kahA~ hogaa| isa viSaya para gaNadhara gautama kI jijJAsA kA samAdhAna karate hue vividha prakAra ke manuSyoM ke svabhAva, zIla va AcAra kA varNana karake usake anusAra unakA AgAmI bhava kahA~ hogaa| unakI AtmA kisa gati meM utpanna hogI, isa jijJAsA kA samAdhAna hai| yaha viSaya bahuta hI vistRta hai| isake antargata usa yuga meM vividha prakAra kA tapa karane vAle parivrAjakoM ke vibhinna matoM va zAkhAoM kA bar3A aitihAsika rocaka varNana hai| patA calatA hai, usa yuga meM parivrAjaka ke rUpa meM kitane tapasvI, kisa prakAra kA AcAra-vicAra rakhate the| kisa prakAra kI sAdhanA karate the| parivrAjakoM kI vibhinna zAkhAoM kA jitanA vistRta varNana isa sUtra meM hai, itanA vistRta varNana to parivrAjakoM kI mUla vaidika paramparA ke kisI prAcIna grantha meM dekhane ko bhI nahIM miltaa| __ambar3a parivrAjaka va usake sAta sau ziSyoM ke AcAra kA varNana par3hane se lagatA hai, yaha parivrAjaka paramparA zramaNa paramparA ke bahuta hI najadIka thI evaM isake sAtha inakA ghaniSTa sambandha rahA hai| AcAra meM kucha bhinnatA hote hue bhI ve parivrAjaka bhagavAna mahAvIra ko hI apanA ArAdhya deva mAnate haiM, unhIM kI zaraNa lete haiM aura unake dvArA prarUpita AcAra ke bahuta se niyamoM kA dRr3hatA ke sAtha pAlana karate haiN| __bhagavAna mahAvIra ne bhI ambar3a parivrAjaka ko zreSTha tapasvI mAnA hai aura agale bhavoM meM mokSa jAne kI ghoSaNA bhI kI hai| bhagavAna mahAvIra ke prati usakI aDiga AsthA thI, zraddhA thii| ambar3a aneka pra kI camatkArI labdhiyoM kA dhAraka thaa| avadhijJAnI thA aura auddezika-naimittika AhAra nahIM letA thaa| Roko (8)

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patA calatA hai, yaha parivrAjaka paramparA nirgrantha paramparA evaM vaidika paramparA ke bIca kI koI kar3I thI, jo Aja prAyaH lupta ho cukI hai, parantu usa yuga meM bahuta vyApaka pracAra va prabhAva thA isakA / isake sAtha hI AjIvakoM kA, ninhavoM kA, kevali samudghAta kA tathA siddhoM kA bahuta hI rocaka varNana isa sUtra meM hai / varNana zailI isa sUtra kI varNana zailI prAyaH sabhI AgamoM se bhinna viziSTa prakAra kI hai / jisa viSaya kA varNana kiyA hai usakA sarvAMga yathArtha varNana hai| jaise bhagavAna mahAvIra ke zarIra sauSThava kA varNana, campAnagarI kA varNana, udyAna kA varNana, kUNika rAjA kI darzana yAtrA kA varNana aadi| itanA vistRta varNana, itanI upamAe~, itanA bhASA saundarya anyatra dekhane meM nahIM miltaa| yahI kAraNa hai ki bhagavatI jaise aMga sUtroM meM bhI jahA vAie kahakara isa varNana ko mahattva diyA hai| AgamoM meM nagara, udyAna, rAjA Adi ke varNana meM vaNNaosaMkSipta sUcana karake uvavAiya sUtrAnusAra samajhane kI sUcanA, isa sUtra kA mahattva siddha karatI hai| mUla AdhAra maiMne aupapAtika sUtra kA anuvAda / vivecana karate samaya isa bAta kA vizeSa dhyAna rakhA hai ki jahA~ bhI koI kaThina pAribhASika zabda AyA hai, usakA sarala bhAvAnuvAda yA saMkSipta paribhASA vahIM de dI jAya, jisase pAThaka usa zabda kA paramparAgata artha va bhAva samyak rUpa meM zIghra samajha skeN| isase vivecana alaga likhane kI bhI AvazyakatA nahIM rahI / isa sampAdana meM maiMne tIna pratiyoM kA mukhya AdhAra liyA hai - ( 9 ) Agama prakAzana samiti, byAvara kA uvavAiya sUtra, sUtra saMkhyA va mUla pATha isI kA mAnya rakhA hai, (2) AcArya abhayadeva sUri kRta TIkA Agamodaya samiti dvArA prakAzita, tathA (3) AcArya zrI ghAsIlAla jI ma. kRta saMskRta hindI TIkA / aneka pAribhASika zabdoM ke spaSTIkaraNa yaha TIkA sahAyaka banI hai| ataH yahA~ ukta AgamoM ke sampAdakoM va prakAzakoM ke prati apanI kRtajJatA prakaTa karatA hU~ / mere jIvana meM jinavANI ke prati aDiga AsthA - vizvAsa va adhyayana karane kI jijJAsA jagAne meM mere parama zraddheya gurudeva u. bhA. pravartaka bhaNDArI zrI padmacandra jI ma. kA avismaraNIya upakAra hai| unake upakAroM ke prati AbhAra prakaTa karanA to mAtra eka aupacArikatA hogii| sacitra Agama prakAzana ke kArya meM satata preraNA dene meM upa pravartinI zrI AjJAvatI jI ma evaM tapAcAryA zrI mohana mAlA jI ma. Adi kA yogadAna bhI smaraNIya hai| sampAdana va citrAMkana - prakAzana kA dAyitva nibhAne meM zrIcanda jI surAnA, aMgrejI anuvAda meM zrI surendra jI botharA va suzrAvaka zrI rAjakumAra jI jaina kA sahayoga to sadA milatA hI rahA hai| sAtha hI aneka gurubhakta Agama premI dAtAoM ne kharcIle prakAzana kArya kA dAyitva sadaiva kI bhA~ti nibhAyA hai| una sabakA sahayoga isa kArya meM jur3A hai| maiM sabhI ke prati AbhAra prakaTa karatA hU~ / pAThaka pUrNa zuddhatA va yatanApUrvaka AgamoM kA svAdhyAya kareMge, isI AzA ke sAtha T - upapravarttaka amara muni (9) ITADA DA VIDIVIDIDA ADITIVI VIVI

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FROM THE EDITOR'S PEN PODROBNOSTI PAPARODBORA ODABODARCOS * Jain Agamic literature occupies a special position in Indian literature. It is important not only from the spiritual and philosophical angle but also from the angle of understanding ancient Indian social systems and cultural heritage as well as acquiring information about various diverse religious traditions and schools. Without the study of Jain Agams the study of Indian religions and culture remains incomplete. RELEVANCE OF THE TERM UPANGA In ancient times or during Bhagavan Mahavir's period there were two classifications of Agams. First of which was Purvas (the subtle canons numbering fourteen) and Angas. The Purvas were studied by exceptionally accomplished and endowed Shramans who indulged in special austerities and meditation. The study of Angas was compulsory for all Shramans. The second classification was Anga Pravisht (Angas proper) and Anga Bahya (other than the Angas). Anga Pravisht (Angas proper) Agams included twelve Anga Sutras inclusive of Drishtivad. All the remaining Agams were Anga Bahya (other than the Angas). After the nirvana of Bhagavan Mahavir when Agams were re-compiled they were classified in a different way-Anga Agam (Angas proper) and Upanga Agam (Auxiliary Angas). Sub-categories like Mool and Chhed were evolved at a later date. As stated, originally there were twelve Anga Sutras. However, with the extinction of Drishtivad only eleven Angas were extant. The number of Upangas is twelve. The term 'Upanga' (auxiliary parts) implies that these texts are connected with Angas. But there is no apparent mutual relationship or complementary nature in the subject matter of Angas and Upangas. The Upangas mostly deal with independent subjects. Why then they were called Upangas (auxiliary parts) ? This is a matter worth consideration. After reviewing the opinions of the commentator acharyas and comprehensively studying the contents of Agams, Acharya Shri Atmaram ji M., a profound scholar and distinguished commentator in his own right, has stated-"On a cursory look there is no apparent and logical relationship of Upangas with Angas. But there certainly is an indirect relationship from the angle of a detailed and elaborate presentation of the themes of the Agams. That is why past acharyas have assigned one Upanga to each Anga." * * (10)

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Acharanga Sutra is the first Anga and its Upanga is Uvavaiya Sutta (Aupapatik Sutra). On a cursory glance the subject matter of Acharanga is related to profound themes like spiritualism (adhyatma), ahimsa, ascetic-discipline (samyam), and righteousness (samyaktva) whereas Aupapatik contains elaborate descriptions of a number of varied things. Acharanga is in aphoristic style (sutratmak shaili) with short structured and non-descriptive sentences whereas Aupapatik Sutra contains extremely long and descriptive sentences. But on a serious contemplation we find that the introductory theme of Acharanga is - 'Some people are not aware of the fact : Is my soul destined to reincarnate (upapat)? Or is my soul not destined to reincarnate ? The elaboration of this introductory aphorism can be seen in the whole Aupapatik Sutra. The title Aupapatik itself informs about the connection of this Upanga with Acharanga. Acharya Abhayadev Suri writes in his commentary (Vritti) "Upapat means origination or birth. The birth of a god, an infernal being, a human being and others as also the passage of soul to the status of Siddha (liberated soul), all these are covered by the term upapat. Therefore, that which deals with the subject of upapat is called Aupapatik Sutra." Thus on deeper analysis of the subject matter contained, the direct relationship between Acharanga, the first Anga, and this Upanga (Aupapatik Sutra) becomes evident. THE CONTENTS Aupapatik Sutra has two sections the first is Samavasaran and the second is Upapat. The first section titled Samavasaran contains detailed description of Bhagavan Mahavir, his great devotee king Kunik, Champa city, Kunik's going in procession to behold Bhagavan, the Shraman disciples of Bhagavan, and the twelve kinds of austerities (tap) prescribed in Bhagavan's sermon. This description is in a lucid style and ornamental terminology. Besides Aupapatik Sutra the description of king Kunik, the ruler of Champa city, is also available in Niryavalika Sutra. We have included additional information about king Shrenik and king Kunik as appendix in Niryavalika. Therefore, detailed elaboration on that topic is not appended here. ( 11 )

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As its title suggests, the second section deals with Upapat or who is born where. In reply to the questions of Ganadhar Gautam information about the nature, character, and conduct of different kinds of people has been given along with the destinations of their future birth. This covers a wide range of topics and information. It contains interesting historical information about different sects and branches of Parivrajaks (mendicants) existing during that period and their different types of penances. It reveals details about the conduct of a variety of hermits moving around as Parivrajaks in those days and what kinds of spiritual practices they were involved in. Such detailed description of different branches of Parivrajaks is not available even in the ancient scriptures of the Vedic tradition to which the Parivrajaks originally belonged. On reading the details about the praxis of Ambad Parivrajak and his seven hundred disciples, it becomes evident that this branch of Parivrajaks had affinity and close association with the Shraman tradition. Although there were some variations in their conduct, they still considered Bhagavan Mahavir as the object of their worship. They took refuge unto him and strictly followed many of the codes of conduct propagated by him. Bhagavan Mahavir has also recognized Ambad Parivrajak as an accomplished hermit and announced that he will attain liberation after some births. Ambad had immense respect for and unwavering faith in Bhagavan Mahavir. He was endowed with numerous miraculous powers. He possessed Avadhi-jnana (extrasensory perception of the physical dimension, something akin to clairvoyance) and he did not accept food specifically prepared for him. These evidences indicate that the Parivrajak tradition was some long lost link between the Nirgranth (Jain) tradition and the Vedic tradition. Although it is almost extinct now, it was highly influential and wide spread during that period. Besides this, Aupapatik contains very interesting details about Ajivak sect, Nihnavas, Kevali Samudghat, and Siddhas. STYLE OF DESCRIPTION This Sutra has a unique style of description, very different from almost all other Agams. It contains realistic description of every topic it touches. Some examples are the physical excellence of Bhagavan Mahavir's body, Champa city, garden, king Kunik's procession, etc. Such elaborate description, so many metaphors, and such lucid language is (12)

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hardly seen anywhere else. That is the reason that even Anga Sutras like Bhagavati Sutra have recognized the style of description by stating jaha uvavaiye' or 'as in Aupapatik'. While describing a city, a garden or a king almost every Agam just briefly mentions 'vannao jaha uvavaiye' or 'description should be read as mentioned in Aupapatik'. This confirms the importance of this Sutra. ORIGINAL SOURCES While translating and elaborating Aupapatik Sutra I have taken special care that wherever a difficult technical term appears, its simple explanatory definition is given alongside. This facilitates the reader to understand properly the traditional meaning and sense at once. This also considerably reduced the need of giving separate elaborations. While editing this edition I have taken three books as authentic sources (1) Uvavaiya Sutra published by Agam Prakashan Samiti, Beawar (Prakrit text and aphorism number taken from this edition). (2) Tika by Acharya Abhaya Dev Suri, published by Agamodaya Samiti. (3) Sanskrit and Hindi Tika by Acharya Shri Ghasi Lal ji M. These commentaries (Tika) have been of immense help in elaborating many technical terms. As such, I express my gratitude for the editors and publishers of these works. The blessings of my revered Gurudev, Uttar Bharatiya Pravartak Bhandari Shri Padmachandra ji Maharaj, have been the source of my unwavering faith and belief in the sermon of the Jina; it was he who instilled in me the curiosity for studying the same. It would, indeed, be just a formality to express my indebtedness to him. I also acknowledge the contribution of Up-pravartini Shri Ajnavati ji M. and Tapacharyaa Shri Mohan Mala ji M. and others for their continued encouragement and support for this Illustrated Agam publication project. I have been continuously getting cooperation of Shri Shrichand Surana 'Saras' in editing, illustrating and publication and that of Shri Surendra Bothara and Sushravak Shri Raj Kumar Jain in English translation. Besides these, many devotees and Agam lovers have borne the financial responsibility of this expensive project. I once again express my heartfelt gratitude for all those who have contributed in any way towards the publication of this work. With the hope that readers will study these Agams sincerely, piously and carefully -Up-pravartak Amar Muni 20 (13)

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anukramaNikA CONTENTS 3 Introduction upodghAta samavasaraNa adhikAra Samavasaran Adhikar 5 * 21 * campA nagarI kI zobhA manoraMjana ke sAdhana nagara kI surakSA-vyavasthA pUrNabhadra caitya vanakhaNDa kA dRzya vRkSAvalI-varNana azoka vRkSa kA varNana 18 zilApaTTaka varNana campApati kUNika kUNika kA caritra kUNika kA vaibhava rAjamahiSI dhAriNI (saundarya tathA guNa varNana) 25 koNika kI rAjya sabhA bhagavAna mahAvIra bhagavAna kA zarIra sauSThava Atmika vaibhava pravRtti-nivedaka dvArA sUcanA kuNika harSita ho uThA bhagavAna ko parokSa vandanA bhagavAna kA campA meM Agamana bhagavAna ke antevAsI zramaNa 54 zramaNoM kI Atma-Rddhi kA varNana : jJAna balI 56 vividha labdhidhArI zramaNa 58 / The Grandeur of Champa City Means of Entertainment City-security The Purnabhadra Chaitya Description of the garden Description of tree Description of the Ashoka tree The stone slab King Kunik of Champa The character of Kunik The grandeur of Kunik Queen Dharini The servant Bhagavan Mahavir The body The spiritual grandeur News by the Reporter Kunik's delight Remote prayer Bhagavan's arrival in Champa The accompanying ascetics The spiritual wealth of Shramans Shramans with various special powers Shramans with wealth of austerities The qualities of sthavirs Twenty two metaphors for anagars 70 Krr . 53 tapobalI zramaNa sthaviroM ke guNa varNana guNa-sampanna aNagAroM kI bAIsa upamAe~ 65 68 (14)

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72 80 pratibaMdha-mukta aNagAra vihAra caryA tapa varNana (brahma tapa) (1) anazana tapa (2) avamodarikA tapa (3) bhikSAcaryA tapa (4) rasa-parityAga tapa (5) kAya-kleza tapa (6) pratisaMlInatA tapa Abhyantara tapa (1) prAyazcitta tapa (2) vinaya tapa (3) vaiyAvRtya tapa (4) svAdhyAya tapa (5) dhyAna tapa (6) vyutsarga tapa anagAroM dvArA utkRSTa ArAdhanA Unrestricted anagars Ascetic praxis Austerities (1)) Anashan Tap (2) Avamodarika Tap (3) Bhikshacharya Tap (4) Rasa Parityag Tap (5) Kayaklesh Tap (6) Pratisamlinata Tap Inner Austerities 94 (1) Prayashchit Tap 96 (2) Vinaya Tap (3) Vaiyavritya Tap 107 (4) Svadhyaya Tap (5) Dhyan Tap 113 (6) Vyutsarg Tap 120 Exemplary study of scriptures by anagars The Ocean of mundane existence 125 Ships of ascetic-discipline 128 The arrival of Asur-kumar gods 131 103 107 108 107 108 118 122 122 123 127 saMsAra-samudra saMyama pota bhagavAna kI sevA meM asurakumAra devoM kA __Agamana anya bhavanavAsI devoM kA Agamana vyantara devoM kA Agamana jyotiSka devoM kA Agamana vaimAnika devoM kA Agamana (1) asurakumAra (2) vANavyantara deva 129 133 135 137 138 140 141 143 (3) jyotiSI deva (4) vaimAnika deva 141 141 Arrival of other Bhavan-vasi gods 134 Arrival of Vaan-vyantar gods 136 Arrival of Jyotishk gods 137 Arrival of Vaimanik gods 139 (1) Asur-kumar gods 142 (2) Vaan-vyantar (interstitial) gods (3) Jyotishk (stellar) gods 144 (4) Vaimanik (endowed with celestial vehicles) gods 144 Arrival of goddesses 145 Eagerness of the people of Champa 149 People of varioous classes 151 Variety of reasons 152 145 148 deviyoM-apsarAoM kA Agamana campA nivAsI jana-samudAya meM utsukatA vividha varga vividha hetu 150 949 (15)

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jAne kI taiyArI vAhana Adi mahArAja kUNika ko darzana - vandana kI taiyArI abhiSeka hasti kI sajjA ratha vAhanoM kI sajjA nagara kI saphAI vyavasthA kUNika rAjA kI prasthAna taiyArI snAnAgAra meM praveza sUcanA vastrAbhUSaNa dhAraNa bhagavad darzanoM ke lie prasthAna aSTamaMgala rAja cihna azva senA gaja senA ratha senA padAti senA kUNika kA adbhuta svarUpa janatA dvArA maMgala ghoSa bhagavad darzana-lAbha pA~ca abhigama tIna prakAra kI paryupAsanA rAniyoM kA saparijana Agamana vizAla dAsI parivAra bhagavAna dvArA dharmadezanA bhagavad vANI kA svarUpa bhagavAna dvArA kathita dharma kA sArvabhauma svarUpa cAra gati ke cAra kAraNa dharma ke do prakAra pariSad kA vApasa gamana ahobhAva kI abhivyakti upapAta varNana indrabhUti gautama jijJAsA jAgRti pApakarma kA bandha 152 153 155 156 159 161 163 165 165 165 170 171 171 171 172 172 176 179 181 182 182 185 185 188 188 190 196 200 204 204 208 210 211 The Preparations The Carriages (16) 153 154 156 158 160 162 163 168 168 169 174 174 175 175 176 176 177 180 184 184 Beholding Bhagavan Five codes (Abhigam) Threefold worship Arrival of the queens 184 187 187 Large contingent of maids Bhagavan's sermon Attributes of Bhagavan's speech 189 189 The universal form of Bhagavan's sermon Four causes of four genuses Two kinds of dharma. Information to King Kunik Preparations for homage Decoration of the elephant Decoration of carriages Cleaning of the city King Kunik' preparations The bathroom Adornments The departure: Asht-mangal The royal cavalcade Cavalary Elephant brigade Chariot brigade Foot soldiers Kunik's majestic appearance Hailing masses Dispersing of the the congregation Expression of gratitude Description of Upapat Indrabhuti Gautam The curiosity Bondage of paap karma 192 199 202 204 205 209 211 212

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P NOP NOP NOP NOV ekAntabAla ekAntasupta kA upapAta klizita upapAta bhadra prakRti janoM kA upapAta pariklezabAdhita nAriyoM kA upapAta vividha vratI manuSyoM kA upapAta vAnaprasthoM kA upapAta pravrajita zramaNoM kA upapAta parivrAjakoM kA upapAta parivrAjakoM ke dharmazAstra parivrAjakoM kA zauca dharma parivrAjakoM kA kalpa- AcAra ambar3a parivrAjaka prakaraNa ambar3a parivrAjaka ke sAta sau antevAsI saMthArA-saMlekhanA grahaNa ambar3a parivrAjaka ke viSaya meM gautama kI jijJAsA AjIvakoM kA upapAta AtmotkarSaka Adi pravrajita zramaNoM kA upapAta nihnavoM kA upapAta sAta nihnava alpAraMbhI Adi manuSyoM kA upapAta Arambha tyAgI zramaNoM kA mokSa 213 217 223 224 226 230 236 237 240 241 243 bhagavAna kA samAdhAna ambar3a kA AcAra-vicAra ambar3a ke AgAmI bhavoM kI pRcchA 283 pratyanIkoM kA upapAta saMjJI paMcendriya tiryak yoni jIvoM kA upapAta 284 249 253 258 258 261 268 285 286 288 289 292 297 ( 17 ) The upapat of ekant baal and ekant supt 214 Klishit upapat 218 Upapat of noble beings 224 225 Upapat of tormented women Upapat of vow observing people 227 Upapat of forest dwelling hermits 232 Upapat of initiated shramans 237 Upapat of Parivrajaks 238 The religious texts of Parivrajaks 241 The Parivrajak religion of cleansing The conduct of Parivrajaks Story of Ambad Parivrajak Seven hundred disciples of Ambad Parivrajak Taking the ultimate vow Gautam's query about Ambad Parivrajak Bhagavan's Reply Conduct of Ambad Future reincarnations of Ambad The upapat of Pratyaneeks The upapat of sentient five sensed animals The upapat of Ajivaks The upapat of Atmokarshak and other initiated Shramans The upapat of Nihnavas Seven Nihnavas (mendacious seceders) The upapat of alparambhi and other human beings The Upapat of arambh-tyagi Shramans 242 245 249 254 258 259 262 269 283 285 286 287 288 290 293 298

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* ekabhavAvatArI zramaNa 300 301 sarvakAmAdivirata manuSyoM kA upapAta kevalI-samudghAta sambandhI praznottara 309 302 . 302 * chadmastha kI jAnane kI kSamatA 302 303 kevalI-samudghAta kA hetu 306 306 307 309 Shramans destined for one reincarnation The Upapat of Sarvakamadivirat 301 Questions Regarding Kevali-samudghat Capacity of a chhadmasth to experience The purpose of Kevali samudghat Nature of samudghat 307 Association during samudghat Post samudghat association Progress to perfection 314 Nature of Siddhas 318 Constitution and structure Abode of Siddhas Twelve names of Ishatpragbhara Prithvi The infinite unending bliss Metaphoric expression of bliss 332 309 311 312 samudghAta kA svarUpa samudghAta meM yoga pravatti samudghAta ke pazcAt yoga-pravRtti 9 siddhAvasthA prApti kA krama siddhoM kA svarUpa siddha hote jIva ke saMhanana saMsthAna Adi siddhoM kA parivAsa ISatprAgbhArA pRthvI ke bAraha nAma . 313 319 317 319 321 324 GOAVAOnrote siddhoM ke ananta anupama sukha dRSTAnta dvArA sukhoM kI upamA 330 332 pariziSTa Appendix * MATOPRODARA AgamoM kA anadhyAyakAla 343 (1) Inappropriate time for study of Agams (2) Technical Terms (18)

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sacitra aupapAtika sUtra ILLUSTRATED AUPAPATIK SUTRA

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MMM 6jojeuqilauiet m Shi 6deg 6deg b MORE GRA LOHAS ANGELENA TORRINGTOM THAT END TEAM THE END TO ELEPHANT TO GIA - --- --- --- -CREATEDATARACKERDATA ROAD REALDO COU

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suyatheramuNipaNIaM paDhamaM uvaMgaM uvavAiyasutaM ARRESPEPREPENSPRISPONSORRISONGOORSPONSPIAGPAGEXGPOSPIGDIGPBAGPAGPOX600X600X6degRATRIGORMEPRABORATORIAORATORAGORATORATORNA zrutasthaviramunipraNIta prathama upAGga aupapAtikasUtra The First Upanga Created By Accomplished Senior Ascetics AUPAPATIK SUTRA

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UUUU

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zruta sthaviramunipraNIta prathama upAGga aupapAtikasUtra upodghAta aupapAtikasUtra prathama upAMga hai| (jaina paramparA ke bAraha AdhArabhUta granthoM ko aMga kahate haiN| zvetAmbara paramparA ke anusAra inameM se gyAraha vidyamAna haiM aura eka lupta ho gayA hai| aMgoM ke sahAyaka Agama upAMga kahe jAte haiN|) aMgoM meM jo sthAna AcArAMgasUtra kA hai, upAMgoM meM vahI sthAna aupapAtikasUtra kA hai| isakI zailI varNana-pradhAna tathA bhASA ucca sAhityika samAsa bahula hai| isake do vibhAga haiM(1) samavasaraNa, tathA (2) uppaat| AcArya abhayadeva sUri ne 'upapAta' kA artha prakaTa karate hue likhA hai-"isameM deva-naraka gati meM janma (upapAta) tathA siddhigamana kA varNana hone se isakA nAma aupapAtika hai|' isa Agama kI sabase bar3I vizeSatA hai ki jina viSayoM kA varNana huA hai, vaha pUrNa vistAra ke sAtha aura bar3I sulalita bhASA meM huA hai| eka se eka zreSTha aura sundara upamAoM kA bhaNDAra hai| par3hate-par3hate aisA lagatA hai koI mahAkAvya par3ha rahe haiN| itanA vistRta sundara varNana anya kisI Agama meM nahIM hai, yahI kAraNa hai ki prajJApanA tathA bhagavatI jaise AgamoM meM bhI 'jahA okvAie' kahakara prastuta sUtra kA varNana jAnane kI sUcanA dI gaI hai| bhagavAna mahAvIra ke zarIra kA nakha se zikha taka sampUrNa aMgopAMgoM kA vividha upamAoM dvArA jitanA lAlityapUrNa varNana yahA~ hai, anyatra kahIM nahIM hai| __ isa sUtra kA Arambha aMga deza kI rAjadhAnI campA nagarI ke nagara-saundarya varNana tathA rAjA kUNika ke bala-vaibhava tathA usakI dhAriNI rAnI kA varNana karake phira campA meM bhagavAna ke padhArane ke varNana ke sAtha hotA hai| samavasaraNa adhikAra (3) Samavasaran Adhikar

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SHRUT-STHAVIR-MUNIPRANEET PRATHAM UPANGA AUPAPATIK SUTRA (The First Upanga Created By Accomplished Senior Ascetics) * INTRODUCTION Aupapatik Sutra is the first among the Upangas (the auxiliary explanatory works to the twelve Angas or the main corpus of the Jain canonical texts. This consists of twelve treatises having the group name Anga. Eleven of these are extant according to the Shvetambar tradition). Aupapatik Sutra occupies the same position among the Upangas that Acharanga occupies among the Angas. It is mainly a descriptive narrative composed in highly ornamental and literary style. It has two sections--(1) Samavasaran, and (2) Upapat. Explaining the title 'Upapat Acharya Abhayadev Suri mentions--"As it contains the description of instantaneous births (upapat) in divine and infernal dimensions, as also of attaining the Siddha status, it is called Aupapatik." The most important attribute of this Agam is that, no matter what subject has been discussed, it includes all possible details presented in highly ornate and lucid style. It abounds in most appropriate and beautiful analogies and metaphors. Going through it appears as if one is reading an epic. No other Agam contains such detailed and beautiful description. That is the reason that even in elaborate works like Prajnapana Sutra and Bhagavati Sutra this work is referred to (jaha ovavaie' or refer to Aupapatik) at places where descriptions are needed. The vivid and ornate description of each and every limb and part of the body of Bhagavan Mahavir from head to toe, with the help of a variety of the team fitting metaphors and analogies, is found in no other work but this. This book starts with the description of the beauty of the city of Champa, the capital of Anga state; power and grandeur of king Kunik, beauty of his queen Dharini, and the arrival of Bhagavan Mahavir in Champa. * * aupapAtikasUtra (4) Aupapatik Sutra ***

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samavasaraNa adhikAra SAMAVASARAN ADHIKAR campA nagarI kI zobhA 1. (ka) teNaM kAleNaM teNaM samaeNaM caMpA nAmaM nayarI hotthA, riddhsthimiysmiddhaa| pamuiyajaNa-jANavayA aainnnn-jnnmnnuusaa| hl-syshss-sNkitttth-vikitttth-ltttth-pnnnnttseusiimaa| kukkuDa-saMDeyagAmapaurA, ucchu-java-sAli-kaliyA, go-mhis-gvelgppbhuuyaa| 1. (ka) usa kAla-(vartamAna avasarpiNI ke cauthe Are ke antima samaya meM) usa samaya-(jaba Arya sudharmA isa pRthvI para vicara rahe the) campA nAmaka nagarI thii| vaha dhana evaM bhavanoM se aizvaryazAlI thii| zatru Adi ke bhaya se surakSita thI tathA vyApAra Adi ke kAraNa bahuta samRddha thii| campA ke nivAsI nAgarika jana aura pUre janapada (deza) ke nivAsI nirbhaya tathA sukhI the| nagarI meM Amoda-pramoda-manoraMjana ke sAdhana hone se vahA~ rahane vAle sadA khuza rahate the| nagara kI AbAdI bahuta ghanI thii| * vahA~ kI bhUmi bAra-bAra saikar3oM, hajAroM haloM dvArA jotI jAne se miTTI, kaMkara, patthararahita mulAyama tathA upajAU thii| kisAnoM ne apane khetoM para meMr3eM banAkara sImA nirdhArita kara rakhI thii| isa kAraNa kabhI unameM vivAda nahIM hotA thaa| __ vahA~ (kisAnoM va gvAloM ke gharoM meM) murge aura taruNa sA~r3oM kI bahulatA thii| khetoM meMIkha, jau tathA dhAna (zAli) ke sundara paudhe lahalahAte rahate the| gAya aura bhaiMsoM kI bahulatA hone se janatA ko dUdha-dahI Adi kA abhAva nahIM thaa| bher3eM bhI bahuta thiiN| THE GRANDEUR OF CHAMPA CITY 1. (a) During that period (end of the fourth section of the current descending cycle of time) of time (when Arya Sudharma was living on this earth) there was a city called Champa. It was opulent both in terms of wealth and architecture. It was well protected against enemies and was affluent due to its commercial activities. The residents of Champa and the vast population of the country were happy and secure. The citizens were ever cheerful due to the samavasaraNa adhikAra (5) Samavasaran Adhikar

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availability of means of entertainment. The city was thickly populated. Being regularly cultivated with hundreds and thousands of ploughs, the land around was free from dirt, pebbles and rocks as also soft and fertile. In order to be free of any disputes, the farmers had systematically demarcated their farms and surrounded them with mud-walls. There was an abundance of hen and young bulls (in the households of farmers and cowherds). The farms were flush with rich crops of sugar-cane, barley and paddy. Due to abundance of cows and she-buffalos there was no shortage of milk and milk products. There were large herds of sheep as well. manoraMjana ke sAdhana 1. ( kha ) AyAravaMta - ceiya - javai - viviha- saNNiviTThabahulA, ukkoDiyagAyagaMThibheyagabhaDa - takkara- khaMDarakkha - rahiyA, khemA, NiruvaddavA, subhikkhA, vIsatthasuhAvAsA aNegakoDikuTuMbiyAiNNa NivyasuhA / NaDa - NaTTaga- jalla- malla - muTThiya - velaMbaga - kahaga-pavagalAsaga-Aikkhaga-maMkha-laMkha - tUNailla - tuMbavINiya, aNegatAlAyarANucariyA / 1. (kha) nagara ke bAhara bar3e-bar3e sundara udyAna the to nagara meM taruNa yuvatiyoM ke aneka kalAtmaka bhavya bhavana bane the / vahA~ rizvatakhoroM, girahakaToM, badamAzoM, coroM, baTamAroM tathA khaNDarakSakoM (cuMgI vasUla karane vAloM) kA koI bhaya nahIM thA / isa kAraNa vahA~ ke nAgarika sukha - zAntimaya tathA upadravazUnya the| bhikSukoM ko vahA~ sukhapUrvaka bhikSA prApta hotI thI / athavA subhikkhA - subhikSa-usa deza meM kabhI duSkAla nahIM par3atA thA / vahA~ rahane vAloM meM paraspara vizvAsa thA, isalie sabhI sukhI, Azvasta - bhayarahita the / vahA~ aneka koTi-bhinnabhinna zreNI ke, kauTumbika - pArivArika logoM kI ghanI bastI thI aura sabhI sukhI the / naTanATaka karane vAle, nartaka - nAcane vAle, jalla- rassI Adi para car3hakara kalAbAjI dikhAne vAle, malla - pahalavAna, mauSTika - mukkebAja, viDambaka - vidUSaka, masakhare, kathaka - kathA karane vAle, plavaka - uchalane yA nadI Adi meM tairane kA pradarzana karane vAle, lAsaka- rAsalIlA dikhAne vAle, AkhyApaka- zubha-azubha zakuna batAne vAle, laMkha - bA~soM para khela dikhAne vAle, tUNailla- (tUNAvanta) tUNA nAmaka vAdya bajAkara AjIvikA karane vAle, tuMba vINikatUM vINA - pU~gI bajAne vAle, tAlAcara - tAlI bajAkara manoraMjana karane vAle Adi aneka prakAra kI AjIvikA karane vAle rahate the| aupapAtikasUtra (6) Aupapatik Sutra

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deg06degF 686deg dgdeg?*gdegdgdegd_ddegeC/6dege 6degd*6deg MEANS OF ENTERTAINMENT 1. (b) The outskirts of the city had large and beautiful gardens. The city proper had many grand and exquisite buildings meant for the youth. There was no fear of bribe-takers, pick-pockets, hooligans, thieves, bandits and octroi-collectors. Therefore, the citizens lead a peaceful and trouble free life. Alms were freely available to beggars or there was complete absence of drought in that area. The citizens had faith in each other and consequently an atmosphere of general contentment and security prevailed. The city was densely populated with families of various status and all were very happy. The citizens enjoyed the services of numerous professional entertainers, such as, Nat (actors; also acrobats), Nartak (dancers), Jalla (trapeze artists), Malla (wrestlers), Maushtik (boxers), Vidambak (comedians, clowns or jesters), Kathak (story-tellers), Plavak (gymnasts), Lasak (folk-dancers), Akhyapak (augers), Lankh (stilt-dancers and pole-acrobats), Tunailla (players of a musical instrument called Tuna), Tumb Veenak (players of drone or snake-charmer's pipe), Taalaachar (clappers or those who entertain by clapping) etc. nagara kI surakSA-vyavasthA 1. ( ga ) ArAmujjANa - agaDa - talAga - dIhiya - vappiNa-guNovaveyA, naMdaNavaNasannibhappagAsA, uvviddha viula gaMbhIra khAyaphalihA, cakka -gaya- bhusuMDhi - oroha - sayagghi jamalakavADa - ghaNaduppavesA, dhaNukuDila - vaMkapAgAra parikkhittA, kavisIsagavaTTaraiyasaMTiyavirAyamANA / aTTAlaya- caMriya-dAra-gopura - toraNa - samuNNayasuvibhattarAyamaggA / cheyAyariya-raiyadaDhaphalihaiMdakIlA / siMghADaga-tiga- caukka - caccara naravaipaviiNNa-mahivaipahA, aNegavaraturaga - mattakuMjara - rahapahakara - sIya - saMdamANI AiNNajANa - juggA / vimaula-NavaNaliNisobhiyajalA, paMDuravarabhavaNasaNNimahiyA / vivaNi vaNichitta- sippiyAiNNaNivvayasuhA, paNiyAvaNa- vivihavatthuparimaMDiyA, surammA / samavasaraNa adhikAra (7) Samavasaran Adhikar

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uttANaNayaNa pecchaNijjA pAsAdIyA darisaNijjA, abhirUvA pddiruuvaa| 1. (ga) (campA nagarI)-ArAma-krIr3A vATikA, udyAna-kue~, tAlAba, bAvar3I, jala ke * choTe-choTe bA~dha Adi se naMdanavana jaisI zobhA sampanna thii| nagara ke bAhara cAroM tarapha OM golAkAra, U~cI, lambI aura gaharI khAI thii| zatru senA ko rokane ke lie usakA parakoTA (avarodha) bhIMta kI doharI dIvAra se banA thA aura cakra, gadA, bhusuMDi-patthara pheMkane kA vizeSa astra (gophana) jaise AyudhoM se yukta thaa| usake Upara zataghnI-yaha mahAzilA jaisA zastra hotA thA jisake girAne se saikar3oM vyakti daba-kucalakara mara jAte the-rakhI thii| nagara gopura-(praveza-dvAra) ke kapATa bahuta sudRr3ha durbhedya the| nagara ko kile ke samAna ghere yaha parakoTA dhanuSa jaise vakra AkAra kA thaa| usa parakoTe para kapi zIrSaka-kaMgUre bane hue the, jinake choTe-choTe chedoM se zatru senA ko dekhA jA sakatA thaa| ___ aTTAlaka-parakoTe ke Upara Azraya sthAna (gumaTiyA~) aTTAlikAe~ banI huI thiiN| carikAparakoTe ke madhya meM ATha hAtha caur3A rAjamArga thaa| parakoTe ke bIca-bIca meM choTe-choTe praveza-dvAra bane hue the| vaha parakoTA-gopuroM-nagara-dvAroM, toraNoM Adi se sajjita thaa| rAjamArga para pahu~cane ke lie aneka choTe-choTe mArga-galiyA~ saraNiyA~ banI thiiN| __nagaradvAra kI argalA-(pATA) aura indrakIla-(dvAroM ko banda karane ke lie, bhAle jaisI majabUta nukIlI kIleM, Dora bolTa) suyogya zilpAcAryoM-kArIgaroM dvArA banAI huI thiiN|| ___ nagara ke mArga hATa-(vipaNi) vaNika kSetra-vyApAra ke kSetra-bAjAra Adi bhIr3a bhare rahate * the| vahA~ aneka zilpI-kuMbhAra julAhe Adi rahate the jisase janatA ko sukha-suvidhA kI * vastue~ sulabha thiiN| zRMgATaka-tikone sthAnoM, trika-tirAhoM, caurAhoM, catvaroM-jahA~ cAra se adhika rAste milate haiM, vahA~ para dukAneM Adi banI thIM, jahA~ sabhI vastue~ upalabdha thiiN| dukAnoM Adi se bAjAra ramaNIya lagate the| rAjA kI savArI nikalane ke kAraNa rAjamArga para bhIr3a lagI rahatI thii| usa nagara meM aneka uttama ghor3e, madonmatta hAthI, rathoM ke samUha, zivikAe~-pAlakiyA~, syandamAnikA-bar3I pAlakiyA~, yAna-gAr3iyA~, yugma-DolI jaise vAhana Adi kA jamaghaTa lagA rahatA thaa| jalAzaya vikasita kamaloM se zobhita the| bhavana sapheda cUne se pute hue atyadhika sundara lagate the| ____ atyadhika sundaratA va ramaNIyatA ke kAraNa vaha nagarI apalaka dRSTi se prekSaNIya-dekhane yogya, citta ko prasanna karane vAlI, darzanIya-eka pradarzanI kI vastu jaisI thI vaha ngrii| vaha abhirUpa-jaisI sundara honI cAhie vaisI hI pratirUpa-mana ko lubhAne vAlI thii| aupapAtikasUtra (8) Aupapatik Sutra * RASTRATIRITERATRITERARIPETECH

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CITY-SECURITY 1. (c) Facilities like Aaram (entertainment centers), gardens, wells, ponds, Bavadi (a deep and elaborate masonry tank or well with steps down to the water level), and small barrages made the city of Champa as beautiful as Nandan-van (the divine garden). The city was surrounded by a circular, high, wide and deep moat. To secure it from any enemy attack there was a high double walled rampart of masonry equipped with weapons like chakra (diskweapon), gada (mace) and bhusundi (a sling like weapon for throwing stones). Over the wall was placed a shataghni (a giant catapult capable of launching large rocks that could crush hundreds of soldiers). The doors of the main gate into the city were extremely strong and impenetrable. This fortification surrounding the city had a bow like complex shape. This large bulwark had battlements having small peep-holes from which attacking army could be watched. Cabins were also constructed on this rampart. There was also an eight cubit wide pathway in the middle. Small windows and gates could be seen all along the rampart. This city wall was made attractive with numerous gates and torans (ornamental entrances). There was a network of pathways and streets reaching the highway. The strong latch-chains and door-bolts were made by skilled artisans. The markets and trading centers in the city were always crowded. As potters, weavers and many other artisans inhabited the city, all essential merchandise was easily available to the citizens. The city construction included shops and other such structures at triangular avenues and intersections where three, four or more roads met. Everything was available in these shops and they enhanced the beauty of the markets. The main road was often crowded due to frequent movement of the king's cavalcade. The city remained congested with numerous horses of good breed, majestic elephants, clusters of chariots, a variety of palanquins like shivika (small palanquin) and syandamanika (large palanquin), and other vehicles including yugma (a palanquin shaped vehicle). samavasaraNa adhikAra (9) Samavasaran Adhikar

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The Blooming lotuses enhanced the beauty of the ponds in the city. The white-washed buildings all around looked extremely beautiful. TELEO The exquisite beauty and glamour of the city was so pleasant sur and attractive that it drew and held attention of the onlookers. It was ideally beautiful and alluring. * pUrNabhadra caitya * 2. (ka) tIse NaM caMpAe NayarIe bahiyA uttarapuratthime disIbhAe puNNabhadde nAma ceie hotthA-cirAIe, puvapurisapaNNatte porANe, sahie, vittie, kittie, nnaae| sacchatte, sajjhae, saghaNTe, sapaDAge, paDAgAipaDAgamaMDie, salomahatthe, kayaveyaDDie, lAulloiyamahie, gosIsa-sarasarattacaMdaNa-daddaradiNNa-paMcaMgulitale, uvaciyacaMdaNakalase, cNdnnghddsukytornnpddiduvaardesbhaae| ___AsattosattaviulavaTTavagghAriyamalladAmakalAve, paMcavaNNasarasa-surabhimukka pupphapuMjovayArakalie, kAlAguru-pavarakuMdurukkaturukka-dhUva-maghamaghatagaMdhu yAbhirAme, OM sugaMdhavaragaMdhagaMdhie, gNdhvttttibhuue| 2. (ka) usa campA nagarI ke bAhara uttara-pUrva dizA (IzAnakoNa) meM pUrNabhadra nAmaka * eka caitya-yakSAyattana thaa| vaha bahuta prAcInakAla se calA A rahA thaa| pUrva puruSa-atIta meM hue bar3e-bUr3he usakI prAcInatA kI carcA karate the| dUra-dUra taka usakI prasiddhi thii| vaha * vittika-vittayukta-car3hAvA, bheMTa Adi ke rUpa meM prApta sampatti ke kAraNa dhana-sampanna thA, * athavA vRttika-Azrita logoM ko usakI ora se Arthika sahAyatA dI jAtI thii| vaha * kIrtita-aneka prakAra kI danta-kathAoM ke kAraNa logoM dvArA prazaMsita thaa| vaha jJAta-apane * prabhAva Adi ke kAraNa vikhyAta tathA mAnya thaa| vaha chatra, dhvajA, ghaNTA tathA patAkAoM se zobhita thaa| usa para choTI aura bar3I jhaNDiyA~ * sajI rahatI thiiN| saphAI ke lie vahA~ romamaya mayUra picchiyA~ rakkhI thiiN| vedikAe~ banI huI 2 thiiN| vahA~ kA A~gana gobara Adi se lipA-putA thaa| dIvAreM khar3iyA~, kalaI Adi se putI huI thiiN| dIvAroM para jagaha-jagaha gorocana tathA sarasa-(gIle) lAla candana ke hAtha-pA~coM 0 aMguliyoM aura hathelI sahita hAtha kI chApeM lagI thiiN| cAroM ora candana-kalaza-candana se OM carcita maMgala ghaTa rakkhe the| usakA pratyeka dvAra candana-kalazoM aura toraNoM se sajA thaa| * aupapAtikasUtra (10) Aupapatik Sutra

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TJIJIAJINIS pUrNabhadra yakSa pUrNabhadra yakSAyatana Education international elibrary.org

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citra paricaya - 1 pUrNabhadra yakSAyatana campAnagarI ke bAhara IzAnakoNa meM pUrNabhadra nAmaka yakSa kA eka bahuta prAcIna mandira hai| vahA~ pUrNabhadra yakSa kI patthara kI prAcIna pratimA hai| jisa para sindUra- taila car3hA hai| yaha caitya cAroM ora se aneka prakAra ke phala-phUla vAle saghana chAyAdAra vRkSoM ke jhuNDoM se ghirA huA hai| Illustration No. 1 yakSa pratimA ke samakSa taraha-taraha kI bheMTa, phala-phUla, miSThAnna, dhana sampatti kA car3hAvA rakhA hai| dhUpa - agarabattiyA~ Adi jalatI rahatI haiN| phUla mAlAe~ Ta~gI hai| maMgala ghaTa rakhe haiM / mandira para aneka jhaNDiyA~ va patAkAe~ TaeNgI haiN| yahA~ arcA-pUjA karane vAle logoM kI bhIr3a lagI rahatI hai / aneka bhakta loga vahA~ car3hAvA car3hAte haiM / kathAvAcaka kathA karate haiN| hara samaya prasAda ba~TatA rahatA hai| bhaktoM kI lambI katAreM lagI rahatI haiN| loga nAcate-gAte - bajAte haiN| dUra-dUra se loga aneka prakAra kI manokAmanA liye Ate rahate haiM / PURNABHADRA YAKSH TEMPLE There is an ancient temple of Purnabhadra Yaksh outside the Champa city, in the north-eastern direction. In it is an ancient stone image of the deity covered with a paste of vermilion in oil. The temple is surrounded by clumps of a variety of dense trees laden with flowers and fruits. - sUtra 2 Before the Yaksh image lie heaps of offerings such as fruits, flowers, sweets, cash and other valuables. Incense sticks and powders are burning. Flower garlands are hanging all around and auspicious urns are placed. Numerous flags and buntings add to its beauty. It is always crowded with devotees and worshipers coming in long queues and offering gifts. Story-tellers recite religious tales. Offerings are distributed all the time. People sing, dance, and play music. People from far and near come here to seek boons and get their wishes fulfilled. --Sutra 2

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yakSAyatana kI dIvAroM para Upara-nIce sarvatra bar3I-bar3I gola tathA lambI aneka puSpamAlAe~ sajI huI thiiN| pA~coM raMgoM ke tAje phUloM ke Dhera ke Dhera vahA~ car3hAye hue the, jinase vaha bar3A ramaNIya lagatA thaa| kAle agara, uttama kundaruSka, lobAna tathA dhUpa kI gamagamAtI mahaka se vahA~ kA vAtAvaraNa bar3A sugaMdhamaya thaa| uThate hue sugandhita dhue~ kI saghanatA se vahA~ gola-gola dhue~ ke challe se bana rahe the| THE PURNABHADRA CHAITYA 2. (a) Outside the Champa city, in the north-eastern direction there was Purnabhadra Chaitya (Yaksha temple complex). It existed there since ancient times. Elderly people of the past too mentioned of its antiquity. Its fame had spread far and wide. It was rich in endowment properties (or, it provided help to the needy). It was praised by people due to a variety of legends attached to it. It was widely recognized for its influence. It was embellished with a canopy, a flag, a bell and banners. Small and large buntings always adorned it. For wiping and cleaning, brooms of peacock feathers were placed around. Platforms and seats could be seen all around. The floor was plastered with a mixture of cowdung and other ingredients. The walls were white-washed with lime. On the walls were printed marks of five fingers or whole palms dipped in gorochan and red sandal-wood paste. Urns or pitchers painted with auspicious marks in sandal-wood paste were placed all around. Every door was decorated with small urns and ornamental arches. Long garlands reaching the floor dangled from roof at every wall in the temple. Heaps of multi-coloured flowers were placed at appropriate spots enhancing the beauty of the temple. The atmosphere was redolent with burning incenses like black Agar, best Kundarushk, Loban and Dhoop. Dense and fragrant fumes created smoke-rings while drifting upwards. 2. (kha) NaDa-gaTTaga-jalla-malla-muTThiya-velaMbaga-pavaga-kahaga-lAsaga aaikkhglNkh-mNkh-tuunnill-tuNbviinni-bhuyg-maaghprige| bahujaNajANavayassa vissuyakittie, bahajaNassa Ahassa AhaNijje, pAhaNijje, accaNijje, vaMdaNijje, namaMsaNijje, pUyaNijje, sakkAraNijje, sammANaNijje, kallANaM, maMgalaM, devayaM, ceiyaM, viNaeNaM pjjuvaasnnijje| samavasaraNa adhikAra (11) Samavasaran Adhikar

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divve, sacce, saccovAe, saNNihiyapADihere, jAgasahassa-bhAgapaDicchae bahujaNo * accei Agamma puNNabhaddaceiyaM punnnnbhddceiyN| 2. (kha) vaha caitya naTa, nartaka, jalla, malla, mauSTika, viDambaka, plavaka, kathaka, lAsaka, AkhyApaka, laMkha, maMkha, tUNailla, tumbavINika, bhojaka-bhakti-pradhAna gIta gAne vAle tathA mAgadha-bhATa Adi janoM se sadA bharA rahatA thaa| anekAneka nagaroM tathA janapadoM taka usakI kIrti phailI thii| ___ bahuta se dAnazIla udAra puruSa vahA~ dAna karate the isalie vaha AhavanIya-dAna-pradAna * karane yogya, prAhavanIya-viziSTa vidhi-vidhAna kiye jAne yogya thaa| bhaktoM ke lie vaha * arcanIya-candana Adi sugandhita dravyoM se arcanA karane yogya, vandanIya-stuti Adi dvArA * vandanA karane yogya, namaskaraNIya-namaskAra karane yogya, pUjanIya-puSpa Adi dvArA pUjA * karane yogya, satkaraNIya-vastra Adi dvArA satkAra karane yogya, sammAnanIya-mana se sammAna dene yogya, kalyANamaya-kArya-siddhidAyaka yA kAmanA pUrNa karane vAlA, maMgalamaya, * pratihAraka-vighna doSa nivAraka, avAMchita sthitiyA~ miTAne vAlA, divya-daivI zakti se yukta tathA vinayapUrvaka paryupAsanIya-vizeSa rUpa se upAsanA karane yogya mAnA jAtA thaa| vaha divya, satya evaM satyopAya-apane ArAdhakoM kI sevA ko saphala karane vAlA thaa| * vahA~ yAga-bhAga-hajAroM prakAra kI pUjA-upAsanA bheMTa sAmagrI prApta hotI thii| bahuta se loga * vahA~ Ate aura apanI laukika kAmanA-pUrti ke lie usa pUrNabhadra caitya kI arcA pUjA karate the| 2. (b) This chaitya was always filled with Nat (actors; also acrobats), Nartak (dancers), Jalla (trapeze artists), Malla * (wrestlers), Maushtik (pugilists), Vidambak (comedians, clowns or jesters), Kathak (story-tellers), Plavak (gymnast), Lasak (folkdancers), Akhyapak (augers), Lankh (stilt-dancers), Mankh (poleacrobats), Tunailla (players of a musical instrument called Tuna), Tumb Veenak (players of drone or snake-charmer's pipe), Bhojak (singers of devotional songs) and Magadh (bards). Its fame had reached numerous cities and countries. As many altruistic people gave charity there, it was a place suitable for charitable deeds (ahvaniya). It was also suitable for someone performing special rites and rituals (prahvaniya). For devotees it was suitable for offering scented substances (archaniya); to many it on agreedeshe skskstakosekesaksesakssaksesakskske.sakse. kee kaleeks.siksakssks.ske.sks.ske.sksiksak sikot. ma aupapAtikasUtra (12) Aupapatik Sutra

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was a place believed to be suitable for various activities, such as salutations by reciting panegyrics and other rites (vandaniya); paying homage (namaskaraniya); worshiping with flowers and other such things (pujaniya); honouring by offering clothes (satkaraniya); giving a place of honour in one's mind (sammananiya); revering as a place that is a source of boons and beatitude (kalyanmaya), remover of hurdles, faults and adverse conditions (pratiharak) and divine powers; and worthy of worship with profound devotion. It was divine and real. Desires of devotees got fulfilled there. A large variety of offerings, gifts and things of worship were available there. Throngs of people visited and worshipped at Purnabhadra Chaitya for fulfillment of their mundane desires. vanakhaNDa kA dRzya 3. se NaM puNNabhadde ceie ekkeNaM mahayA vaNasaMDeNaM savvao samaMtA prikkhitte| se NaM vaNasaMDe kiNhe, kiNhobhAse, nIle, nIlobhAse, harie, hariobhAse, sIe, sIobhAse, Niddhe, giddhobhAse, tibve, tivvobhAse, kiNhe, kiNhacchAe, nIle, nIlacchAe, harie, hariyacchAe, sIe, sIyacchAe, Niddhe, NiddhacchAe, tivve, tivvacchAe, ghaNakaDiakaDicchAe, ramme, mhaamehnnikurNbbhuue| 3. vaha pUrNabhadra caitya cAroM ora se eka vizAla vanakhaNDa-(aneka jAti ke vRkSoM ke samUha) se ghirA huA thaa| vRkSoM kI atyadhika saghanatA ke kAraNa vaha vanakhaNDa kAlA, kAlI AbhA vAlA, (mora kI gardana jaisA) nIlA, nIlI AbhA vAlA tathA (tote kI pU~cha jaisA) harA, harI AbhA vAlA dikhAI detA thaa| (latAoM, paudhoM va vRkSoM kI pracuratA ke kAraNa) usakI havA zItala, zItala AbhAmaya lagatI thii| vahA~ kI miTTI snigdha-cikanI, rUkSatArahita, snigdha AbhAmaya, tIvra-sundara varNa Adi se yukta thii| vRkSoM kI zAkhAoM ke paraspara mila jAne, gu~tha jAne ke kAraNa usakI chAyA atyanta gaharI thii| usakA dRzya aisA ramaNIya lagatA thA, mAno bar3e-bar3e bAdaloM kI ghaTAe~ ghirI hoN| DESCRIPTION OF THE GARDEN 3. The said Purnabhadra Chaitya was surrounded by a vast forest strip (with trees of numerous species). Due to the extreme denseness, that forest strip appeared black with a black hue, blue samavasaraNa adhikAra (13) Samavasaran Adhikar

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with a blue hue (like the neck of a peacock), green with a green hue (like the tail of a parrot). (Due to the excess of creepers, plants and trees) the wind blowing through it was cool and soothing. The soil had a nice appearance and it was smooth, slick and not dry. The branches of the dense trees were so closely intertwined that they cast a deep shadow. The whole area looked as attractive as low, expansive and dense clouds. vRkSAvalI - varNana 4. (ka) te NaM pAyavA 1 . mUlamaMto, 2. kaMdamaMto, 3. khaMdhamaMto, 4. tayAmaMto, 5. sAlamaMto, 6. pavAlamaMto, 7. pattamaMto, 8. pupphamaMto, 9. phalamaMto, 10. bIyamaMto, aNupuvvasujAya - ruila - vaTTabhAvapariNayA / ekkakhaMdhA, aNegasAlA, aNegasAha-ppasAhaviDimA, aNeganara - vAmasuppasAriya - aggejjha ghaNa - viula - baddhakhaMdhA, acchiddapattA, aviralapattA, avAINapattA, aNaIpattA, niddhUyajaraDha - paMDupattA, Nava hariya-bhisaMtapattabhAraMdhayAra - gaMbhIra - darisaNijjA / uvaNiggaya - NavataruNa - patta - pallava - komala - ujjala - calaMta - kisalaya - sukumAla - pavAla - sohiyavaraMkuraggasiharA / 4. (ka) usa vanakhaNDa ke vRkSoM kI jar3eM (mUla) jamIna meM gaharI phailI huI thIM / unake kanda - (mUla ke bhItara gA~TheM, jahA~ se jar3eM phUTatI haiM) aura skandha - ( jahA~ se zAkhAe~ phUTatI haiM bahuta sudRr3ha the / ve vRkSa chAla, choTI zAkhAe~, pravAla- naI koMpaleM tathA patra-puSpayukta the / bIja se bhare phala una para lage the| ye sabhI vRkSa nIce se Upara chatrAkAra (gola AkAra) meM vikasita the| inake skandha eka the, unase aneka zAkhAe~ phUTI thIM jo Upara kI ora nikalI huI thiiN| vRkSoM ke tane itane ghane sughar3a tathA vistRta the jo manuSyoM kI phailI huI bhujAoM kI pakar3a meM nahIM A sakate the / patte chedarahita, ghane aura eka-dUsare se mile hue bahuta saghana the / dIkhane meM svastha aura nIce laTake hue the / purAne patte pIle hokara jhar3a cuke the| unake sthAna para naye hare camakIle patte A cuke the jinakI saghanatA se vahA~ sadA hI a~dherA jaisA chAyA rahatA thA / una vRkSoM ke jo naye patte nikale the, ve komala tathA pUrNa vikasita the| unakI koMpaleM komala, ujjvala thIM, unakA varNa tA~be jaisA camakadAra thaa| isa prakAra pattoM, pallavoM, koMpaloM Adi se vRkSoM ke Upara ke zikhara zobhAyamAna lagate the| aupapAtikasUtra (14) Aupapatik Sutra

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DESCRIPTION OF TREES 4. (a) The roots of the trees in that forest strip were deep and wide spread. Its bulbous roots and joints of branches were very strong. These trees had well developed and healthy barks, branches, sprouts and leaves. They were loaded with seed bearing fruits. All these trees had a luxurious umbrella-shaped growth. They had a single trunk with a vertical growth of numerous branches. The trunks of these trees were well shaped and large, so large that it was impossible to encircle one jointly by many persons with their extended arms. There was a thick growth of healthy and dangling leaves without any visible gaps. The old and yellow leaves had already been shed and their place had been taken by fresh bright green new sprouts. The denseness of all these kept the area perpetually dark. The fresh leaves of these trees were soft and fully developed. The copper coloured sprouts were delicate and bright. Loaded with such leaves, flowers and sprouts the tree-tops were enchanting to look at. 4. (kha) NiccaM kusumiyA, NiccaM mAiyA, NiccaM lavaiyA, NiccaM thavaiyA, NiccaM gulaiyA, NiccaM gocchiyA, NicaM jamaliyA, NiccaM juvaliyA, NiccaM viNamiyA, NiccaM paNamiyA, NiccaM kusumiy-maaiy-lviy-thviy-guliy-gocchiy-jmliyjuvliy-vinnmiy-pnnmiy-suvibhttpiNddmNjrivrddisydhraa| suya-barahiNa-mayaNasAla-koila-kobhagaka-bhiMgAraga-koMDalaga-jIvaMjIvagaNaMdImuha-kavilapiMgalakkhaga-kAraMDacakkavAya-kalahaMsa-aNega sauNagaNa-mihuNaviraiya-saduNNaiya-mahura saraNAie, suramme, saMpiMDiya dariya bhamara-mahuyari pahakara priliNt-mttchppy-kusumaasv-lolmhur-gumgumNt-guNjNtdesbhaae| 4. (kha) unameM kaI vRkSa aise the jo saba RtuoM meM phUloM, maMjariyoM, pattoM, phUloM ke gucchoM, gulmoM se lade rahate the| navamallikA kI beloM se lipaTe tathA pattoM ke gucchoM se havA meM lahalahAte rahate the| kaI vRkSa aise the jo eka zreNI meM sthita the| kaI aise the jo sadA yugala rUpa meM-do-do kI jor3I ke rUpa meM khar3e the| kaI aise the jo puSpa, phala Adi ke bhAra se nitya vinamita-bahuta jhuke hue rahate the| praNamita-kaI vRkSa to phala-phUloM ke bhAra se nIce jamIna taka jhuke hue the| samavasaraNa adhikAra (15) Samavasaran Adhikar

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(yoM vividha prakAra kI apanI-apanI vizeSatAe~ lie hue ve vRkSa apanI sundara lumbiyoM tathA maMjariyoM ke rUpa meM mAno zirobhUSaNa - sira para kalaMgiyA~ dhAraNa kiye jaise lagate the / ) una vRkSoM para tote, mora, mainA, koyala, kobhagaka, bhiMgAraka, koNDalaka, cakora, nandimukha, tItara, baTera, batakha, cakravAka, kalahaMsa, sArasa prabhRti pakSI satata madhura dhvaniyA~ karate rahate the / ve vRkSa gU~ja rahe haiM, aise suramya pratIta hote the / vahA~ para madamAte bhramaroM tathA bhramariyoM va madhumakkhiyoM ke samUha evaM puSparasa - makaranda ke lobha se dUra-dUra se Aye hue vividha jAti ke bha~vare mastI se guMjana karate the jisase vaha sthAna sadA guMjAyamAna rahatA thA / 4. (b) Some of these trees were always laden with flowers, buds, leaves, clusters of flowers and bunches of leaves. Embraced by creepers like Jasmine and heavy with the flourishing greenery they swayed gracefully in the wind. Some stood in a row and others always in pairs. There were many that bent low (vinamit) due to the load of flowers, fruits and leaves. Some of these even touched the ground due to excessive weight. (Thus with their unique attributes these trees appeared as if they donned plumed crests in the form of beautiful buds and danglers.) All the time the forest strip resonated with sweet musical sounds of chirping and cooing of birds like parrots, peacocks, myna (a type of Asian starling), cuckoo, kobhagak, bhingarak (a type of bird producing humming sound like a bumble-bee), kondalak, chakor (a type of partridge), nandimukh, titar (partridge), bater (quail), duck, chakravak (Brahminy duck; Anas casarca), kalahansa (swan), sarus (crane) and many others. The echo of these musical sounds enhanced the charm of these trees. A multitude of intoxicated bumble-bees and honey-bees of many species, coming from far off areas in search of pollen, hovered around droning with excitement. The place echoed with these sounds all the time. 4. (ga) abbhiMtarapupphaphale, bAhirapattocchaNNe, pattehi ya pupphehi ya occhanna paDivalicchapaNe sAuphale, niroyae, akaMTae, NANAviha - guccha - gumma-maMDavagarammasohie, vicittasuhake bhUe / aupapAtikasUtra (16) Aupapatik Sutra

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PAVOVAO EKASHumourORATOTAKOVINOTAKoregorAroraKOYAKOYAYOYAROPayoPAYOROAROVAROPARODRODARODAROPARODARODA8090098629.28.28.28 vAvI-pukkhariNI-dIhiyAsu ya sunivesiyaramma-jAlaharae piMDimaNIhArimaM sugaMdhiM suhasurabhimaNaharaM ca mahayA gaMdhaddhaNiM muyaMtA, NANAvihaguccha-gumma-maMDavaga-gharagasuhaseukeubahulA, annegrh-jaann-jugg-siviy-pvimoynnaa| ___ surammA, pAsAdIyA, darisaNijjA abhirUvA pddiruuvaa| 4. (ga) ve vRkSa bhItara se phUloM aura phaloM se lade the tathA bAhara pattoM se Dhake the| ve pattoM aura phUloM se sarvathA AcchAdita the| unake phala svAdiSTa, nIroga tathA kA~ToM se rahita the| ve taraha-taraha ke phaloM ke gucchoM, latA-kuMjoM tathA maNDapoM dvArA ramaNIya aura zobhita the| unake Upara bhinna-bhinna prakAra kI sundara dhvajAe~ phaharAtI thiiN| usa vanakhaNDa meM caukora, gola tathA lambI bAvar3iyoM meM jAlI-jharokhedAra sundara bhavana bane the| dUra-dUra taka jAne vAlI sugandha ke paramANuoM ke kAraNa ve vRkSa apanI sundara mahaka se logoM ke mana ko hara lete the| unakI sugandha atyanta tRpti dene vAlI thii| isa prakAra yaha kSetra anekAneka puSpaguccha, latAkuMja, maNDapa, vizrAma-sthAna Adi se yukta thaa| vahA~ patAkAe~ lagI thiiN| aneka mArga bane the| sundara vana-krIr3A ke lie Ane ke lie rathoM, vAhanoM, DoliyoM OM tathA pAlakhiyoM ke Thaharane ke lie upayukta vistIrNa sthAna the| 1 isa prakAra ke vRkSa ramaNIya, manorama, darzanIya, abhirUpa-mana ko apane meM ramA lene vAle tathA pratirUpa-mana meM basa jAne vAle the| ___4. (c) Under a dense cover of leaves the trees were richly laden with fruits. They were completely covered with leaves and flowers. The fruits in these trees were delicious, uncontaminated and free of thorns. These dangling bunches of a variety of fruits, groves and canopies of creepers made that area beautiful and attractive. It appeared as if different types of flags were furling over the trees. There were square, round and oblong water tanks with steps reaching down the water level and surrounded by beautiful 9 buildings with lattice windows and carved stone grills. These trees attracted people with the far reaching sweet fragrance that they emitted. This fragrance was very pleasing and satisfying. Thus this area abounded in trees, flower beds, groves, creepers, canopies and a resting places. It was embellished with many flags and had many pathways. There were large vacant areas for parking of chariots, carriers, litters and palanquins belonging to the visitors. PRODRODAROBAROBAROSARO . * 6 PRER ARODARODARA samavasaraNa adhikAra (17) Samavasaran Adhikar

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This made it attractive, beautiful, spectacular, enchanting and * mesmerizing. * azoka vRkSa kA varNana 5. tassa NaM vaNasaMDassa bahumajjhadesabhAe ettha NaM mahaM ekke asogavarapAyave paNNattekusavikusa-visuddha-rukkhamUle, mUlamaMte, kaMdamaMte, jAva suramme, pAsAdIe, darisaNijje abhirUve, pddiruuve| 5. usa vanakhaNDa ke ThIka bIca ke bhAga meM eka vizAla zreSTha azoka vRkSa thaa| usakI 2 jar3eM kuza, DAbha tathA dUsare prakAra ke tRNoM se rahita thiiN| vaha vRkSa uttama mUla, kanda skandha * Adi se yukta thaa| (sUtra 4 ke varNana anusAra pUrA kathana samajha lenA caahie)| vaha atIva ramaNIya, sukhaprada-citta ko prasanna karane vAlA, darzanIya-abhirUpa-pratirUpa arthAt asAdhAraNa sundaratA se yukta thaa| DESCRIPTION OF THE ASHOKA TREE 5. Exactly at the center of the forest there was a huge and beautiful Ashoka tree. The ground where it stood was free of any weeds and grass like kush and darbh. It had roots, bulbous roots etc. (details same as aphorism 4-) This made it attractive, beautiful, spectacular, enchanting and mesmerizing. 6. se NaM asogavarapAyave aNNehiM bahahiM tilaehiM, lauehiM, chattovehiM, sirIsehiM, sattavaNNehiM, dahivaNNehiM, loddhehiM, dhavehiM, caMdaNehiM, ajjuNehiM, NIvehiM, kuDaehiM, * kalaMbehiM, savvehiM, phaNasehiM, dAlimehiM, sAlehi, tAlehi, tamAlehiM, piyaehiM, piyaMgUhiM, purovagehiM, rAyarukkhehi, NaMdirukkhehiM, savao samaMtA sNprikkhitte| 6. vaha uttama azoka vRkSa aneka prakAra ke vRkSoM se ghirA huA thaa| una vRkSoM ke nAma isa prakAra haiM-tilaka, lakuca, kSatropa, zirISa, saptaparNa, dadhiparNa, lodhra, dhava, candana, arjuna, nIma, kuTaja, kadamba, savya, panasa, dADima, zAla, tAla, tamAla, priyaka, priyaMgu, puropaga, rAjavRkSa, nandivRkSa-isa prakAra aneka vRkSoM se pariveSTita bahuta hI suramya pratIta hotA thaa| 6. That excellent Ashoka tree was surrounded by many other trees, namely-Tilak, Lakuch, Kshatrop, Shirish, Saptaparna, Dadhiparna, Lodhra, Dhav, Chandan, Arjun, Neem, Kutaj, * Kadamb, Savya, Panas, Dadim, Shaal, Taal, Tamal, Priyak, Priyangu, Puropag, Rajavriksh and Nandivriksh. Surrounded by all these trees it appeared delightful. * aupapAtikasUtra (18) Aupapatik Sutra *

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GOA AONVAD * NA * Mariskook POSESISESSISESEGIRISMGAGARSHASRIGAGEMEPRAGOBAGBAGPAGESAGAGPGPRAGPRGo 7. te NaM tilayA lauyA jAva NaMdirukkhA, kusavikusa-visuddharukkhamUlA, mUlamaMto, OM kaMdamaMto, eesiM vaNNao bhANiyallo jAva siviyaparimoyaNA, suramma, pAsAdIyA, * darisaNijjA, abhirUvA pddiruuvaa| 7. una tilaka, lakuca, (sUtra 6 ke anusAra sabhI vRkSoM ke nAma samajheM) nandivRkSa Adi ina sabhI vRkSoM kI jar3eM DAbha tathA dUsare prakAra ke tRNoM se rahita svaccha thiiN| unake mUla, kanda Adi dasoM aMga uttama koTi ke the| ve vRkSa bahuta hI ramaNIya, manorama, darzanIya, abhirUpapratirUpa the| (unakA varNana sUtra 4 ke anusAra jAna lenA caahie|) 7. The ground where these Tilak, Lakuch, (list same as aphorism 6) trees stood was free of any weeds and grass like kush and darbh. These trees had fine roots, bulbous roots etc. (details same as aphorism 4 up to -) This made them attractive, beautiful, a spectacular, enchanting and mesmerizing. 8. te NaM tilayA jAva NaMdirukkhA aNNehiM bahUhi paumalayAhiM, NAgalayAhiM, asoalayAhiM, caMpagalayAhiM, cUyalayAhiM, vaNalayAhiM, vAsaMtiyalayAhiM, aimuttayalayArhi, kuMdalayAhiM, sAmalayAhiM sabbo samaMtA sNprikkhittaa| 8. (jisa prakAra azoka vRkSa tilaka, lakuca Adi vRkSoM se ghirA huA thA usI prakAra-) ve tilaka, nandIvRkSa Adi vRkSa bhI anya bahutI-sI padmalatAoM, nAgalatAoM, azokalatAoM, campakalatAoM, AmralatAoM, pIlukalatAoM, vAsantIlatAoM tathA atimuktakalatAoM se cAroM ora se ghire hue the| ____8. As the Ashoka tree was surrounded by Tilak (same as aphorism 6 up to -) and Nandi trees so were these trees surrounded by a variety of creepers including Padmalata, Naagalata, Ashokalata, Champakalata, Amralata, Pilukalata, Vasantilata and 9 Atimuktakalata. 9. tAo NaM paumalayAo NiccaM kusumiyAo jAva pAsAdIyAo, darisaNijjAo, abhirUvAo, pddiruuvaao| 9. ve padmalatAe~ Adi saba RtuoM meM phUloM se bharI rahatI thIM, [sUtra 4 (kha) ke anusAra] jisase aisA lagatA thA mAno ve sira para jhukI kalaMgiyA~ dhAraNa kiye hoN| ve ramaNIya, manorama, darzanIya, abhirUpa-pratirUpa thiiN| t 169969409-2098698696 (19) samavasaraNa adhikAra Posgoa gagoPDGOPMG Samavasaran Adhikari

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9. These Padmalata and other creepers were always laden with flowers, [read same as in aphorism 4 (b) up to-] and they appeared * as if they donned plumed crests in the form of beautiful b danglers. This made them attractive, beautiful, spectacular, 3 enchanting and mesmerizing. zilApaTTaka varNana 10. tassa NaM asogavarapAyavassa heTThA IsiM khaMdhasamallINe ettha NaM mahaM ekke * puDhavisilApaTTae paNNatte-vikkhaMbhAyAma-ussehasuppamANe, kiNhe, aMjaNa-ghaNa kivANa-kuvalaya-halaharakosejjAgAsa-kesa-kajjalaMgIkhaMjaNa, siMgabheda-riTThayaOM jaMbUphala-asaNaga-saNa-baMdhaNa-NIluppalapattanikara-ayasikusumappagAse, mrgymsaarklitt-nnynnkiiyraasivnnnne| giddhaghaNe, aTThasire, AyaMsayatalovame, suramme IhAmiya-usabha-turaga-Nara-magara* vihaga-vAlaga-kiNNara-ruru-sarabha-camara-kuMjara-vaNalaya-paumalaya-bhatticitte, AINaga-rUya-bUra-NavaNIya-tUlapharise, sIhAsaNasaMThie, pAsAdIe, darisaNijje, abhirUve, pddiruuve| 10. usa azoka vRkSa ke nIce tane ke kucha pAsa eka bar3A pRthvI zilApaTTaka-cabUtare kI 2 bhA~ti jamI huI miTTI para sthApita zilApaTTa thaa| usakI lambAI, caur3AI tathA U~cAI eka samAna thii| vaha kRSNa varNa kA thaa| usakA raMga aMjana, bAdala, kRpANa, nIle kamala, balarAma ke vastra, AkAza, keza, kAjala kI koTharI, khaMjana pakSI, bhaiMsa ke sIMga, riSTaka (nIla varNa kA) ratna, jAmuna ke phala, vIyaka nAmaka vanaspati, sana ke phUla ke DaMThala, nIlakamala ke pattoM kI rAzi tathA alasI ke phUla ke samAna nIlI camaka lie hue thaa| nIlamaNi, kasauTI, kamara para bA~dhane ke camar3e ke paTTe tathA A~khoM kI kanInikA-tAre-inake pu~ja jaisA usakA varNa thaa| ____ vaha atyanta snigdha-cikanA thaa| usake ATha kone the| vaha darpaNa ke samAna camakadAra suramya thaa| usa para vividha prakAra ke citra bane hue the, jaise-bher3iye, baila, ghor3e, manuSya, magara, pakSI, sA~pa, kinnara, ruru, aSTApada, camara, hAthI, vanalatA aura pdmltaa| 8 mRgachAlA, kapAsa, bUra, makkhana tathA Aka kI ruI ke samAna usakA komala sparza thaa| vaha AkAra meM siMhAsana jaisA dIkhatA thaa| isa prakAra vaha zilApaTTaka manorama, darzanIya, abhirUpa-pratirUpa thaa| * aupapAtikasUtra (20) Aupapatih Sutra

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BY hon O the CORONYA OYNOYNOY LOYAYOYAYOYAPYAPYAP YAYOYAUMAVROPRIROIROROOROORDAD DRO THE STONE SLAB 10. Under this Ashoka tree and a little closer to its trunk there are was a large stone slab installed on a sand platform. Its length, width and height were equal (it was cubical in shape). It had a black hue like that of lampblack, dark clouds, sword, blue lotus, et Balaram's robe, sky, hair, room filled with collyrium, khanjan bird, buffalo-horn, rishtak gem, rose-apple, veeyak plant, stalk of san flower (the plant Cannabis sativa), heap of leaves of blue lotus and alsi (linseed) flower. Its colour was like that of blue sapphire, touchstone, black leather belt and a bunch of eye-pupils. Its surface was very smooth. It had eight corners. It had a mirror-like polish. A variety of figures were engraved on it. These or included wolves, bulls, horses, human beings, crocodiles, birds, snakes, kinnars (lower gods), rurus, sarabhs (octopuses), chamars (yaks), elephants, forest creepers and lotus creepers. Like chamois leather, softest cotton, Bura plant, fresh butter and Aak fibre, it was extremely soft to touch. In appearance it was like a throne. Thus it was attractive, beautiful, spectacular, enchanting and mesmerizing. campApati kUNika 11. (ka) tattha NaM caMpAe NayarIe kUNie NAmaM rAyA privsi| ___ mahayAhimavaMta-mahaMtamalaya-maMdara-mahiMdasAre, acvaMtavisuddha-dIharAyakulavaMsasuppasUe, NiraMtaraM rAyalakkhaNavirAiyaMgamaMge, bahujaNa-bahumANapUie, savvaguNasamiddhe, khattie, muie, muddhAhisitte, maaupiusujaae| 11. (ka) usa campA nagarI kA rAjA kUNika thA, jo vahA~ nivAsa karatA thaa| vaha kUNika rAjA mahAhimavAn parvata ke samAna mahAn tathA malaya, meru evaM mahendra parvatoM ke samAna aneka viziSTatA lie hue thaa| vaha atyanta vizuddha-nirdoSa, prAcIna rAjavaMza meM utpanna huA thaa| usake sabhI aMga rAjA ke yogya lakSaNoM se zobhita the| vaha bahuta logoM dvArA ati sammAnita aura pUjita thaa| vaha nIti, zaurya Adi sarvaguNa samRddha thaa| janatA ko AkramaNa tathA saMkaTa se bacAne vAlA kSatriya thaa| vaha sadA mudita-prasanna rahatA thaa| apanI paitRka paramparA dvArA evaM AjJAnuvartI anya bahuta se rAjAoM dvArA usakA mUrddhAbhiSekarAjyAbhiSeka yA rAjatilaka huA thaa| vaha uttama mAtA-pitA kA sujAta-AjJApAlaka putra thaa| samavasaraNa adhikAra (21) Samavasaran Adhikar

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KING KUNIK OF CHAMPA 11. (a) In Champa lived its ruler king Kunik. His stature was as lofty as the great Himalayas. He had many unique qualities like those of Malaya, Meru and Mahendra mountains. He belonged to an ancient and distinguished royal family. Every part of his body bore auspicious marks suited to a monarch. He commanded respect and adoration of many. He was richly endowed with qualities like integrity and valour. He was a true Kshatriya (the warrior or the regal caste), the defender of masses from attack and adversity. He had a charming and pleasing personality. He was installed and crowned as a monarch by the kingdom he inherited as well as many other subordinate kingdoms. He was a worthy son of noble parents. kUNika kA caritra 11. ( kha ) dayapatte, sImaMkare, sImaMdhare, khemaMkare, khemaMdhare, maNussiMde, jaNavayapiyA, jaNavayapAle, jaNavayapurohie, seukare, keukare, Narapavare, purisavare, purisasIhe, purisavagdhe, purisAsIvise, purisapuMDarIe, purisabaragaMdhahatthI, aDDe, ditte, vitte / 11. (kha) vaha rAjA svabhAva se dayAlu thA / maryAdAoM kI sthApanA karane vAlA tathA unakA pAlana karane vAlA thA / vaha kSemaMkara- prajA ke lie anukUla sthitiyA~ utpanna karane vAlA tathA kSemaMdhara- unheM sthira rakhane vAlA thA / vaha vipula aizvarya ke kAraNa manuSyoM meM indra ke samAna mAnya thaa| vaha apane janapada ke lie pitRtulya pratipAlaka, prajA ke hita ko Age rakhane vAlA, kumArgagAmiyoM ko sanmArga para lAne vAlA, acche kAryoM ko karane vAlA thA / vaha narapravara- vaibhava, senA, zakti Adi kI dRSTi se manuSyoM meM zreSTha tathA puruSavara - dharma, artha, kAma, mokSa rUpa cAra puruSArthoM meM udyamazIla, paramArtha - cintana ke kAraNa puruSoM meM zreSTha thA / kaThoratA va parAkrama meM vaha siMhatulya, raudratA meM bAgha ke tulya tathA apane krodha ko saphala banAne ke sAmarthya meM sarpatulya thA / vaha puruSoM meM uttama puNDarIka - sabake lie sukhadAyI tathA sevAzIla janoM ke lie zveta kamala jaisA sukumAra thA / vaha puruSoM meM gandhahastI ke samAnaapane virodhI rAjA rUpI hAthiyoM kA mAna-mardana karane vAlA thA / vaha samRddha, dRpta-darpa yA prabhAvayukta tathA vitta yA vRtta - svadeza va sva-dharma ke pAlana meM suprasiddha thaa| THE CHARACTER OF KUNIK 11. (b) By nature he was compassionate. He was a founder of moral and ethical code and a strict follower of the same. He worked aupapAtikasUtra Aupapatik Sutra ( 22 )

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for the lasting welfare of his people (kshemankar). Due to his unlimited wealth and grandeur he enjoyed the status of Indra (the king of gods) among men. For his kingdom he was the father-like protector. The good of his people was his first priority. He was the reformer who steered the drifters on to the right path. He was a performer of good deeds. In terms of grandeur, power and other such attributes he was the best among men. As he sincerely pursued the four human goals of religion, wealth, procreation and liberation with altruistic thoughts he was the loftiest among men. He was strong and valorous like a lion, ferocious like a tiger and efficient in dealing his wrath like a serpent. He was a white lotus among men because he was soft and sensitive for those who served masses and worked for their happiness (Pundareek). He was a king-elephant among men because he humbled the pride of other minor kings. He was affluent, influential and renowned as benefactor of his religion and country. kUNika kA vaibhava 11. (ga) vicchaNNi - viulabhavaNa - sayaNAsaNa - jANa - vAhaNAiNe, bahudhaNabahujAyarUva - rayae, Aoga - pa oga - saMpautte, vicchaDDiyapaura - bhattapANe, bahudAsIdAsa - go-mahisa - gavelagappabhUe, . paDipuNNajaMtakosakoTThAgArAudhAgAre, balavaM, dubbalapaccAmitte, ohayakaMTayaM, niyakaMTayaM maliyakaMTayaM, uddhiyakaMTayaM, akaMTayaM, ohayasattuM nihayasattuM maliyasattuM, uddhiyasattuM nijjiyasattuM parAiyasattuM / vavagayadubbhikkhaM, mAribhayavippamukkaM, khemaM, sivaM, subhikkhaM, pasaMtaDiMbaDamaraM rajjaM pasAsemANe viharai / 11. (ga) usake pAsa bar3e - bar3e vizAla bhavana, sone-baiThane ke Asana tathA ratha, ghor3e Adi savAriyA~, vAhana Adi vipula mAtrA meM the / usake pAsa vipula sampatti, sonA tathA cA~dI thii| vaha Ayoga - prayoga - dhana lAbha ke upAyoM kA jAnakAra evaM dhana-vRddhi ke upAyoM meM aneka prakAra se prayatnazIla rahatA thA / usake yahA~ bhojana kara lie jAne ke bAda bahuta khAdya sAmagrI baca jAtI thI / (jo garIboM meM bA~Ta dI jAtI thI / ) usake yahA~ aneka dAsiyA~, dAsa tathA pazuzAlA meM gAyeM, bhaiMseM, bher3eM Adi thiiN| usake yahA~ yantra - (yaMtrAgAra), koSa - khajAnA, koSThAgAra - anna Adi vastuoM kA bhaNDAra tathA zastrAgAra sadA pratipUrNa - bharA rahatA samavasaraNa adhikAra " , ( 23 ) Samavasaran Adhikar

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thaa| usake pAsa vizAla senA thI / usane apane rAjya ke sImAvartI rAjAoM yA paDosI rAjAoM ko zaktihIna banA diyA thaa| apane sagotra pratisparddhiyoM - pratisparddhA va virodha rakhane vAloM ko vinaSTa kara diyA thaa| unakA dhana chInakara evaM unakA mAna-bhaMga kara tathA unheM deza se nirvAsita kara vaha niSkaNTaka bana gayA thaa| usakA koI bhI sagotra - virodhI baca nahIM pAyA thA / usI prakAra usane apane (gotra - bhinna) zatruoM ko vinaSTa kara diyA thA, deza se nirvAsita kara diyA thA tathA rAjya ke cora, taskara, hiMsA premI - kA~ToM ko nikAlakara samApta kara diyA thA / una sabako apane prabhAva se jIta liyA thA, parAjita kara diyA thaa| isa prakAra vaha rAjA durbhikSa ( duSkAla) tathA mahAmArI ke bhaya se rahita - nirupadrava, kSemamaya, kalyANamaya subhikSayukta - (jahA~ bhikSuoM ko sulabhatA se bhikSA prApta ho jAtI) evaM zatrukRta vighnarahita rAjya kA zAsana karatA thA / THE GRANDEUR OF KUNIK 11. (c) He owned large palaces and mansions, unlimited furniture, chariots, horses and other vehicles. He had abundant wealth including gold and silver. He was proficient in various methods of expanding his wealth and putting them to use with great efficiency. Large quantity of food was cooked in his royal kitchen resulting in a surplus after every meal. (This was distributed among the destitute.) He had innumerable servants and maids and also abundant livestock including cows, buffalos and sheep. He had large and well supplied machine-shop, treasury, granary, armoury and other storehouses. He also had an immensely large army. He had reduced the neighbouring kingdoms to insignificance. He had also destroyed all the rival claimants to the throne as well as other competitors within the clan. He had secured his rule by depriving them of their wealth and power, shattering their status and exiling them. He was left with no opposition within the clan. He did the same to his enemies outside the family and clan. He made his kingdom free of thieves, smugglers and other anti-social elements. With his great power he had defeated them, conquered them. This way he ruled over his state in peace, beatitude and abundance, without any fear of drought, epidemic and other disturbances including those caused by enemies. aupapAtikasUtra ( 24 ) Aupapatik Sutra

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rAjamahiSI dhAriNI (saundarya tathA guNa varNana) 12. tassa NaM koNiyassa raNNo dhAriNI NAmaM devI hotthA-sukumAlapANipAyA, ahINapaDipuNNa-paMciMdiyasarIrA, lakkhaNa-vaMjaNa-guNovaveyA, mANummANappamANapaDipuNNasujAyasavvaMgasuMdaraMgI, sasisomAkArakaMtapiyadasaNA, suruuvaa| karayala parimiya pasattha tivalI valiyamajjhA, kuMDalullihiya-gaMDalehA, komuiya rayaNiyara vimalapaDipuNNa somavayaNA, siMgArAgAracAruvesA, saMgayagaya-hasiya-bhaNiyavihiya-vilAsa-salaliyasaMlAva-NiuNajuttovayArakusalA, pAsAdIyA, darisaNijjA abhirUvA pddiruuvaa| koNieNaM raNNA bhaMbhasAraputteNa saddhiM aNurattA, avirattA, iTe sadda-pharisa-rasarUva-gaMdhe paMcavihe mANussae kAmabhoe paccaNubhavamANI vihri| 12. rAjA koNika kI rAnI kA nAma dhAriNI thaa| usake hAtha-paira sukomala the| zarIra kI pA~coM indriyA~ pratipUrNa-racanA kI dRSTi se akhaNDita, sampUrNa, apane-apane viSayoM ko grahaNa karane meM sakSama thiiN| vaha uttama lakSaNa-saubhAgyasUcaka hAtha kI rekhA Adi, vyaMjanautkarSasUcaka, tila, masa Adi cihna tathA guNa-zIla, sadAcAra Adi guNoM se yukta thii| mAna, unmAna, pramANa arthAt zarIra kA vistAra, vajana, U~cAI Adi kI dRSTi se vaha paripUrNa, zreSTha tathA sarvAMga sundarI thii| usakA AkAra candra ke samAna saumya tathA dekhane meM kamanIya thaa| vaha parama rUpavatI thii| usakI deha kA madhya bhAga kamara karatala parimita-muTThI meM A sake itanI patalI thii| usakA udara peTa para par3ane vAlI uttama tIna rekhAoM se yukta thaa| usake donoM kapola kuNDaloM se uddIpta-suzobhita the| usakA mukha zarada pUrNimA ke candra ke sadRza nirmala, saumya thaa| usakI sundara vezabhUSA aisI thI, mAno zRMgAra rasa kA ghara ho| usakI gati-cAla, smita-maMda ha~sI, bhaNita-bolI, kRti-vyavahAra evaM vilAsa-daihika ceSTAe~ saMgata-samucita cAturyapUrNa thiiN| lAlityapUrNa AlApa-saMlApa meM vaha nipuNa thii| yathAyogya loka vyavahAra meM vaha kuzala thii| vaha manorama, darzanIya, abhirUpa tathA pratirUpa thii| vaha rAnI apane pati bhaMbhasAra-(zreNika) ke putra koNika rAjA ke prati sadA anuraktaanukUla rhtii| krodhita hone para bhI kabhI virakta-pratikUla nahIM hotii| pati ke sAtha zabda, sparza, rasa, rUpa, gaMdha rUpa pA~coM indriyoM ke mana icchita kAma-bhoga bhogatI huI apanA jIvana sukhapUrvaka bitA rahI thii| samavasaraNa adhikAra (25) Samavasaran Adhikar

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QUEEN DHARINI 12. The name of king Kunik's consort was Dharini. She had tender and delicate limbs. All her five sense organs were flawless, well developed and perfect in performance. She was well endowed with all auspicious signs (like a good fate-line in the palm etc.) and marks (like moles and birth marks) as well as virtues (like good character and conduct). In terms of height, weight and figure she was perfectly, exquisitely and absolutely beautiful. Her personality was charming and delightful like moon. She was the epitome of supreme beauty. Her waist was so slender that it could be held in a fist. Her abdomen had three delicately formed lines. Her ear-rings enhanced the beauty of her cheeks. Her face was pure and soothing like the moon. Her exquisite dress was like the abode of amatory sentiment (shringar rasa). Her gait (gati), smile (smit), speech (bhanit), behaviour (kriti), and movement (vilas) were perfectly graceful (snagat). She evinced eloquence in her speech and dignity in her behaviour. She was, indeed, attractive, spectacular, enchanting and mesmerizing. She had unwavering adoration for her husband king Kunik, the son of Bhambhasar (Shrenik Bimbisar). She was not offended even when he was angry. She lead a happy life, enjoying with her husband all the desired pleasures of the five sense organs (speech, touch, taste, vision and smell). koNika kI rAjya sabhA 13. tassa NaM koNiyassa raNNo ekke purise viulakayavittie bhagavao pavittivAue / bhagavao taddevasiyaM pavittiM nnivedei| 13. rAjA koNika ke yahA~ eka aisA vArtA-nivedaka puruSa-(samAcAra dene vAlA) meM paryApta vetana para niyukta thA, jo bhagavAna mahAvIra ke pratidina ke vihAra Adi ke samAcAra (pravRttiyA~) sUcita karatA rahatA thaa| THE SERVANT 13. King Kunik had appointed a reporter, at good salary, who was assigned the duty of reporting about the day-to-day activities of Bhagavan Mahavir including his movements. RO aupapAtikasUtra ( 26 ) Aupapatik Sutra

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14. tassa NaM purisassa bahave aNNe purisA diNNabhatibhattaveyaNA bhagavao pavittivAuyA, bhagavao taddevasiyaM pavittiM NivedeMti / 14. usane apane sahAyaka ke rUpa meM anya aneka vyaktiyoM ko bhojana tathA vetana para niyukta kara rakhA thA, ve bhagavAna kI pratidina kI pravRttiyoM ke sambandha meM use yathAyogya sUcanA dete rahate the| 14. This reporter, in turn, had put in place a network of assistants appointed on wages and allowances. This network provided him up-to-date information about Bhagavan Mahavir's daily activities. 15. teNaM kAleNaM teNaM samaeNaM koNie rAyA bhaMbhasAraputte bAhiriyAe uvANasAlAe aNega - gaNaNAyaga- daMDaNAyaga - rAIsara - talavara - mADaMbiya - koDuMbiya - maMti- mahAmaMti- gaNaga - dovAriya - amacca - ceDa - pIDhamadda - nagaranigama - seTThi - seNAvaisatthavAha - dUya - saMdhivAla - saddhiM saMparivuDe viharai | 15. eka samaya kI bAta hai, bhaMbhasAra putra koNika bAharI upasthAnazAlA - ( rAjasabhA) meM baiThA thaa| usake pAsa aneka gaNanAyaka - viziSTa janasamUhoM ke netA, daNDanAyaka - ucca ArakSi-adhikArI, rAjA - mAMDalika (maMDalAdhikArI ) narapati, Izvara - aizvaryazAlI evaM prabhAvazAlI - zrI- puruSa, talavara - rAjya - sammAnita viziSTa nAgarika, mADaMbika- jAgIradAra, bhUsvAmI, kauTumbika -bar3e parivAroM ke pramukha, maMtrI, mahAmantrI - mantrimaNDala ke pradhAna, gaNaka - jyotiSI, dvArapAla, amAtya - rAjya kAryoM meM parAmarzaka (aThAraha zreNiyoM ke pramukha ), ceDa - sevaka, pIThamarda - paripArzvika - hara samaya rAjA ke sAtha rahane vAle aMgarakSaka, nAgarika, vyApArI, zreSThI - lakSmI ke cihna se aMkita svarNapaTTa se jinakA mastaka suzobhita rahatA thA ve zreSThI kahe jAte the / senApati - ratha, hAthI, ghor3e tathA paidala caturaMgiNI - senA ke adhinAyaka, sArthavAha - dUsare dezoM meM vyApAra karane vAle vyavasAyI, dUta- dUsaroM ke tathA rAjA ke Adezasandeza pahu~cAne vAle, sandhipAla - rAjya kI sImAoM ke rakSaka-sImArakSaka athavA zatru rAjAoM ke sAtha sandhi karane meM catura Adi aneka viziSTa jana baiThe the / 15. During that period of time king Kunik, the son of Bhambhasar, was holding court in the outer assembly hall. In his attendance were a variety of prominent people including chieftains (gananayag or gananayak); administrators (dandanayag or dandanayak); princes and kings (raisar or rajeshvar / yuvaraj); samavasaraNa adhikAra (27) Samavasaran Adhikar

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* ROLARODARODARO9ROPROPARDAR * * PAROORPxo nobles; knights of honour (talavar or pattadhari); landlords * ** (madambiya or jamindar); heads of prominent families and village heads (kodumbiya or chowdhary); ministers (manti or mantri); chief ministers (mahamanti or mahamantri); astrologers (ganaga or ganak); gatekeepers or guards (dovariya); counselors heading * eighteen different sections (amachch or amatya); attendants and servants (ched or sevak); bodyguards who are always at the back of ** the king (peedhamadda or peethmard or pariparshvik); citizens (nagarnigam or nagarik); merchants, specially those who wore golden headband marked with the sign of Lakshmi, the goddess of * wealth (setthi or shreshthi); commander of the armed forces including the four sections of chariot, elephant, horse and footsoldiers (senavai or senapati); caravan chiefs (satthavaha or saarthavah); emissaries and ambassadors (duya or doot); and border guards and diplomats (sandhival or sandhipal). bhagavAna mahAvIra 16. (ka) teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre Aigare, titthagare, * sahasaMbuddhe, purisuttame, purisasIhe, purisavarapuMDarIe, purisavaragaMdhahatthI, abhayadae, cakkhudae, maggadae, saraNadae, jIvadae, dIvo, tANaM, saraNaM, gaI, paiTThA, dhammavaracAuraMtacakkavaTTI, appaDihayavaranANadaMsaNadhare, viacchaume, jiNe, jANae, tiNNe, tArae, mutte, moyae, buddhe, bohaye, savaNNU, savvadarisI, sivamayalamaruyamaMNatamakkhaya-mavvAbAha-mapuNarAvatta siddhigaiNAmadhenaM ThANaM saMpAviukAme, arahA; jiNe, kevlii| 16. (ka) usa samaya zramaNa bhagavAna mahAvIra Adikara-apane yuga meM dharma ke Adi * pravarttaka, tIrthaMkara-caturvidha dharmatIrtha-ke pratiSThApaka, svayaM-saMbuddha, puruSottama-puruSoM meM uttama, puruSasiMha-Atma-zaurya meM puruSoM meM siMha-sadRza, puruSavarapuMDarIka-manuSyoM ke bIca rahate hue kamala kI taraha nirlepa, puruSavaragandhahastI-puruSoM meM uttama gandhahastI ke samAna (jisa prakAra gandhahastI ke pahuMcate hI sAmAnya hAthI bhAga jAte haiM, usI prakAra kisI kSetra meM meM jinake praveza karate hI durbhikSa, mahAmArI Adi aniSTa dUra ho jAte the), abhayadAyaka-sabhI * prANiyoM ke lie abhayadAna dene vAle, cakSupradAyaka-Antarika netra rUpa sadjJAna dene vAle, mArgapradAyaka-samyak jJAna, darzana, cAritra rUpa sAdhanAmArga ke udbodhaka, zaraNaprada-jijJAsu * aupapAtikasUtra (28) Aupapatik Sutra *

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HODAN tathA mumukSu janoM ke lie AzrayabhUta, jIvanaprada-AdhyAtmika jIvana ke sahAyaka, dIpaka ke sadRza samasta vastuoM ke prakAzaka athavA saMsAra-sAgara meM bhaTakate janoM ke lie dvIpa ke FO samAna Azraya-sthAna, prANiyoM ke lie AdhyAtmika udbodhana dene vAle zaraNa, gati evaM O AdhArabhUta, dharma cakravartI-cakravartI ke samAna loka meM dharmacakra kA pravartana karane vAle, apratighAta-bAdhA yA AvaraNarahita uttama jJAna, darzana Adi ke dhAraka, vyAvRttachamA-ajJAna OM Adi AvaraNa rUpa chadma se mukta, jina-rAga Adi ke jetA, jJAyaka-jJAtA athavA jJApaka rAga Adi ko jItane kA patha batAne vAle, tIrNa-saMsAra-sAgara ko pAra kara jAne vAle, tAraka-saMsAra-sAgara se pAra utArane vAle, mukta-bAharI aura bhItarI granthiyoM se mukta a ajJAna granthiyoM se, mocaka-dUsaroM ko chur3Ane vAle, buddha-bodha prApta, bodhaka-dUsaroM ke bodha jJAna dene vAle sarvajJa, sarvadarzI, ziva-kalyANamaya, acala-sthira, aruja-rogarahita, o antarahita, kSayarahita, bAdhArahita, apunarAvartaka-jahA~ se phira janma-maraNa rUpa saMsAra meM 2 Agamana nahIM hotA, aisI siddhagati-siddhAvasthA nAmaka sthiti pAne ke lie pravRtta, arhat tIna loka meM pUjanIya evaM rAgAdi vijetA, jina, kevlii-kevljnyaanyukt| BHAGAVAN MAHAVIR 16. (a) At that period of time Shraman Bhagavan Mahavir arrived in Champa city. He was the first propounder of the shrut dharma (Jainism) of his time (aaigare or aadikar); the religious ford-maker or founder of the four-fold religious order (Titthagare or Tirthankar); the self-enlightened one (sahasambuddhe or svayamsambuddh); supreme among men (purisuttame or purushottam); a lion among men because of his spiritual valour (purisasihe or purush-simha); unspoiled among men like a white lotus (purisavar. pundariye or purushvar-pundareek); a glorious elephant among men (purisavar-gandhahatthi or purushvar-gandhahasti) (ordinary elephants abandon the area where a bull elephant comes, likewise drought, epidemic and other such misfortunes disappeared from areas where he went]. He dispelled fear (abhayadaye or abhayadayak); gave spiritual vision (chakkhudaye or chakshupradayak); showed the path of liberation in the form of right knowledge, perception and conduct (maggadaye or margapradayak); provided refuge to the seekers of the right path (sarandaye or sharanprad); listed spiritual meaning to life o (jivadaye or jivanprad). Like a lamp/island (divo or deepak dveep), raaligaa STORYHORARYAORAoptAORTAORTAORAORMAOIHAOTAOMION samavasaraNa adhikAra (29) Samavasaran Adhikar **

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She was an anchor (paittha or pratishtha) of refuge (saranam or sharanam), succour (taanam or tran) and movement (gai or gati) for those fumbling in the darkness/sea of cycles of rebirth. He was the propagator of dharma in all corners of the world like the conquest of an emperor (dhamma chakkavatti or dharma chakravarti); the holder of unlimited unveiled knowledge and perception (appadihaya or apratighat); free of masks of ignorance and ambiguities (viattachhaume or vyavrittachhadma); the conqueror of attachment and aversion (jine or jina); the lamp of knowledge and beacon on the path of victory over attachment and aversion or (janaye or jnata ljnapak). He had crossed the ocean of cycles of rebirth (tinne or tirna); and helped crossing the ocean of cycles of * rebirth (taraye or tarak). He was the liberated (mutte or mukta); the liberator (moyave or mochak); the enlightened (buddhe or buddha); the giver of enlightenment (bohaye or bodhak); allknowing (savvannu or sarvajna); all-seeing (savva dariso or sarvadarshi); the epitome of beatitude (siva or Shiva); steadfast (ayal or achal); free of ailments (arua or aruja); infinite and in eternal (anant); free of decay (akkhaya or akshaya); beyond all * obstructions (avvavaha or avyabadh); the aspirant of ander destined to attain the state of ultimate perfection (siddha gai or siddha gati) from where there is no return to the cycles of rebirth (apunaravattiam or apunaravartak); the object of worship in the three worlds (araha or arhat); the Jina and the e omniscient (kevali). bhagavAna kA zarIra sauSThava 16. (kha) sattahatthUssehe, samacauraMsasaMThANasaMThie, vajjarisahanArAyasaMghayaNe, aNulomavAuvege kaMkaggahaNI kavoya-pariNAme, sauNiposapiTuMtara rorU-pariNae, paumuppalagaMdhasarisa nissAsasurabhivayaNe, chavI, nirAyaMka-uttama-pasattha-aiseyaniruvamapale, fest Hest-crocich-179-79-atharoterer tefthanda, 6 POP DAVOLO ** EUROOOOOOOOOOOOO aupapAtikasUtra ( 30 ) Aupapatik Sutra

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. chAyA-ujjoiyaMgamaMge, ghaNa-niciya-subaddha-lakkhaNuNNaya-kUDAgAranibhapiMDiyaggasirae, sAmaliboMDa-ghaNaniciyacchoDiya-miuvisaya-pasatthasuhuma-lakkhaNasugaMdhasuMdarabhayamoyaga-bhiMga-nIla-kajjala-pahaTTa bhamaragaNaNiddha-nikurUMbaniciyakuMciyapayAhiNAvattamuddhasirae, dAlimapupphappagAsa tavaNijja sarisanimmalasuNiddhakesaMta-kesabhUmI, chattAgAruttimaMgadese, NivvaNa-sama-laTTha-maTTha-caMdaddhasamaNiDAle, uDuvaipaDipuNNasomavayaNe, allINapamANajuttasavaNe, sussavaNe, pINa-maMsala-kavoladesabhAe, ANAmiya cAva ruila-kiNhaDabharAi-taNu kasiNaNiddha bhamuhe, avadAliya-puMDarIyaNayaNe, koAsiya dhavala-pattalacche, garulAyayaujjatuMga-NAse, uvaciyasilappavAla-biMbaphala-saNNibhAharoTe, paMDura-sasisayala-vimalaNimmalasaMkha-gokkhIrapheNa-kuMda-dagaraya-muNAliyAdhavaladaMtaseDhI, akhaMDadaMte, apphuDiyadaMte, aviraladaMte, suNiddhadaMte, sujAyadaMte, egadaMtaseDhI viva aNegadaMte, huyavaha-NiddhaMtadhoyatattatavaNijja rattatalatAlujIhe, avaTTiyasuvibhattacittamaMsU, maMsala-saMThiya-pasattha-sadUlaviulahaNue, cauraMgula suppamANa kaMbuvarasarisaggIve, varamahisa-varAha-sIha-sadUla-usabha-nAgavara-paDipuNNaviulakkhaMdhe, samavasaraNa adhikAra (31) Samavasaran Adhikar

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jugasannibhapINa - raiyapIvara pauTTha - susaMThiya-susiliTTha - visiTTha - ghaNa-thirasubaddhasaMdhipuravara - phalihavaTTiyabhue, bhuyagIsaraviulabhoga AyANapaliha ucchUDhadIhabAhU, rattatalovaiya-mauya - maMsala - sujAya - lakkhaNapasattha - acchiddajAlapANI, pIvarakomala-varaMgulI, AyaMba taMba taliNa-suiruilaNiddhaNakhe, caMdapANilehe, saMkhapANilehe, cakkapANilehe, disAsotthiyapANilehe, caMda- sUrasaMkha-cakka - disAsotthiyapANilehe, uvaciyavicchiNNapihulavacche, kaNagasilAyalujjala sirivacchaMkkivacche, akaraMDuya kaNaga ruyayanimmala sujAyaniruvahayadehadhArI, pasattha dappaNa sAhayasoNaMda-musala pamuiyavaraturaga - sIhavara - vaTThiyakaDI, aupapAtikasUtra - aTTasahassapaDipuNNavarapurisalakkhaNadhare, saNNayapAse, saMgayapAse, suMdarapAse, sujAyapAse, miyamAiya - pINaraiyapAse, ujjaya- samasahiya - jacca - taNu - kasiNa - giddha - Aijja - lauha - ramaNijjaromarAI, jhasa - vihaga - sujAyapINakucchI, jhasoyare, suikaraNe, paumaviyaDaNAbhe, bohiya akosAyaMta - paumagaMbhIra - viyaDaNAbhe, varaturaga sujAya sugujjhadese, AiNNaha uvvaNiruvaleve, varavAraNa tulavikka-mavilasiyagaI, gaya-sasaNasujAyasannibhorU, samatala gaMgAvattagapayAhiNAvatta-taraMgabhaMgura - ravi - kiraNa - taruNa Nikariyavara- kaNagaccharusarisavaravairavaliyamajjhe, -- (32) Aupapatik Sutra

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samugga-NimaggagUDhajANU, eNI-kuruviMdAvattavaTTANapuvvajaMghe, saMThiyasusiliTThagUDhagupphe, suppaiTThiyakummacArucalaNe, aNupubbasUsaMhayaMgulIe, uNNayataNutaMbaNiddhaNakkhe, rattuSpala-pattamauyasukumAlakomalatale, aTThasahassavarapurisalakkhaNadhare, naga-nagara-magara-sAgara-cakka-kavaraMga-maMgalaMkiyacalaNe, visiTTharUve, huyvhnidbhuumjliy-tdditddiy-trunnrvikirnnsristee| 16. (kha) sattahatthUssehe-bhagavAna mahAvIra ke zarIra kI U~cAI sAta hAtha thI, unakA saMsthAna samacaurasa thA tathA zarIra kI racanA vajra-RSabha-nArAca-saMhananayukta thaa| anukUla vAyuvega-deha ke antarvartI pavana ke ucita vega-gatizIlatA se yukta, kaMka pakSI kI taraha nirdoSa gudAzayayukta evaM kabUtara kI taraha pAcana-zaktiyukta thaa| unakA apAna-sthAna usI taraha nirlepa thA jaise pakSI kA, pITha aura peTa ke nIce ke donoM pArzva tathA jaMghAe~ supariNita-sundara-sugaThita the| ___ unakA mukha padma-kamala athavA padma nAmaka sugandhita dravya tathA utpala-nIlakamala jaise surabhimaya niHzvAsa se yukta thaa| unakA zarIra, chavi-uttama chavimAn-dIptimAna, nIroga, uttama, prazasta, atyanta zveta mA~sayukta thaa| jalla-(kaThinAI se chUTane vAlA maila), malla-(AsAnI se chUTana vAlA maila), kalaMka(dAga, dhabbe), sveda-pasInA tathA raja-doSa-miTTI lagane se vikRti-varjita, ataeva nirupalepa-atyanta svaccha thaa| pratyeka aMga dIpti se udyotita thaa| unakA mastaka atyadhika saghana, subaddha, snAyubaMdha sahita, uttama lakSaNamaya parvata ke zikhara ke samAna unnata thaa| unake mastaka ke bAla bArIka rezoM se bhare semala ke phala phaTane se nikalate hue ruI ke rezoM jaise komala, prazasta, sUkSma, zlakSNa-mulAyama, surabhita, sundara tathA bhujamocaka, nIlama, samavasaraNa adhikAra (33) Samavasaran Adhikar

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*69 bhIMga, nIla, kajjala, prahRSTa-supuSTa bhramaravRnda jaise camakIle kAle, ghane, dhuMgharAle aura * challedAra kuNDalAkAra the| jisa tvacA para unake bAla uge hue the, vaha anAra ke phUla tathA sone ke samAna dIptimaya, lAla, nirmala aura cikanI thii| __unakA uttamAMga-mastaka kA UparI bhAga saghana, bharA huA aura chatra kI taraha se golAkAra thaa| ___unakA lalATa niNa-phor3e-phunsI Adi ke ghAva-cihna se rahita, samatala tathA sundara evaM arddha-candra ke samAna bhavya thaa| ___ unakA mukha pUrNa candra ke samAna saumya thaa| unake kAna mukha ke sAtha sundara rUpa meM saMyukta aura samucita AkRti ke the, ataH ve bar3e suhAvane lagate the| ___ unake kapola mA~sala aura paripuSTa the| ___ unakI kAlI evaM snigdha bhauMheM vakra dhanuSa ke samAna sundara-Ter3hI, kAle bAdala kI rekhA ke samAna patalI thiiN| khile hue puNDarIka-(sapheda kamala) ke samAna unake nayana the| ye baraunI (patrala) yukta dhavala A~kheM arddha-vikasita kamala jaisI lagatI thiiN| unakI nAsikA garur3a kI coMca kI taraha lambI, sIdhI aura unnata thii| unake hoTha saMskArita yA sughaTita mUMge kI paTTI jaise yA bimba phala ke sadRza the| unake dA~toM kI zreNI zubha niSkalaMka candramA ke Tukar3e, nirmala se bhI nirmala zaMkha, gAya ke dUdha, phena (jhAga), kuMda puSpa, jalakaNa aura kamala-nAla ke samAna ujjvala thii| ___ dA~ta akhaNDa, paripUrNa, asphuTita-sudRr3ha, TUTa-phUTarahita, avirala-paraspara saTe hue the| ve susnigdha-cikane-AbhAmaya, sujAta-sundarAkAra dIkhate the| OM aneka dA~ta eka danta-zreNI kI taraha pratIta hote the| jihvA aura tAlu agni meM tapAkara jala se dhoye hue svarNa ke samAna lAla the| unakI dAr3hI-mUMcha avasthita-kabhI nahIM bar3hane vAlI, suvibhakta-(do bhAgoM meM barAbara) * bahuta halkI-sI tathA adbhuta sundaratA lie hue thii| ___ ThuDDI mA~sala-sugaThita, prazasta tathA cIte kI taraha vistIrNa thii| grIvA-gardana cAra aMgula pramANa, cAra aMgula caur3I tathA uttama zaMkha ke samAna tIna * rekhAoM se yukta evaM unnata thii| SSkool * aupapAtikasUtra (34) Aupapatik Sutra *

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__unake supuSTa kandhe bhaiMse, sUara, siMha, cIte, sA~r3a tathA uttama hAthI ke kandhoM jaise paripUrNa evaM vistIrNa the| ___ unakI bhujAe~ yuga-gAr3I ke jue athavA yUpa-yajJa stambha-yajJa ke khUTe kI taraha gola aura lambI, sudRr3ha dIkhane meM Anandaprada, supuSTa kalAiyoM se yukta, suzliSTa-susaMgata, viziSTa, ghana-Thosa, sugaThita, sthira, snAyuoM se yathAvat rUpa meM subaddha tathA nagara kI argalA-Agala ke samAna golAI lie hue thiiN| unake dIrgha bAhu aise lagate the jaise icchita vastu prApta karane ke lie nAgarAja kA phailA huA vizAla zarIra ho| ___unake pANi-kalAI se nIce ke hAtha ke bhAga unnata, komala, mA~sala tathA sugaThita evaM zubha lakSaNoM se yukta the| aMguliyA~ milAne para unameM chidra dikhAI nahIM dete the| ___ hAthoM kI a~guliyA~ puSTa, komala evaM sundara thiiN| kiMcid rakta-kucha lAlI lie patale, zuddha, sundara evaM cikane nakha the| unake tala-hatheliyA~ lalAI lie hue, patalI, ujalI, rucira-dekhane meM rucikara, snigdha, sukomala thiiN| unakI hathelI meM candra, sUrya, zaMkha, cakra, dakSiNAvarta, svastika kI zubha rekhAe~ thiiN| unakA vakSasthala-svarNa-zilA ke tala ke samAna ujjvala, prazasta, samatala, mA~sala, vistIrNa, caur3A, pRthula-(vizAla) thA, usa para zrIvatsa-svastika kA zubha cihna thaa| deha kI mA~salatA yA paripuSTatA ke kAraNa rIr3ha kI haDDI akaraNDuka-dikhAI nahIM detI thii| unakA zarIra svarNa ke samAna kAntimAn, nirmala, sundara, nirupahata-roga-doSa-varjita thA tathA usameM uttama puruSa ke 1008 lakSaNa pUrNatayA vidyamAna the| unakI deha ke pArzva bhAga-donoM pasavAr3e nIce kI ora kramazaH sa~kare, deha ke pramANa ke anurUpa, sundara, suniSpanna, atyanta samucita parimANa meM mA~salatA lie hue manohara the| unake vakSa aura udara para ramaNIya bAloM (roma rAji) kI paMkti thI, jinameM bAla sIdhe, samAna saMhita-eka-dUsare se mile hue, utkRSTa koTi ke, sUkSma-halke, kAle, cikane, uttama, lAvaNyamaya the| unake kukSi-pradeza-udara ke nIce ke donoM pArzva matsya-machalI aura pakSI ke samAna sujAta-sundara rUpa meM avasthita tathA paripuSTa the| unakA udara matsya jaisA sundara aura patalA thA, unake udara kA karaNa-A~toM kA samUha zuci-svaccha aura nirmala thaa| (cU~ki A~teM sAmAnyataH malapravAhI hotI haiM, kintu bhagavAna ke atizaya ke prabhAva se A~teM malarahita thiiN|) samavasaraNa adhikAra (35) Samavasaran Adhikar

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unakI nAbhi kamala kI taraha vikaTa - gUr3ha, gaMgA ke bha~vara kI taraha gola, dAhinI ora cakkara kATatI huI taraMgoM kI taraha ghumAvadAra, sundara, camakate hue sUrya kI kiraNoM se vikasita hote kamala ke samAna khilI huI thI / unakI deha kA madhya bhAga, trikASThikA, mUsala va darpaNa ke hatthe ke madhya bhAga ke samAna, talavAra kI mUTha ke samAna tathA uttama vajra ke samAna ( patalA ) thA / unakI kamara gola gherAva lie roga, zokAdi rahita svastha uttama ghor3e tathA uttama siMha kI kamara ke samAna thI / uttama ghor3e ke sugaThita guptAMga kI taraha unakA guhya bhAga thA / AkIrNa jAti ke uttama azva kI taraha unakA zarIra ' mala-mUtra visarjana kI kriyA se nirlepa thA, unakI gati - cAla zreSTha hAthI ke samAna parAkrama aura gambhIratA lie thii| hAthI kI sU~r3a kI taraha unakI jaMghAe~ sugaThita thIM / unake ghuTane Dibbe ke Dhakkana kI taraha nigUr3ha the - mA~salatA ke kAraNa acchI prakAra Dha~ke hue - bAhara nahIM nikale hue the| unakI piNDaliyA~ hariNI kI piNDaliyoM, kuruvinda ghAsa tathA kate hue sUta kI geMr3hI kI taraha kramazaH utAra sahita gola AkAra kI thiiN| unake Takhane sundara, sugaThita aura nigUr3ha the / unake caraNa supratiSThita - sundara racanAyukta tathA kachue kI taraha uThe hue hone se manojJa pratIta hote the / unake pairoM kI aMguliyA~ kramazaH AnupUrvIyukta - kramika choTI-bar3I evaM susaMhata - sundara rUpa meM eka-dUsare se saTI huI thIM / unake pairoM ke nakha unnata, patale, tA~be kI taraha lAla, snigdha - cikane the / unakI pagathaliyA~ lAla kamala ke patte ke samAna mRdula, sukumAra tathA komala thIM / unake zarIra meM uttama puruSoM ke yogya 1008 zubha lakSaNa the| unake caraNa parvata, nagara, magara, sAgara tathA cakra rUpa uttama cihnoM aura svastika Adi maMgala cihnoM se aMkita the| vistIrNa unakA rUpa viziSTa - asAdhAraNa thA, unakA teja nirdhUma agni kI jvAlA, vidyut tathA abhinava sUrya kI kiraNoM ke samAna thA / aupapAtikasUtra (36) Aupapatik Sutra

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pa Na pravRttivAduka dvArA prabhu ke Agamana kI sUcanA siMhAsana se utarakara bhAva vandanA KOK ALSO OGal TRILOK

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citra paricaya - 2 kUNika dvArA bhagavAna kI bhAva vandanA rAjA kUNika kI sabhA meM pravRtti nivedaka ne Akara sUcanA dI mahArAja ! Apa jinake darzana kI sadA icchA rakhate haiM, prArthanA karate haiM, ve zramaNa bhagavAna mahAvIra apane zramaNa - ziSyoM ke sAtha vihAra karate hue campAnagarI ke upanagara meM padhAra gaye haiN| zIghra hI pUrNabhadra caitya meM pdhaareNge| Illustration No. 2 bhagavAna ke Agamana kA samAcAra sunate hI rAjA kUNika atyadhika harSita huaa| usake mukha va netra kamala kI taraha khila utthe| atyadhika harSa vaza roma-roma pulaka utthaa| zIghra hI siMhAsana se uThA / pAdukAe~ ( jUte) dUra utArIM / khaDga, chatra, mukuTa va ca~vara Adi haTAkara dUra rkhe| donoM hatheliyoM kA saMpuTa jor3akara jisa dizA meM bhagavAna virAjamAna the usa dizA meM sAta-ATha kadama sAmane calakara ghuTane bhUmi para TikAkara donoM aMjalipuTa ko mastaka para lagAkara namotthuNaM bolate hue bhagavAna kI bhAva vandanA karatA huA bolA- " zramaNa bhagavAna mahAvIra ko merI vandanA ho| maiM yahA~ sthita Apako vandanA karatA hU~ / Apa jahA~ virAjita haiM, vahA~ sthita mujha ko dekheN|" ukta vidhipUrvaka mahArAja kUNika ne bhagavAna ko bhAva vandanA kii| mahAmaMtrI Adi sabhI adhikArI bhI hAtha jor3akara vandanA karate haiN| OBEISANCE OF BHAGAVAN BY KUNIK The reporter came to the court of king Kunik and informed-Sire ! The person whom you always desire to and pray to behold, that Shraman Bhagavan Mahavir has arrived with his ascetic disciples in a suburb of Champa city. He will soon come to the Purnabhadra Chaitya. - sUtra 19-20 On hearing and learning the news of the impending arrival of Bhagavan Mahavir from his reporter, King Kunik was delighted. His face and eyes elated like a lotus. Every pore in his body was filled with ecstasy. He rose from his throne, put off his slippers, and removed his sword, umbrella, crown, whisks, etc. placing them apart. Joining his palms he took seven to eight steps in the direction where Bhagavan was stationed. He squatted placing his right knee on the ground. Touching his forehead with joined palms he recited the Namotthunam prayer and said "From my abode here I bow to Shraman Bhagavan Mahavir. Wherever he is stationed may he see me here." With these words King Kunik paid obeisance mentally to Bhagavan. His prime minister and other officials also joined palms and paid homage. --Sutra 19-20 PROPROPAG

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THE BODY 16. (b) The height of Bhagavan Mahavir was seven cubits. The structure of his body was sam-chauramsa or sam-chaturasra (the anatomical structure of a human being where parallel lines drawn from the extremities of a body sitting cross-legged form a square and all the parts of body are of standard dimensions) and the constitution was of the vajra-rishabh-narach class (a specific type of constitution of human body where the joints are perfect and strongest). He had a perfectly balanced movement of air inside the body. His anus was faultless like that of a Kank bird (white kite) and digestive system as efficient as that of a pigeon. The lower portion of his torso was as smooth as that of birds. The lower portions of his back and abdomen as also the thighs were perfectly shaped. His breath was as fragrant as the aroma of kamal (ordinary lotus) and utpal (blue lotus) flowers. His complexion was smooth and glowing. His flesh was free of any infection, healthy, well formed and snow-white. His body was free of any filth (jalla) or dirt (malla), spots, sweat and dust. Thus it was absolutely clean. Every part of his body had a dazzling sheen. His head was solid, well set with sinews and nerves, and raised like the peak of a mountain bearing good signs and attributes. The hair on his head were silky, healthy, fine, soft, fragrant and beautiful like fibres exploding out of the semal fruit (silk-cotton). They were thick, wavy, curly and shining black like bhuj-mochak gem, blue-sapphire, black-bee (bhring), indigo plant, collyrium and excited bumble-bees. The scalp where the hair grew was bright, red, pure and smooth like pomegranate flower and molten gold. His upper part or crown of the head was compact, well developed and round like an umbrella. His forehead was free of any scars or bruises. It was flat, beautiful and grand like a crescent. samavasaraNa adhikAra ( 37 ) Samavasaran Adhikar

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His face was serene like full moon. He had a pair of well set and well shaped ears that looked charming on his face. His cheeks were fleshy and plump. His black and smooth eye-brows were beautiful and slanted like a bow and slim like a line of black clouds. His eyes were white like white lotus. * These white eyes with eyelids and eye-lashes looked like a white lotus in partial bloom. * His nose was long, pointed and prominent like the beak of an Leagle (garud). His lips were red like a well shaped coral or a bimb fruit (kundaru). The rows of his teeth were spotless and brilliant white like pieces of moon, purest conch-shells, cow's milk, foam, kund flower, drops of water and lotus stalk. These teeth were unbroken, well formed, strong, free of cavities and cracks, and closely set. They looked smooth, shining and beautifully shaped. Many teeth in a row appeared to be a single piece (so closely set). His tongue and palate were red like molten gold. His beard and moustache remained the same always (never growing), were well parted, light and exquisite. His chin was well defined prominent and broad like that of a cheetah. His neck measured four fingers in width. It was prominent and had three lines like the best of conch-shells. His shoulders were strong, massive and broad like those of a E buffalo, boar, lion, leopard, bull and bull elephant. His arms were long, round, strong and shapely like a yoke or a yupa (the ceremonial pillar in a yajna). With powerful wrists the arms were well shaped, solid, perfectly structured and well jointed with sinews. They looked like the round chain-bolt of a city gate. pani aupapAtikasUtra ( 38 ) Aupapatik Sutra

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These long arms looked as if a python had extended its huge body to grab a desired object. His hands (pani) were full, soft, fleshy, well proportioned and bore auspicious signs. When joined, there were no gaps visible between the fingers. The fingers were stout but soft and beautiful. The nails were thin, faultless, beautiful and smooth with a pink hue. His palms were reddish, slim, clean, attractive, soft and delicate. These palms bore auspicious lines and signs of the moon, the sun, conch-shell, wheel, left sided conch-shell and swastika. His chest was bright like the surface of a slab of gold, prominent, flat, fleshy, generous, broad and portly. It had the auspicious sign of shrivatsa. Due to the fleshy and muscular structure of his body the mounds of the bones of the spinal column were not visible. His complete body was radiant like gold, unblemished, beautiful, free of any ailment or deformity (nirupahat) and it carried all the 1008 auspicious marks and signs of a noble human being. His flanks tapered from chest down and were well proportioned, beautiful, graceful with streamlined flesh cover and attractive. On his chest and abdomen were rows of lovely hair that were straight, dense, gossamer, fine, black, gleaming and charming. His groin was beautifully shaped and muscular like a fish or a bird. His abdomen was beautiful and slim like a fish. The bulk of his intestines was pure and clean (normally the intestines carry excreta, however, in case of a Tirthankar they are free of excreta due to his supernatural attributes). His navel was deep and arcane like a lotus, circular like a whirlpool in the Ganges, spiraling like waves turning clockwise and beautiful like a lotus blooming in scintillating rays of the sun. His torso was slim like a trident, a mace, the middle of the heart handle of a mirror or a sword and thunder-bolt. "vi samavasaraNa adhikAra ( 39 ) Samavasaran Adhikar *

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His waist was round like that of a healthy and unwearied horse or a lion of finest breed. The secret parts of his body were well built like those of a horse is of finest breed. Like a horse of Akirna breed his body was free of the need of excretion (passing urine or stool). His gait was spirited yet composed like that of an excellent elephant. His thighs were perfectly formed like the trunk of an elephant. His knees were like the lid of a round box, well covered with flesh and not protruding. His calves were round and tapered downward like those of a doe, like the kuruvind grass and a spindle of cotton yarn. His ankles were beautiful, well shaped and covered. His well formed and tortoise-like convex feet looked very attractive. The well graduated digits of his feet were perfectly and closely set. The nails on his toes were prominent, tender, smooth and copper-red in colour. The soles of his feet were lovely, soft and tender like a leaf of red lotus. His body carried all the 1008 auspicious marks and signs of a great man. His feet had the best of the favourable marks including a mountain, a city, a crocodile, an ocean and a wheel (chakra) as also auspicious marks including the swastika. He was exceptionally handsome. He had an aura as scintillating as a smokeless flame, extended lightening and the sun at dawn. Atmika vaibhava 96. (TT) 3 a, 304, 3fazot, fang, fattana, qamre194-2m-TA-HTE, niggaMthassa pavayaNassa desae, satthanAyage, paiTThAvae, samaNagapaI, * * aupapAtikasUtra ( 40 ) Aupapatik Sutra *

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samaNagaviMdapariyaTThie, cauttIsabuddhavayaNAisesapatte, paNatIsasaccavayaNAisesapatte, cAmarAhiM, AgAsagaeNaM cakkeNaM, AgAsagaeNaM chatteNaM, AgAsiyAhiM AgAsaphaliyAmaeNaM sapAyapIDheNaM sIhAsaNeNaM, dhammijjhaeNaM purao pakaDijjamANeNaM, cauddasahiM samaNasAhassIhiM, chattIsAe ajjiyAsAhassIhiM saddhiM saMparivuDe, puvvANupuvviM caramANe, gAmANugAmaM dUijjamANe, suhaMsuheNaM viharamANe caMpAe nayarIe bahiyA uvaNagaraggAmaM uvAgae caMpaM nagariM puNNabhaddaM ceiyaM samosariukAme / 16. (ga) ve prANAtipAta Adi Asravarahita, mamatArahita akiMcana the / ve bhava-pravAha ko naSTa kara cuke the - nirupalepa - dravya-dRSTi se nirmala dehadhArI tathA bhAva - dRSTi se karmabandha ke hetu rUpa lepa se rahita the| prema, rAga, dveSa aura moha kA kSaya kara cuke the / nirgrantha-pravacana ke upadeSTA, dharma-zAsana ke nAyaka, pratiSThApaka tathA zramaNapati the| zramaNavRnda se ghire rahate the| jinezvaroM ke cauMtIsa buddha - atizayoM se tathA paiMtIsa satya - vacanAtizayoM se (vistAra hetu dekheM - sacitra tIrthaMkara caritra, pariziSTa 3 ) yukta cakra, chatra, ca~vara tathA AkAza ke samAna svaccha sphaTika se bane pAda - pITha sahita siMhAsana evaM dharmadhvaja-ye unake Age AkAza se antarikSa meM calate the / caudaha hajAra sAdhu tathA chattIsa hajAra sAdhviyoM se saMparivRta - ghire hue the / Age se Age calate hue, eka gA~va se dUsare gA~va hote hue, sukhapUrvaka vihAra karate hue campA ke bAharI upanagara meM pahu~ce, jahA~ se unheM campA meM pUrNabhadra caitya meM padhAranA thA / the| THE SPIRITUAL GRANDEUR 16. (c) He was completely free of the inflow of karmas (asrava) like those acquired through destroying life. He was absolutely selfless (mamtarahit) and devoid of possessions (akinchan). He had destroyed the cyclic flow of rebirths for himself. He was absolutely unspoiled, in other words he had a clean body free of any dirt and a pristine soul free of karmic bondage. samavasaraNa adhikAra (41) Samavasaran Adhikar

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He had risen above all sentiments of love, attachment, aversion and fondness. He was the propagator of the nirgranth sermon (the tenets of Jainism). He was the leader, founder and head of the religious order. He remained surrounded by groups of ascetics. He was endowed with the thirty four unique superlative attributes of a Tirthankar and the thirty five unique superlative attributes of speech. (For details see Illustrated Tirthankar Charitra, Appendix 3) When moving he was heralded by divine felicitations in the sky, namely, a wheel, an umbrella, whisks, a throne with a footrest as transparent as clear sky and the flag of religion. Fourteen thousand male ascetics (sadhus) and thirty six thousand female ascetics (sadhvis) accompanied him. Wandering comfortably from one village to another he arrived in a suburb of Champa city on way to the Purnabhadra Chaitya in Champa. vivecana-isa sUtra meM bhagavAna mahAvIra ke atyanta prabhAvazAlI, cittAkarSaka evaM manohara vyaktitva ke vividha rUpoM ko aneka lalita upamAoM se maNDita kara hUbahU zabda citra upasthita kiyA gayA hai| vizva ke prAyaH sabhI dharma-sampradAyoM ne apane ArAdhya mahApuruSoM ko sAmAnya vyaktiyoM se pRthak viziSTa rUpa OM meM citrita kiyA hai| ve anupama zArIrika saundarya-zubha lakSaNa, bala, buddhi tathA viziSTa Atmika vaibhava se sampanna hote haiN| tIrthaMkara vizva meM sabase mahAn lokottama mahApuruSa hote haiM, unakA adbhuta advitIya * zarIra-bala, asIma Atma-bala hotA hai tathA zarIra meM eka hajAra ATha zubha lakSaNa hote haiN| aisA kahA jAtA hai sAmAnya vyakti meM ekAdha zubha lakSaNa hotA hai| usase bar3hakara kisI virale meM battIsa zubha lakSaNa pAye jAte haiN| uttama puruSoM meM eka sau ATha zubha lakSaNa hote haiN| laukika sampadA ke dhanI cakravartI meM eka hajAra ATha zubha lakSaNa hote haiM, parantu ve kucha aspaSTa hote haiM, jabaki tIrthaMkaroM ke * zarIra para ve zubha lakSaNa spaSTa dikhAI dete haiN| * tIrthaMkara bhagavAna ke 34 atizaya tathA 35 vacanAtizaya kA vistRta kathana samavAyAMgasUtra, samavAya * 34-35 meM upalabdha hai tathA hindI jaina tattva kalikA (sampAdaka zrI amara muni), prathama kalikA, pRSTha 9-16 taka meM vistArapUrvaka diyA gayA hai| pAThaka vahA~ dekha leN| Elaboration--This aphorism presents a vivid verbal illustration of the extremely impressive, magnetic and spectacular personality of Bhagavan * aupapAtikasUtra (42) Aupapatik Sutra *

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99 P9 P9 P9 P9H0Y Mahavir, describing various facets of his personality with the help of numerous choicest metaphors. Almost all religions and sects in the world have described the great men they worship as extra-ordinary and superlative. They are endowed with unparalleled physical beauty, auspicious signs, power, intelligence and spiritual grandeur. The Tirthankars are said to be the best among the great men in the world. They have astonishing and unique physical and spiritual potency and have one thousand eight auspicious marks on the body. It is said that an ordinary individual has one or two auspicious marks. There are very few who bear thirty two such marks. Highly accomplished individuals have one hundred eight such marks. A chakravarti (emperor), the owner of maximum mundane wealth, has one thousand eight such marks but they are blurred. In case of a Tirthankar all these marks are sharp and vivid. The detailed description of the thirty four unique superlative attributes of a Tirthankar and the thirty five unique superlative attributes of speech is available in Samvayanga Sutra ( Samvaya 34-35) and Jain Tattva Kalika (First Kalika, pp. 9-16) by Shri Amar Muni. pravRtti - nivedaka dvArA sUcanA 17. tae NaM se pavittivAue imIse kahAe laTThe samANe haTTatuTThacittamANaMdie, pIimaNe, paramasomaNassie, harisavasavisappamANahiyae, pahAe, kayabalikamme, kayakouya - maMgala - pAyacchitte, suddhappAvesAI maMgalAI vatthAI pavaraparihie, appamahagghA bharaNAlaMkiyasarIre sayAo gihAo paDiNikkhamai, paDiNikkhamittA caMpA yarI majjhamajjheNaM jeNeva koNiyassa raNNo gihe, jeNeva bAhiriyA uvaTThANasAlA, jeNeva kUNie rAyA bhaMbhasAraputte teNeva uvAgacchai, teNeva uvAgacchittA karayala - pariggahiyaM sirasAvattaM matthae aMjaliM kaTTu jaeNaM vijaeNaM vaddhAvei, vaddhAvittA evaM vayAsI 17. pravRtti - nivedaka ko jaba bhagavAna mahAvIra ke padArpaNa kA patA calA to vaha harSita evaM prasanna huaa| usake mana meM Ananda tathA prIti - prasannatA kA bhAva jagA / saumya manobhAva va harSAtireka se usakA hRdaya khila utthaa| usane snAna kiyA, pratidina karane ke kArya kiye, kautuka - dehasajjA kI dRSTi se netroM meM aMjana AMjA, lalATa para tilaka lagAyA, prAyazcittaduHsvapnAdi doSa nivAraNa hetu candana, kuMkuma, dahI, akSata Adi se maMgalavidhAna kiyA, rAjasabhA meM pravezocita - zuddha, uttama vastra pahane, saMkhyA meM kama, kintu bahumUlya AbhUSaNoM samavasaraNa adhikAra ( 43 ) Samavasaran Adhikar

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SIDHKopedia *OO o GOOGDGOGEGORIESYEDYGOOGODY * se zarIra ko alaMkRta kiyaa| yoM taiyAra hokara vaha apane ghara se niklaa| nikalakara campA OM nagarI ke bIca jahA~ rAjA kUNika kA mahala thA, jahA~ bAhara meM rAjasabhA-bhavana thA, jahA~ bhaMbhasAra-putra rAjA kUNika AsIna thA, vahA~ aayaa| (vahA~) Akara usane hAtha jor3e, sira ke cAroM ora ghumAye, aMjali baaNdhii| "ApakI jaya ho, vijaya ho'' isa prakAra maMgala zabdoM za se bdhaayaa| tatpazcAt isa prakAra bolANEWS BY THE REPORTER 17. When the reporter (appointed by king Kunik) came to know of the arrival of Bhagavan Mahavir he was pleased and delighted. The rise of feelings of joy and happiness made his heart bloom with dignity and exhilaration. He took his bath and performed his daily chores including putting collyrium in eyes, auspicious mark on the forehead (kautuk) and performing auspicious rituals using S sandalwood, vermilion, curd, rice etc. to guard against ill omens like bad dreams. He then dressed himself in a clean and decent garb suitable for visiting the king's court and adorned himself with light but costly ornaments. After getting ready he left his house and came to the outer assembly hall, in the palace of king Kunik located at the center of time Champa city, where king Kunik was sitting on a throne. After arriving there he waved his joined palms around his head and greeted the king with hails of the king's victory and glory. After this he said, 18. jassa NaM devANuppiyA daMsaNaM kaMkhaMti, jassa NaM devANuppiyA daMsaNaM pIhaMti, jassa 6 NaM devANuppiyA daMsaNaM patthaMti, jassa NaM devANuppiyA daMsaNaM abhilasaMti, jassa NaM 9 devANuppiyA NAmagoyassa vi savaNayAe hadvatuTTha jAva harisavasa visappamANahiyayA bhavaMti, se NaM samaNe bhagavaM mahAvIre puvvANapavviM caramANe, gAmANuggAmaM dUijjamANe caMpAe NayarIe uvaNagaraggAmaM uvAgae, caMpaM NagariM puNNabhadaM ceiyaM smosriukaame| taM evaM devANuppiyANaM piyaTThayAe piyaM Nivedemi, piyaM te bhvu| 18. "devAnupriya Apa jinake darzana kI AkAMkSA karate haiM, spRhA karate haiM, darzana karane kI icchA rakhate haiM, darzana hoM aisI prarthanA karate haiN| suhRjjanoM se vaise upAya jAnane kI apekSA rakhate haiM, abhilASA karate haiM, jinake darzana hetu sanmukha jAne kI kAmanA karate haiM, jinake nAma tathA gotra ke zravaNa mAtra se harSita evaM parituSTa hote haiM, saumya manobhAvoM va harSAtireka se hRdaya khila uThatA hai; ve zramaNa bhagavAna mahAvIra anukrama se vihAra karate hue, * aupapAtikasUtra (44) Aupapatik Sutra *ho CROR O

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16652 eka gA~va se dUsare gA~va hote hue campA nagarI ke upanagara meM padhAre haiM / aba pUrNabhadra caitya meM pdhaareNge| devAnupriya ! Apake prItyartha - prasannatA hetu yaha priya samAcAra maiM Apako nivedita kara rahA huuN| yaha Apake lie priyakara ho / " 18. "O Beloved of gods ! The person whom you always desire to, are eager to, wish to and pray for to get an opportunity to behold and from your well-wishers for expect and wish to know how best you could go about it; the person to behold whom you wish to step ahead; the person, mere hearing of whose name and gotra (dan name) gives you joy and contentment and makes your heart bloom with dignity and exhilaration; that Shraman Bhagavan, wandering from one village to another, has arrived in a suburb of Champa city. He will now come to the Purnabhadra Chaitya. O Beloved of gods! In order to enhance your joy I give you this good news. May this please you." kUNika harSita ho uThA 19. tae NaM se kUNie rAyA bhaMbhasAraputte tassa pavittivAuyassa aMtie eyamahaM soccA Nisamma haTTatuTTha hiyae, viyasiya- varakamalaNayaNavayaNe, payaliyavarakaDaga - tuDiya - keUra-mauDakuMDala - hAra - virAyaMtaraiyavacche, pAlaMbalaMbamANa- gholaMta bhUsaNadhare / sasaMbhamaM turiyaM cavalaM nariMde sIhAsaNAo abbhuTTei, abbhuTThittA pAyapIDhAo paccoruhai, paccoruhittA, pAuyAo omuyai, omuittA avahaTTu paMca rAyaka- kuhAI, taM jahA1. khaggaM, 2. chattaM, 3. upphesaM, 4. vAhaNAo, 5. vAlavIyaNaM / esaDiyaM uttarAsaMgaM karei, karettA AyaMte, cokkhe, paramasuibhUe, aMjalimauliyahatthe, titthagarAbhimuhe sattaTTha payAI aNugacchai, sattaTThapayAI aNugacchittA vAmaM jANuM aMcei, vAmaM jANuM aMcettA dAhiNaM jANuM dharaNitalaMsi sAhaTu tikkhutto muddhANaM dharaNitalaMsi nivesei, nivesittA IsiM paccuNNamai, paccuNNamittA kaDaga- - tuDiyathaMbhiyAo bhuyAo paDisAharai, paDisAharittA karayala jAva kaTTu evaM vayAsI 19. taba bhaMbhasAra - putra rAjA kUNika vArttA - nivedaka ( sandezavAhaka) se bhagavAna ke Agamana kA samAcAra sunakara, use hRdayaMgama kara harSita evaM Anandita huA / usakA mukha samavasaraNa adhikAra (45) Samavasaran Adhikar

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*169 * tathA netra zreSTha kamala ke samAna khila utthe| apAra harSa ke kAraNa rAjA ke donoM hAthoM ke zreSTha / o kar3e, bAhurakSikA-bhujAoM ko zobhita rakhane vAlI AbharaNa paTTI, keyUra-bAjUbanda mukuTa, * donoM kuNDala tathA vakSaHsthala para zobhita aThAraha lar3a kA hAra sahasA hila utthe| rAjA ke * gale meM lambI mAlA laTaka rahI thI, AbhUSaNa jhUla rahe the| __rAjA AdarapUrvaka zIghra siMhAsana se utthaa| (siMhAsana se) uThakara, pAdapITha (paira rakhane ke pIr3he) para paira rakhakara nIce utarA, phira pAdukAe~ utArI tathA (1) khaDga, (2) chatra, OM (3) mukuTa, (4) donoM pairoM ke jUtA, aura (5) ca~vara-ina pA~ca rAjacihnoM ko alaga kiyaa| meM uttarIya vastra dhAraNa kiyaa| jala se Acamana karake svaccha tathA parama zucibhUta-zuddha huaa| kamala dala kI taraha donoM hAtha jodd'e| jisa dizA meM tIrthaMkara bhagavAna mahAvIra virAjita the, usa dizA meM sAta-ATha kadama sAmane gyaa| phira apane bAyeM ghuTane ko U~cA qiyA-dAhine ghuTane ko bhUmi para TikAyA, tIna bAra apanA mastaka jamIna se jhukaayaa| phira thor3A Upara uThA, kaMkaNa tathA bAhurakSikA se stambhita bhujAoM ko uThAyA, hAtha jor3e, aMjali (jur3e hue OM donoM hAthoM) ko mastaka ke cAroM ora ghumAkara isa prakAra bolAKUNIK'S DELIGHT 19. On hearing and learning the news of the impending arrival of Bhagavan Mahavir from his reporter, king Kunik, the son of en Bhambhasar, was pleased and delighted. His face and eyes elated like an exclusive lotus. With the surge of his joy his bangles, armbands (bahurakshika), armlets (keyur), crown, both the ear-rings and the eighteen string necklace on his chest suddenly quivered. The long garland on his neck and other ornaments also swayed. The king rose from his throne respectfully, stepped on the footrest and got down. He put off his slippers and removed the five royal insignia namely-(1) sword, (2) umbrella, (3) crown, (4) vahan . 9 (shoes/carrier, including vehicle), and (5) whisk (chamar). He then put on a long scarf-like piece of cloth (uttariya) to cover his shoulders. He washed his hands and mouth clean and pure with water. He, then took seven to eight steps in the direction where Tirthankar Bhagavan Mahavir was stationed. He squatted folding his left knee and placing his right knee on the ground. He then bowed and touched his forehead to the ground three times. After et this he rose slightly and raised his arms encumbered with bangles 8 aupapAtikasUtra (46) Aupapatik Sutra

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and armlets. Joining his palms and waving the joined palms around his head, he uttered-- bhagavAna ko parokSa vandanA 20. Namo'tthu NaM arihaMtANaM, bhagavaMtANaM, AigarANaM, titthagarANaM, sayaMsaMbuddhANaM, purisuttamANaM, purisasIhANaM, purisavarapuMDarIyANaM purisavaragaMdhahatthINaM, loguttamANaM loganAhANaM, logahiyANaM logapaIvANaM, logapajjoyagarANaM, abhayadayANaM, cakkhudayANaM, maggadayANaM, saraNadayANaM, jIvadayANaM, bohidayANaM, dhammadayANaM, dhammadesayANaM, dhammanAyagANaM, dhammasArahINaM, dhammavaracAuraMtacakkavaTTINaM, dIvo, tANaM, saraNaM, gaI, paiTThA, appaDihaya - varanANadaMsaNadharANaM, viaTTachaumANaM, jiNANaM, jAvayANaM, tiNNANaM, tArayANaM, buddhANaM, bohayANaM, muttANaM, moyagANaM, savvaNNUNaM, savvadarisINaM, siva-mayalamaruyamaNaMtamakkhaya- mavvAbAha - mapuNarAvattagaM, siddhigaNAmadhejjaM ThANaM saMpattANaM / namo'tthu NaM samaNassa bhagavao mahAvIrassa, Adigarassa, titthagarassa jAva saMpAviukAmassa, mama dhammAyariyassa dhammovadesagassa / vaMdAmi NaM bhagavaMtaM tatthagayaM ihagae, pAsau me bhagavaM tatthagae ihagayaM ti kaTTu vaMdai NamaMsai / vaMdittA NamaMsittA sIhAsaNavaragae, puratthAbhimuhe nisIyai, nisIittA tassa pavittivAuyassa aTTuttaraM sayasahassaM pIidANaM dalayai, dalaittA sakkArei, sammANei, sakkArittA, sammANittA evaM vayAsI 20. "arihaMtoM ko namaskAra hai / Adikara - tIrthaMkara, svayaMsaMbuddha, puruSottama, puruSasiMha, puruSavarapuNDarIka, puruSavara - gandhahastI - - uttama gandhahastI ke samAna bhagavAna ko namaskAra hai| lokottama - loka ke sabhI prANiyoM meM uttama, lokanAtha - loka ke sabhI bhavya prANiyoM ke svAmI, lokahitakara - loka kA kalyANa karane vAle, lokapradIpa - jJAnarUpI dIpaka dvArA loka kA ajJAna dUra karane vAle, lokapradyotakara-loka meM dharma kA udyota phailAne vAle, abhayadAyaka, cakSudAyaka - Antarika netradAtA - sadjJAna dene vAle, mArgadAyaka - zaraNadAyaka- jIvanadAyakaAdhyAtmika jIvana ke saMbala, bodhidAyaka - samyak bodha dene vAle, dharmadAyaka - samyak cAritra rUpa dharma ke dAtA, dharmadezaka - dharmadezanA dene vAle, dharmanAyaka, dharmasArathi - dharmarUpI ratha ke cAlaka, dharmavaracAturanta cakravartI - cAroM gatiyoM meM dhArmika jagat ke cakravartI, dIpaka sadRza athavA dvIpa - saMsAra-samudra meM dvIpa ke samAna, trANa - bhavya prANiyoM ke rakSaka, zaraNa-Azraya samavasaraNa adhikAra (47) Samavasaran Adhikar

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gati evaM pratiSThAsvarUpa, pratighAta, bAdhA yA AvaraNarahita uttama jJAna, darzana ke dhAraka, vyAvRttachadmA-ajJAna Adi AvaraNa rUpa chadma se nivRtta, jina-rAga ke jetA, jJAyaka-samasta bhAvoM ke jJAtA, tIrNa-saMsAra-sAgara ko pAra kara jAne vAle, tAraka-saMsAra-sAgara se pAra utArane vAle, buddha-bodha prApta kiye hue, bodhaka-auroM ke lie bodhaprada, sarvajJa, sarvadarzI, ziva-kalyANamaya, acala-sthira, nirupadrava, antarahita, kSayarahita, bAdhArahita, apunarAvartana-jahA~ se phira janma-maraNa rUpa saMsAra meM Agamana nahIM hotA, aisI siddhagati ko prApta siddhoM ko namaskAra ho| __ Adikara, tIrthaMkara, siddhAvasthA pAne ke lie prayatnazIla, mere dharmAcArya, dharmopadezaka zramaNa bhagavAna mahAvIra ko merA namaskAra ho| ____ maiM yahA~ apane sthAna para rahA huA vahA~ sthita-(campA ke upanagara meM Thahare hue) bhagavAna 2 ko vandana karatA huuN| vahA~ sthita bhagavAna apane jJAna se yahA~ sthita mujhako dekhate haiN|' isa prakAra rAjA koNika bhagavAna ko vandana namaskAra kara pUrva kI ora mu~ha kiye apane siMhAsana para baitthaa| (baiThakara) sandeza dene vAle vArtA-nivedaka ko eka lAkha ATha hajAra * rajata mudrAe~ prItidAna svarUpa pAritoSika ke rUpa meM diiN| uttama vastra Adi dvArA usakA * satkAra kiyA, AdarapUrNa vacanoM se sammAna kiyaa| phira rAjA ne isa prakAra kahAREMOTE PRAYER 20. "I bow and convey my reverence to the worthy ones (Arihantanam), the supreme ones (bhagavantanam), the first propounders or originators of the shrut dharma (Jainism) (aaigaranam or aadikaranam); the religious ford-makers or founders of the four-fold religious order (Titthagaranam or Tirthankaranam); the self-enlightened ones (sahasambuddhanam or svayam-sambuddhanam). My veneration is to those who are supreme among men (purisuttamanam or purushottamanam); lions among men because of their spiritual valour (purisasihanam or purush-simhanam); unspoiled among men like a white lotus (purisavar-pundariyanam or purushvar-pundareekanam); glorious elephants among men (purisavargandhahatthinam or purush-vargandhahastinam). My veneration is to those who are eminent among all beings in the lok, or the occupied space, or all the worlds (loguttamanam or lokottamanam), masters of all the worthy beings of all the worlds (loganahanam or lokanathanam), benefactors of all * aupapAtikasUtra (48) Aupapatik Sutra 62-800:00280 S

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the worlds (logahiyanam or lokahitanam), lamps of wisdom who dispel the darkness of ignorance in all the worlds (logapaivanam or lokapradipanam), spiritual illuminators of all the worlds (logapajjoyagaranam or lokapradyotakaranam). My veneration to those who dispel fear (abhayadayanam or abhayadayakanam); give spiritual vision (chakkhudayanam or chakshudayakanam); show the path of liberation in the form of right knowledge, perception and conduct (maggadayanam or margadayakanam); give refuge to the seekers of the right path (sarandayanam or sharanadayakanam); give spiritual meaning to life (jivadayanam or jivanadayakanam); steer one to enlightenment (bohidayanam or bodhidayakanam). I pay homage to those who are originators of dharma (dhammadayanam or dharmadayak); preceptors of dharma (dhammadesayanam or dharmadeshakanam); leaders of dharma (dhammanayaganam or dharmanayakanam); true guides of dharma (dhammasarahinam or dharmasarathinam); and also the emperors of dharma in all the four dimensions of life (dhammavarachaurant-chakkavatthinam or dharmavarachaturantachakravartinam). My veneration to those who like a lamp/island (divo or deepak/dveep) are anchors (paittha or pratishtha) of refuge (saranam or sharanam), succour (taanam or tran) and movement (gai or gati) for those fumbling in the darkness/sea of cycles of rebirth. I pay homage to the holders of unlimited unveiled knowledge and perception (appadihaya or apratighat) who are free of masks of ignorance and illusion (viattachhaumanam or vyavrittachhadmaanam). My homage to those who are the conquerors of attachment and aversion (jinanam); are the lamps of knowledge and beacons on the path of victory over attachment and aversion (javayanam or jnayakama/jnapakanam); who have crossed the ocean of cycles of rebirth (tinnanam or tirnanam) and help crossing the ocean of cycles of rebirth (tarayanam or tarakanam); who are the enlightened ones (buddhanam) and are the givers of enlightenment (bohayanam or bodhakanam); who are the liberated (muttanam or muktanam) and the liberator (moyaganam or mochakanam). My veneration to those who are allknowing (savvannunam or sarvajnanam); all-seeing (savva samavasaraNa adhikAra (49) Samavasaran Adhikar

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* * darisinam or sarvadarshinam); epitomes of beatitude (sivam or Shivam); unwavering (ayalam or achalam); free of ailments (aruamote or arujam); infinite and eternal (anantam); free of decay (akkhayamate or akshayam); and unimpeded (avvabaham or avyabadham). I bow and pay homage to those who have attained the state of ultimate perfection, known as siddhi gai or siddha gati, from where there is no return to the cycles of rebirth (apunaravattagam or apunaravartakam). I bow and pay homage to Shraman Bhagavan Mahavir who is the first propounder of the shrut dharma (Jainism) of his time (aaigare or aadikar); the religious ford-maker or founder of the four-ho fold religious order (Titthagare or Tirthankar);- and so on up tothe aspirant of and destined to attain the state of ultimate perfection (siddha gai or siddha gati); and who is my religious teacher and preceptor. From my abode here I bow to Shraman Bhagavan Mahavir who * is staying there (in a suburb of Champa city). Stationed there he sees me through his supreme knowledge." With these words king Kunik bowed and paid homage to ease Bhagavan and resumed his throne facing east. He than rewarded the reporter with one hundred eight thousand silver coins. He also honoured him with exclusive robes and respectful words. After all this, he said to the reporter 21. jayA NaM devANuppiyA ! samaNe bhagavaM mahAvIre ihamAgacchejjA, iha samosarijjA, iheva campAe NayarIe bahiyA puNNabhadde ceie ahApaDirUvaM oggahaM ogiNhittA saMjameNaM tavasA appANaM bhAvamANe viharejjA, tayA NaM mama eyamaDheM nivedijjAsitti kaTu visjjie| 21. "devAnupriya ! zramaNa bhagavAna mahAvIra jaba yahA~ padhAra jAyeM, yahA~ samavasRta hoM, campA nagarI ke bAhara pUrNabhadra caitya meM yathApratirUpa-sAdhu-maryAdA ke anurUpa AvAsa sthAna Adi grahaNa kara saMyama evaM tapa se AtmA ko bhAvita karate hue virAjita hoM, taba mujhe samAcAra sUcita krnaa|' isa prakAra kahakara rAjA ne vArtA nivedaka ko vahA~ se vidA kiyaa| 21. "Beloved of gods ! When Shraman Bhagavan Mahavir arrives, sits in the Samavasaran (the divine assembly of a Tirthankar), takes his lodge according to the ascetic code and settles aupapAtikasUtra (50) Aupapatik Sutra

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down enkindling (bhaavit) his soul with ascetic-discipline and austerities, please inform me." With these words he allowed the reporter to go. vivecana-samrAT kUNika : eka cintana-campA kA adhipati samrATa kUNika thaa| kUNika kA prastuta Agama meM vistAra se nirUpaNa hai| vaha bhagavAna mahAvIra kA parama bhakta thaa| usakI bhakti kA jItA-jAgatA citra isameM citrita hai| usI taraha kUNika ajAtazatru ko bauddha paramparA meM bhI buddha kA parama bhakta mAnA hai| sAmaJjaphalasutta ke anusAra tathAgata buddha ke prathama darzana meM hI vaha bauddha dharma ko svIkAra karatA hai| buddha kI asthiyoM para stUpa banAne ke lie jaba buddha ke bhagnAvazeSa bA~Te jAne lage, taba ajAtazatru ne kuzInArA ke malloM ko kahalAyA ki "buddha bhI kSatriya the, maiM bhI kSatriya hU~, ataH avazeSoM kA eka bhAga mujhe milanA caahie|" droNavIra kI salAha se use eka asthi bhAga milA aura usane usa para eka stUpa bnvaayaa| yaha sahaja hI jijJAsA ho sakatI hai ki ajAtazatru kuNika jaina thA yA bauddha thA? uttara meM nivedana hai ki prastuta Agama meM jo varNana hai, usake sAmane sAmaJjaphalasutta kA varNana zithila hai, utanA mahattvapUrNa nahIM hai| sAmaJjaphalasutta meM kevala itanA hI varNana hai ki Aja se bhagavAna mujhe aMjalibuddha zaraNAgata upAsaka samajheM, para prastuta Agama meM zramaNa bhagavAna mahAvIra ke prati ananya bhakti kUNika kI pradarzita kI gaI hai| usane eka pravRttivAdaka (saMvAdadAtA) vyakti kI niyukti kI thii| usakA kArya thA bhagavAna mahAvIra kI pratidina kI pravRtti se use avagata karAte rhnaa| usakI sahAyatA ke lie aneka karmakara niyukta the, unake mAdhyama se bhagavAna mahAvIra ke pratidina ke samAcAra usa pravRttivAdaka ko milate aura vaha rAjA kUNika ko batAtA thaa| use kUNika vipula arthadAna detA thaa| pravRttivAdaka dvArA samAcAra jJAta hone para bhakti-bhAvanA se vibhora hokara abhivandana karanA, upadeza zravaNa ke lie jAnA aura nirgrantha dharma para apanI ananya zraddhA vyakta krnaa| isa varNana ke sAmane tathAgata buddha ke prati jo usakI zraddhA hai, vaha kevala aupacArika hai| ajAtazatru kUNika kA buddha se sAkSAtkAra kevala eka bAra hotA hai, para bhagavAna mahAvIra se usakA sAkSAtkAra aneka bAra hotA hai| bhagavAna mahAvIra ke parinirvANa ke pazcAt bhI mahAvIra ke uttarAdhikArI gaNadhara sudharmA kI dharmasabhA meM bhI vaha upasthita hotA hai aura bahuta hI bhAvapUrNa zabdoM meM jina-pravacana kI zreSThatA kA kathana karatA hai| ___ DaoN. rAdhAkumuda mukharjI ne likhA hai-"mahAvIra aura buddha kI vartamAnatA meM to ajAtazatru mahAvIra kA hI anuyAyI thaa|" unhoMne Age calakara yaha bhI likhA hai, jaisA prAyaH dekhA jAtA hai, jaina ajAtazatru aura udAIbhadda donoM ko acche caritra kA batalAte haiM, kyoMki donoM jainadharma ko mAnane vAle the| yahI kAraNa hai ki bauddha granthoM meM unake caritra para kAlikha potI gii| bauddha sAhitya ke grantha aTThakathA, avadAna zataka, dhammapada aTThakathA Adi ke gambhIra anuzIlana se yaha spaSTa nahIM hotA ki vaha tathAgata ke prati vizeSa samarpita thaa| kahIM-kahIM buddha ke prati usake dveSabhAva kI sUcanA bhI milatI hai| samavasaraNa adhikAra (51) Samavasaran Adhikar

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LOIR sArAMza yaha hai, ajAtazatru kUNika ke antarmAnasa para usakI mAtA celanA ke saMskAroM kA asara thaa| celanA ke prati usake mAnasa meM gaharI niSThA thii| celanA ne hI kUNika ko yaha batAyA thA ki tere pitA rAjA zreNika kA tere prati kitanA sneha thaa| unhoMne tere lie kitane kaSTa sahana kiye the| AvazyakacUrNi, triSaSThizalAkA puruSa caritra prabhRti jaina granthoM meM usakA apara nAma 'azokacandra' bhI milatA hai| celanA bhagavAna mahAvIra ke prati atyanta niSThAvAna thii| celanA ke pUjya pitA rAjA 'ceTaka' mahAvIra ke parama upAsaka the, isalie ajAtazatru kUNika jaina thA yaha pUrNa rUpa se spaSTa hai| Elaboration King Kunik : A View-The ruler of Champa was Emperor Kunik. In this Agam he has been described in great detail. He was a staunch devotee of Bhagavan Mahavir. A vivid description of his devotion is detailed in this work. In the same way in the Buddhist tradition Kunik Ajatshatru is believed to be a great devotee of the Buddha. According to Samanjaphala Sutta he converted to Buddhism when he first beheld the Buddha. When the ashes of the Buddha were being distributed for constructing stupas, Ajatshatru conveyed to the Mallas of Kushinara"The Buddha was a Kshatriya and so am I, therefore, I should get a portion of the ashes." On the advise of Dronavira he was given a portion of the ashes and he constructed a stupa thereon. Naturally a question arises whether Ajatshatru Kunik was Jain or Buddhist ? The answer can be inferred from the fact that the description of Kunik in this Agam is much more impressive and vivid as compared to that in Samanjaphala Sutta. The only information available in the Buddhist text is that Ajatshatru submits that since that moment (the moment of beholding the Buddha) he should be accepted by Bhagavan as a devotee who had with all humility taken his refuge. In contrast, this Agam provides much more detailed information about the devotion of king Kunik for Shraman Bhagavan Mahavir. He had appointed a special reporter to inform him about every routine and activity of Bhagavan Mahavir. Not only that, he had given him many assistants for collecting all information about Bhagavan Mahavir's sojourn to be conveyed to the king through the chief reporter. Kunik amply rewarded him. On getting all the news from the reporter, he would effuse with feelings of devotion, pay homage, go to attend the discourse, and express his exclusive faith in the Nirgranth religion. As compared to these details his devotion for the Buddha appears to be a mere formality. Ajatshatru met the Buddha just once, but he met Mahavir several times. Even after the nirvana of Bhagavan Mahavir he attended the **religious assembly of Ganadhar Sudharma, the successor of Mahavir, and praised the sermons of the Jina with great eloquence and feeling. * aupapAtikasUtra ( 52 ) Aupapatik Sutra

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Dr. Radhakumud Mukherji writes--"Contemporaneous to Mahavir and the Buddha, Ajatshatru was, indeed, a follower of Mahavir." He also informs that it is commonly seen that Jains show Ajatshatru and Udaibhadda as persons of good conduct and character. This is because these two were followers of Jain religion. And that same appears to be the reason that Buddhist scriptures have criticized and slandered them. A serious study of the Buddhist texts like Attakatha, Avadan Shatak and Dhammapad Attakatha hardly reveals that Ajatshatru was specially devoted to the Buddha. At some places evidence of his antagonism for the Buddha can also be seen. It can be conclusively said that Ajatshatru's sentiments were influenced by his mother Chelana. He had great faith in mother Chelana. It was Chelana who informed him about the profound love of Shrenik, his father, for him; and what pains Shrenik had suffered for his son. In Avashayak Churni, Trishashtishalaka Purush Charitra and many other works we find a mention of his another name Ashok Chandra. C was a devout follower of Bhagavan Mahavir. Chelana's father king Chetak too was a great devotee of Bhagavan Mahavir. All this clearly indicates that Ajatshatru Kunik was, indeed, a Jain. bhagavAna kA campA meM Agamana 22. tae NaM samaNe bhagavaM mahAvIre kallaM pAuppabhAyAe rayaNIe, phulluppalakamalakomalummiliyaMmi ahapaMDure pahAe, rattAsogappagAsa-kiMsuya-suyamuhaguMjaddharAgasarise, kamalAgarasaMDabohae uTThiyammi sUre sahassarassimiM diNayare teyasA jalaMte, jeNeva caMpA NayarI, jeNeva puNNabhadde ceie, teNeva uvAgacchai, uvAgacchittA ahApaDirUvaM oggahaM ogiNhittA saMjameNaM tavasA appANaM bhAvemANe vihri| 22. tatpazcAt agale dina, rAta bIta jAne para, prabhAta ho jAne para, jaba nIle tathA anya kamala suhAvane rUpa meM khila uThe the, ujjvala prabhAyukta evaM azoka, palAza, tote kI coMca, ghughacI ke Adhe bhAga ke samAna lAlimA lie hue, kamalavana ko vikasita karane vAlA, sahasrakiraNayukta, dina kA prAdurbhAva karane vAlA sUrya udita ho gayA, apane teja se uddIpta ho cukA, taba zramaNa bhagavAna mahAvIra (apane zramaNa parivAra ke sAtha) campA nagarI ke pUrNabhadra caitya meM pdhaare| padhArakara yathApratirUpa avagraha-kalpa ke anusAra sthAna Adi grahaNa kara saMyama evaM tapa se AtmA ko bhAvita karate hue virAjamAna hue| samavasaraNa adhikAra (53) Samavasaran Adhikar

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DE BHAGAVAN'S ARRIVAL IN CHAMPA 22. Then next day when the night ended and the dawn broke, when the blue and other lotuses bloomed beautifully, when the sun rose with its crimson glow like Ashoka and Palash flowers, a parrot's beak and red-half of gunja seed, causing the multitude of 6 lotuses to blossom, and attained brilliance with its thousand rays, Shraman Bhagavan Mahavir (with the group of his ascetic disciples) arrived at Purnabhadra Chaitya in Champa city. Reaching there he took his lodge according to his predetermined resolve and ascetic code, and settled down enkindling (bhaavit) his * soul with ascetic-discipline and austerities. bhagavAna ke antevAsI zramaNa 9 23. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI bahave samaNA bhagavaMto appegaiyA uggapabbaiyA, bhogapavvaiyA, rAiNNa-NAya-koravyakhattiyapavaiyA, bhaDA, johA, seNAvaI pasatthAro, seTThI, inbhaa| * aNNe ya bahave evamAiNo uttamajAi-kula-rUva viNayaviNNANa-vaNNa lAvaNNavikkama-pahANaso-bhaggakaMtijuttA, bahudhaNa-dhaNNa-Nicaya-pariyAlaphiDiyA, " NaravaiguNAiregA, icchiyabhogA, suhasaMpalaliyA kiMpAgaphalovamaM ca muNiya visaya-sokhaM jalabubbuyasamANaM, kusaggajalabiMducaMcalaM jIviyaM ya NAUNa adbhuvamiNaM rayamiva paDaggalaggaM saMvidhuNittANaM caittA hiraNNaM jAva (ciccA suvaNNaM, ciccA dhaNaM-evaM dhaNNaM balaM vAhaNaM kosaM koDAgAraM rajjaM raTuM puraM anteuraM ciccA, viuladhaNa-kaNaga-rayaNa-maNi-mottiyasaMkha-sila-ppavAla-rattarayaNamAiyaM saMtasArasAvatejaM vicchaDDaittA, vigovaittA, dANaM ca dAiyANaM paribhAyaittA, muMDA bhavittA agArAo aNagAriyaM) pviyaa| ___ appegaiyA addhamAsapariyAyA, appegaiyA mAsapariyAyA-evaM dumAsa-timAsa jAva * ekkArasa-mAsa pariyAyA, appegaiyA vAsapariyAyA, duvAsapariyAyA, tivAsapariyAyA " appegaiyA aNegavAsapariyAyA saMjameNaM tavasA appANaM bhAvamANA vihrNti| 23. usa samaya zramaNa bhagavAna mahAvIra ke antevAsI-(ziSya) bahuta se zramaNa saMyama tathA tapa se AtmA ko bhAvita karate hue vicarate the| arthAt saMyama evaM tapa kI ArAdhanA a meM lIna the| unameM aneka aise the, jo ugra-ArakSaka dala ke adhikArI kula meM utpanna hue (athavA ArakSI varga ke the), aneka bhoga-rAjA ke maMtrimaMDala ke sadasya, rAjanya-rAjA ke * aupapAtikasUtra (54) Aupapatik Sutra

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REPRESSIONERISPENSOURCEDEPONGENGREXSEXG8X600X6ORNHORRORNMORNIORandisa parAmarzamaMDala ke sadasya, jJAta-jJAtavaMzIya, kuruvaMzIya, kSatriya, rAjakarmacArI, subhaTa, yoddhA-(sainika), senApati, prazAstA-prazAsana adhikArI, seTha, ibhya-atyanta dhanika-ina sabhI vargoM meM se dIkSita hue the| aura bhI bahuta se uttama jAti, uttama kula, sundara rUpa, vinaya, dIpti, varNa-daihika AbhA, lAvaNya-zarIra kI sundaratA, vikrama-parAkrama, saubhAgya tathA kAnti-dIpti se suzobhita, vipula dhana-dhAnya ke saMgraha aura pArivArika sukha-samRddhi se yukta parivAra vAle, rAjA se prApta atizaya vaibhava sanmAna Adi se yukta, icchita bhoga-prApta tathA sukha meM phUle-phUle the| jinhoMne sAMsArika bhogoM ke sukhoM ko kiMpAka phala ke samAna duHkhada pariNAma vAlA samajhakara, jIvana ko jala ke bulabule tathA kuza ke sire para sthita jala kI bU~da kI taraha caMcala jAnakara vairAgya prApta kiyA, sAMsArika asthira padArthoM ko vastra para lagI huI raja ke samAna jhAr3a diyA, hiraNyaraupya yA rUpA (suvarNa-sone ke AbhUSaNa, dhana-gAyeM Adi, dhAnya, bala-caturaMgiNI senA, vAhana, koza-khajAnA, koSThAgAra-dhAnya bhaNDAra, rAjya, rASTra, pura-nagara, antaHpura, pracura dhana, kanaka-binA ghar3A huA suvarNa, ratna, maNi, muktA, zaMkha, mUMge, lAla ratna-mAnika Adi bahumUlya sampatti kA parityAga kiyaa| usa dhana kA vitaraNa kiyA, dAna yogya vyaktiyoM ko dAna kara phira muNDita hokara agAra-gRha jIvana kA tyAga anagAra-zramaNa jIvana meM) dIkSita hue| ___ kaiyoM ko dIkSita hue AdhA mahInA, kaiyoM ko eka mahInA, do mahIne, tIna mahIne, yAvat gyAraha mahIne hue the, kaiyoM ko eka varSa, kaiyoM ko do varSa, kaiyoM ko tIna varSa tathA kaiyoM ko aneka varSa ho cuke the| THE ACCOMPANYING ASCETICS 23. During that period of time, numerous ascetic disciples (antevasi) of Shraman Bhagavan Mahavir moved about enkindling (bhaavit) their souls with ascetic discipline and austerities. In other words they remained engrossed in practicing ascetic discipline and austerities. Many of those who got initiated belonged to diverse clans, families and groups including Ugra (warrior families), Bhog (king's ministers), Rajanya (king's advisors), Jnata clan, Kuru clan, Kshatriya clans, Subhat (guards), Yoddha (soldiers), Senapati (army commanders), Prashasta (administrative officers), Seth 1 (merchants) and Ibhya (affluent). There were many others from high castes and good families endowed with good personality, modesty, brilliance, good 9 complexion (varna), charm (lavanya), valour (parakram), good luck samavasaraNa adhikAra (55) Samavasaran Adhikar

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and radiance. They came from rich and prosperous families bestowed with royal rewards and honours, and leading a comfortable and luxurious life. Considering mundane pleasures to be the harbingers of consequences as painful as a poisonous fruit (kimpak phal), considering life to be as ephemeral as a bubble in water or a dew drop on grass, they got detached and discarded all transient mundane things like particles of dust from a piece of cloth. They renounced their wealth including silver (hiranya), gold ornaments (suvarna), herds of cattle (dhan), stock of grains (dhanya), four pronged army (bal), vehicles, treasury (kosh), silos (koshtagar), kingdoms, states, cities (pur), women ( antahpur), abundant cash, bullion (kanak ), gems, beads, pearls, conch-shells, corals, rubies and all other valuables. They distributed and donated all this wealth to the worthy. After this, shaving their heads and abandoning the householder's life (agar) they got initiated into the homeless (anagar) life of an ascetic. Some of these got initiated a fortnight back, some a month back, some two, three (and so on ), eleven months back, some a year, two or three back, and some many years back. vivecana - yaha varNana par3hane se patA calatA hai ki bhagavAna mahAvIra ke zramaNasaMgha meM pravrajita zramaNa koI aire gaire sAmAnya daridratA Adi se pIr3ita peTa bharane vAle nahIM the / kintu ve ucca kuloM meM janme, sammAnita sampanna parivAroM ko chor3akara sAdhanA kI pradIpta tejasvitAyukta the| agale sUtroM ke varNana se spaSTa hotA hai ki unameM jJAna va tapojanya vibhUtiyA~ tathA ugra tapazcaraNa kI kitanI utkRSTatA thI / Elaboration-This description informs us that the ascetics initiated into the order of Bhagavan Mahavir were not ordinary destitute who get initiated for want of food. They came from high class, honoured and prosperous families and were inspired by a burning desire for spiritual quest. Following details throw light on their accomplishments through a high degree of knowledge and austerities. zramaNoM kI Atma- Rddhi kA varNana : jJAna balI 24. (ka) teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI bahave niggaMthA bhagavaMto appegaiyA AbhiNibohiyaNANI jAva kevalaNANI / appegaiyA maNabaliyA, vayabaliyA, kAya baliyA / appegaiyA maNeNaM sAvANuggahasamatthA evaM - vaeNaM kAraNaM / aupapAtikasUtra ( 56 ) Aupapatik Sutra

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ROPRODRAPAROSAROPROIRROR 24. (ka) zramaNa bhagavAna mahAvIra ke antevAsI bahuta se nirgrantha saMyama tathA tapa se AtmA ko bhAvita karate hue vicaraNa kara rahe the| unameM kaI matijJAnI (zrutajJAnI, avadhijJAnI, manaHparyavajJAnI) tathA kevalajJAnI the| arthAt kaI mati, zruta, avadhi yoM tIna jJAna ke dhAraka tathA kaI mati, zruta evaM manaHparyava, kaI mati, zruta, avadhi tathA manaHparyavayoM cAra jJAnoM ke dhAraka evaM kaI kevalajJAna ke dhAraka the| kaI manobalI-manobala yA manaHsthiratA ke dhAraka dRr3ha saMkalpavratI tathA rAgotpAdaka anukUla parISahoM meM dRr3ha rahane vAle; vacanabalI-pratijJA, vrata, vacana Adi ke nirvAha meM dRr3ha A yA dUsaroM ko prabhAvita karane vAlI vacana-zakti ke dhAraka; tathA kAyabalI-bhUkha, pyAsa, meM sardI, garmI Adi pratikUla zArIrika upasargoM ko aglAna bhAva se sahane meM samartha the| tathA 0 kaiyoM meM manobala, vacanabala tathA kAyabala tInoM hI prabala the, kaiyoM meM vacanabala tathA kAyabala aura kaiyoM meM kAyabala kI viziSTatA thii| THE SPIRITUAL WEALTH OF SHRAMANS 24. (a) During that period of time numerous ascetic disciples (antevasi) of Shraman Bhagavan Mahavir moved about enkindling (bhaavit) their souls with ascetic discipline and austerities. Of these, many were mati-jnanis and so on, up to Keval-jnanis. This means some were endowed with mati, shrut and avadhi jnana; d some with mati, shrut and manah-paryav jnana, some with mati, shrut, avadhi and manah-paryav jnana, and some with Kevala jnana. (mati-jnana = sensory knowledge or to know the apparent form of things coming before soul by means of five sense organs and the mind; shrut-jnana = scriptural knowledge; avadhi-jnana = extrasensory perception of the physical dimension, something akin to clairvoyance; manah-paryav jnana = extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy; and Keval-jnana = omniscience.) Many of them were endowed with strength of mind which included stability, unwavering resolve even in face of allurements (manobali); many with strength of speech which included resolutely sticking to promise, vow or word as also the power to influence og others with speech (vachanbali); many with strength of body which included the untiring capacity to endure hunger, thirst, heat, cold and other torments (kayabali). And many of them were equally DIAPOORMARMORDARONORMORIR.X samavasaraNa adhikAra (57) Samavasaran Adhikari

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this RODRO RODROM DARBAR a strong in all the three aspects and many were specially strong in any one or two of the three. * vividha labdhidhArI zramaNa 24. (kha) appegaiyA khelosahipattA evaM jallosahipattA, vipposahipattA, AmosahipattA, svvoshipttaa| ___ appegaiyA koTThabuddhI evaM bIyabuddhI, pddbuddhii| appegaiyA pyaannusaarii| appegaiyA * saMbhinnasoyA, appegaiyA khIrAsavA, mahuAsavA, appegaiyA sappiAsavA, appegaiyA akkhiinnmhaannsiyaa| evaM ujjumaI, appegaiyA viulamaI, viuvvaNiDipattA, cAraNA, vijAharA, aagaasaaivaaiinno| 24. (kha) kaI zramaNa mana se zApa tathA anugraha-varadAna dene yA para-upakAra karane kA sAmarthya rakhate the, kaI vacana dvArA zApa evaM varadAna dene meM sakSama the tathA kaI zarIra dvArA apakAra va upakAra karane meM samartha the| kaI vibhinna labdhi-sampanna the, jaise (1) khelauSadhi labdhi-jisa labdhi ke prabhAva se sAdhaka kA zleSma sugandhita evaM ke roganAzaka hotA hai| (2) jallauSadhi labdhi-jisa labdhi ke prabhAva se sAdhaka ke kAna, nAka, A~kha, jIbha evaM * zarIra kA maila sugandhita evaM roganAzaka hotA hai| * (3) vipuDauSadhi labdhi-'vipuD' kA artha hai avayava arthAt mUtra va purISa (viSThA) ke avyv| jisa labdhi ke prabhAva se mUtra-purISa ke avayava sugandhita tathA sva-para kA roga * zamana karane meM samartha hote haiM vaha vipuDauSadhi labdhi hai| * (4) AmarjeSadhi labdhi-AmarSa arthAt sprsh| jisa labdhi ke prabhAva se labdhi-sampanna * AtmA ke kara Adi kA sparza hone para sva aura para ke roga zAnta ho jAte haiM vaha Ama!Sadhi labdhi kahalAtI hai| (5) sarvauSadhi labdhi-jisa labdhi ke prabhAva se sAdhaka ke mala-mUtra, zleSma, nAka, kAna * Adi kA maila, keza aura nakha sabhI sugandhita evaM rogApahArI hote haiN| (6) smRti sambandhI labdhiyA~-kaI zramaNa bhinna-bhinna prakAra kI buddhiyoM ke dhAraka the, " jaise-koSTha buddhi-koThI meM rakhe hue surakSita anna bhaNDAra kI taraha sUtra evaM artha jJAna ko cirakAla taka jyoM kA tyoM dhAraNa karane meM samartha, kaI bIja buddhi-bIja kI taraha sUtra rUpa * aupapAtikasUtra Aupapatik Sutra loy.So9.0 Kfix 980580 (58) RPermoBYToponrHOP KORKorgoogDEOREPOTEORGEORA

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OLATOPARO90ko. 00000000000000000000000 ra jJAna ko sunakara artha rUpa vizAla vRkSa kI bhA~ti vistAra dene vAlI buddhi| jaise gaNadhara 2 tIrthaMkaroM ke mukha se tripadI ko sunakara sampUrNa dvAdazAMgI kI racanA kara dete haiN| paTa buddhi-paTa arthAt vastra, jisa prakAra vastra vistRta tantuoM ko apane meM sameTe hue rahatA hai usI prakAra pracura sUtrajJAna ko smRti meM saMgrahIta kiye rakhane meM samartha / padAnusArI buddhi-sUtra ke eka pada yA eka vAkya ko sunakara usake saikar3oM padoM kA anusaraNa (jJAna prApta) karane meM smrth| (7) saMbhinna sroto labdhi-jisa labdhi ke prabhAva se zarIra ke sabhI pradezoM meM zravaNa-zakti utpanna ho jAtI hai athavA jisa labdhi ke prabhAva se pA~ca-indriyoM se grAhya-viSaya ko eka hI zrotra indriya se grahaNa karane kI zakti paidA ho jAtI hai, athavA jisa labdhi se bAraha yojana taka vistRta cakravartI ke sainya meM bajane vAle vividha vAdyoM va vividha svaroM ko eka hI sAtha alaga-alaga karake sunA jA sakatA hai, aisI adbhuta zrotra (zravaNa) labdhi se smpnn| (8) kSIra-madhu-sarpirAsrava labdhi-jisa labdhi ke prabhAva se vaktA kA vacana, zrotA ko dUdha, madhu aura ghRta ke svAda kI taraha madhura va AlhAdakArI lagatA hai| (kahA jAtA hai-ganne a kA cArA carane vAlI eka lAkha gAyoM kA dUdha pacAsa hajAra gAyoM ko, unakA dUdha paccIsa 5 hajAra gAyoM ko, isa prakAra AdhA-AdhA karake anta meM eka gAya ko pilAne para usakA dUdha evaM usase banA maMda A~ca para pakAyA huA ghI jaisA madhura hotA hai, usase bhI adhika madhura vacana isa labdhi ke prabhAva se milatA hai| aisA dUdha aura ghI mana kI saMtuSTi evaM zarIra kI puSTi karane vAlA hotA hai, vaise isa labdhi se sampanna AtmA kA vacana, zrotA ke tana-mana ko AhlAdita karatA hai|) (9) kaI akSINamahAnasika labdhidhArI the| (jisa ghara se muni bhikSA le AyeM, usa ghara kI bacI huI bhojana sAmagrI jaba taka bhikSA dene vAlA svayaM bhojana nahIM kara letA hai, taba a taka lAkhoM manuSyoM ko bhojana karA dene para bhI samApta nahIM hotii| pAtra tabhI khAlI hotA hai, jaba labdhidhArI svayaM usa bhikSA kA upayoga kara letA hai|) (10) kaI Rjumati tathA kaI vipulamati manaHparyavajJAna ke dhAraka the| (11) kaI vikurvaNA-vaikriyalabdhi (bhinna-bhinna rUpa banA lene ke zakti) se yukta the| 8 (12) kaI cAraNa-gati sambandhI viziSTa kSamatA lie hue the| (13) kaI vidyAdharaprajJapti Adi vidyAoM ke dhAraka the| (14) kaI AkAzAtipAtI-AkAzagAminI zakti sampanna the| (athavA AkAza se hiraNya Adi iSTa tathA aniSTa padArthoM kI varSA karAne kI kSamatA-sampanna the|) (15) kaI AkAzAtivAdI-AkAza Adi amUrta padArthoM ko siddha karane meM samartha the| samavasaraNa adhikAra Samavasaran Adhikar (59)

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* TOVAOYAYOPALOVACORDO PRODAAROORO TE SHRAMANS WITH VARIOUS SPECIAL POWERS 24. (b) Many of these Shramans were endowed with the mental power to cast spells, curse and bless others; many with the vocal power to curse and bless others; and many with the physical power to harm and benefit others. Many of these Shramans were endowed with special miraculous or supernatural powers (labdhi) listed here (1) Khelaushadhi labdhi--This power turned the phlegm of the To adept fragrant and medicinal. (2) Jallaushadhi labdhi--This power turned the slime or mucous from the adept's ears, nose, eyes, tongue and body fragrant ** and medicinal. (3) Viprudaushadhi labdhi_Viprud means constituents. This power turned the constituents of urine and faeces of the adept fragrant and medicinal. (4) Amarshaushadhi labdhi-This power turned the touch of the adept curative. ' (5) Sarvaushadhi labdhi-This power turned the phlegm, slime from every part of the body as also the nails and hair of the adept agrant and medicinal. (6) Powers related to memory-Many Shramans had different types of powers of memory such as-Koshth buddhi (the capacity to remember text and meaning eternally like grains stored in a silo or koshth), Beej buddhi (capacity to elaborate the meaning of an aphorism like growing of a large tree from a seed or beej; just as the Ganadhars on hearing the three word aphorism from a Tirthankar elaborate it into the twelve volume canon), Pata buddhi (the capacity to contain the voluminous scriptural knowledge in memory * just as a piece of cloth or pata contains infinite fibres within and Padanusari buddhi (the capacity to acquire knowledge of hundreds of verses of a scripture just by hearing a single verse (pad). (7) Sambhinnashroto labdhi-This power gave every part of the body the capacity to hear. Another interpretation is that it gave the organ of hearing the capacity to function as all the sense organs in * XCORADIO * X ARICOCX aupapAtikasUtra (60) Aupapatik Sutra

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acquiring information. A third interpretation is that it increased the capacity of the organ of hearing to such an extant that the adept could distinctively hear every sound and every note emanating from a wide number and variety of musical instruments played in the twelve yojan spread of the army of a Chakravarti. (8) Kshir-Madhu-Sarpirasav labdhi--This power turned the speech of the adept a sweet and delightful as the taste of milk, * honey and butter. It is said that when the milk of one hundred thousand cows consuming sugar-cane is fed to fifty thousand cows, their milk in turn is fed to twenty five thousand cows and this process is continued till just one cow is left. The milk of this cow and the butter extracted from the milk of this cow is ultimate in sweetness and nourishment. The speech of a person endowed with this power has the same qualities of satiation and nourishment. (9) Akshinamahanasik labdhi--When an ascetic endowed with this power collects alms from a kitchen, the remaining food in that kitchen would not exhaust even if hundreds of thousands of people were fed from it. The food in this kitchen would exhaust only when either the donor himself has eaten or that ascetic has eaten the alms he collected. Sur (10) Many of these Shramans had acquired Rijumati (limited range) manahparyava-jnana and many vipulmati (wide range) manahparyava-jnana. (11) Many of them were endowed with Vikurvana or Vaikriya labdhi (having power of self-mutation or that of acquiring different forms of body). (12) Many had Charan labdhi (special power of movement and speed). (13) Many had Vidyadhar prajnapti labdhi. un (14) Many had Akash pratipati labdhi (the power to fly or to shower good or bad objects from the sky). (15) Many had Akashativadi labdhi (power to control formless things like sky). yA samavasaraNa adhikAra ( 61 ) Samavasaran Adhikar *

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- tapobalI zramaNI 24. (ga) appegaiyA kaNagAvalitavokamma paDivaNNA, evaM egAvaliM, khuDDAgasIhanikkIliyaM tavokammaM paDivaNNA, appegaiyA mahAlayaM sIhanikkIliyaM tavokammara paDivaNNA, bhaddapaDimaM, mahAbhaddapaDimaM, savvaobhaddapaDimaM, AyaMbilavaddhamANaM tavokammaM pddivnnnnaa| ___ mAsiyaM bhikkhupaDimaM evaM domAsiyaM paDimaM, timAsiyaM paDimaM jAva sattamAsiyaM * bhikkhupaDimaM paDivaNNA, paDhamaM sattarAiMdiyaM bhikkhupaDimaM paDivaNNA jAva taccaM o sattarAiMdiyabhikkhupaDimaM paDivaNNA, ahorAiMdiyaM bhikkhupaDimaM paDivaNNA, ekkarAiMdiyaM meM bhikkhupaDimaM paDivaNNA, sattasattamiyaM bhikkhupaDimaM, aTTaaTThamiyaM bhikkhupaDimaM, NavaNavamiyaM bhikkhupaDimaM, dasadasamiyaM bhikkhupaDimaM, khuDDiya moyapaDimaM paDivaNNA, mahalliyaM moyapaDimaM paDivaNNA, javamajhaM caMdapaDimaM paDivaNNA, vairamajhaM caMdapaDimaM paDivaNNA saMjameNa, tavasA appANaM bhAvemANA vihrNti| 24. (ga) kaI zramaNa kanakAvalI tapa karate the, kaI ekAvalI tapa karate the, kaI laghusiMhaniSkrIr3ita tapa karane vAle the tathA kaI mahAsiMhaniSkrIr3ita tapa karane meM saMlagna the| kaI bhadrapratimA, mahAbhadrapratimA, sarvatobhadrapratimA tathA AyaMbila-varddhamAna tapa karate the| ___ kaI ekamAsika bhikSupratimA, isI prakAra dvaimAsika bhikSupratimA, yAvat saptamAsika bhikSupratimA grahaNa kiye hue the| kaI prathama saptarAvindivA-sAta rAta-dina kI bhikSupratimA, (kaI dvitIya saptarAtrindivA) tathA kaI tRtIya saptarAtrindivA bhikSupratimA ke dhAraka the| kaI * eka rAta-dina kI bhikSupratimA grahaNa kiye hue the| kaI saptasaptamikA-sAta-sAta dinoM kI sAta ikAiyoM yA saptAhoM kI bhikSupratimA ke dhAraka the| kaI aSTaaSTamikA-ATha-ATha dinoM se kI ATha ikAiyoM kI bhikSupratimA ke dhAraka the| kaI navanavamikA-nau-nau dinoM kI nau ikAiyoM kI bhikSupratimA ke dhAraka the| kaI dazadazamikA-daza-daza dinoM kI daza ikAiyoM kI bhikSupratimA ke dhAraka the| kaI laghumokapratimA (prasravaNa sambandhI pratimA) kaI * mahAmokapratimA kaI yavamadhyacandrapratimA tathA kaI vajramadhyacandrapratimA ke dhAraka the| SHRAMANS WITH WEALTH OF AUSTERITIES 24. (c) Many of these Shramans indulged in austerities like Kanakavali-tap, Ekavali-tap, Laghusimhanishkridit-tap and Mahasimhanishkridit-tap. Many others indulged in austerities like Bhadrapratima, Mahabhadrapratima, Sarvatobhadrapratima and Ayambil-vardhaman-tap. aupapAtikasUtra (62) Aupapatik Sutra *

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RODAMADARADARAOKTAORTIOKHAOIMAORMAOIHIOIRAORomanmarwarwrimarimmarmarrimarmarmarmaromanimammy Many of the Shramans were performing austerities like Bhikshupratima of one month duration, two month duration and so on up to seven month duration. Many were indulging in austerities like Pratham Saptaratrindiva (one week duration) Bhikshupratima, Dvitiya Saptaratrindiva (two one week duration) Bhikshupratima, Tritiya Saptaratrindiva (three one week duration) Bhikshupratima. The other austerities these Shramans were performing are-Saptasaptamika (seven-seven day duration Bhikshupratima), Ashtaashtamika (eight-eight day duration Bhikshupratima), Navanavamika (nine-nine day duration Bhikshupratima), Dashadashamika (ten-ten day duration Bhikshupratima), Laghumokapratima, Mahamokapratima, Yavamadhyachandrapratima and Vajramadhyachandrapratima. vivecana-prastuta sUtra meM zramaNoM kI labdhi-sampannatA kA saMkSepa meM sUcana mAtra kiyA hai| isa sambandha meM yaha jAnanA cAhie ki yahA~ labdhi kA artha hai-tapa Adi dvArA karmakSaya hone para viziSTa Atma-zakti kI uplbdhi| labdhi-prApti ke mukhya tIna kAraNa haiM-zubha pariNAma, utkRSTa tapaHsAdhanA tathA nirmala saMyama 1 aaraadhnaa| jaisA kahA hai "pariNAma tava vaseNa iyAI huMti lddhiio|" -pravacana-sAroddhAra 270/14495 mUla Agama tathA uttaravartI granthoM meM labdhiyoM ke viSaya meM bahuta vistRta varNana hai| kahIM isake dasa bheda batAye haiM, kahIM aTThAIsa, kahIM unatIsa tathA kahIM isase bhI adhik| bhagavatIsUtra, zataka 9, uddezaka 2 meM dasavihA laddhI paNNattA-dasa prakAra kI labdhi kahI hai| inakA vistAra karake unatIsa bheda TIkA meM batAye haiN| yahA~ (6 para jina tapojanya labdhiyoM kA varNana hai unake viSaya meM yaha mAnA jAtA hai ki ye viziSTa tapaHsAdhanA dvArA karmoM 6 kI vizeSa nirjarA hone para AtmA meM zakti rUpa meM prakaTa hotI haiM parantu tapasvI zramaNa jaba mana meM saMkalpa karake / inakA paropakArArtha upayoga karanA cAhe tabhI ye prabhAvakArI hotI haiN| jaisA AvazyakacUrNi meM kahA hai __"AmosahipattANaM rogAbhibhUtaM attANaM paraM vA javevi tigicchaamii| ti saMcitteUNa Asurati te takkhaNA ceva vavagayarogAtaMkaM kroti||" -AvazyakacUrNi 1 ___ AmadaiSadhi prApta zramaNa jaba apane lie yA dUsare ke lie yaha saMkalpa karatA hai ki "maiM ise svastha / karU~" tabhI vaha usakA sparza kara use rogamukta karatA hai, arthAt jaba taka saMkalpa nahIM karatA vaha labdhi auSadhi rUpa meM kArya nahIM karatI, kintu kucha tapasviyoM ke mala, mUtra, pasInA Adi kI gaMdha yA sparza se sahaja hI dUsare roga mukta ho jAte haiM, aise bhI aneka udAharaNa granthoM meM milate haiN| vizeSa varNana ke lie pravacana-sAroddhAra, dvAra 271 kI TIkA va vyAkhyA dekhanA caahie| sUtra meM varNita ratnAvalI, kanakAvalI, ekAvalI Adi tapoM kA vistRta varNana antakRddazAsUtra ke aSTama varga meM prApta hai| pAThaka sacitra antakRddazAsUtra, pRSTha 356-358 meM dekheM tathA bhadra, mahAbhadra Adi pratimAoM kA varNana usI sUtra meM pRSTha 384-392 meM dekhanA caahie| CosmrrontronrmmomromamromanwroomromNOWOMEOPORTIOTIONYMOTAORTIONAONTARVAONTARVAORTHORVARIANTARVAORTAORVANAOD samavasaraNa adhikAra Samavasaran Adhikar AONVONG (63) COMGOD GORIGORYGORIGORIGITOR mprogramme

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bhikSu kI bAraha pratimAoM kA varNana dazAzrutaskaMdhasUtra AcArya zrI AtmArAma jI mahArAja kRta vyAkhyA, sampAdana- DaoN. suvrata muni, pRSTha 237-285 para dekhanA cAhie / laghumokapratimA, mahAmokapratimA- donoM mUtra sambandhI pratimA haiN| Aja vartamAna meM svamUtra cikitsA para bahuta prayoga kiye jA rahe haiN| AgamoM meM inakA aneka rUpoM meM ullekha milatA hai| Elaboration-This aphorism briefly states the special powers the Shramans were endowed with. Here labdhi means the special spiritual powers acquired as a consequence of shedding of karmas through practice of austerities and other means. There are three main causes of acquiring such special powers-pious attitudes and indulgences, high degree of accomplishment in observing austerities, and purity of ascetic discipline (as is mentioned in Pravachana-saroddhar 270/14495). Detailed description about labdhis is available in the main Agams as well as in later works. At some places there is a mention of ten kinds of labdhi and at others twenty eight, twenty nine and even more. Bhagavati Sutra (9/2) mentions ten kinds of labdhi. Elaborating these, the commentary mentions of twenty nine kinds. It is believed about the labdhis, acquired through austerities, mentioned here that they appear as spiritual power when some specific karmas are shed as a consequence of some specific austerity. However they are effective only when the ascetic wishes and resolves to use them for the benefit of others. As is stated in Avashayak Churni 1 A shraman endowed with Amarshaushadhi labdhi can cure a person or himself by his touch only when he resolves-"I wish to cure him." As long as he does not resolve thus this power does not become effective as a cure. However, in many scriptures there are mentions of instances where the smell or touch of the excreta of some accomplished ascetics naturally cure many diseases. More details on this subject are available in commentaries (Tika and Vyakhya) of Dvar 271 of Pravachanasaroddhar. Detailed description of the practices of austerities like Ratnavali, Kanakavali and Ekavali are available in the Eighth section of Antakriddasha Sutra. (see pp 356-358 of Illustrated Antakriddasha Sutra; and pp. 384-392 for description of Bhadrapratima, Mahabhadrapratima etc.) The description of the twelve Bhikshupratimas can be seen in Dashashrutskandh Sutra commentary (Vyakhya) by Acharya Shri Atmaram ji M., edited by Dr. Suvrat Muni (pp. 237-285). aupapAtikasUtra ( 64 ) Aupapatik Sutra

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seless Laghumokapratima and Mahamokpratima are two practices related to urine. Today a variety of experiments are being done in the field of auto-urine therapy. This topic finds mention many ways in the Agam literature. sthaviroM ke guNa varNana 25. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI bahave therA bhagavaMto jAisaMpaNNA kulasaMpaNNA balasaMpaNNA ruvasaMpaNNA viNayasaMpaNNA NANasaMpaNNA daMsaNasaMpaNNA carittasaMpaNNA lajjAsaMpaNNA lAghavasaMpaNNA / oyaMsI teyaMsI baccaMsI jasaMsI, jiyakohA jiyamANA jiyamAyA jiyalobhA jiiMdiyA jiyaNiddA jiyaparIsahA jIviyAsa - maraNabhayavippamukkA / vayappANA guNappahANA karaNappahANA caraNappahANA NiggahappahANA nicchayappahANA ajjavappahANA maddavappahANA lAghavappahANA khaMtippahANA muttippahANA vijAppahANA tappANA veyappahANA baMbhappahANA nayappahANA niyamappahANA saccappahANA soyappahANA / cAruvaNNA lajjA tavassI jiiMdiyA sohI aNiyANA apposuyA abahillesA appaDilessA susAmaNNarayA daMtA iNameva NiggaMthaM pAvayaNaM puraokAuM viharati / 25. zramaNa bhagavAna mahAvIra ke antevAsI bahuta se sthavira bhagavAna, jAti-sampanna, kula - sampanna, bala - sampanna - uttama daihika zaktiyukta, rUpa- sampanna, vinaya - sampanna, jJAnasampanna, darzana - sampanna, cAritra - sampanna, lajjA - sampanna (pApa karane meM lajjAyukta), lAghavasampanna - bhautika padArthoM tathA kaSAya Adi ke bhAra se rahita the / ve ojasvI - ( tapa-saMyamajanya prabhAvayukta), tejasvI - (tapojanya dIptiyukta), vacasvI - prazastabhASI athavA varcasvI - varcas yA prabhAyukta, yazasvI, krodhajayI, mAnajayI, mAyAjayI, lobhajayI, indriyajayI, nidrAjayI, parISahajayI, jIvana kI icchA aura mRtyu ke bhaya se rahita the| ve zramaNa vratapradhAna, guNapradhAna - saMyama Adi guNoM kI vizeSatA se yukta, karaNapradhAnaAhAravizuddhi Adi kI vizeSatA sahita, cAritrapradhAna - uttama cAritra - sampanna - dazavidha yatidharma se yukta, nigrahapradhAna - mana evaM indriya Adi kA nigraha karane vAle, nizcayapradhAnasatya tattva ke nizcita vizvAsI yA karmaphala meM AsthA rakhane vAle ArjavapradhAnasaralatAyukta, mArdavapradhAna - mRdutAyukta (ahaMkArarahita), lAghavapradhAna - ( dravya se alpa-upAdhi vAle, bhAva se tIna prakAra ke gaurava se rahita), kSAntipradhAna - kSamAzIla, guptipradhAna - mAnasika, samavasaraNa adhikAra (65) Samavasaran Adhikar

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* *tho DO GOO vAcika tathA kAyika pravRttiyoM kA vivekapUrvaka upayoga karane vAle, muktipradhAna-kAmanAoM " se dUra rahane vAle, vidyApradhAna-jJAna kI vividha zAkhAoM ke pAragAmI, mantrapradhAna-cintanA * yA vicAraNAyukta, vedapradhAna-veda Adi laukika, lokottara zAstroM ke jJAtA, brahmacaryapradhAna, nayapradhAna-naigama Adi nayoM ke jJAtA, niyamapradhAna-niyamoM ke pAlaka, satyapradhAna, * zaucapradhAna-AtmA kI zucitA evaM pavitratAyukta the evaM-cAruvarNa-sundara varNayukta athavA * uttama kIrtimAna, lajjA-saMyama kI virAdhanA meM lajjAlu tathA tapaHzrI-tapa kI AbhA yA tapa * ke tejayukta, jitendriya the, zodhi-zuddha yA akaluSita hRdaya vAle, anidAna-nidAnarahita* alpautsukya-bhogoM kI utsukatA rahita, abahiHlezyA-lezyAoM tathA manovRttiyoM ko saMyama * se bAhara nahIM jAne dete the| sadA zubha manovRtti vAle the| zramaNa jIvana kI zuddha ArAdhanA * meM saMlagna the, dAnta-indriya, mana Adi kA damana karane vAle the, vItarAga prabhu dvArA * pratipAdita pravacana-dharmAnuzAsana ko Age rakhakara use hI pramANabhUta mAnakara vicaraNa * karate the| THE QUALITIES OF STHAVIRS 25. During that period of time numerous sthavir (senior ascetic) disciples (antevasi) of Shraman Bhagavan Mahavir were *-jatisampanna (belonged to high castes), kulasampanna (came from * noble families), balasampanna (rich in physical strength), roopsampanna (handsome), vinayasampanna (modest), .jnanasampanna (rich in knowledge), darshansampanna (having a profound perception/faith), charitrasampanna (strict adherents of ascetic-conduct), lajjasampanna (shy of indulging in sinful HD activities) and laghavsampanna (having minimum possessions as * well as passions). They were brilliant and radiant with power and aura gained through austerities and ascetic-discipline, eloquent, influential and famous. They had conquered their anger, conceit, deceit, greed, senses, sleep and pain of torments. They were free of the desire of life and fear of death. These Shramans were highly proficient in various fields and * virtues like-self-control and ascetic-discipline; purity of actions including alms collection; the ten fold ascetic-conduct; subduing of mind and senses; faith in truth and doctrine of karma; simplicity; modesty; humbleness (having minimum possessions and free of * aupapAtikasUtra Aupapatik Sutra (66)

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three kinds of pride); forgiveness; restraint over mental, vocal and physical indulgences; independence from ambitions; various branches of knowledge; skill of mantra and contemplation; knowledge of the Vedas and other scriptures; celibacy; subjects like logic and naya (system of variant perspectives); adherence to rules; truth and purity of soul. They also had qualities like good complexion; reluctance in transgressing ascetic-discipline; aura of austerities; command over senses; purity of heart; independence from sleep and freedom from mundane curiosity. They never allowed their desires or leshyas (complexion of soul) to go out of control. Their attitude always remained pious. They immaculately followed the ascetic life with all purity and subdued their desires and senses. They moved about following the word of the Vitarag and considering his sermon to be the commandment. 26. tesi NaM bhagavaMtANaM AyAvAyA vi vidittA bhavaMti, paravAyA vi vidittA bhavaMti, AyAvAyaM jamaittA nalavaNamiva mattamAtaMgA, acchiddapasiNavAgaraNA, rayaNakaraMDagasamANA, kuttiyaavnnbhuuyaa| paravAipamaddaNA, duvAlasaMgiNo, samattagaNipiDagadharA, savvakkharasaNNivAiNo, sababhAsANugAmiNo, ajiNA jiNasaMkAsA, jiNA iva avitahaM vAgaramANA saMjameNaM tavasA appANaM bhAvamANA vihrNti| 26. ve sthavira bhagavAna AtmavAda-sva-siddhAntoM meM varNita vividha tattvoM ke jJAtA the| paravAda-dUsare ke siddhAntoM ke bhI vettA the| jisa prakAra kamalavana meM punaH-punaH krIr3A karane vAlA hAthI kamalavana se bhalIbhA~ti paricita rahatA hai usI prakAra ve apane siddhAntoM ke punaHpunaH abhyAsa yA parAvartanA ke kAraNa unase suparicita the| jaba koI unase prazna pUchatA to ve acchidra-akhaNDita rUpa meM unakA uttara dene meM samartha the| ve ratnoM kI piTArI ke sadRza jJAna, darzana, cAritra Adi divya ratnoM se paripUrNa the| ve kRtrikApaNa tulya the| (kRtrikApaNa meM jisa prakAra sabhI mana icchita vastue~ prApta hotI haiM, usI prakAra ve apane mana icchita kArya pUrNa karane meM samartha the|) __ve paravAdiyoM ke mata kA nirAkaraNa (khaNDana) karane meM sakSama the| AcArAMga, sUtrakRtAMga Adi bAraha aMgoM ke jJAtA the| samasta gaNipiTaka (jina-pravacana) ke dhAraka, akSaroM-svara evaM vyaMjanoM ke sabhI prakAra ke saMyoga ke jJAtA, saba prakAra kI bhASAoM ke jAnakAra the| samavasaraNa adhikAra (67) Samavasaran Adhikar

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* ve jina-sarvajJa na hote hue bhI sarvajJa tulya the| ve sarvajJoM kI taraha avitatha-yathArtha prarUpaNA karate hue, saMyama tathA tapa se AtmA ko bhAvita karate hue vicarate the| ____26. These Sthavir Bhagavans (most venerated senior ascetics) mohad profound knowledge of their own tenets and scriptures as well as as those of others. Thoroughly honing their knowledge of their own doctrines through repeated study, they roamed around in spiritual world like a bull elephant completely at ease in a lotus forest it playfully frequents. They were capable of answering all questions put forth to them without any hesitation. Like a box of gems they were rich with divine gems including right knowledge, perception/faith and conduct. They were like a kutrikapan (a divine store where all coveted things are available). They were capable of defeating their adversaries in debate. They were masters of the twelve Angas including Acharanga and Sutrakritanga. They had all the knowledge of the complete Ganipitak (the corpus of basic Jain canon). They knew all the combinations of all the consonants and vowels as well as all languages. Though not yet Jina themselves, they were almost like omniscients. Like omniscients they propagated the true fundamentals and moved about enkindling (bhaavit) their souls with ascetic-discipline and austerities. * guNa-sampanna aNagAroM kI bAIsa upamAe~ 27. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI bahave aNagArA bhagavaMto iriyAsamiyA, bhAsAsamiyA, esaNAsamiyA, AyANa-bhaMDamattanikkhevaNAsamiyA, uccAra-pAsavaNa-khela-siMghANa-jalla-pAriTThAvaNiyAsamiyA, maNaguttA, vayaguttA, kAyaguttA, guttA, guttiMdiyA, guttabaMbhayArI, amamA, akiMcaNA, chiNNaggaMthA, chiNNasoyA, OM niruvalevA 1. kaMsapAIva mukkatoyA, 2. saMkha iva niraMgaNA, 3. jIvo viva appaDihayagaI, 4. jaccakaNagaM piva jAyasavA, 5. AdarisaphalagA iva pAgaDabhAvA, 6. kummo iva al guttiMdiyA, 7. pukkharapattaM va niruvalevA, 8. gagaNamiva nirAlaMbaNA, 9. aNilo iva nirAlayA, 10. caMdo iva somalesA, 11. sUro iva dittateyA, 12. sAgaro iva gaMbhIrA, * aupapAtikasUtra (68) Aupapatik Sutra

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13. vihaga iva sabao vippamukkA, 14. maMdaro iva appakaMpA, 15. sArayasalilaM va suddhahiyayA, 16. khaggivisANaM iva egajAyA, 17. bhAraMDapakkhI iva appamattA, 18. kuMjaro iva soMDIrA, 19. vasabho iva jAyatthAmA, 20. sIho iva duddharisA, 21. vasuMdharA iva savvaphAsavisahA, 22. suhRya huyAsaNo iva teyasA jlNtaa| 27. zramaNa bhagavAna mahAvIra ke ve antevAsI anagAra bhagavAna IryA samiti, bhASA samiti, eSaNA samiti, AdAna-bhAMDa mAtra nikSepaNA samiti tathA uccAra-prasravaNa samiti se samita-samiti kI ArAdhanA meM yatanAzIla the| ve manogupta, vacogupta, kAyagupta-mana, vacana tathA zarIra kI kriyAoM kA saMyama karane vAle the| ve gupta viSayoM se virakta rAgarahitaantarmukha the, guptendriya-indriyoM ko nigraha karane meM tatpara, gupta brahmacArI-navabAr3a sahita brahmacarya kA pUrNa pAlana karane vAle, amama-mamatvarahita, akiMcana-parigraharahita, chinnagranthasaMsAra se jor3ane vAle padArtha rUpa granthiyoM se vimukha, chinasrota-lokapravAha meM nahIM bahane vAle, nirupalepa-karmabandha ke lepa se rahita the| jisa prakAra (1) kA~se ke pAtra meM pAnI nahIM lagatA, usI prakAra ve anagAra sneha, Asakti Adi ke lagAva se rahita the, (2) zaMkha ke samAna niraMgaNa-rAga Adi ke raMga se alipta (zaMkha para koI raMga nahIM lagatA hai, usI prakAra krodha, dveSa, rAga, prema, prazaMsA, nindA Adi se aprabhAvita rahate the), (3) jIva ko gati karane meM jaise kahIM koI avarodha nahIM rahatA, usI prakAra ve apratihatagati the, (4) jAtya-uttama jAti ke, zuddha svarNa ke samAna jAtarUpa-nirmala cAritra-sampanna the, (5) darpaNa ke sadRza-chala va kapaTarahita zuddha pAradarzI jIvana jIne vAle, (6) kachue kI taraha guptendriya-nivRtti-bhAva meM sthita rahane vAle, (7) kamalapatra ke samAna nirlepa, (8) AkAza ke tulya nirAlamba-parAzraya se nirapekSa, (9) vAyu kI taraha nirAlaya-gRharahita, (10) candramA ke samAna saumya lezyAyukta, (11) sUrya ke samAna dIptateja-zArIrika tathA Atmika tejayukta, (12) samudra ke samAna gambhIra, (13) pakSI kI taraha sarvathA vipramukta-parivAra, parijana Adi se mukta tathA nizcita nivAsarahita, (14) meru parvata ke samAna aprakampa-anukUla, pratikUla parISahoM meM avicala, (15) zarada Rtu ke jala ke samAna zuddha hRdaya, (16) geMDe ke sIMga ke samAna ekajAta-rAga Adi bhAvoM se rahita eka mAtra AtmaniSTha, (17) bhAraNDa pakSI ke samAna apramattapramAdarahita, jAgarUka, (18) hAthI ke sadRza zauNDIra-kaSAya Adi ko jItane meM zaravIra, balazAlI, (19) vRSabha ke samAna dhairyazIla, (20) siMha ke samAna durdharSa-parISahoM va kaSToM se aparAjeya, (21) pRthvI ke samAna sabhI zIta, uSNa, anukUla, pratikUla sparzoM ko samabhAva samavasaraNa adhikAra (69) Samavasaran Adhikar

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se sahane meM samartha, tathA (22) ghRta dvArA bhalIbhA~ti havana kI huI agni ke samAna teja se jAjvalyamAna - jJAna tathA tapa ke teja se dIptimAna the| TWENTY TWO METAPHORS FOR ANAGARS 27. During that period of time numerous sthavir (senior ascetic) disciples (antevasi) of Shraman Bhagavan Mahavir were sincerely pursuing the practices of five samitis (regulations) prescribed for movement (irya), speech (bhasha), alms seeking (eshana), maintaining ascetic equipment including bowls (adan-bhand-matra nikshepan) and excreta disposal (uchchar-prasravan). They also practiced the three guptis (restraints) of mind, speech and body. They were introvert and detached (gupta) and exercised complete restraint over sense organs (guptindriya). They practiced celibacy with nine fences (gupta brahmachari). They were selfless (amam) and devoid of possessions (akinchan). They were free from any bonds in the form of attachment for material things (chhinnagranth) and all other mundane activities (chhinnapravah) as well as the coating in the form of bondage of karmas (nirupalep). (1) Like a bronze vessel, on which water does not stick, they were free of fondness and attachment. (2) Like a conch-shell they could not be tarnished with any colour (anger, aversion, attachment, love, praise, criticism etc.). (3) Like a soul they were unhindered in their movement. (4) Like refined gold they were endowed with purity of conduct. (5) Like a mirror their life was transparent and free of any aberrations of deceit and complicity. (6) Like a tortoise their senses were concealed by the cover of abstinence and introversion. (7) They were unspoiled like a lotus leaf. (8) Like sky they were without a support or free of any outside dependence. (9) They were abodeless like air. (10) Like moon they had serene and soothing glow. (11) Like sun they were scintillating (physically as well as spiritually). (12) They were endowed with the depth of an ocean. (13) Like birds they were untethered or free of family, friends and permanent settlement. (14) Like Mount Meru they were unwavering and firm in face of afflictions. (15) They were pure at heart like the autumn water. (16) Like a rhinocerous horn they were uniform or aupapAtikasUtra ( 70 ) Aupapatik Sutra

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bhagavAna ke zramaNoM kI 22 upamAeM kamala ke samAna nirlepa AkAza ke samAna Alambana rahita - pavanA ke samAna gRharahita jIva ke samAna apratihatagati candra ke samAna saumya zuddha svarNa ke samAna nirdoSa cAritravAna kue ke samAna guptendriya 11 zaMkha ke samAna kAMse ke ujjva la-rAga rahita pAtra kI taraha nirlepa darpaNa ke samAna PSID DIEpan sUrya ke samAna 11 tejasvI yajJAgni ke na tejodIpta bhAraNDa pakSI ke samAna apramatta samudra ke samAna gambhIra 17 geMr3e ke sIMga ke samAna ekAkI pakSI ke samAna parikara se mukta hAthI ke samAna zaktizAlI 18 zarada Rtu ke jala ke samAna svaccha hRdaya meru ke samAna aprakampa 20 vRSabha ke samAna dhairyazAlI 19 ghI ke samAna kSamAzIla TRILOK siMha ke samAna parAkramI 3 Jan Education Inter

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citra paricaya-3 bhagavAna ke zramaNoM kI 22 upamAe~ zramaNa bhagavAna mahAvIra ke zramaNa bhagavAna isa prakAra kI vizeSatAoM se yukta the (1) kAMse ke pAtra kI taraha nirlepa / (3) jIva ke samAna apratihatagati / (5) darpaNa ke samAna prakaTa bhAva vaale| (7) kamala ke samAna nirlepa / (9) pavana ke samAna gRharahita / (11) sUrya ke samAna tejasvI / (13) pakSI ke samAna parikara se mukt| (15) zarada Rtu ke jala ke samAna svaccha hRdaya / (17) bhAraNDa pakSI ke samAna apramatta / (19) vRSabha ke samAna dhairyazAlI / (21) pRthvI ke samAna kSamAzIla / TWENTY TWO METAPHORS FOR THE ASCETIC DISCIPLES OF BHAGAVAN (4) Endowed with purity of conduct like refined gold. (5) Transparent like a mirror. (7) Unspoiled like a lotus leaf. (9) Abodeless like air (11) Scintillating like the sun. (13) Untethered like birds. (15) Pure at heart like the autumn water (17) Ever alert like a Bharand bird. Illustration No. 3 (2) zaMkha ke samAna ujjvala - rAga rahita / (4) zuddha svarNa ke samAna nirdoSa cAritravAna / (6) kachue ke samAna guptendriya / (8) AkAza ke samAna Alambana rahita / (10) candra ke samAna saumya / (12) samudra ke samAna gambhIra / (14) meru ke samAna aprakampa / (16) geMr3e ke sIMga ke samAna ekAkI / (18) hAthI ke samAna shktishaalii| (20) siMha ke samAna parAkramI / (22) yajJAgni ke samAna tejodIpta / The ascetic disciples of Shraman Bhagavan Mahavir were endowed with these. qualities : (1) Free of blemish like a bronze vessel. (2) Clean and detached like a conch-shell. (3) Unhindered in movement like a soul. (19) Patient like a bull. (21) Tolerant like the earth. - sUtra 27 (6) With concealed senses like a tortoise. (8) Without a support like sky. (10) Soothing like the moon. (12) Serene like an ocean. (14) Unwavering like Mount Meru. ( 16 ) Unidirectional like a rhinocerous horn. (18) Strong like an elephant. (20) Invincible like a lion. (22) Glowing like the flames of a yajna-pyre. -Sutra 27

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RSPECTORRHORTHORTHORTHODOHORVAORTHORTHOPMHORVAORMAORYANVAOMIOWoINKOIMAORNMOMOTwimmimmiITIOmainranANKantr unidirectior;, 'l towards spirituality. (17) Like a Bharand bird they were ever alert. (18) They were strong like an elephant in winning over passions. (19) They were patient like a bull. (20) Like a lion they were invincible to pain or torments. (21) In enduring heat, cold and other favourable and unfavourable conditions they were like earth. (22) Like flames of a pyre saturated with butter they @ were ever glowing with the fire of knowledge and austerities. vivecana-aisA mAnA jAtA hai, bhAraNDa pakSI eka vizAlakAya viziSTa balI pakSI hotA hai| usake eka zarIra, do sira, do A~kheM tathA tIna paira hote haiN| usakI donoM grIvAe~-(mukha) alaga-alaga hotI haiN| use apane jIvana-nirvAha hetu khAnapAna Adi kriyAoM meM atyanta pramAdarahita yA jAgarUka rahanA hotA hai| muni ko bhAraMDa pakSI kI taraha sadA jAgarUka va antarmukha rahanA caahie| Elaboration--It is said that Bharand, a mythical bird of giant proportions, has one body, two heads, two eyes and three legs. The two heads are on separate necks. For sustenance it has to be extremely alert and selfish in finding and collecting food. An ascetic should always be as alert and introvert as a Bharand bird. pratibaMdha-mukta aNagAra 28. natthi NaM tesi NaM bhagavaMtANaM katthai paDibaMdhe bhvi| se ya paDibaMdhe caubihe paNNatte, taM jahA-davvao, khettao, kAlao, bhaavo| 1. dabao NaM sacittAcittamIsiesu dvvesu| 2. khettao gAme vA Nayare vA raNNe vA khette vA khale vA ghare vA aMgaNe vaa| 3. kAlao samae vA, AvaliyAe vA, jAva (ANApANue vA thove vA lave vA muhutte vA ahoratte vA pakkhe vA mAse vA) ayaNe vA, aNNayare vA diihkaalsNjoge| 4. bhAvao kohe vA mAyAe vA lohe vA bhae vA hAse vaa| evaM tesiM NaM bhvi| 28. zramaNa bhagavAna mahAvIra ke una zramaNa bhagavaMtoM ke kisI prakAra kA pratibandharukAvaTa yA Asakti kA baMdhana nahIM thaa| pratibandha cAra prakAra kA kahA hai-dravya kI apekSA se, kSetra kI apekSA se, kAla kI apekSA se tathA bhAva kI apekSA se| (1) dravya kI apekSA se sacitta, acitta tathA mizrita dravyoM meM, (2) kSetra kI apekSA se gA~va, nagara, kheta, khalihAna, ghara tathA A~gana meM, (3) kAla kI apekSA se samaya AvalikA, asaMkhyAta samavasaraNa adhikAra (71) Samavasaran Adhikar

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samaya ( Ana-prANa - eka ucchvAsa - niHzvAsa kA kAla ), thova - stoka - (sAta ucchvAsaniHzvAsa kA kAla), lava - (sAta thova), muhUrta - ( satattara lava) dina-rAta, pakSa, mAsa, ayana-chaha mAsa evaM anya dIrghakAlika saMyoga meM, tathA (4) bhAva kI apekSA se krodha, ahaMkAra, mAyA, lobha, bhaya yA hAsya meM unakA kisI bhI prakAra kA koI pratibandha va Asakti bhAva nahIM thA / UNRESTRICTED ANAGARS 28. These Shraman Bhagavants of Bhagavan Mahavir's order were not encumbered by any restriction, obstruction or obsession in their spiritual pursuits. Restrictions are said to be of four kinds-related to substance, related to area, related to time and related to attitude. (1) In relation to substance the obstruction is from sachit (living), achit (non-living) and mixed substances. ( 2 ) In relation to area the restriction is of village, city, farm, farm-yard, house and courtyard. (3) In relation to time the restriction is of Samaya (the smallest indivisible unit of time ), Avalika, Asamkhyat Samaya, Stok, Lav, Muhurt, day and night, fortnight, month, Ayan and other longer units of time (refer to Illustrated Anuyogadvar Sutra, pp. 290-292 for details about these units). 4. In relation to attitude the obsession is of anger, conceit, deceit, greed, fear or mirth. They were not restricted by or obsessed with any of these on the spiritual path. vihAra caryA. 29. te NaM bhagavaMto vAsAvAsavajjaM aTTha gimhahemaMtiyANi mAsANi gAme egarAiyA, yare paMcarAiyA / vAsIcaMdaNasamANakappA, samaleTTha-kaMcaNA, samasuha - dukkhA, ihaloga - paraloga appaDibaddhA, saMsArapAragAmI, kammaNigghAyaNaTThAe abbhuTTiyA viharaMti / 29. ve sAdhu bhagavAna varSAvAsa - cAturmAsa ke cAra mahIne chor3akara grISma tathA hemanta (zItakAla ) donoM RtuoM ke ATha mahInoM taka kisI gA~va meM eka rAta tathA nagara meM pA~ca rAta nivAsa karate the / ve candana ke samAna apanA apakAra karane vAle kA bhI upakAra karane kI vRtti rakhate the athavA basUle ke samAna krUra vyavahAra karane vAle - apakArI tathA candana ke samAna saumya vyavahAra karane vAle upakArI- donoM ke hI prati rAga-dveSarahita samAna bhAva dhAraNa kiye aupapAtikasUtra (72) Aupapatik Sutra

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rahate the / ve miTTI ke Dhele aura svarNa ko eka samAna dRSTi se dekhate the| sukha aura duHkha meM samAna bhAva rakhate the / ve ihalaukika tathA pAralaukika Asakti se ba~dhe hue nahIM the / ve saMsArapAragAmI-caturgati rUpa saMsAra ke pAra pahu~cane vAle - tathA karmoM kA nirghAtana-nAza karane hetu abhyutthita - prayatnazIla hokara vicaraNa karate the| 1 ASCETIC PRAXIS 29. In a year, except for the monsoon-stay (four months of the monsoon season), for eight months of summer and winter seasons these Shraman Bhagavants never stayed in a village for more than one night and in a city for more than five nights. Like sandal-wood they were benevolent even for those who harmed them. In other words, they were beyond any feelings of attachment and aversion for things painful like a sharp edged cutting tool or soothing like sandal-wood. To them a lump of sand or that of gold were same. They were equanimous in pleasure and pain. They were free of any obsessions related to this life and the other. They were destined to cross the ocean of cycles of rebirth in the four gatis (dimension or realm of birth) namely, divine, human, animal and infernal. They led a peripatetic life in their endeavour to destroy the bondage of karmas. vivecana - prastuta sUtra meM sAdhuoM ke lie grAma meM ekarAtrika tathA nagara meM paMcarAtrika pravAsa kA ullekha huA hai / sAdhAraNataH sAdhuoM ke lie mAsakalpa vihAra vihita hai| vRttikAra AcArya abhayadeva sUri ke kathanAnusAra - etacca pratimA kalpikAnAmAzrityoktam (vRtti patra 36) yaha kalpa pratimAdhArI zramaNoM ko lakSya karake kahA gayA hai| AcArya zrI ghAsIlAla jI mahArAja ne apanI TIkA meM gA~va meM eka rAtri se, eka dina se eka saptAha taka tathA nagara meM pA~ca rAtri se eka saptAha se pA~ca saptAha arthAt unatIsa dina taka nivAsa karane kI prAcIna paramparA kA ullekha kiyA hai| yasmin divase'nagArA grAmamAgacchanti sa divasaH punaryAvannAvartate paryantaH kAla eka rAtra zabdena gRhyate tenaika saptAha nivAsina ityarthaH / nagare paMcarAtrikA :- yasmin divase'nagArA nagaramAgacchanti sa divasaH paMcavAramAvartitaH paMcarAtramucchrayate, tevaikonatriMzadivasavAsina ityarthaH (pI. va. TIkA, pRSTha 200) Elaboration-This aphorism informs about the one night village-stay and five night city-stay for ascetics. However, in general the code of month long stay is in practice. According to the commentator (Vritti) Abhayadev Suri the aforesaid rule is for the Shramans who are practicing pratimas (special codes and resolutions for an ascetic). In his commentary (Tika), Acharya Ghasilal ji samavasaraNa adhikAra (73) Samavasaran Adhikar

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M. states about the ancient tradition of village stay of one night to one week duration and city stay of five nights to five weeks duration. (p. 200) tapa varNana 30. (ka) tesiM NaM bhagavaMtANaM eeNaM vihAreNaM viharamANANaM ime eyArUve abhiMtaraa bAhirae tavovahANe hotthaa| taM jahA-abhiMtarae chabihe, bAhirae vi chbihe| se kiM taM bAhirae ? bAhirae chabihe pnnnntte| taM jahA-1. aNasaNe, 2. omoyariyA, 3. bhikkhAyariyA, 4. rasapariccAe, 5. kAyakilese, 6. pddisNliinnyaa| 30. (ka) isa prakAra grAmAnugrAma vihAra karane vAle ve zramaNa bhagavAna Abhyantara tapa tathA bAhya tapamUlaka AcAra kA pAlana karate the| Abhyantara tapa chaha prakAra kA hai tathA bAhya tapa bhI chaha prakAra kA kahA hai| ___ bAhya tapa kyA hai-kauna-kauna se haiM ? ___ bAhya tapa chaha prakAra ke haiM-yathA-(1) anazana-AhAra evaM AhAra kI Asakti kA | tyAga karanA, (2) avamodarikA-bhUkha se kama khAnA yA sAdhanoM kA upayoga sImita karake, (3) bhikSAcaryA-bhikSA se prApta-saMyama-jIvanopayogI AhAra, vastra, pAtra, auSadha Adi zuddha eSaNIya vastue~ grahaNa karanA, ise vRttisaMkSepa bhI kahate haiM, (4) rasa-parityAga-sarasa padArthoM kA tyAga karanA, (5) kAyakleza-indriya-damana karanA tathA sukumAratA, ArAmatalabI chor3ane hetu tadanurUpa kaSTamaya anuSThAna dvArA zarIra ko sAdhanA ke lie taiyAra karanA, 8 (6) pratisaMlInatA-antarmana kI Abhyantara tathA zarIra kI bAhya ceSTAoM kA saMkoca krnaa| AUSTERITIES 30. (a) During their wanderings from one village to another these Bhagavants adhered to their ascetic conduct based on inner and outer austerities. The inner austerities are of six kinds and the outer austerities are also of six kinds. What are these outer austerities? The outer austerities are of six kinds-(1) Anashan or totey abandon food as well as desire for food. (2) Avamodarika or eating less than appetite and also to limit use of other utilities. (3) Bhikshacharya or to live on alms (prescribed and acceptable) including food, clothes, utensils etc. (4) Rasa parityag or give up * aupapAtikasUtra Aupapatik Sutra (74)

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439189789COMEDGEYSEVEDGOG DIGIGREADIB016%DEPEGOLGAPOORXHIHOOMHORMOTAOtoproproMHORVAORAN the use of tasty and desirable things. (5) Kayaklesh or to discipline o senses and undergo physical hardship avoiding comfortable and luxurious living in order to prepare body for spiritual practices. (6) Pratisamlinata or to hold back and limit internal (of mind) as a well as external (of body) efforts. (1) anazana tapa 30. (kha) se kiM taM aNasaNe ? aNasaNe duvihe pnnnntte| taM jahA-1. ittarie ya, 2. Avakahie y| se kiM taM ittarie ? aNegavihe pnnnntte| taM jahA-1. cautthabhatte, 2. chaTThabhatte, 3. aTThamabhatte, 4. dasamabhatte, 5. bArasabhatte, 6. cauddasabhatte, 7. solasabhatte, 8. addhamAsie bhatte, 9. mAsie bhatte, 10. domAsie bhatte, 11. temAsie bhatte, 12. caumAsie bhatte, 13. paMcamAsie bhatte, 14. chammAsie bhatte, se taM ittrie| se kiM taM Avakahie? Avakahie duvihe pnnnntte| taM jahA-1. pAovagamaNe ya, 2. bhattapaccakkhANe y| se kiM taM pAovagamaNe ? pAovagamaNe duvihe pnnnntte| taM jahA-1. vAghAime ya, 2. nivvAghAime ya niyamA * appddikmme| se taM paaovgmnne| se kiM taM bhattapaccakkhANe ? __ bhattapaccakkhANe duvihe pnnnntte| taM jahA-1. vAghAime ya, 2. nivvAghAime ya NiyamA spddikmme| se taM bhattapaccakkhANe, se taM annsnne| ___30. (kha) anazana tapa kyA hai-kitane prakAra kA hai ? anazana tapa do prakAra kA hai-1. itvarika-maryAdita samaya ke lie AhAra kA tyaag| 2. yAvatkathika-jIvanabhara ke lie aahaar-tyaag| itvarika tapa kyA hai-kitane prakAra kA hai ? itvarika tapa aneka prakAra kA hai, jaise-(1) caturtha bhakta-eka dina-rAta ke lie AhAra OM kA tyAga-upavAsa, (2) SaSTha bhakta-nirantara do upavAsa-belA, (3) aSTama bhakta-tIna samavasaraNa adhikAra (75) Samavasaran Adhikar *

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* upavAsa-telA, (4) dazama bhakta-cAra dina kA upavAsa, (5) dvAdaza bhakta-pA~ca dina kA upavAsa, (6) caturdaza bhakta-chaha dina kA upavAsa, (7) SoDaza bhakta-sAta dina kA upavAsa, a (8) arddhamAsika bhakta-Adhe mahInA yA pandraha dina kA upavAsa, (9) mAsika bhakta-eka mahIne al kA upavAsa, (10) dvaimAsika bhakta-do mahInoM kA upavAsa, (11) traimAsika bhakta-tIna mahInoM kA upavAsa, (12) cAturmAsika bhakta-cAra mahInoM kA upavAsa, (13) pA~camAsika bhakta-pA~ca * mahInoM kA upavAsa, (14) pANmAsika bhakta-chaha mahInoM kA upvaas| yaha itvarika tapa kA * vistAra hai| (AcArya zrI ghAsIlAla jI mahArAja ke kathanAnusAra bhagavAna AdinAtha ke zAsana meM isakI maryAdA navakArasI se eka varSa paryanta, zeSa bAvIsa tIrthaMkaroM ke samaya meM aSTamAsa paryanta tathA bhagavAna mahAvIra ke zAsana meM chaha mAsa paryanta avadhi thii|) yAvatkathika tapa kyA hai ? yAvatkathika (AjIvana) tapa do prakAra kA hai-(1) pAdapopagamana-kaTe hue vRkSa kI taraha zarIra ko sthira rakhate hue jIvana-paryanta AhAra kA tyAga, (2) bhaktapratyAkhyAna-jIvanaparyanta AhAra kA tyaag| pAdapopagamana tapa kyA hai ? pAdapopagamana tapa ke do bheda haiM-(1) vyAghAtima-vyAghAtavat yA vighnayukta (siMha Adi hiMsaka prANI yA dAvAnala Adi kA upadrava ho jAne para jIvanabhara ke lie AhAra-tyAga karanA), (2) nirvyAghAtima-nirvyAghAtavat-(vighnarahita-kisI prakAra kA bAhya upadrava na hone para bhI mRtyukAla samIpa jAnakara apanI icchA se jIvanabhara ke lie AhAra tyAga krnaa|) pAdapopagamana (anazana) meM pratikarma-zarIra saMskAra, auSadhopacAra halana-calana Adi * kriyA kA tyAga rahatA hai| isa prakAra pAdapopagamana yAvatkathika anazana hotA hai| bhaktapratyAkhyAna tapa kyA hai-kitane bheda haiM ? bhaktapratyAkhyAna tapa ke do bheda haiM-(1) vyAghAtima, (2) nirvyaaghaatim| isameM pratikarma kA tyAga nahIM hotaa| __ yaha bhaktapratyAkhyAna anazana kA vivecana hai| (1) ANASHAN TAP 30. (b) What is this Anashan tap ? * aupapAtikasUtra (76) Aupapatik Sutra

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32deg/2deg SVOG SVO SX SXSXSXSXSXSXGA+ VI Anshan tap or abstaining from food intake is of two types(1) Itvarik-abstaining from food intake for a specific period of time or temporary fasting. (2) Yavatkathit-abstaining from food intake for whole life or lifelong fasting. What is this Ituarik tap ? Ituarik tap (temporary fasting) is of many types--(1) Chaturth Bhakt-giving up four meals or fasting for a day. (2) Shasht Bhakt--giving up six meals or fasting for two days. (3) Ashtam Bhakt-giving up eight meals or fasting for three days. (4) Dasham Bhakt-giving up ten meals or fasting for four days. (5) Dvadash Bhakt-giving up twelve meals or fasting for five days. (6) Chaturdash Bhakt-giving up fourteen meals or fasting for six days. (7) Shodash Bhakt-giving up sixteen meals or fasting for seven days. (8) Ardhamasik Bhakt-fasting for a fortnight. (9) Masik Bhakt-fasting for a month. (10) Dvaimasik Bhakt fasting for two months. (11) Traimasik Bhakt--fasting for three 9 months. (12) Chaturmasik Bhakt-fasting for four months. (13) Panchamasik Bhakt-fasting for five months. (14) Shatamasik Bhakt-fasting for six months. This concludes the description of Ituarik tap (temporary fasting). (According to Acharya Shri Ghasilal ji M. the maximum duration of this was one year during the period of influence of Bhagavan Rishabhdeva, eight months during the period of influence of tw two Tirthankars following him and six months during the period of influence of Bhagavan Mahavir.) What is this Yavatkathit tap (lifelong fasting) ? Yavatkathit tap (lifelong fasting) is of two types Padapopagaman--lifelong fasting keeping the body motionless like a fallen tree. (2) Bhakt pratyakhyan-lifelong fasting. What is this Padapopagaman tap ? Padapopagaman tap is of two types--(1) Vyaghatim-affliction based lifelong fasting. To abstain from food intake unto death and remain motionless in a tormenting situation like attack of a ferocious animal like lion or during a forest fire. (2) Nirvyaghatim---lifelong fasting in absence of any affliction. V OVAY VAVAVOVODVOAVAOVADA samavasaraNa adhikAra ( 77 ) Samavasaran Adhikari

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(Even in absence of a tormenting situation, to abstain from food intake unto death and remain motionless voluntarily when one realizes that death is imminent.) In Padapopagaman tap, one also abstains from pratikarm or other activities including cleaning the body, undergoing treatment and medicine intake. This concludes the description of Padapopagaman tap. What is this Bhakt pratyakhyan tap? Bhakt pratyakhyan tap is of two types-(1) Vyaghatim, (2) Nirvyaghatim. (details same as the preceding tap) In this, one need not abstain from pratikarm. This concludes the description of Bhakt pratyakhyan tap. (The ascetic disciples of Bhagavan Mahavir observed the aforesaid austerities.) (2) avamodarikA tapa 30. (ga) se kiM taM omoyariyAo ? omoyariyA duvihA paNNattA / taM jahA - 1. davvomoyariyA ya, 2. bhAvomoyariyA ya / se kiM taM davvomoyariyA ? davyomoyariyA duvihA paNNattA / taM jahA - 1. uvagaraNadavvomoyariyA ya, 2. bhattApANadavvomoyariyA ya / se kiM taM vagaraNadavvomoyariyA ? uvagaraNadavyomoyariyA tivihA paNNattA / taM jahA - 1. ege vatthe, 2. ege pAe, 3. ciyattovakaraNasAijjaNayA, se taM uvagaraNadavyomoyariyA / se kiM taM bhattapANadavvomoyariyA ? bhattapANadavvomoyariyA aNegavihA paNNattA / taM jahA 1. aTThakukkuDi aMDagappamANamette kavale AhAramANe appAhAre, 2. duvAla kukkuDiaMDagappamANamette kavale AhAramANe avaDDomoyariyA, 3. solasa kukkuDiaMDagappamANamette kavale AhAramANe dubhAgapattomoyariyA, 4. cauvIsaM kukkuDiaMDagappamANamette kavale AhAramANe pattomoyariyA, aupapAtikasUtra (78) Aupapatik Sutra

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5. ekkatIsaM kukkuDiaMDagappamANamette kavale AhAramANe kiMcUNomoyariyA, 6. battIsaM kukkuDiaMDagappamANamette kavale AhAramANe pamANapattA, 7. etto egeNa vi ghAseNaM UNayaM AhAramAhAremANe samaNe NiggaMthe No pakAmarasabhoitti vattavyaM siyA / se taM bhattapANadavvomoyariyA, se taM davvomoyariyA / se kiM taM bhAvomoyariyA ? bhAvomoyariyA aNegavihA paNNattA / taM jahA - appakohe, appamANe, appamAe, appalohe, appasadde, appajhaMjhe / se taM bhAvomoyariyA, se taM omoyariyA / 30. (ga) avamodarikA tapa kyA hai ? avamodarikA tapa ke do bheda haiM- (1) dravya - - avamodarikA, (2) bhAva - avamodarikA / dravya - avamodarikA tapa kyA hai ? dravya - avamodarikA tapa ke do bheda haiM- ( 1 ) upakaraNa - dravya - avamodarikA - vastra Adi zarIropayogI pAtra, Asana sAmagrI kA kama upayoga karanA / (2) bhaktapAna - dravyaavamodarikA - khAdya, peya Adi padArthoM kA kama mAtrA meM upayoga karanA, bhUkha se kama khAnA / upakaraNa-dravya-avamodarikA kyA hai ? upakaraNa- dravya-avamodarikA ke tIna bheda haiM- ( 1 ) eka vastra rakhanA, (2) eka pAtra rakhanA, (3) upakaraNa Adi meM mUrcchA nahIM rakhanA / yaha upakaraNa - dravya-avamodarikA tapa hai / bhaktapAna- dravya-avamodarikA kyA hai ? bhaktapAna- dravya-avamodarikA ke aneka bheda batalAye haiM, jo isa prakAra haiM (1) murgI ke aNDe ke jitanA bar3A eka grAsa, vaise kevala ATha grAsa bhojana karanA alpAhAra-avamodarikA hai| (2) murgI ke aNDe ke parimANa vAlA bAraha grAsa bhojana karanA apArdha - ( ardha se kama ) avamodarikA hai| (3) murgI ke aNDe ke parimANa vAlA solaha grAsa bhojana karanA dvibhAga prApta yA ardhaavamodarikA hai| (4) murgI ke aNDe ke parimANa vAlA caubIsa grAsa bhojana karanA-cauthAI avamodarikA hai| (5) murgI ke aNDe ke parimANa vAlA ikatIsa grAsa bhojana karanA kiMcit nyUna(kucha kama ) avamodarikA hai| samavasaraNa adhikAra (79) Samavasaran Adhikar

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(6) murgI ke aNDe ke parimANa vAlA battIsa grAsa bhojana karane vAlA pramANa prApta-pUrNa AhAra karane vAlA hai| arthAt battIsa grAsa bhojana paripUrNa AhAra hai| (7) isase eka grAsa bhI kama AhAra karane vAlA zramaNa-nirgrantha adhika AhAra karane vAlA nahIM hai / vaha prakAmabhojI nahIM hai| yaha bhaktapAna - dravya - avamodarikA hai| yaha dravyaavamodarikA hai| bhAva - avamodarikA kyA tapa hai ? bhAva - avamodarikA aneka prakAra kI hai, jaise- krodha, mAna, mAyA aura lobha kA alpa alpatara karanA, alpazabda - krodha Adi ke Aveza meM hone vAlI zabda- pravRtti kA varjana karanA, alpajhaMjha - kalahotpAdaka vacana Adi kA varjana karanA / yaha bhAva - amodarikA tapa hai| yaha avamodarikA tapa hai| (2) AVAMODARIKA TAP 30. (c) What is this Avamodarika tap ? Avamodarika tap (austerity of restriction) is of two kinds(1) Dravya Avamodarika (physical restriction), (2) Bhaava Avamodarika (mental restriction). What is this Dravya avamodarika tap ? Dravya avamodarika tap is of two kinds-(1) Upakaran dravya avamodarika or restricted (minimum) use of ascetic equipment (dress, bowls, mattress etc.), (2) Bhakt paan dravya avamodarika or restricted (minimum) consumption of food items (to eat less than one's appetite). What is this Upakaran dravya avamodarika tap ? Upakaran dravya avamodarika tap is of three kinds-(1) To have one piece of cloth, ( 2 ) To have one bowl, (3) To have no attachment for any ascetic equipment. This concludes the description of Upakaran dravaya avamodarika tap. What is this Bhakt paan dravya avamodarika tap? Bhakt paan dravya avamodarika tap is of many kinds (1) Considering one morsel to be equivalent to a fowl's egg, taking eight morsels of food is called alpahar avamodarika. (2) Considering one morsel to be equivalent to a fowl's egg, taking twelve morsels of food is called apardh (less than half) avamodarika. aupapAtikasUtra (80) Aupapatik Sutra

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(3) Considering one morsel to be equivalent to a fowl's egg, taking sixteen morsels of food is called duibhag or ardh (half) avamodarika. (4) Considering one morsel to be equivalent to a fowl's egg, taking twenty four morsels of food is called chauthai (quarter) avamodarika. (5) Considering one morsel to be equivalent to a fowl's egg, taking thirty one morsels of food is called kinchit nyun (slightly less) avamodarika. (6) Considering one morsel to be equivalent to a fowl's egg, taking thirty two morsels of food is called praman prapt (full standard meal). (7) An ascetic taking even a single morsel less than this cannot be called a glutton. He is a restricted consumer of food. This concludes the description of Bhakta paan dravya avamodarika tap. This also concludes the dravya avamodarika tap. What is this Bhaava avamodarika tap ? Bhaava avamodarika tap is of many kinds-to gradually moderate passions like anger, conceit, deceit and greed, and expression of these feelings in words as well as causing disharmony through such expression. This concludes the description of Bhaava avamodarika tap. This also concludes the description of Avamodarika tap. (The ascetic disciples of Bhagavan Mahavir observed the aforesaid austerities.) (3) bhikSAcaryA tapa 30. (gha) se kiM taM bhikkhAyariyA ? davvAbhiggahacarae, bhikkhAyariyA aNegavihA paNNattA / taM jahA - 1. 2. khettAbhiggahacarae, 3. kAlAbhiggahacarae, 4. bhAvAbhiggahacarae, 5. ukkhittacarae, 6. Nikkhittacarae, 7. ukkhitta - Nikkhittacarae, 8. Nikkhitta - ukkhittacarae, 9. vaTTajjamANacara, 10. sAharijjamANacarae, 11. uvaNIyacarae, 12. avaNIyacarae, 13. uvaNIya - avaNIyacarae, 14. avaNIya - uvaNIyacarae, 14. saMsaTTacarae, 16. asaMsaTTacarae, 17. tajjAyasaMsaTTacarae, 18. aNNAyacarae, samavasaraNa adhikAra (81) Samavasaran Adhikar D

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19. moNacara, 20. diTThalAbhie, 21 adiTThalAbhie, 22. puTThalAbhie, apulAbhie, 24. bhikkhAlAbhie, 25 abhikkhAlAbhie, 26. aNNagilAyae, 27. ovaNihie, 28. parimiyapiMDavAie, 29. suddhesaNie, 30. saMkhAdattie / 23. setaM bhikkhAyariyA | 30. (gha) bhikSAcaryA kyA hai ? bhikSAcaryA aneka prakAra kI hai, jaise - ( 9 ) dravyAbhigraha caryA - amuka prakAra kI amuka vastu amuka sthiti meM mile to grahaNa karanA anyathA nahIM, aisA saMkalpa karane vAlA muni dravyAbhigrahacaraka hotA hai, (2) kSetrAbhigraha caryA - amuka grAma, nagara, sthAna Adi meM mile to lenA, aisI pratijJA svIkAra karanA, (3) kAlAbhigraha caryA - prathama pahara, dUsarA pahara Adi amuka samaya se sambandhita pratijJA svIkAra karanA, (4) bhAvAbhigraha caryA -hAsa, gAna, vinoda Adi bhAvoM meM saMlagna dAtA mile to lenA, anyathA nahIM, isa prakAra kA abhigraha karanA, (5) utkSipta caryA - bhojana pakAne ke bartana se gRhastha dvArA apane prayojana hetu nikAlA huA AhAra lene kA abhigraha, (6) nikSipta caryA - bhojana pakAne ke bartana se nahIM nikAlA huA AhAra grahaNa karane kI pratijJA karanA, (7) utkSipta - nikSipta caryA - bhojana pakAne ke bartana se nikAlakara usI jagaha yA dUsarI jagaha rakhA huA AhAra athavA apane prayojana se nikAlA huA yA nahIM nikAlA huA - donoM prakAra kA AhAra grahaNa karane kI pratijJA, (8) nikSiptautkSipta caryA - bhojana pakAne ke bartana meM se nikAlakara anya sthAna para rakhA huA, phira usI meM se diyA AhAra grahaNa karane kI pratijJA, ( 9 ) vartiSyamANa caryA - khAne ke lie thAlI meM parose hue bhojana meM se milegA to lU~gA aisI pratijJA, (10) saMhiyamANa caryA - dAtA ne jo bhojana ThaNDA karane ke lie pAtra Adi meM phailAyA ho, phira sameTakara pAtra Adi meM DAlA ho, aise (bhojana) meM se AhAra Adi lene kI pratijJA, (11) upanIta caryA - dAtA ke lie anya kisI ke dvArA upahAra rUpa meM bhejI gaI bhojana-sAmagrI meM se bhikSA milegI to lU~gA aisI pratijJA, (12) apanIta caryA - kisI ko dene ke lie rakhI khAdya-sAmagrI meM se nikAlakara anyatra rakhI sAmagrI meM se grahaNa karane kI pratijJA, (13) upanItApanIta caryAkisI ne dAtA ke lie bhojana - sAmagrI bhejI ho, usa upahAra meM AyI sAmagrI meM se mile to AhAra grahaNa karane kI pratijJA athavA pahale jisakA guNagAna kiyA ho aura phira AlocanA karake lenA, (14) apanItopanIta caryA - kisI ke lie upahAra rUpa meM bhejane hetu pRthak rakhI huI bhojana-sAmagrI meM se bhikSA lene kI pratijJA athavA pahale jisakI AlocanA kI ho aura phira guNagAna karake AhAra grahaNa karanA, (15) saMsRSTa caryA - khAdya vastu se lipta aupapAtikasUtra Aupapatik Sutra (82)

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hAtha va kur3achI Adi se dI jAne vAlI bhikSA lene kI pratijJA, (16) asaMsRSTa caryA-alipta yA svaccha hAtha Adi se dI jAne vAlI bhikSA svIkAra karane kI pratijJA, (17) tajjAtasaMsRSTa caryA-hAtha jisa vastu se saMsRSTa-bharA hogA vahI vastu degA to lene kI pratijJA, (18) ajJAta caryA-apane ko ajJAta-aparicita rakhakara niravadha bhikSA grahaNa karane kI pratijJA, (19) mauna caryA-svayaM mauna rahate hue bhikSA grahaNa karane kI pratijJA, (20) dRSTa lAbha-jo bhojana sabase pahale dikhAI de yA dekhA huA AhAra lene kI pratijJA athavA pUrva kAla meM dekhe hue dAtA ke hAtha se bhikSA grahaNa karane kI pratijJA, (21) adRSTa lAbha-pahale nahIM dekhA, vastra Adi se DhakA hone ke kAraNa, AhAra, athavA pUrva kAla meM nahIM dekhe hue dAtA dvArA diyA jAtA AhAra grahaNa karane kI pratijJA, (22) pRSTa lAbha-"bhikSo ! Apako kyA cAhie?'' yoM pUchakara diyA jAne vAlA AhAra grahaNa karane kI pratijJA, (23) apRSTa lAbhadAtA yadi nahIM kucha pUche tabhI AhAra grahaNa karane kI pratijJA, (24) bhikSA lAbha-bhikSA meM mA~gA huA jaisA tuccha AhAra grahaNa karane kI pratijJA athavA dAtA jo bhikSA meM mA~gakara lAyA ho, usameM se yA usa dvArA taiyAra kiye bhojana meM se AhAra lene kI pratijJA, (25) abhikSA lAbha-dAtA jo padArtha mA~gakara nahIM lAyA hogA, isI meM se degA to lene kI pratijJA, (26) annaglAyaka-rAta kA ThaNDA, bAsI AhAra lene kI pratijJA, (27) upanihitabhojana karate hue gRhastha ke apane pAsa rakhe hue AhAra meM se bhikSA lene kI pratijJA, (28) parimitapiNDapAtika-parimita yA sImita-alpa AhAra athavA eka hI ghara meM se AhAra lene kI pratijJA, (29) zuddhaiSaNika-AdhA karma va zaMkA Adi doSoM se varjita zuddha eSaNIya AhAra grahaNa karane kI pratijJA, (30) saMkhyAdattika-pAtra meM AhAra-kSepaNa kI sAMkhyika (gaNanA) maryAdA ke anukUla kar3achI, kaTorI Adi se avicchinna dhArA pAtra meM jitanI gira jAyegI utanI hI bhikSA svIkAra karane kI maryAdA va prtijnyaa| uparokta tIsa bheda bhikSAcaryA ke haiM-yaha bhikSAcaryA tapa kA svarUpa hai| (3) BHIKSHACHARYA TAP 30. (d) What is this Bhikshacharya ? Bhikshacharya (code of alms-seeking) is of many types-- (1) Dravyabhigrah charya-To resolve to accept alms only when a specific thing is available under some specific conditions. (2) Kshetrabhigrah charya-To resolve to accept alms only from a specific place like village, city or any other predetermined area. (3) Kaalabhigrah charya-To resolve to accept alms only at a specific time like first quarter of the day, second quarter of the day samavasaraNa adhikAra (83) Samavasaran Adhikar

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ROPA OY or any other predetermined time. (4) Bhaavabhigrah charya-To resolve to accept alms only if a donor displays a specific sentiment or activity such as mirth, singing, entertaining himself etc. (5) Utkshipt charya-To resolve to accept alms only from the portion the donor has taken out for himself from cooking pots. (6) Nikshipt charya-To resolve to accept alms only from the portion that has not been taken out from the cooking pots. (7) Utkshipt-nikshipt charya--This has two interpretations(1) To resolve to accept alms only from the portion that has been transferred from the cooking pot to some other pot and is placed near or away from the cooking area. (2) To resolve to accept alms only from the portion taken out from the cooking pot irrespective of its being meant for the alms seeker or not. (8) Nikshipt-utkshipt charya-To resolve to accept alms only from the portion taken out from the cooking pot and placed at a different place. (9) Vartishyaman charya--To resolve to accept alms only from the | portion already served in a plate for eating. (10) Samhriyaman charya-To resolve to accept alms only from the portion that the donor has put in a pot after cooling it by spreading in a bowl. (11) Upaneet charya-To resolve to accept alms only from the food a donor has received as gift from someone. (12) Apaneet charyaTo resolve to accept alms only from the portion separated and kept away for gifting or donating to a person other than the seeker. (13) Upaneetapaneet charya-To resolve to accept alms only from the food which is Upaneet and Apaneet and also the food which is on first extolled and then decried. (14) Apaneetopaneet charya--To resolve to accept alms only from the food which is Apaneet or en Upaneet and also the food which is first decried and then extolled. (15) Sansrisht charya-To resolve to accept alms only if served with hands or spoons soiled with the food. (16) Asansrisht charya--To resolve to accept food only if served with clean hands or spoons unsoiled with the food. (17) Tajjat sansrisht charya--To resolve to accept food only if hands are soiled specifically with the dish being protein offered. (18) Ajnat charya-To resolve to accept food only if it is a offered by a stranger and that too without revealing his identity. (19) Mauna charya--To resolve to accept food observing complete se silence. (20) Drisht laabh-To resolve to accept food seen first of all * * COACOV WOODCROO * aupapAtikasUtra ( 84 ) Aupapatik Sutra

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or from the donor seen first of all. (21) Adrisht laabh-To resolve to accept food not seen earlier or from a donor never seen before. 22) Prisht laabh-To resolve to accept food only if addressed-"O ascetic ! What may I offer you ?" (23) Aprisht laabh-To resolve to accept food only if not so addressed. (24) Bhiksha laabh-To resolve to accept food only when it is so lowly as to be worthy of a beggar or that which the donor himself has collected as alms or cooked from collected alms. (25) Abhiksha laabh-To resolve to accept food only if it does not fall in the category of Bhiksha laabh. (26) Annaglyayak-To resolve to accept food only if it was cooked on the previous day. (27) Upanihit-To resolve to accept food only if it is placed near the donor who himself is eating. (28) Parimit pindapatik-To resolve to accept food only in limited quantity or from one house. (29) Shuddhaishanik-To resolve to accept food only if it is pure, free of all faults and acceptable according to the ascetic code. (30) Samkhyadatik-To resolve to accept food only in counted units such as one piece or one spoon or one unbroken pouring. This concludes the description of Bhikshacharya tap. (The ascetic disciples of Bhagavan Mahavir observed the aforesaid austerities.) (4) rasa-parityAga tapa 30. (Ga) se kiM taM rasapariccAe ? rasapariccAe aNegavihe pnnnntte| taM jahA-1. nivvIie, 2. paNIyarasapariccAe, 3. AyaMbilie, 4. AyAmasitthabhoI, 5. arasAhAre, 6. virasAhAre, 7. aMtAhAre, 8. paMtAhAre, 9. lUhAhAre, se taM rspriccaae| 30. (Ga) rasa-parityAga kyA hai ? rasa-parityAga aneka prakAra kA hai, jaise-(1) nirvikRtika-ghRta, tela, dUdha, dahI, gur3a, zakkara (cInI) Adi chaha vikRtiyoM se rahita AhAra karanA, (2) praNItarasa-parityAgajisase ghRta, dUdha, cAsanI Adi kI bUMdeM TapakatI hoM, aise snigdha vikAravardhaka AhAra kA tyAga karanA, (3) AyaMbila (AcAmAmla)-gehU~ kI roTI, cAvala, canA Adi eka hI prakAra kA rUkhA-sUkhA padArtha yA bhUnA huA anna acitta pAnI meM bhigokara dina meM eka hI bAra khAnA, (4) AyAmasikthabhojI-osAmana (dhovana) tathA usameM rahe anna-kaNa, sItha (aMza) samavasaraNa adhikAra (85) Samavasaran Adhikar

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M a * * * * * . .. . * * * * * mAtra kA alpa AhAra karanA, (5) arasAhAra-rasarahita athavA hIMga, jIrA Adi se binA choMkA huA AhAra karanA, (6) virasAhAra-bahuta purAne anna se jo svabhAvataH rasa yA svAdarahita ho gayA ho, banA huA AhAra karanA, (7) antAhAra-atyanta halkI kisma (jAti) ke anna se banA huA AhAra karanA, (8) prAntAhAra-bhojana ke lene ke bAda bartana meM lagA bacA-khucA AhAra lenA (athavA bhojana ke bAda bacA bhojana), (9) rUkSAhArarUkhA-sUkhA sArahIna AhAra krnaa| yaha rasa-parityAga tapa kA vistAra hai| (4) RASA PARITYAG TAP (e) What is this Rasa parityag tap ? Rasa parityag tap (austerity of avoiding tasty food) is of many en types--(1) Nirvikritik-To give up food containing butter, oil, milk, curd, jaggery and sugar. (2) Pranitarasa parityag-To give up food from which liquids (harmful fats and carbohydrates) like butter, oil, het milk and syrup are dropping. (3) Ayambil (achamamla)--Eating once in a day, food cooked or baked with a single ingredient and even without any salt or other condiments. (4) Ayamasikth bhojiTo consume meager quantities of grain-wash and the few left over grains in it. (5) Arasahar-To eat tasteless and flavourless food. (6) Virasahar-To eat food prepared from very old, flat and fetid grains. (7) Antahar-To eat food prepared from cheap and low quality of grains. (8) Prantahar-To eat leftover or remnants of food or scrapings from cooking utensils. (9) Rukshahar-To eat dry and non-nutritious food. This concludes the description of Rasa parityag tap. (The ascetic disciples of Bhagavan Mahavir observed the aforesaid austerities.) (5) kAya-kleza tapa 30. (ca) se kiM taM kAyakilese ? ___ kAyakilese aNegavihe pnnnntte| taM jahA-1. ThANaTTiie, 2. ukkuDDayAsaNie, 3. paDimaTThAI, 4. vIrAsaNie, 5. nesajjie, 6. AyAvae, 7. avAuDae, 8. akaMDuyae, 9. aNiThUhae, 10. svvgaayprikmmvibhuusvippmukke| se taM kaaykilese| - aupapAtikasUtra (86) Aupapatik Sutra

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30. (ca) kAya - kleza kyA hai ? kAya - kleza aneka prakAra kA hai, jaise- ( 1 ) sthAnasthitika - eka hI taraha se khar3e yA eka hI Asana se baiThe rahanA (kAyotsarga karanA), (2) utkuTukAsanika - ukaDU Asana se baiThanA [ isa Asana meM donoM caraNoM ke taloM ko bhUmi para jamAyA jAtA hai aura baiThaka (jaMghAe~puTThe) bhUmi ko sparza bhI karatI huI rahatI haiN| sAtha hI donoM hAthoM kI aMjali bA~dhe rahanA ], (3) pratimAsthAyI - mAsika Adi bAraha pratimAe~ dhAraNa karanA, (4) vIrAsanika- vIrAsana meM sthita rahanA (pRthvI para paira TikAkara siMhAsana ke samAna baiThane kI sthiti meM rahanA, udAharaNArtha-jaise koI puruSa siMhAsana para baiThA huA ho, usake nIce se siMhAsana nikAla lene para vaha vaisI hI sthiti meM sthira rahe, vaha vIrAsana hai), (5) naiSadhika - puDhe TikAkara yA palAthI lagAkara baiThanA, (6) AtApaka- sUrya (dhUpa) Adi kI AtApanA lenA, (7) aprAvRtaka - deha ko khulI rakhanA, (8) akaNDUyaka- khujalI calane para bhI deha ko nahIM khujalAnA, (9) aniSThIvaka - thUka Ane para bhI nahIM thUkanA, (10) sarvagAtra - parikarmavibhUSA - vipramukta - deha ke sabhI saMskAra, sajjA, vibhUSA Adi se mukta rahanA / yaha kAya-kleza tapa kA varNana hai / (bhagavAna mahAvIra ke zramaNa ukta rUpa meM kAyatapa kA anuSThAna karate the / ) -kleza (5) KAYAKLESH TAP 30. (f) What is this Kayaklesh tap ? Kayaklesh tap (mortification of body) is of many types(1) Sthanasthitik -- To remain in a fixed posture, sitting or standing (perform kayotsarg). (2) Utkutukasanik-To sit in Utkutuk posture (to squat with feet flat on the ground and keep both palms joined). (3) Pratimasthayi-To observe any of the twelve ascetic-pratimas including the monthly one. ( 4 ) Virasanik -- To sit in Vira posture (half squatting as if sitting on a chair with feet flat on the ground and retaining the posture when the chair is removed). (5) Naishadyik-To sit cross-legged. (6) Atapak-To remain exposed to the sun or other sources of heat. (7) Apravritak-To remain unclad. (8) Akanduyak - To resolve net to scratch any part of the body when itching. (9) Anishthivak-To resolve not to spit. (10) Sarvagatra-parikarm-vibhusha-vipramukt-To resolve to refrain from any and all cosmetic care of the body (bath, dress, paint, perfume, embellish etc.) samavasaraNa adhikAra (87) Samavasaran Adhikar

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* This concludes the description of Kayaklesh tap. (The ascetic disciples of Bhagavan Mahavir observed the aforesaid austerities.) vivecana-kAya-kleza ke antargata kinhIM pratiyoM meM naiSadhika (nesajjie) ke pazcAt daNDa yatika (daMDAyaie) tathA lakuTazAyI (lauDasAI) pada aura prApta hote haiN| daNDAyatika kA artha hai-daNDa kI taraha sIdhA lambA hokara khar3A rhnaa| lakuTazAyI kA artha hai, lakuTa-vakra kASTha yA Ter3he lakkar3a kI taraha sonA, 2 isa Asana meM mastaka ko tathA donoM pairoM kI er3iyoM ko jamIna para TikAkara, deha ke madhya bhAga ko Upara uThAkara soyA jAtA hai| aisA karane se deha vakra kASTha kI taraha Ter3hI ho jAtI hai| isa tapa ko 'kAya-kleza' kahane kA abhiprAya yaha lagatA hai ki dIkhane meM yaha zarIra ko kaSTa pratIta * hotA hai, sAmAnya vyakti isIlie inheM kaSTakArI mAnate haiM, parantu jo AtmalakSI dRSTi rakhatA hai, zarIra se bhinna AtmA ke zuddha caitanya kA darzana karatA hai, vaha Atma-saMyama, indriya-nigraha tathA sahiSNutA kI vRddhi ke lie ina saba upAyoM ko kaSTadAyI nahIM maantaa| vaha tapa ke sAtha kisI prakAra ke kleza kI anubhUti nahIM karatA apitu Atmika prasannatA kA anubhava karatA hai| yadi ina tapoM meM kevala daihika-kaSTa kI bhAvanA rahegI to ye yoga kI kriyA mAtra raha jAyeMge, tapa koTi meM nahIM aayegaa| Elaboration--In some alternative texts under the heading of Kayaklesh after Naishadyik (5) we also find Dandayaiye (Dandayatik) and Laudasaiye (Lakutashayi). Dandayaiye (Dandayatik) means to remain standing ramrod straight. Laudasaiye (Lakutashayi) means to lie like a 6 curved piece of wood. This posture is defined as-keep the body raised placing head and heals on the ground. This gives an appearance of curved piece of wood. The reason for classifying this group of austerities as Kayaklesh (mortification of the body) appears to be that these austerities seem to be tortuous and painful to the body. It is so, indeed, for an ordinary person. But an aspirant who pursues the spiritual path and perceives the soul as pure consciousness separate from the body, considers these austerities to be the means of enhancing inner discipline, self control and endurance rather than painful. He does not feel any inconvenience in performing these austerities, on the contrary he experiences bliss. If these austerities are performed for the purpose of mortifying the body, they no longer remain austerities but just ritual yogic practices. (6) pratisaMlInatA tapa 30. (cha) se kiM taM paDisaMlINayA ? paDisaMlINayA caubvihA pnnnnttaa| taM jahA-1. iMdiyapaDisaMlINayA, 2. kasAyapaDisaMlINayA, 3. jogapaDisaMlINayA, 4. vivittsynnaasnnsevnnyaa| aupapAtikasUtra (88) Aupapatik Sutra

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(i) se kiM taM iMdiyapaDisaMlINayA ? iMdiyapaDilINayA paMcavihA paNNattA / taM jahA - 1. soiMdiyavisayappayAraniroho vA, soiMdiyavisayapattesu atthesu rAgadosaniggaho vA, 2. cakkhidiyavisayappayAraniroho vA, cakkhiMdiyavisayapattesu atthesu rAgadosaniggaho vA, 3. ghANiMdiyavisayappayAraniroho vA, ghANiMdiyavisayapattesu atthesu rAgadosaniggaho vA, 4. jibbhiMdiyavisayappayAraniroho vA, jibbhiMdiyavisayapattesu atthesu rAgadosaniggaho vA, 5. phAsiMdiyavisayappayAraniroho vA, phAsiMdiyavisayappayArapattesu atthesu rAgadosaniggaho vA / setaM iMdiyapaDilINayA / (ii) se kiM taM kasAyapaDisaMlINayA ? kasAyapaDisaMlINayA cauvvihA paNNattA / taM jahA - 1. kohassudayaniroho vA, udayapattassa vA kohassa viphalIkaraNaM, 2. mANassudayaniroho vA udayapattassa vA mANassa viphalIkaraNaM, 3. mAyAudayaNiroho vA, udayapattassa vA mAyAe viphalIkaraNaM, 4. lohassudayaNiroho vA udayapattassa vA lohassa viphalIkaraNaM / setaM kasAyapaDilINayA / (iii) se kiM taM jogapaDisaMlINayA ? jogapaDisaMlINayA tivihA paNNattA / taM jahA - 1. maNajogapaDisaMlINayA, 2. vayajogapaDisaMlINayA, 3. kAyajogapaDisaMlINayA / se kiM taM maNajogapaDisaMlINayA ? 1. akusalamaNaNiroho vA, 2. kusalamaNaudIraNaM vA, se taM maNajogapaDisaMlINayA / se kiM taM vayajogapaDisaMlINayA ? 1. akusalavayaNiroho vA, 2. kusalavayaudIraNaM vA, se taM vayajogapaDisaMlINayA / se kiM taM kAyajogapaDisaMlINayA ? kAyajogapaDisaMlINayA jaM NaM susamAhiyapANipAe kummo iva guttiMdie savvagAyapaDilI ciTThai | setaM kAyajogapaDilINayA / Aslesh samavasaraNa adhikAra (89) Samavasaran Adhikar

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(iv) se kiM taM vivittasayaNAsasevaNayA ? vivittasayaNAsaNasevaNayA jaM NaM ArAmesu, ujjANesu, devakulesu, sahAsu, pavAsu, paNiyagihesu, paNiyasAlAsu, itthI - pasu -paMDagasaMsattavirahiyAsu basahIsu phAsuesaNijjaM pITha - phalaga - sejjA - saMthAragaM uvasaMpajjittANaM viharai / setaM paDilINayA, se taM bAhirae tave / 30. (cha) pratisaMlInatA tapa kyA hai ? (indriya, kaSAya Adi bAhya bhAvoM kA tyAga kara AtmA meM lIna honA - pratisaMlInatA hai / ) pratisaMlInatA cAra prakAra kI hai - ( 1 ) indriya- pratisaMlInatA - indriyoM kI ceSTAoM kA nirodha yA saMyama, (2) kaSAya- pratisaMlInatA - krodha, mAna, mAyA, lobha Adi vikAroM yA AvegoM kA nirodha, (3) yoga - pratisaMlInatA - kAyika, vAcika tathA mAnasika pravRttiyoM kA nigraha, (4) vivikta - zayanAsana -- sevanatA - ekAnta sthAna meM nivAsa karanA / (i) indriya-pratisaMlInatA kyA hai - kitane prakAra kI hai ? indriya- pratisaMlInatA pA~ca prakAra kI hai - ( 1 ) zrotrendriya - viSaya - pracAra - nirodha - mana ko tathA zrotrendriya ko zabda viSaya meM pravRtti karane se rokanA athavA zrotrendriya ko zabda rUpa meM prApta hue-apriya, anukUla-pratikUla viSayoM meM rAga-dveSa nahIM karanA, (2) cakSurindriyaviSaya-pracAra-nirodha-netroM ke viSaya-rUpa meM pravRtti ko rokanA tathA priya-apriya, sundaraasundara rUpAtmaka viSayoM meM rAga-dveSa kA nahIM karanA, (3) ghrANendriya-viSaya-pracAranirodha - nAsikA ke viSaya - 'gandha' meM pravRtti ko rokanA tathA rAga-dveSa ko rokanA, (4) jihvendriya - viSaya - pracAra-nirodha - jIbha ke viSayoM meM pravRtti ko rokanA athavA svAduasvAdu rasAtmaka viSayoM, padArthoM meM rAga-dveSa nahIM karanA, (5) sparzendriya - viSaya - pracAranirodha - tvacA (sparza) ke viSaya meM pravRtti ko rokanA athavA sparzendriya ko prApta sukhaduHkhAtmaka, anukUla-pratikUla viSayoM meM rAga-dveSa se virakta rahanA / yaha indriya- pratisaMlInatA kA vivecana hai / (ii) kaSAya- pratisaMlInatA kyA hai ? kaSAya- pratisaMlInatA cAra prakAra kI kahI hai / vaha isa prakAra hai - (1) krodha ke udaya kA nirodha-krodha ko nahIM uThane denA, athavA udaya-prApta krodha ko viphala banAnA, (2) mAna ke udaya kA nirodha- ahaMkAra ko nahIM uThane denA athavA udaya - prApta ahaMkAra ko viphalaniSprabhAvI banAnA, (3) mAyA ke udaya kA nirodha - mAyA ko ubhAra meM nahIM Ane denA athavA aupapAtikasUtra Aupapatik Sutra (90)

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.bloss,..., udaya-prApta mAyA ko viphala - prabhAvarahita banA denA, (4) lobha ke udaya kA nirodha-lobha ko nahIM ubharane denA athavA udaya-prApta lobha ko niSprabhAvI banA denA / yaha kaSAya- pratisaMlInatA kA vivecana hai| (iii) yoga - pratisaMlInatA kyA hai ? yoga - pratisaMlInatA tIna prakAra kI hai - ( 9 ) manoyoga - pratisaMlInatA, (2) vAgyogapratisaMlInatA, (3) kAyayoga-pratisaMlInatA / (1) manoyoga - pratisaMlInatA kyA hai ? (ka) akuzala - azubha - mana kA nirodha karanA, tathA (kha) kuzala - zubha - sadvicArapUrNa mana kA pravartana karanA manoyoga-pratisaMlInatA hai / (2) bAgyoga - pratisaMlInatA kyA hai ? (ka) akuzala - azubha vacana yoga kA nirodha karanA, durvacana nahIM bolanA, tathA (kha) kuzala vacana - sadvacana bolane kA abhyAsa karanA vAgyoga-pratisaMlInatA hai| (3) kAyayoga - pratisaMlInatA kyA hai ? hAtha, paira Adi ko susamAhita-susthira kara, kachue ke samAna apanI indriyoM ko viSayoM kI pravRtti se gupta kara, sAre zarIra ko saMvRtta kara - susthira honA kAyayoga - pratisaMlInatA hai| yaha yoga - pratisaMlInatA kA vivecana hai / (iv) vivikta - zayyAsana sevanatA kyA hai ? strI- puruSa - napuMsakoM se rahita sthAna, . jaise- ArAma - (puSpa-pradhAna bagIcA puSpa - vATikA), udyAna - phUla-phala sahita bar3e-bar3e vRkSoM se yukta bagIcA, devakula- deva - mandira, chatariyA~, sabhA- logoM ke baiThane yA vicAra-vimarza hetu ekatra hone kA sthAna, prapA - jala pilAne kA sthAna, pyAU, paNita-gRha-bartana Adi kraya-vikraya kI vastue~ rakhane ke ghara - godAma, paNitazAlA - kraya-vikraya karane vAle logoM ke Thaharane yogya sthAna, vasati - sAmAnya gRhastha janoM ke gharoM meM, prAsuka - nirjIva, acitta, eSaNIya-saMyamI puruSoM dvArA grahaNa karane yogya, nirdoSa pITha, phalaka - kASThapaTTa, zayyA - paira phailAkara soyA jA sake, aisA bichaunA, tRNa, ghAsa Adi kA saMstAraka - kucha choTA bichaunA prApta kara vicaranA vivikta - zayyAsana - sevanatA hai / yaha pratisaMlInatA kA vivecana hai, isake sAtha bAhya tapa kA varNana pUrNa hotA hai / ( zramaNa bhagavAna mahAvIra ke antevAsI anagAra uparyukta vividha prakAra ke bAhya tapa kA anuSThAna karate the| samavasaraNa adhikAra (91) Samavasaran Adhikar

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Rod Rod Rod Rod Ro (6) PRATISAMLINATA TAP 30. (g) What is this Pratisamlinata tap? Pratisamlinata tap (to restrain the extrovert attitudes related to senses, passions etc. and focus on the soul) is of four kinds(i) Indriya Pratisamlinata or restraint of activities of sense organs. (ii) Kashaya Pratisamlinata or restraint of passions like anger, conceit, deceit and greed. (iii) Yoga Pratisamlinata or restraint over physical, vocal and mental activities. (iv) Vivikta-shayanasansevanata or to retire into solitude. (i) What is this Indriya Pratisamlinata? Indriya Pratisamlinata (restraint of activities of sense organs) is of five types-(1) Shrotrendriya-vishaya-prachar-nirodhTo restrain the indulgence of mind in activities of the sense organ of hearing and to be equanimous towards the desirable and undesirable sounds and words received through the organ of hearing and their sources. (2) Chakshurindriya-vishaya-pracharnirodh-To restrain the indulgence of mind in activities of the sense organ of seeing and to be equanimous towards the desirable and undesirable forms and colours received through the organ of seeing and their sources. (3) Ghranendriya-vishaya-prachar-nirodhTo restrain the indulgence of mind in activities of the sense organ smelling and to be equanimous towards the desirable and undesirable smells received through the organ of smelling and their sources. (4) Jihvendriya-vishaya-prachar-nirodh-To restrain the indulgence of mind in activities of the sense organ of tasting and to be equanimous towards the desirable and undesirable tastes received through the organ of tasting and their sources. (5) Sparshendriya-vishaya-prachar-nirodh-To restrain the indulgence of mind in activities of the sense organ of touch and to be equanimous towards the desirable and undesirable touch received through the organ of touch and their sources. of This concludes the description of Indriya Pratisamlinata (restraint of activities of sense organs). (ii) What is this Kashaya Pratisamlinata? aupapAtikasUtra (92) Aupapatik Sutra

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PODPOO SDPADOXO DO SMIGGOOOOOOOX BXGXMYSYV5VONVONAVO Vadana Kashaya Pratisamlinata (restraint of passions) is of four types(1) To restrain the rise of the feeling of anger and to make already active anger ineifective. (2) To restrain the rise of the feeling of conceit and to make already active conceit ineffective. (3) To e restrain the rise of the feeling of deceit and to make already active deceit ineffective. (4) To restrain the rise of the feeling of greed and a to make already active greed ineffective. This concludes the description of Kashaya Pratisamlinata (restraint of passions). (iii) What is this Yoga Pratisamlinata ? Yoga Pratisamlinata (restraint over physical, vocal and mental en activities) is of three types--(1) Manoyoga Pratisamlinata, (2) Vagyoga Pratisamlinata, (3) Kayayoga Pratisamlinata. (1) What is this Manoyoga Pratisamlinata ? This includes (a) restraining evil thoughts, and (b) cultivating noble thoughts. This concludes the description of Manoyoga Pratisamlinata (restraint over mental activities). (2) What is this Vagyoga Pratisamlinata ? This includes (a) restraining use of abject words or speech, and (b) cultivating use of noble words or speech. This concludes the description of Vagyoga Pratisamlinata (restraint over vocal activities). (3) What is this Kayayoga Pratisamlinata ? This includes turning absolutely still by making the limbs completely motionless and, like a tortoise, withdrawing the sense organs from their respective activities. This concludes the description of Kayayoga Pratisamlinata e (restraint over physical activities). (iv) What is this Vivikta-shayanasan-sevanata ? Vivikta-shayanasan-sevanata is to retire into solitude as prescribed in the ascetic code. This includes places like aram or garden, udyan or orchard, devakul or temple, sabha or assembly hall, prapa or water-hut, panit-griha or store, panit-shala or business center and vasati or living quarters that are free from the presence of men, women, eunuchs and animals. This also includes en samavasaraNa adhikAra ( 93 ) Samavasaran Adhikar

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use of prasuk or lifeless, eshaniya or acceptable for ascetics, and faultless peeth or seat, phalak or wooden plank, shayya or bed and samstarak or smaller bed or cushion just enough to stretch legs. This concludes the description of Pratisamlinata. This also concludes the description of Vahya tap. (7) Abhyantara tapa 30. (ja) se kiM taM abbhiMtarae tave ? abhiMtarae chavi paNNatte / taM jahA - 1. pAyacchittaM, 2. viNae, 3. veyAvaccaM, 4. sajjhAo, 5. jhANaM, 6. viussaggo / 30. (ja) Abhyantara tapa kyA hai - kitane prakAra kA hai ? Abhyantara tapa chaha prakAra kA kahA hai- ( 1 ) prAyazcitta - vrata - pAlana meM lage aticAra yA doSa kI vizuddhi, (2) vinaya - vinamra vyavahAra, (3) vaiyAvRtya -saMyamI puruSoM kI AhAra Adi dvArA sevA, (4) svAdhyAya - AtmopayogI sat zAstroM kA paThana-pAThana, (5) dhyAnaekAgratApUrvaka sat - cintana, cittavRttiyoM kA nirodha, tathA (6) vyutsarga- heya yA tyAgane yogya padArthoM kA tyAga / (7) INNER AUSTERITIES 30. (h) What is this Abhyantar tap ? Abhyantar tap (inner austerities) is of six types-- (1) Prayashchit-Atonement for the faults and transgressions committed during observing vows. (2) Vinaya-Modesty. (3) Vaiyavritya-To offer food and other services to fellow ascetics and seniors. (4) Svadhyaya - Study and teaching of spiritual scriptures. (5) Dhyan--Meditation, concentration, and restraint of feelings and attitudes. (6) Vyutsarg -- To renounce evil and mundane things. ( 9 ) prAyazcitta tapa 30. (jha) se ki taM pAyacchitte ? pAyacchitte dasavihe paNNatte / taM jahA - 1. AloyaNArihe, 2. paDikkamaNArihe, 3. tadubhayArihe, 4. vivegArihe, 5. viussaggArihe, 6. tavArihe, 7. chedArihe, 8. mUlArihe, 9. aNavaTTappArihe, 10. pAraMciyArihe, se NaM pAyacchitte / aupapAtikasUtra (94) Aupapatik Sutra

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30. (jha) prAyazcitta tapa kyA hai-kitane prakAra kA hai ? prAyazcitta tapa (karmoM se malina citta-caitanya rUpa AtmA kA zodhana karane kI svataH prerita prakriyA prAyazcitta hai) dasa prakAra kA kahA hai, jo isa prakAra hai-(1) AlocanArhaAlocana yogya-doSa ko prakaTa karane mAtra se hone vAlA praayshcitt| (gamana, Agamana, bhikSA, pratilekhana Adi dainika kAryoM meM lagane vAle doSoM ko guru yA jyeSTha sAdhu ke samakSa prakaTa karane, unakI AlocanA karane se doSa-zuddhi ho jAtI hai|) (2) pratikramaNArha-pApa yA azubha yoga meM pravRtta AtmA ko unase pIche lauTAne vAlA praayshcitt| (pA~ca samiti tathA tIna gupti ke pAlana meM akasmAt yA anupayoga se lagane vAle doSoM ko lekara 'micchAmi dukkaDaM'-merA duSkRta yA pApa mithyA ho-niSphala ho, yoM cintanapUrvaka prAyazcitta karane se doSa-zuddhi ho jAtI hai|) (3) tadubhayArha-jisameM AlocanA tathA pratikramaNa-donoM kI apekSA rahatI ho| (4) vivekArha-(sAdhu yadi ajJAnavaza sadoSa AhAra Adi le le tathA phira use patA cala jAye, taba use apane upayoga meM na lekara) viveka karake tyAga dene se yaha prAyazcitta hotA hai| (5) vyutsargArha-kAyotsarga dvArA hone vAlA praayshcitt| (nadI pAra karane meM, uccAra-mala, mUtra Adi paraThane meM lagane vAle doSoM kI zuddhi ke lie yaha prAyazcitta hai|) (6) tapo'rha-tapa dvArA hone vAlA praayshcitt| (sacitta vastu ko chUne, Avazyaka Adi samAcArI, pratilekhana, pramArjana Adi nahIM karane se lagane vAle doSoM kI zuddhi ke lie yaha prAyazcitta hai| yaha navakArasI se lekara chaha mAsa taka kA hotA hai|) (7) chedArha-dIkSA-paryAya kama kara dene se hone vAlA praayshcitt| (sacitta-virAdhanA, pratikramaNa nahIM karanA Adi kAraNoM se lagane vAle doSoM kI zuddhi ke lie yaha prAyazcitta hai| isameM pA~ca dina se lekara chaha mAsa taka ke dIkSA-paryAya kA chedana karane kA vidhAna hai|) (8) mUlArha-punaH dIkSA dene se hone vAlA praayshcitt| (anAcAra-sevana, cAritra-bhaMga tathA jAnabUjhakara mahAvrata-khaNDana se lagane vAle doSoM kI zuddhi ke lie yaha prAyazcitta hai|) (9) anavasthApyArha-prAyazcitta ke rUpa meM diyA gayA viziSTa tapa, jaba taka na kara liyA jAye, taba taka usa sAdhu ko saMgha se avasthApita karanA-sambandha viccheda rakhanA tathA use punaH dIkSA nahIM denA, yaha anavasthApyAI prAyazcitta hai| (sAdharmika sAdhu-sAdhviyoM kI corI karanA, anyatIrthika kI corI karanA, gRhastha kI corI karanA, paraspara mArapITa karanA Adi se sAdhu ko yaha prAyazcitta AtA hai|) (10) pArAJcikArha-tapa ke dvArA apane kRta pApoM se pAra pahu~cane kI bhAvanA se kiyA jAne vAlA praayshcitt| (isameM saMgha se sambandha vicchinna kara, tapa-vizeSa kA anuSThAna karAkara gRhasthabhUta banAkara, punaH vratoM meM sthApita karane kA vidhAna hai| kaSAya-duSTa, viSaya-duSTa, mahApramAdI-madyapAyI, styAnarddhi nidrA meM pramAdapUrNa karma karane vAle tathA samalaiMgika viSayasevI ko yaha prAyazcitta AtA hai| vizeSa varNana ke lie dekheM-bRhatkalpa, uddezaka 4) samavasaraNa adhikAra (95) Samavasaran Adhikar Py pUjapUmughagrap

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(1) PRAYASHCHIT TAP 30. (i) What is this Prayashchit tap ? Prayashchit tap (the conscious activity of purifying the soul tarnished with karmic filth in order to regain its pristine forme through atonement for the faults and transgressions committed) is of ten types--(1) Alochanarh-The atonement made simp revealing a censurable fault. (Simple transgressions in daily ascetic routine, such as movement and alms collection, are atoned simply by revealing them before the guru or a senior ascetic and repenting for them.) (2) Pratikramanarh- The atonement required for s withdrawing the soul involved in sinful and evil activities. (Faults committed accidentally or due to negligence during observance of five restraints and three regulations are atoned by critical review accompanied by an earnest desire--"michchami dukkadam" or "may my improper actions be without consequence or may my faults be undone.") (3) Tadubhayarh-A combination of the aforesaid two or the atonement where both repenting and critical review are required. (4) Vivekarh--The atonement by abandoning a thing or 6 activity with discerning attitude. (For example if a monk collects faulty alms due to negligence or ignorance but becomes aware of the mistake later, he should atone by not using and rejecting those things.) (5) Vyutsargarh-The atonement done by kayotsarg *(dissociating mind from the body). (This is generally prescribed for faults committed while crossing a river and disposing excreta and en other things.) (6) Tapoarh- The atonement done through austerities. (This is generally prescribed for faults such as touching sachit or living things and negligence in performing regular duties including the essential duties, inspection and cleaning of ascetic equipment etc. Its duration can be from a navakarsi or forty eight ex minutes period to six months.) (7) Chhedarh-The atonement done by curtailing some period from ascetic-state. (This atonement is prescribed for faults such as harming living beings, not doing pratikraman etc. It is done by banishing the defaulter from the ascetic order for a specific period ranging from five days to six months.) (8) Mularh- The atonement done by re-initiation. (This atonement is prescribed for those who indulge in evil activities, / aupapAtikasUtra ( 96 ) Aupapatik Sutra

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VYAONORAONYONYAADNVED 098998 commit gross transgression of ascetic conduct and willingly break the great vows.) (9) Anavasthapyarh-The atonement that includes banishment of the defaulter from the ascetic order and not re-initiating him as long as he does not successfully perform the specified austerities prescribed for atonement. (This atonement is prescribed for those who steal things belonging to co-religionist or other ascetics or even householders and who fight among each other.) (10) Paranchikarh - The atonement done with an earnest desire to rise above one's sinful doings with the help of austerities. (This involves banishing from the order, performing the prescribed austerities as a householder, and retaking the vows. This atonement is prescribed for an ascetic with intense passions; who is an evil doer, extremely torpid and alcoholic; and who indulges in sinful deeds including sodomy in his state of stupor. For more details consult Brihatkalp, 4) vivecana - AcArya zrI ghAsIlAla jI mahArAja ne TIkA meM anavasthApyArha prAyazcitta ke do bhedoM kA ullekha kiyA hai (ka) AzAtanA'navasthApya - jo tIrthaMkara, saMgha, zruta, AcArya, upAdhyAya, gaNadhara evaM labdhidhAriyoM kI AzAtanA karatA hai, use usa doSa kI vizuddhi hetu yaha navam prAyazcitta diyA jAtA hai| isameM jaghanya chaha mAsa tathA utkRSTa eka varSa taka tapa karAyA jAtA hai| (kha) pratisevanA'navasthApyArha - jo svadharmI tathA anya dharmI kI corI karatA hai, krUratApUrvaka mArapITa karatA hai, use pratisevanA'navasthApyArha prAyazcitta AtA hai| yaha prAyazcitta jaghanya eka varSa tathA utkRSTa bAraha varSa kA hotA hai| pArAMcikAI tapa ke bhI navam prAyazcitta kI taraha AzAtanA pArAMcikAI tathA pratisevanA pArAMcikAI ye do bheda haiN| vistRta vivaraNa ke lie dekheM-AcArya zrI ghAsIlAla jI mahArAja kRta pIyUSavarSiNI TIkA, pRSTha 242-256 ) Elaboration-In his commentary (Tika) Acharya Shri Ghasilal ji M. has mentioned two types of Anavasthapyarh atonement (a) Ashatanaanavasthapya-This atonement is prescribed for the fault of committing acts of disrespect to Tirthankar, Sangh (religious organization), scriptures, Acharya (head of the order), Upadhyaya (teacher of scriptures), Ganadhar (chief disciple of a Tirthankar) and ascetics endowed with special powers. Its duration is minimum six months and maximum one year. (b) Pratisevanaanavasthapyarh-This atonement is prescribed for those who indulge in theft and fierce fighting. Its duration is minimum samavasaraNa adhikAra (97) Samavasaran Adhikar YRY

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one year and maximum twelve years. The Paranchikarh atonement too has these two sub-categories. For more details consult Piyushavarshini Tika by Acharya Shri Ghasilal ji M., pp 242-256) (2) vinaya tapa 30. (Ja) se kiM taM viNae ? ar satva patte / taM jahA - 1. NANaviNae, 2. daMsaNaviNae, 3. carittaviNae, 4. maNaviNae, 5. vaiviNae, 6. kAyaviNae, 7. logovayAraviNae / (i) se kiM taM NANaviNae ? NANaviNa suyaNANaviNae, 2. 5. kevalaNANaviNae / paMcavihe paNNatte / taM jahA - 1. AbhiNibohiyaNANaviNae, 3. ohiNANaviNae, 4. maNapajjavaNANaviNae, (ii) se kiM taM daMsaNaviNae ? daMsaNaviNae duvihe paNNatte / taM jahA - 1. sussUsaNAviNae, 2. aNaccAsAyaNAviNae / se kiM taM sussUsaNAviNae ? sussUsaNAviNae aNegavihe paNNatte / taM jahA - 1. abbhuTThANe i vA, 2. AsaNAbhiggahe ivA, 3. AsaNappadANe i vA, 4. sakkAre i vA, 5. sammANe i vA, 6. kiikamme i vA, 7. aMjalippaggahe i vA, 8. etaMssa aNugacchaNayA, 9. Thiyassa pajjuvAsaNayA, 10. gacchaMtassa paDisaMsAhaNayA, se taM sussUsaNAviNae / se kiM taM aNaccAsAyaNAviNae ? aNaccAsAyaNAviNae paNayAlIsavihe paNNatte / taM jahA - 1. arahaMtANaM aNaccAsAyaNayA, 2. arahaMtapaNNattassa dhammassa aNaccAsAyaNayA, 3. AyariyANaM aNaccA sAyaNayA evaM 4. uvajjhAyANaM, 5. therANaM, 6. kulassa, 7. gaNassa, 8. saMghassa, 9. kiriyANaM, 10. saMbhogassa, 11. AbhiNibohiyaNANassa, 12. suyaNANassa, 13. ohiNANassa, 14. maNapajjavaNANassa, 15. kevalaNANassa 16-30. eesiM caiva bhattibahumANe, 31 - 45, eesiM ceva vaNNasaMjalaNayA, se taM aNaccAsAyaNAviNae / aupapAtikasUtra Aupapatik Sutra (98)

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(iii) se kiM taM carittaviNae ? carittaviNae paMcavihe pnnnntte| taM jahA-1. sAmAiyacarittaviNae, 2. chedovaTThAvaNiyacarittaviNae, 3. parihAravisuddhicarittaviNae, 4. suhumasaMparAyacarittaviNae, 5. ahakkhAya-carittaviNae, se taM crittvinne| (iv) se kiM taM maNaviNae ? maNaviNae duvihe pnnnntte| taM jahA-1. pasatthamaNaviNae, 2. apstthmnnvinne| se kiM taM apasatthamaNaviNae ? apasatthamaNaviNae je ya maNe 1. sAvajje, 2. sakirie, 3. sakakkase, 4. kaDue, 5. NiTure, 6. pharuse, 7. aNhayakare, 8. cheyakare, 9. bheyakare, 10. paritAvaNakare, 11. uddavaNakare, 12. bhUovaghAie, tahappagAraM maNo No pahArejjA, se taM apstthmnnovinne| se kiM taM pasatthamaNoviNae ? pasatthamaNoviNae taM ceva pasatthaM NeyavyaM / evaM ceva vaiviNaovi eehi paehiM ceva Neyavyo, se taM vivinne| (v) se kiM taM kAyaviNae ? kAyaviNae duvihe pnnnntte| taM jahA-1. pasatthakAyaviNae, 2. apstthkaayvinne| se kiM taM apasatthakAyaviNae ? apasatthakAyaviNae sattavihe pnnnntte| taM jahA-1. aNAuttaM gamaNe, 2. aNAuttaM ThANe, 3. aNAuttaM nisIdaNe, 4. aNAuttaM tuyaTTaNe, 5. aNAuttaM ullaMghaNe, 6. aNAuttaM palaMghaNe, 7. aNAuttaM sabbiMdiya-kAyajogajuMjaNayA, se taM apstthkaayvinne| (vi) se kiM taM pasatthakAyaviNae ? . pasatthakAyaviNae evaM ceva pasatthaM bhaanniyvyN| se taM pasattha kAyaviNae, se taM kaayvinne| (vii) se kiM taM logovayAraviNae ? samavasaraNa adhikAra (99) Samavasaran Adhikar AON

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logovayAraviNae sattavihe paNNatte / taM jahA - 1. abbhAsavattiyaM, 2. paracchaMdANuvattiyaM, 3. kajjaheuM, 4. kayapaDikiriyA, 5. attagavesaNayA, 6. desakAlaNNuyA, 7. savvaTTesu appaDilomayA / setaM logovayAraviNae, se taM viNae / 30. (Ja) vinaya tapa kyA hai ? (jo AtmA para lage karmoM ko dUra - vinayana karatA hai, vaha vinaya guru Adi kA satkAra, vandanA, zuzrUSA bhakti ke rUpa meM anekavidha hai / ) vinaya sAta prakAra kA kahA hai(1) jJAnavinaya, (2) darzanavinaya, (3) cAritravinaya, (4) manovinaya, (5) vacanavinaya, (6) kAyavinaya, (7) lokopacAravinaya / (i) jJAnavinaya kyA hai ? (jisameM jJAna kA satkAra va bahumAna kiyA jAtA hai) vaha jJAnavinaya pA~ca prakAra kA hai(ka) AbhinibodhikajJAna ( matijJAna) vinaya, (kha) zrutajJAnavinaya, (ga) avadhijJAnavinaya, (gha) manaH paryavajJAnavinaya, (Ga) kevalajJAnavinaya / ina jJAnoM kI yathArthatA svIkAra karate hue inake lie vinIta bhAva se yathAzakti puruSArtha yA prayatna karanA / (ii) darzanavinaya kyA hai ? darzanavinaya do prakAra kA hai - (ka) zuzrUSAvinaya, (kha) anatyAzAtanAvinaya / (ka) zuzrUSA vinaya kyA hai ? (guru Adi ke samIpa rahakara vidhipUrvaka sevA karanA) zuzrUSAvinaya ke aneka prakAra haiM, jo isa prakAra haiM- ( 1 ) abhyutthAna- gurujanoM yA guNIjanoM ke Ane para unheM Adara dene hetu khar3e honA, (2) AsanAbhigraha - gurujana jahA~ baiThanA cAheM vahA~ Asana lekara upasthita rahanA, (3) Asana- pradAna- gurujanoM ko Ane para baiThane ke lie Asana denA, (4) gurujanoM kA satkAra karanA, (5) sammAna karanA, (6) (kRtikarma) yathAvidhi vandana - praNamana karanA, (7) koI bAta svIkAra yA asvIkAra karate samaya hAtha jor3anA, (8) Ate hue gurujanoM ke sAmane jAkara sammAna karanA, (9) baiThe hue gurujanoM ke samIpa baiThanA, unakI sevA karanA, (10) jAte hue gurujanoM ko pahu~cAne jaanaa| yaha zuzrUSAvinaya hai| (kha) anatyAzAtanAvinaya kyA hai ? ( Atma - guNoM kA nAza karane vAle avahelanApUrNa kArya nahIM karanA) anatyAzAtana anatyanAvinaya ke paiMtAlIsa bheda haiM / ve isa prakAra haiM- (1) arhatoM kI AzAtanA (avahelanA aupapAtikasUtra (100) Aupapatik Sutra

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avajJA) nahIM karanA, (2) arhat-prajJapta-dharma kI AzAtanA nahIM karanA, (3) AcAryoM kI AzAtanA nahIM karanA, (4) upAdhyAyoM kI AzAtanA nahIM karanA, (5) sthaviroM-jJAnavRddha, cAritravRddha, vayovRddha zramaNoM kI AzAtanA nahIM karanA, (6) kula kI AzAtanA nahIM karanA, (7) gaNa kI AzAtanA nahIM karanA, (8) saMgha kI AzAtanA nahIM karanA, (9) kriyAvAna kI AzAtanA nahIM karanA, (10) sAMbhogika-jisake sAtha vandana, namana, bhojana Adi pArasparika vyavahAra hoM, usa gaccha ke zramaNa yA samAna AcAra vAle zramaNa kI AzAtanA nahIM karanA, (11) matijJAna kI AzAtanA nahIM karanA, (12) zrutajJAna kI AzAtanA nahIM karanA, (13) avadhijJAna kI AzAtanA nahIM karanA, (14) manaHparyavajJAna kI AzAtanA nahIM karanA, (15) kevalajJAna kI AzAtanA nahIM karanA, (16-30) ina pandraha kI bhakti, upAsanA, bahumAna karanA, (31-45) guNoM ke prati tIvra bhAvAnurAgarUpa pandraha bheda tathA ina pandraha kI yaza, prazasti evaM guNakIrtana krnaa| ye pandraha bheda-isa prakAra anatyAzAtanAvinaya ke kula paiMtAlIsa bheda hote haiN| (iii) cAritravinaya kA svarUpa kyA hai ? cAritravinaya pA~ca prakAra kA hai-(ka) sAmAyikacAritravinaya, (kha) chedopasthApanIyacAritravinaya, (ga) parihAravizuddhi-cAritravinaya, (gha) sUkSmasaMparAyacAritravinaya, (Ga) ythaakhyaatcaaritrviny| yaha cAritravinaya hai| (pA~ca cAritra ke vizad varNana hetu sacitra anuyogadvArasUtra, bhAga 2, sUtra 472, pRSTha 307 se 315 dekheN|) (iv) manovinaya kA svarUpa kyA hai ? manovinaya do prakAra kA hai-(ka) prazasta manovinaya, (kha) aprazasta mnoviny| aprazasta manovinaya kyA hai ? jo mana (1) sAvadya-pApakarmayukta, (2) sakriya-prANAtipAta Adi Arambha kriyA sahita, (3) karkaza-kaThora, premabhAvarahita, (4) kuTuka-udvejaka-apane lie tathA auroM ke lie pIr3AkArI, (5) niSThura-dayArahita, (6) paruSa-sneharahita, (7) Asravakara-azubha karma aura upArjana karane vAlA hai, (8) chedakara-kisI ke aMgoM ko kATa dene, durbhAva rakhane vAlA, (9) bhedakara-nAsikA Adi aMga kATa DAlane kA malina bhAva rakhane vAlA, asamAdhi utpanna karane vAlA, (10) paritApanakara-prANiyoM ko saMtApa utpanna karane ke bhAva rakhane vAlA, (11) upadravaNakara-mAraNAntika kaSTa dene athavA dhana-sampatti hara lene kA burA vicAra rakhane vAlA, (12) bhUtopaghAtika-jIvoM kA ghAta karane kA durbhAva rakhane vAlA hotA hai, vaha aprazasta mana hai| mana kI vaisI sthiti aprazasta manovinaya hai| samavasaraNa adhikAra HODA (101) Samavasaran Adhikar BIGODBOYSODVODEODORIEODMore DHOOHTOENoore * * * * GTAOM GOLD .

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prazasta manovinaya kise kahate haiM ? jaise aprazasta manovinaya kA varNana kiyA hai, usI ke AdhAra para prazasta manovinaya kA svarUpa samajhanA cAhie / aprazasta mana se viparIta prazasta mana hotA hai| (v) vacanavinaya ko bhI inhIM padoM se samajhanA cAhie / arthAt aprazasta vacanavinaya tathA prazasta vacanavinaya ke rUpa meM vacanavinaya do prakAra kA hai| aprazasta mana tathA prazasta mana ke jo vizeSaNa haiM, ve hI kramazaH aprazasta vacana tathA prazasta vacana ke sAtha jor3a dene caahie| yaha vacanavinaya kA varNana hai| (vi) kAyavinaya kA svarUpa kyA hai ? kAyavinaya do prakAra kA hai - (ka) prazasta kAyavinaya, (kha) aprazasta kAyavinaya / aprazasta kAyavinaya kA svarUpa kyA hai ? aprazasta kAyavinaya ke sAta bheda isa prakAra kahe haiM - ( 1 ) anAyuktagamana - jAgarUkatA yA sAvadhAnI ke binA calanA, (2) anAyukta sthAna - upayoga binA sthita honA - ThaharanA, khar3A honA, (3) anAyukta niSIdana - binA upayoga baiThanA, (4) anAyukta tvagvartana - binA upayoga bichaune para karavaTa Adi badalanA, (5) anAyukta ullaMghana - binA upayoga kIcar3a Adi lA~ghanA, (6) anAyukta prollaMghana - binA upayoga bAra- bAra lA~ghanA, (7) anAyukta sarvendriyakAyayoga - yojanatA - binA upayoga samasta indriyoM tathA kAyayoga kI pravRtti karanA / yaha aprazasta kAyavinaya hai| prazasta kAyavinaya kyA hai ? prazasta kAyavinaya kA svarUpa aprazasta kAyavinaya kI taraha samajha lenA cAhie / arthAt aprazasta kAyavinaya meM anupayukta avasthA meM hone vAlI kAyayoga kI kriyAe~ rokI jAtI haiM tathA prazasta kAyavinaya meM zarIra sambandhI sabhI kriyAe~ upayogapUrvaka kI jAtI haiM / yaha prazasta kAyavinaya hai / isa prakAra yaha kAyavinaya kA varNana hai / (vii) lokopacAravinaya meM lokopacAra kA vinaya kA svarUpa kyA hai ? (loka - vyavahAra kA sAdhana ) lokopacAravinaya sAta prakAra kA hai, jaise(1) abhyAsavartitA - gurujanoM va satpuruSoM ke samIpa sthira hokara baiThanA, (2) paracchandAnuvartitA - gurujanoM Adi ke icchAnurUpa pravRtti karanA, (3) kArya hetu - vidyA Adi prApta karane hetu athavA jinase vidyA prApta kI, unakI sevA-paricaryA karanA, (4) kRta aupapAtikasUtra (102) Aupapatik Sutra ha ha ha ha ha

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pratikriyA - apane prati kisI ne upakAra kiyA ho to una upakAroM ke prati kRtajJatA anubhava karate hue upayukta vyavahAra va sevA karanA, (5) Artta - gaveSaNatA - roga, vRddhAvasthA Adi se pIr3ita saMyata janoM va gurujanoM kI auSadhi, pathya Adi dvArA sevA-zuzrUSA karanA, (6) dezakAlajJatA - deza tathA samaya ko dhyAna meM rakhate hue anukUla AcaraNa karanA, (7) sarvArthA'pratilomatA-sabhI kAryoM meM viparIta AcaraNa na karanA, arthAt anukUla AcaraNa krnaa| yaha lokopacAravinaya hai / isa prakAra yaha vinaya kA svarUpa batAyA hai| (2) VINAYA TAP 30. (j) What is this Vinaya tap? Vinaya tap (to cleanse the soul of the karmic filth through modesty in behaviour including acts of offering respect, homage, devotion, services etc.) is of seven types-(i) Jnana vinaya (modesty of knowledge), (ii) Darshan vinaya (modesty of perception/faith), (iii) Charitra vinaya (modesty of conduct), (iv) Mano vinaya (modesty of mind), (v) Vachan vinaya (modesty of speech), (vi) Kaya vinaya (modesty of body), (vii) Lokopachar vinaya (modesty of social behaviour). (i) What is this Jnana vinaya? Jnana vinaya (modesty of knowledge including displaying respect and honour for knowledge) is of five types(a) Abhinibodhik (mati)-jnana vinaya, (b) Shrut-jnana vinaya, (c) Avadhi-jnana vinaya, (d) Manahparyava-jnana vinaya, and (e) Kevala-jnana vinaya. To accept the reality of these kinds of knowledge and to endeavour to acquire them with all modesty is jnana vinaya. (ii) What is this Darshan vinaya? Darshan vinaya (modesty of perception/faith) is of two types(a) Sushrusha vinaya (modesty of service), (b) Anatyashatana vinaya (avoiding disrespect). (a) What is this Sushrusha vinaya? Sushrusha vinaya (modesty of service or to be near seniors and to serve them with all humility following the code) is of many samavasaraNa adhikAra (103) Samavasaran Adhikar

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* types--(1) To stand up to show respect to elders and masters when they arrive (abhyutthan). (2) To carry cushion or mattress for elders to sit on (asanabhigrah). (3) To provide seat to elders when and where they want to sit (asan-pradan). Also included in this are--(4) to show them respect (satkar), (5) to honour them (samman), (6) to offer them homage and obeisance in prescribed manner (kritikarma), (7) to join palms at the time of agreeing or disagreeing with them, (8) to step ahead to receive them when they arrive, (9) To sit near them while they are sitting and to extend all services to them, (10) to see them off respectfully by accompanying them some distance. This concludes the description of Sushrusha vinaya. (b) What is this Anatyashatana vinaya ? Anatyashatana vinaya (avoiding disrespect and all other deeds that are detrimental in any way to spirituality) is of forty five types--avoiding negligence and disrespect to (1) Arhats, (2) Religion propounded by Arhats, (3) Acharyas, (4) Upadhyayas, (5) Sthavirs or ascetics senior in terms of knowledge, initiation and age, (6) Kula (ascetic family), (7) Gana (ascetic group), (8) Sangh (religious organization), (9) Kriyavan (ascetics immaculately following the code), (10) Sambhogik (ascetics of the same group or those following the same codes), (11) Mati-jnana, (12) Shrut-jnana, potem (13) Avadhi-jnana, (14) Manahparyava-jnana, and (15) Kevalajnana. (16-30) To have devotion for and to worship with profound sincerity the aforesaid fifteen. (31-45) To praise and sing panegyrics for the aforesaid fifteen. This concludes the description of Anatyashatana vinaya. (iii) What is this Charitra vinaya ? Charitra vinaya (modesty of conduct) is of five types(a) Samayik charitra vinaya, (b) Chhedopasthapaniya charitra vinaya, (c) Pariharavishuddhi charitra vinaya, (d) Sukshmasamparaya charitra vinaya, and (e) Ythakhyat charitra vinaya. This concludes the description of Charitra vinaya. (For full details of the five Charitras consult Illustrated Anuyogadvar Sutra, en Part II, aphorism 472, pp. 307-315.) * GOOOOOOOOOOOOOO * aupapAtikasUtra ( 104 ) Aupapatik Sutra

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(iv) What is this Mano vinaya ? Mano vinaya (modesty of mind) is of two types--a) Prashast mano vinaya, (b) Aprashast mano vinaya. What is this Aprashast mano vinaya ? A mind that (1) is obsessed with sinful activities (savadya), (2) is involved in sinful deeds including killing of beings (sakriya), (3) is harsh and devoid of love (karkash), (4) is a source of pain for self and others (katuk), (5) is cruel (nishthur), (6) is devoid of affection (parush), (7) is attracting influx of demeritorious karmas (asravakar), (8) is filled with thoughts of cutting limbs of beings (chhedakar), (9) is filled with thoughts of piercing nose, ears and other body-parts of beings (bhedakar), (10) is filled with thoughts of torturing beings (paritapanakar), (11) is filled with thoughts of causing death-like pain to others or depriving them of their belongings (upadravanakar), and (12) is filled with thoughts of terminating life of beings is called aprashast man (ignoble mind). Such state of mind is called Aprashast mano vinaya (ignoble modesty or non-modesty of mind). This concludes the description of Aprashast mano vinaya. What is this Prashast mano vinaya ? Prashast mano vinaya (noble modesty of mind) is exactly opposite of Aprashast mano vinaya (ignoble modesty or nonmodesty of mind). All other details should be taken accordingly. This concludes the description of Mano vinaya. (v) What is this Vachan vinaya ? Vachan vinaya (modesty of speech) also follows the same pattern as that of Mano vinaya (modesty of mind)-Vachan vinaya (modesty of speech) is of two types--a) Prashast vachan vinaya, b) Aprashast vachan vinaya and so on using the same adjectives. This concludes the description of Vachan vinaya (modesty of speech). (vi) What is this Kaya vinaya ? Kaya vinaya (modesty of body) is of two types--(a) Prashast kaya vinaya, (b) Aprashast kaya vinaya. samavasaraNa adhikAra ( 105 ) Samavasaran Adhikar

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Song What is this Aprashast kaya vinaya ? Aprashast kaya vinaya (ignoble modesty or non-modesty of body) is of seven types--(1) Anayukt gaman-Improper and careless movement, (2) Anayukt sthan-Improper and careless halting and standing, (3) Anayukt nishidan-Improper and careless sitting, (4) Anayukt tvagvartan-Improper and careless lying and turning, (5) Anayukt ullanghan-Improper and careless crossing of water or slime on the way, (6) Anayukt prollanghan-Improper and careless crossing of water or slime on the way repeatedly, (7) Anayukt sarvendriyakayayoga yojanata-Indulge in improper and careless activities of all sense organs and body. This concludes the description of Aprashast kaya vinaya. What is this Prashast kaya vinaya ? Prashast kaya vinaya (noble modesty of body) is exactly opposite of Aprashast kaya vinaya (ignoble modesty or non-modesty of body). All other details should be taken accordingly. This concludes the description of Prashast kaya vinaya (noble modesty of body). This en also concludes the description of Kaya vinaya. (vii) What is this Lokopachar vinaya ? Lokopachar vinaya (modesty of social behaviour) is of seven types----(1) Abhyasavartita-To sit still near spiritual guides and noble persons, (2) Parachhandanuvartita-To obey the wishes and on *commands of spiritual guides and noble persons, (3) Karya hetu* To show respect and offer services to teachers before, during and he after acquiring knowledge, (4) Krit-pratikriya-To expressen gratitude and offer services to those who have obliged in any way, (5) Art-gaveshanata-To take proper care, with medicine and food, of the ailing and aging ascetics and spiritual guides, (6) Deshakalajnata-To behave properly and according to time and place, (7) Sarvartha-apratilomata-Not to transgress the code of e behaviour required for any and all activity. In other words, to behave in conformity with the spiritual goal. This concludes the description of Lokopachar vinaya. This also concludes the description of Vinaya tap. * aupapAtikasUtra Aupapatik Sutra ( 106 )

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(3) vaiyAvRtya tapa 30. (Ta) se kiM taM veyAvacce ? veyAvacce dasavihe pnnnntte| taM jahA-1. AyariyaveyAvacce, 2. uvajjhAyaveyAvacce, 3. sehaveyAvacce, 4. gilANaveyAvacce, 5. tavassiveyAvacce, 6. theraveyAvacce, 7. sAhammiyaveyAvacce, 8. kulaveyAvacce, 9. gaNaveyAvacce, 10. sNghveyaavcce| * se taM veyaavcce| 30. (Ta) vaiyAvRtya kA svarUpa kyA hai-kitane bheda haiM ? (AhAra, auSadha Adi dvArA sevA-paricaryA rUpa) vaiyAvRtya ke dasa bheda isa prakAra haiM(1) AcArya kA vaiyAvRtya, (2) upAdhyAya kA vaiyAvRtya, (3) zaikSa-navadIkSita zramaNa kA vaiyAvRtya, (4) glAna-roga Adi se pIr3ita kA vaiyAvRtya, (5) tapasvI-telA Adi tapa nirata kA vaiyAvRtya, (6) sthavira kA vaiyAvRtya, (7) sAdharmika (samAna dharma vAloM) kA * vaiyAvRtya, (8) kula-(eka AcArya ke ziSyoM) kA vaiyAvRtya, (9) gaNa-(gaccha) kA vaiyAvRtya, (10) saMgha kA vaiyaavRty| yaha vaiyAvRtya kA svarUpa hai| (3) VAIYAVRITYA TAP 30. (k) What is this Vaiyavritya tap ? Vaiyavritya tap (to offer food and other services to fellow ascetics and seniors) is of ten kinds--To offer food and other services to * (1) Acharyas, (2) Upadhyayas, (3) Shaiksh or new initiates, (4) Glan ** or ailing ascetics, (5) Tapasvi or ascetics observing austerities, (6) Sthavirs or ascetics senior in terms of knowledge, initiation and magage, (7) Sadharmik or co-religionists, (8) Kula (ascetic family or disciples of the same Acharya), (9) Gana (ascetic group), and (10) Sangh (religious organization). This concludes the description of Vaiyavritya tap. (4) svAdhyAya tapa 30. (Tha) se kiM taM sajjhAe ? sajjhAe paMcavihe pnnnntte| taM jahA-1. vAyaNA, 2 paDipucchaNA, 3. pariyaTTaNA, 4. aNuppehA, 5. dhmmkhaa| se taM sjjhaae| * samavasaraNa adhikAra (107) Samavasaran Adhikar * RAASHAgarwasanapa AASANAHARTING

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30. (Tha) svAdhyAya tapa kyA hai ? svAdhyAya tapa pA~ca prakAra kA hai| vaha isa prakAra hai - ( 9 ) vAMcanA - AcArya Adi se vidhipUrvaka sUtrAdi kA yathAvidhi yathAsamaya zAstra kA adhyayana karanA, (2) pratipRcchanA - adhIta viSaya meM vizeSa spaSTIkaraNa hetu pUchanA, (3) parivartanA - adhIta jJAna kI punarAvRtti karanA, sIkhe hue ko bAra-bAra duharAnA, (4) anuprekSA - sUtra, artha va AgamAnusArI viSaya kA punaH - punaH cintana-manana karanA, (5) dharmakathA - zrutadharma kI vyAkhyA - vivecanA va upadeza karanA / yaha svAdhyAya tapa kA svarUpa hai| (4) SVADHYAYA TAP 30. (1) What is this Svadhyaya tap ? Svadhyaya tap (study and teaching of holy scriptures) is of five types (a) Vachana-To take lessons of the scriptures methodically from the Acharya at proper time following proper procedure, (b) Pratiprichhana-To resolve difficulties and doubts and to seek clarification and elaboration by asking questions, (c) Parivartana-To revise and repeat what has already been learnt, (d) Anupreksha-To ruminate over anything connected with the scriptures including the text, meaning and related topics, (e) Dharmakatha - To comment, elaborate and lecture on Shrut Dharma (the religion propagated by Jinas). This concludes the description of Svadhyaya tap. (5) dhyAna tapa 30. (Da) se kiM taM jhANe ? jhANe cauvvihe paNNatte / taM jahA - 1. aTTajjhANe, 2. ruddajjhANe, 3. dhammajjhANe, 4. sukkajjhANe / (i) ArtadhyAna- aTTajjhANe cauvvihe paNNatte / taM jahA - 1. amaNuNNasaMpaogasaMpautte tassa vippaogasatisamaNNAgae yAvi bhavai, 2. maNuNNasaMpaogasaMpatte tassa avippaogasatisamaNNAgae yAvi bhavai, 3. AyaMkasaMpaogasaMpatte tassa vippaogasatisamaNNAgae yAvi bhavai, 4. parijUsiya- kAmabhoga - saMpaogasaMpatte tassa avippaogasatisamaNNAgae yAvi bhavai / aupapAtikasUtra ( 108 ) Aupapatik Sutra

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" aTTassa NaM jhANassa cattAri lakkhaNA pnnnnttaa| taM jahA-1. kaMdaNayA, 2. soyaNayA, 3. tippaNayA, 4. vilvnnyaa| (ii) raudradhyAna-ruddajjhANe cauvvihe pnnnntte| taM jahA-1. hiMsANubaMdhI, 2. mosANubaMdhI, 3. teNANubaMdhI, 4. saarkkhnnaannubNdhii| rudassa NaM jhANassa cattAri lakkhaNA pnnnnttaa| taM jahA-1. usaNNadose, 2. bahudose, 3. aNNANadose, 4. aamrnnNtdose| (iii) dharmadhyAna-dhammajjhANe caubihe cauppaDoyAre pnnnntte| taM jahA1. ANAvijae, 2. avAyavijae, 3. vivAgavijae, 4. sNtthaannvije| dhammassa NaM jhANassa cattAri lakkhaNA pnnnnttaa| taM jahA-1. ANAruI, 2. NisaggaruI, 3. uvassaruI, 4. suttruii| ___ dhammassa NaM jhANassa cattAri AlaMbaNA pnnnnttaa| taM jahA-1. vAyaNA, 2. pucchaNA, 3. pariyaTTaNA, 4. dhmmkhaa| ___ dhammassa NaM jhANassa cattAri aNuppehAo pnnnnttaao| taM jahA-1. aNiccANuppehA, 2. asaraNANuppehA, 3. egattANuppehA, 4. sNsaaraannuppehaa| (iv) zukladhyAna-sukkajjhANe caubihe cauppaDoyAre pnnnntte| taM jahA1. puhuttaviyakke saviyArI, 2. egattaviyakke aviyArI, 3. suhumakirie appaDivAI, Fo4. samucchinnakirie anniytttthii| sukkassa NaM jhANassa cattAri lakkhaNA pnnnnttaa| taM jahA-1. vivege, 2. viussagge, 3. avvahe, 4. asmmohe| OM sukkassa NaM jhANassa cattAri AlaMbaNA pnnnnttaa| taM jahA-1. khaMtI, 2. muttI, 3. ajjave, 4. mddve| ___ sukkassa jhANassa cattAri aNuppehAo pnnnnttaao| taM jahA-1. avAyANuppehA, 2. asubhANuppehA, 3. aNaMtavattiyANuppehA, 4. viprinnaamaannuppehaa| se taM jhaanne| 30. (Da) dhyAna kA svarUpa kyA hai ? samavasaraNa adhikAra (109) Samavasaran Adhikar

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na (ekAgra cintana rUpa) dhyAna ke cAra bheda batAye haiM-(1) ArtadhyAna-rAgAdi bhAvanA se anuprerita saMyoga-viyogajanita citta kI vyAkulatA, (2) raudradhyAna-hiMsAdi bhAvanA se anuraMjita atikrUratApUrNa cintana, (3) dharmadhyAna-dharmabhAvanA se anuprANita dhyAna, (4) zukladhyAna-nirmala, zubha Atmonmukha zuddha dhyaan| (yahA~ para kramazaH cAroM dhyAnoM ke " svarUpa, lakSaNa Adi kA vistArapUrvaka kathana kiyA jA rahA hai|) ____ (i) ArtadhyAna-ArttadhyAna cAra prakAra kA hai-(ka) amanojJa-mana ko priya nahIM lagane vAlI sthitiyA~ Ane para unakA dUra karane ke sambandha meM nirantara AkulatApUrNa cintana karanA, (kha) manojJa-mana ko priya lagane vAle viSayoM ke prApta hone para unake aviyoga-ve * apane se kabhI dUra na hoM, sadA apane sAtha banI raheM, isa prakAra kA nirantara AkulatApUrNa OM cintana karanA, (ga) AtaMka-roga ho jAne para usake miTane ke sambandha meM nirantara * AkulatApUrNa cintana karanA; (gha) pUrvabhukta-pUrva kAla meM bhoge hue kAmabhoga prApta hone para, phira kabhI unakA viyoga na ho, isa viSayaka nirantara AkulatApUrNa cintana krnaa| ArtadhyAna ke cAra lakSaNa batalAye gaye haiN| ve isa prakAra haiM-(ka) krandanatA-jora se * krandana karanA, ronA, cIkhanA, (kha) zocanatA-mAnasika glAni tathA dInatA anubhava karanA, * (ga) tepanatA-binA AvAja kiye A~sU DhalakAnA, (gha) vilapanatA-vilApa karanA-"hAya ! * maiMne pUrvajanma meM kitanA bar3A pApa kiyA, jisakA yaha phala mila rahA hai|' ityAdi rUpa meM bilkhnaa| (ii) raudradhyAna-raudradhyAna cAra prakAra kA hai, jisakA svarUpa isa prakAra hai(ka) hiMsAnubandhI-hiMsA sambandhI cintana karanA, (kha) mRSAnubandhI-asatya se sambandhita cintana karanA, (ga) stainyAnubandhI-corI se sambaddha cintana karanA, (gha) saMrakSaNAnubandhI-dhana * Adi bhoga-sAdhanoM ke saMrakSaNa hetu auroM ke prati krUratApUrNa ekAgra cintn| raudradhyAna ke cAra lakSaNa batalAye haiM-(ka) utsannadoSa-hiMsA, asatya Adi pApakarmoM meM OM se kisI eka pApa meM atyadhika lIna rahanA, (kha) bahudoSa-hiMsA Adi aneka doSoM meM saMlagna rahanA, (ga) ajJAnadoSa-mithyA zAstra Adi ke saMskAra se utpanna ajJAna ke kAraNa hiMsA Adi kAryoM meM dharmArAdhanA kI dRSTi se pravRtti karanA, (gha) AmaraNAntadoSa-sevana kiye hue doSoM ke lie mRtyu-paryanta pazcAttApa na karate hue unameM satata pravRttizIla rhnaa| (iii) dharmadhyAna-svarUpa, lakSaNa, Alambana tathA anuprekSA bheda se dharmadhyAna cAra prakAra kA hai| inameM se pratyeka ke cAra-cAra bheda haiN| * aupapAtikasUtra (110) Aupapatik Sutra

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svarUpa kI dRSTi se dharmadhyAna ke cAra bheda isa prakAra haiM-(ka) AjJAvicaya-tIrthaMkara Adi Apta puruSoM kA vacana AjJA kahA jAtA hai| Apta puruSa vaha hai, jo rAga, dveSa Adi doSoM se mukta tathA sarvajJa hai| sarvajJa vItarAga deva kI AjJA ke sambandha meM jo vicaya-manana, nididhyAsana kiyA jAtA hai, vaha AjJAvicaya dhyAna hai| isakA abhiprAya hai-vItarAga prabhu kI AjJA, prarUpaNA yA vacana ke anurUpa vastu-tattva ke cintana meM mana kI ekAgratA, (kha) apAyavicaya-apAya kA artha hai duHkh| rAga, dveSa, viSaya, kaSAya Adi kAraNoM se duHkha kI utpatti hotI hai| ataH rAga, dveSa, viSaya, kaSAya kA apacaya, (vinAza) karmasambandha kA viccheda aura Atma-samAdhi kI upalabdhi jisa dhyAna meM ina viSayoM para cintana kiyA jAtA hai vaha apAyavicaya dhyAna hai, (ga) vipAkavicaya-vipAka kA artha karmaphala hai| karmoM ke svarUpa, vipAka yA phala para cintanadhArA kendrita karanA vipAkavicaya hai, (gha) saMsthAnavicaya-loka, dvIpa, samudra, svarga, naraka Adi ke AkAra-viSayaka cintana saMsthAnavicaya hai| dharmadhyAna ke cAra lakSaNa batalAye haiM, ve isa prakAra haiM-(ka) AjJAruci-vItarAga prabhu kI AjJA kI ArAdhanA meM, prarUpaNA meM abhiruci yA zraddhA honA, (kha) nisargaruci-naisargika rUpa meM-svabhAvataH dharma meM ruci honA, (ga) upadezaruci-sAdhu yA jJAnI janoM ke upadeza se dharma meM ruci honA athavA dharma kA upadeza sunane meM ruci honA, (gha) sUtraruci-sUtroM-AgamoM ke prati ruci yA dRr3ha zraddhA honaa| dharmadhyAna ke cAra Alambana-(dhyAnarUpI zikhara para car3hane ke lie jo sahAyaka banate haiM ve Alambana) haiM, ve isa prakAra haiM-(ka) vAcanA-Agama, grantha Adi par3hanA, (kha) pRcchanAjijJAsu bhAva se apane mana meM UhApoha karanA, jJAnI janoM se samAdhAna pAne kA prayatna karanA, (ga) parivartanA-jAne hue, sIkhe hue jJAna kI punaH-punaH AvRtti karanA, (gha) dharmakathA-dhArmika upadezaprada kathAoM, jIvanavRttoM, prasaMgoM dvArA AtmAnuzAsana meM pravRttizIla honA aura dUsaroM ko preraNA denaa| dharmadhyAna kI cAra anuprekSAe~-(suvicAroM kI gaharAI meM utaranA) bhAvanAe~ haiM, ve isa prakAra haiM-(ka) anityAnuprekSA-"sukha, sampatti, vaibhava, bhoga, deha, yauvana, Arogya, jIvana, parivAra Adi sabhI sAMsArika vastue~ anitya haiM", isa prakAra ke vicAroM kA punaH punaH abhyAsa karanA, (kha) azaraNAnuprekSA-"janma, jarA, roga, kaSTa, vedanA, mRtyu Adi se pIr3ita saMsAra meM jinezvara deva kathita dharma ke atirikta jagat meM anya koI zaraNabhUta rakSaka nahIM hai", bAra-bAra isa prakAra kA cintana karanA, (ga) ekatvAnuprekSA-"mRtyu, vedanA, pIr3A, zoka, zubha-azubha karma kA phala ityAdi jIva akelA hI karatA hai tathA akelA hI bhogatA samavasaraNa adhikAra (111) Samavasaran Adhikar

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hai| ataH vyakti ko Atma-kalyANa sAdhane meM hI juTanA cAhie", isa prakAra kI bhAvanA karanA, (gha) saMsArAnuprekSA-"saMsAra meM yaha jIva kabhI pitA, kabhI putra, kabhI mAtA, kabhI putrI, kabhI bhAI, kabhI bahana, kabhI pati, kabhI patnI Adi aneka sambandha banAtA haikitane-kitane rUpoM meM janma letA hai", saMsAra ke isa svarUpa kA punaH-punaH cintana karanA, vairAgya jAgRti hetu vicArAbhyAsa krnaa| (iv) zukladhyAna-svarUpa, lakSaNa, Alambana tathA anuprekSA ke bheda se zukladhyAna cAra prakAra kA hai| inameM se pratyeka ke cAra-cAra bheda haiN| svarUpa kI dRSTi se zukladhyAna ke cAra bheda isa prakAra haiM-(ka) pRthaktvavitarka-savicAra-yahA~ vitarka kA artha hai zrutAnusArI viklp| pUrvadhara muni pUrvazruta-viziSTa jJAna ke anusAra kisI eka dravya kA Alambana lekara kabhI dravyArthikanaya, kabhI paryAyArthikanaya se, arthAt dravya se paryAya para, paryAya se dravya para dhyAna karatA hai| zabda se artha para, artha se zabda para tathA mana, vANI evaM deha meM eka-dUsare kI pravRtti para saMkramaNa karatA hai, aneka apekSAoM se cintana karatA hai| aisA karanA pRthaktvavitarka-savicAra zukladhyAna hai, (kha) ekatvavitarka-avicAra-isakA svarUpa samajhAne ke lie prAcIna AcArya eka udAharaNa dete haiM ki jisa prakAra maMtrasiddha gArur3ika, sarpa viSagrasta zarIra ke samasta avayavoM se vyApta viSama viSa ko maMtrabala se khIMcakara kATe hue sthAna para viSa ko stambhita kara detA hai, usI prakAra pUrvasUtra kA jJAtA pUrvadhara pUrvazrutajJAna ke kisI eka pariNAma para citta ko sthira karatA hai| vaha zabda, artha, mana, vANI tathA kAyayogoM para saMkramaNa nahIM krtaa| aisA dhyAna ekatvavitarka-avicAra kahA jAtA hai| pahale bheda meM pRthaktva hai, vicAroM kA saMkramaNa hai, ataH vaha savicAra hai, dUsare meM vicAroM kA kendrIkaraNa hai, ekatva hai, isa apekSA se usakI avicAra saMjJA hai| ekatvavitarka-avicAra zukladhyAna meM prathama dhyAna kI apekSA adhika ekAgratA hotI hai| yaha dhyAna bhI pUrvadhAraka muni hI kara sakate haiN| isake prabhAva se cAra ghAtikarmoM kA sampUrNa kSaya ho jAtA hai aura kevalajJAna-darzana prApta kara dhyAtA-AtmA sarvajJa-sarvadarzI bana jAtA hai, (ga) sUkSmakriyaapratipAti-kevalI (jinhoMne kevalajJAna yA sarvajJatva prApta kara liyA ho) jaba Ayu ke anta samaya meM yoga-nirodha kA krama prArambha karate haiM, taba ve pahale samasta manoyoga kA nirodha karate haiM, phira sampUrNa vAgyoga kA nirodha karate haiM, pazcAt bAdarakAya yoga nirodha bhI kara dete haiN| mAtra sUkSma kAyayoga kA avalambana kiye hote haiM, unameM zvAsa-prazvAsa jaisI sUkSma kriyA hI avazeSa raha jAtI hai| vahA~ dhyAna se cyuta hone kI koI sambhAvanA nahIM rhtii| ataH usa avasthA meM sUkSma kriyA-apratipAti zukladhyAna hotA hai| yaha terahaveM guNasthAna meM hotA hai, (gha) samucchinnakriya-anivRtti-yaha dhyAna ayogakevalI nAmaka caturdaza guNasthAna meM aupapAtikasUtra (112) Aupapatik Sutra

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hotA hai| vahA~ sabhI yogoM-kriyAoM kA nirodha ho jAtA hai| Atma-pradezoM meM jaba saba prakAra kA kampana-parispandana banda ho jAtA hai use samucchinnakriya - anivRtti zukladhyAna kahA jAtA hai / isakA kAla a, i, u, R, lR-pA~ca hasva svaroM ko madhyama gati se uccAraNa karane meM jitanA samaya lagatA hai, utanA hI hai / isa dhyAna ke dvArA avazeSa cAra aghAti karma - vedanIya, nAma, gotra tathA Ayu bhI naSTa ho jAte haiN| yaha dhyAna mokSa kA sAkSAt kAraNa hai / zukladhyAna ke cAra lakSaNa isa prakAra haiM- (ka) viveka - deha se AtmA kI bhinnatA / pRthaktA kI pratIti, (kha) vyutsarga- anAsaktipUrvaka zarIra tathA upakaraNoM kA utsarga-tyAga, (ga) avyathA - deva, pizAca Adi dvArA kRta upasarga se vicalita nahIM honA, (gha) asaMmoha - deva Adi dvArA racita mAyAjAla meM tathA sUkSma viSayoM meM saMmUDha yA vibhrAnta nahIM honA / zukladhyAna ke cAra Alambana kahe gaye haiM, ve isa prakAra haiM - (ka) kSAnti - kSamAzIlatA, sahanazIlatA, (kha) mukti-lobha Adi ke bandhana se unmuktatA, (ga) Arjava - - RjutA - saralatA, niSkapaTatA, (gha) mArdava - mRdutA - komalatA, nirabhimAnitA / zukladhyAna kI cAra anuprekSAe~ (bhAvanAe~) isa prakAra haiM - (ka) apAyAnuprekSA - Asrava rUpa apAyoM dvArA upArjita duHkhada sthitiyoM kA bArambAra cintana karanA, (kha) azubhAnuprekSAsaMsAra ke azubha- aprazasta svarUpa kA bAra - bAra cintana karanA, (ga) anantavRttitAnuprekSAbhavabhramaNa yA ananta kAla taka calate rahane kI vRtti- - svabhAva para punaH - punaH cintana karanA, (gha) vipariNAmAnuprekSA - jagat kI kSaNa-kSaNa parivartita hotI vastu-sthiti para - bAra - bAra cintana karanA / yaha dhyAna tapa kA svarUpa hai| (5) DHYAN TAP 30. (m) What is this Dhyan tap ? Dhyan tap (meditation, concentration and restraint of feelings and attitudes) is of four types-(i) Arta-dhyan-Grievous thoughts or agitated state of mind caused by gain and loss of coveted things and conditions, (ii) Raudra-dhyan-Cruel thoughts inspired and animated by violent sentiments, (iii) Dharma-dhyan-Virtuous meditation or pious thinking inspired and enhanced by religious sentiments, (iv) Shukla-dhyan-Pure meditation or noble and spiritual thinking. (The elaboration of these four types of dhyan follows.) (i) Artadhyan (grievous thoughts) is of four types(a) Amanojna-Deep desire to be rid of detestable and adverse samavasaraNa adhikAra ( 113 ) Samavasaran Adhikar

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conditions and things, (b) Manojna-Intense desire to have perpetual hold on lovable indulgences and things, (c) AtankAnxious desire to be rid of terror and ailments, (d) PurvabhuktaIntense desire to have perpetual hold on lovable indulgences and things already enjoyed in the past and regained now. There are four symptoms or expressions of Artadhyan (grievous thoughts)-(a) Krandanata-To weap and cry loudly, (b) Shochanata-To feel wretched and humiliated, (c) TepanataTo shed tears silently, (d) Vilapanata-To lament (e.g. "Oh! How great a sin I committed in my last birth that I am suffering so much.") (ii) Raudradhyan (cruel thoughts) is of four types(a) Himsanubandhi-To think of violence, (b) MrishanubandhiTo think of falsehood, (c) Stainyanubandhi-To think of stealing, (d) Samrakshananubandhi-To think of violently protecting acquired wealth and other means of enjoyment. There are four symptoms or expressions of Raudradhyan (cruel thoughts)-(a) Utsannadosh-To remain absorbed in thoughts of any one of the sinful activities like violence, falsehood etc., (b) Bahudosh-To remain absorbed in thoughts of many or all of the sinful activities like violence, falsehood etc. (c) AjnanadoshTo indulge in sinful activities like violence out of ignorance mistaken belief inspired by fallacious scriptures, (d) Amaranantdosh-Continued indulgence in mistakes and sinful activities without any repentance till the end of life. or (iii) Dharmadhyan (virtuous meditation) has four types based on form (svaroop), attribute or expression (lakshan), support or aid (alamban) and thoughts (anupreksha). All these have four varieties each. The four varieties based on form are-(a) Ajna-vichaya-The sermons or words of sagacious individuals (Apt-purush) like Tirthankars are called ajna (commandments). Apt-purush (sagacious individuals) are those who are absolutely free of attachment and aversion (Vitarag) and other faults and are omniscient. The contemplation and meditation on the words and aupapAtikasUtra Aupapatik Sutra (114)

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PoPoPoPoPo teachings of such detached omniscient is called Ajna-vichaya. Its purpose is to concentrate on the true reality as propounded by the Vitarag, (b) Apaya-vichaya-Apaya means sorrow. Attachment, aversion, mundane, indulgences and passions are the sources of sorrow. Therefore the contemplation and meditation about removal of all these sources of sorrow, breaking of the bondage of karma and gaining the transcendental state is called Apaya-vichaya, (c) Vipak-vichaya-Vipak means fruition of karmas or fruits of karma. The contemplation and meditation on the forms of karma and their fruition is called Vipak-vichaya, (d) Samsthan-vichayaSamsthan means structure or constitution. The contemplation and meditation on the structure of universe, islands, seas, heaven, hell and other such things is called Samsthan-vichaya. The four varieties based on attributes are-(a) Ajna-ruchiTo have faith and interest in worship and propagation of the teachings of the Vitarag, (b) Nisarg-ruchi-To have natural or spontaneous interest in the religion of the Jina, (c) Upadeshruchi-To have interest and faith in the religious discourse of ascetics and learned people and consequently in the religion itself, (d) Sutra-ruchi-To have interest and faith in the canon (Agams). The four varieties based on support are-(a) Vachana-To take lessons of or to read Agams and other scriptures, (b) Pratiprichhana-To ponder over the lessons and seek clarification and elaboration from the learned ones, (c) Parivartana-To revise and repeat what has been learnt, (d) Dharmakatha-To steer self and others towards spiritual discipline with the help of spiritual stories, biographies and incidents. The four varieties based on thought (anupreksha) are(a) Anityanupreksha-To revolve around the thought that pleasure, wealth, grandeur, enjoyments, body, youth, health, life, family and all other mundane things are ephemeral, (b) Asharananupreksha-To revolve around the thought that in this world afflicted with birth, aging, ailments, torments, pain and death there is no succour and refuge other than the teachings of the Jina, (c) Ekatvanupreksha-To revolve around the thought that samavasaraNa adhikAra (115) Samavasaran Adhikar

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to good and bad karmas are acquired by a being alone and their fruits in the form of death, sufferings, pain, grief and the like are also suffered by a being alone. Therefore, a being should apply himself exclusive pursuit of the goal of spiritual beatitude, (d) Samsaranupreksha-To revolve around the thought that with passage of time this being (soul) enters into a variety of relationships like father, son, mother, daughter, brother, sister, husband, wife and takes birth in a variety of forms. This thought process leads to detachment. (iv) Shukla-dhyan (pure meditation)-Shukladhyan (pure meditation) has four types based on form (svaroop), attribute or expression (lakshan), support or aid (alamban) and thoughts (anupreksha). All these have four varieties each. The four varieties based on form are-(a) Prithaktva-vitark-savichar-Here vitark means alternatives based on scriptures. Based on the profound knowledge compiled in the scriptures, an ascetic scholar chooses a substance and meditates sometimes on its phenomenal or existent material aspect (dravyarthik naya) and some times on noumenal or transformational aspects (paryayarthik naya). In other words, his meditation shifts from substance to mode and from mode to substance. He shifts from text to meaning and meaning to text, and also the process of mutual indulgence and influence among mind, speech and body. He ponders over these from many different angles. This process is called Prithaktva-vitark-savichar, (b) Ekatva-vitark-avichar-The ancient Acharyas explain this process by giving an example. An accomplished wizard treats a man of snake-bite by drawing the venom spread into every part of the body to the spot of bite and freezing it there. In the same way, based on his acquired scriptural knowledge, an ascetic scholar chooses a single aspect of a substance. He does not even ponder over the process of mutual indulgence and influence among mind, speech and body. In other words he meditates upon just one mode of matter or word or meaning through a single media (either thought or word or action). Such meditation is called Ekatva-vitark-avichar. In the first type there is segregation of aspects as well as transition of thoughts therefore it is called savichar or with thoughts. In the aupapAtikasUtra Aupapatik Sutra (116)

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second type the thought process is unidirectional and thus, due to this unaltered state of thoughts, it is called avichar or without thoughts. This type of pure meditation requires greater concentration than the preceding one and only the Purvadhar (knowers of the subtle canon) ascet are capable of doing it. This level of meditation completely destroys the four vitiating karmas and consequently the aspirant attains omniscience, (c) Sukshmakriya-apratipati-When the time of abandoning of the existing body approaches, the omniscients impede the gross activities of the three medias-mind, speech and body-one after the other in the same order. Only subtle activities of the body, such as minimal breathing, remain. Once this level is reached there is no scope of retraction or fall. This level of meditation is called Sukshmakriya-apratipati. This happens at the thirteenth Gunasthan (level of spiritual ascendance), (d) Samuchchhinnakriya-anivritti--This type of meditation is possible at the fourteenth Gunashtan named Ayogakevali. At that level all activities of association (yoga) cease. When in meditation all vibrations of soul-sections stop, it is called Samuchchhinnakriya-anivritti Shukla Dhyan. It lasts only for a short period that is equivalent to the time taken in uttering the five short vowels (a, e, u, ri, Iri' with average speed. This meditation eliminates the remaining four non-vitiating karmas, namely, vedaniya (karma responsible for mundane experience of pain and pleasure), naam (karma that determines the destinies and body types), gotra (karmas that determine environmental circumstances) and ayu (karma that determines the span of a given lifetime). This post on type of meditation is directly linked with liberation. HP The four varieties based on attributes are-(a) Vivek-'The Sy 19 realization that soul and body are separate entities, (b) Vyutsarg To renounce body and ascetic-equipment with total detachment, (c) Avyatha-Not to get disturbed by any divine or demonic affliction, (d) Asammoha-Not to be deluded by any illusions created by gods or any other subtle and complex subjects. The four varieties based on 'support are-(a) KshantiEndurance and forgiveness, (b) Mukti-Freedom from greed and samavasaraNa adhikAra (117) Samavasaran Adhikar *

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other feelings of attachment, (c) Arjav -- Simplicity and honesty, (d) Mardav--Tenderness, gentleness and absence of pride. The four varieties based on thought (anupreksha) are(a) Apayanupreksha-To contemplate again and again about the torments caused by influx of karmas, (b) AshubhanuprekshaTo contemplate again and again about the ills and evils of the world, (c) Anantavrittitanupreksha-To contemplate again and again about the eternality of the cycles of rebirth, (d) Viparinamanupreksha-To contemplate again and again about the incessantly transforming state of the world. This concludes the description of Dhyan tap. (6) vyutsarga tapa 30. (Dha) se kiM taM viussagge ? viussagge duvihe paNNatte / taM jahA - 1. davvaviussagge, 2. bhAvaviussagge ya / se kiM taM davvaviussagge ? vyavasagge cauvhei paNNatte / taM jahA - 1. sarIraviussagge, 2. gaNaviussagge, 3. uvahiviussagge, 4. bhattapANaviussagge, se taM davvaviussagge / se kiM taM bhAvaviussagge ? bhAvaviusa tivihe paNNatte / taM jahA - 1. kasAyaviussagge, 2. saMsAraviussagge, 3. kammaviussagge / se kiM taM kasAyaviussagge ? kasAyaviussagge caubvihe paNNatte / taM jahA - 1. kohakasAyaviussagge, 2. mANakasAyaviussagge, 3. mAyAkasAyaviussagge, 4. lohakasAyaviussagge, se taM kasAyaviussagge / se kiM taM saMsAravisagge ? saMsAraviussagge cauvvihe paNNatte / taM jahA - 1. NeraiyasaMsAraviussagge, 2. tiriyasaMsAraviussagge, 3. maNuyasaMsAraviussagge, 4. devasaMsAraviussagge, se taM saMsAravisagge / aupapAtikasUtra (118) Aupapatik Sutra PAR DR.PR.PR01901909.1.9.11.19.19.DR.PR.AC.AC.IC.PC.98

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se kiM taM kammaviusagge ? kammaviussagge aTThavihe paNNatte / taM jahA - 1. NANAvaraNijjakammaviussagge, darisaNAvaraNijjakammaviussagge, 3. 2. veyaNijjakammaviussagge, 4. mohaNijjakammaviussagge, 5. Auyakammaviussagge, 6. NAmakammaviussagge, 7. goyakammaviussagge, 8. aMtarAyakammaviussagge / se taM kammaviussagge / se taM bhAvaviussagge / 30. (Dha) vyutsarga tapa kA svarUpa kyA hai ? (utkRSTa bhAvanApUrvaka mamatva kA tyAga karanA | vyutsarga hai / ) vyutsarga ke do bheda haiM- (1) dravya - vyutsarga, (2) bhAva - vyutsarga | (1) dravya - vyutsarga ke kitane bheda haiM ? dravya - vyutsarga ke cAra bheda isa prakAra haiM - (ka) zarIra - vyutsarga- deha tathA daihika sambandhoM kI Asakti kA tyAga, (kha) gaNa - vyutsarga- pratimA Adi kI ArAdhanA hetu - gaNa evaM gaNa ke mamatva kA tyAga, (ga) upadhi - vyutsarga- vastra, pAtra Adi upadhi ke mamatva kA tyAga, (gha) bhaktapAna - vyutsarga- AhAra- pAnI evaM tatsambandhI lolupatA Adi kA tyAga / (2) bhAva - vyutsarga kyA hai ? bhAva - vyutsarga ke tIna bheda haiM- (ka) kaSAya - vyutsarga, (kha) saMsAra - vyutsarga, (ga) krmvyutsrg| - vyutsarga kyA hai ? kaSAya kaSAya - vyutsarga ke cAra bheda isa prakAra haiM - (1) krodha - vyutsarga- krodha kA tyAga, (2) mAna - vyutsarga- ahaMkAra kA tyAga, (3) mAyA - vyutsarga- chala-kapaTa kA tyAga, (4) lobhavyutsarga- lAlaca kA tyaag| yaha cAroM kaSAyoM kA tyAga rUpa kaSAya- vyutsarga kA vivecana hai / saMsAra - vyutsarga kyA hai ? saMsAra - vyutsarga cAra prakAra kA hai - ( 1 ) nairayikasaMsAra - vyutsarga-narakagati ba~dhane ke kAraNoM kA tyAga, (2) tiryaksaMsAra - vyutsarga- tiryaMcagati ba~dhane ke kAraNoM kA tyAga, (3) manujasaMsAra - vyutsarga- manuSyagati ba~dhane ke kAraNoM kA tyAga, (4) deva - saMsAra - vyutsarga| devagati ba~dhane ke kAraNoM kA tyaag| (cAra gati ke kAraNoM kA vistArapUrvaka varNana sthAnAMgasUtra 4 meM dekheN| yaha saMsAra - vyutsarga kA svarUpa hai / samavasaraNa adhikAra (119) Samavasaran Adhikar

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0 karma-vyutsarga kyA hai ? karma-vyutsarga (karma-pudgaloM ke ba~dhane ke kAraNoM kA varjana) ATha prakAra kA hai9 (1) jJAnAvaraNIya karma-vyutsarga-AtmA ke jJAna guNa ke Avaraka karma-pudgaloM ke ba~dhane ke kAraNoM kA tyAga, (2) darzanAvaraNIya karma-vyutsarga-darzanAvaraNIya karma ba~dhane ke kAraNoM kA tyAga, (3) vedanIya karma-vyutsarga-sukha-duHkha rUpa vedanA ke hetubhUta karma-pudgaloM ke ba~dhane ke kAraNoM kA tyAga, (4) mohanIya karma-vyutsarga-mohanIya karmabaMdhanoM ke kAraNoM kA tyAga, (5) AyuSya karma-vyutsarga-AyuSya karma ba~dhane ke hetubhUta kAraNoM kA tyAga, (6) nAma karmavyutsarga-jisa karma ke kAraNa AtmA kA amUrttatva guNa AvRta hotA hai, usa nAmakarma ke bandhaka kAraNoM kA tyAga, (7) gotra karma-vyutsarga-gotrakarma ba~dhane ke kAraNoM kA tyAga, (8) antarAya karma-vyutsarga-AtmA kI ananta zakti rUpa guNa ko AvRta karane vAle karmoM ke bandhaka kAraNoM kA tyaag| yaha karma-vyutsarga hai| isa prakAra vyutsarga tapa kA svarUpa hai| (bAhya tapa tathA Abhyantara tapa evaM dharmadhyAna, zukladhyAna Adi ke vistRta vivecana ke se lie draSTavya hai-jaina yoga : siddhAnta aura sAdhanA (amara muni), pRSTha 231 se 313 taka) (6) VYUTSARG TAP 30. (n) What is this Vyutsarg tap ? Vyutsarg tap (renouncing evil and mundane things) is of two 9 types--(1) Dravya vyutsarg, (2) Bhaava vyutsarg. ___ (1) What is this Dravya vyutsarg ? ___Dravya vyutsarg is of four types-(a) Sharir vyutsarg-To renounce body and bodily relationships and attachment for them, * (b) Gana vyutsarg-To renounce gana (ascetic group) and attachment for it, (c) Upadhi vyutsarg-To renounce possessions like ascetic equipment and attachment for them, (d) Bhakt-pan 2 vyutsarg-To renounce food and water and attachment for them. ___(2) What is this Bhaava vyutsarg ? ___Bhaava vyutsarg (renouncing evil and mundane thoughts) is of a three types-(a) Kashaya vyutsarg, (b) Samsar vyutsarg, (c) Karma vyutsarg. What is this Kashaya vyutsarg ? Kashaya vyutsarg (renouncing passions) is of four types-- (1) Krodh vyutsarg-To renounce anger, (2) Maan vyutsarg-To @ renounce conceit, (3) Maya vyutsarg-To renounce deceit, (4) Lobha * * A aupapAtikasUtra (120) Aupapatik Sutra AME NEPONESTERONE STEPTERNETERONEPAREPOREPOTHPOTSPOTTOO GOOTOngoproviron N

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vyutsarg- To renounce greed. This concludes the description of Kashaya vyutsarg. What is this Samsar vyutsarg ? Samsar vyutsarg (renouncing rebirth) is of four types(1) Nairayik-samsar vyutsarg-To renounce causes of karmic bondage leading to rebirth as an infernal being, (2) Tiryak-samsar vyutsarg-To renounce causes of karmic bondage leading to rebirth as an animal, (3) Manuj-samsar vyutsarg-To renounce causes of karmic bondage leading to rebirth as a human being, (4) Devsamsar vyutsarg-To renounce causes of karmic bondage leading to rebirth as a divine being. (For details about the four dimensions or genus consult Sthananga Sutra 4.) This concludes the description of Samsar vyutsarg. What is this Karma vyutsarg ? Karma vyutsarg (to renounce Karmas) is of eight types(1) Jnanavaraniya karma vyutsarg-To renounce causes of bondage of knowledge obscuring karma particles, (2) Darshanavaraniya karma vyutsarg--To renounce causes of bondage of perception/faith obscuring karma particles, (3) Vedaniya karma vyutsarg-To renounce causes of bondage of karma particles responsible for mundane experience of pain and pleasure, (4) Mohaniya karma vyutsarg-To renounce causes of bondage of karma particles responsible for delusion, (5) Ayushya karma vyutsarg-To renounce causes of bondage of karma particles responsible for life-span, (6) Naam karma vyutsarg-To renounce causes of bondage of karma particles responsible for negating the attribute of formlessness of soul, (7) Gotra karma vyutsarg-To renounce causes of bondage of karma particles responsible for the higher or lower status of a being, (8) Antaraya karma vyutsarg-To renounce causes of bondage of karma particles responsible for impeding the attribute of infinite energy of the soul. This concludes the description of Karma vyutsarg. This also concludes the description of Bhaava vyutsarg tap. (For detailed description of internal and external austerities and meditation consult Jain Yoga : Siddhant Aur Sadhana, by Amar Muni, pp. 231-313.) samavasaraNa adhikAra ( 121 ) Samavasaran Adhikar k t k

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. * anagAroM dvArA utkRSTa zruta ArAdhanA 31. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa bahave aNagArA bhagavaMto appegaiyA AyAradharA, jAva vivAgasuyadharA, tattha tattha tahiM tahiM dese dese gacchAgacchiM gummAgummiM phddddaaphddiN| appegaiyA vAyaMti, appegaiyA paDipucchaMti, appegaiyA pariyatRti, appegaiyA annuppehNti| appegaiyA akkhevaNIo, vikkhevaNIo, saMveyaNIo, NivyeyaNIo bahuvihAo kahAo khNti| ___ appegaiyA uDDaMjANU, ahosirA, jhANakoTTovagayA sNjmennN| tavasA appANaM bhAvamANA vihrNti| 31. usa kAla, usa samaya jaba bhagavAna mahAvIra ke sAtha aneka antevAsI anagArazramaNa the| unameM kaI eka AcAradhara (AcArAMgasUtra, sUtrakRtAMga yAvat praznavyAkaraNa Adi 11 aMgoM ke dhAraka the) tathA kaI vipAkazruta ke dhAraka the| ve vahA~ usI udyAna meM bhinna bhinna sthAnoM para eka-eka gacchasamUha ke rUpa meM, choTe-choTe samUhoM ke rUpa meM tathA phuTakara * rUpa se vibhakta hokara avasthita the| unameM kaI AgamoM kI vAcanA pradAna karate the, kaI pratipRcchA-praznottara dvArA zaMkA-samAdhAna karate the| kaI parivartanA-punarAvRtti karate the| kaI * anuprekSA-(cintana-manana) karate the| * unameM kaI zramaNa AkSepaNI-mohamAyA se dUra kara samatva kI ora unmukha karane vAlI, * vikSepaNI-kutsita mArga se vimukha karane vAlI, saMveganI-mokSa-sukha kI abhilASA utpanna karane vAlI tathA nirvedanI-saMsAra se vairAgya utpanna karane vAlI-yoM aneka prakAra kI dharmakathAe~ kahate the| unameM kaI apane donoM ghuTanoM ko U~cA uThAye, mastaka ko nIcA jhukAye, yoM eka vizeSa Asana meM avasthita ho dhyAnarUpa koSTha meM praviSTa ho-dhyAnarata the| OM isa prakAra ve anagAra saMyama tathA tapa dvArA AtmA ko bhAvita karate hue vihAra 2 karate the| *AUPAPATIK EXEMPLARY STUDY OF SCRIPTURES BY ANAGARS 31. During that period of time numerous sthavir (senior ascetic) disciples (antevasi) of Shraman Bhagavan Mahavir accompanied him. Some of whom were scholars of (the eleven Angas starting and * aupapAtikasUtra Aupapatik Sutra * TES (122)

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* * * * * * * Goram QOYASO er ending respectively with) Acharanga Sutra and Vipak Shrut. Divided into larger groups (gachh), smaller sub-groups (gulm) and even smaller random groups (phutkar), they were staying in the same garden at different places. Some of them taught and recited Agams, some removed doubts by answering questions, some revised * them and some ruminated over them. Some of these Shramans told a variety of religious tales which helped remove attachment thereby steering the listeners towards equanimity, turned the listeners away from evil ways, infused desire for the path of liberation in them and inspired detachment from the mundane world. Some of them had entered the cell of meditation in a specific yogic posture with raised knees and bent head. Thus these anagars moved about enkindling (bhaavit) their souls with ascetic-discipline and austerities. vivecana-pichale sUtroM meM bhagavAna mahAvIra ke zramaNoM kI bahuvidha tapaHsAdhanA kA romAMcaka varNana hai| * isa sUtra meM una zramaNoM ke zruta adhyayana va dhyAna yoga kA kathana kiyA hai| ve zramaNa-eka sAtha samUha rUpa * meM athavA alaga-alaga choTe samUhoM meM baiThakara sthaviroM ke pAsa-AcArAMga Adi AgamoM kA adhyayana karate the| kaI ekAnta meM gahana dhyAna yoga kI sAdhanA meM nirata the| isa prakAra ve zramaNa tapa-saMyama-dhyAna sAdhanA dvArA AtmA ko bhAvita-anuprANita karate rahate the| ____TIkAkAra ke anusAra aneka sAdhuoM ke samUha gaccha, thor3e sAdhuoM kA samUha gulma tathA ati laghu samUha-phuTakara, (phaDDA-phaDDi) kahA jAtA hai| Elaboration--The preceding aphorisms contain vivid description of the varied practices of austerities by the ascetic disciples of Bhagavan Mahavir. This aphorism details their studies of scriptures and practices * of meditation. These Shramans, divided into groups, sat with Sthavirs (senior ascetic) and studied Agams including Acharanga. Some were involved in intense meditation. This way these Shramans enkindled their souls with practices of austerities, discipline and meditation. According to the commentator (Tika) larger groups of ascetics were called Gachha, smaller subgroups were called gulm, and even smaller random groups were called phutkar (phadda-phadda). saMsAra-samudra 32. (ka) saMsArabhayaubigA, 909Q9.902800, AMODAroo 2R5ROSRO * samavasaraNa adhikAra (123) Samavasaran Adhikar

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bhIyA, jammaNa - jara - maraNa - karaNagaMbhIra - dukkha - pakkhubbhiya paurasalilaM / saMjoga - vioga - vIciciMtA kaluNAvilaviya - lobhakalakalaMta - bolabahulaM / pasaMga - pasariya - vaha - baMdha - mahallaviulakallola avamANaNapheNa - tivva - khiMsaNa - pulaMpulappabhUya - roga - veyaNaparibhava - viNivAyapharusadharisaNA-samAvaDiyakaDhiNakammapatthara-taraMgaraMgaMta -niccamaccubhaya-toyapaThThe / bhavasayasahassa- kalusajala - saMcayaM, kasAya - pAyAlasaMkulaM, paibhayaM, aparimiyamahiccha - kalusamai - vAuvegaudhummamANa - dagarayarayaMdhaAra - varapheNapauraAsApivAsadhavalaM / mohamahAvatta- bhoga- bhamamANa - guppamANucchalaMta - paccoNiyatta - pANiya- pamAyacaMDabahuduTTha-sAvaya samAhayuddhAyamANa - pabbhAra - ghorakaMdiya - mahAravaravaMta bheravaravaM / aNNANabhamaMtamacchaparihattha - aNihuviMdiyamahAmagara - turiyacariyakhokhubbhamANanaccaMta - cavalacaMcalaMta - dhudhummaMtajalasamUhaM / arai - bhaya - visaya - soga - micchatta- selasaMkaDaM, aNAisaMtANakammabaMdhaNa-kilesacikkhillasuduttaraM, amara - Nara - tiriya - Naraya - gaigamaNa - kuDilapariyattaviulavelaM, cauraMtaM, mahaMtamaNavadaggaM, ruddaM saMsArasAgaraM bhImaM darisaNijjaM / 32. (ka) ve (anagAra) saMsAra ke bhaya se udvigna evaM cintita the - arthAt caturgatimaya saMsAra cakra ko kaise pAra kara pAyeM - isa cintana meM sarvadA vyasta the / yaha saMsAra eka samudra hai| janma, jarA tathA mRtyurUpI ghora duHkha rUpa - chalachalAte uchalate apAra jala se yaha bharA hai| usa jala meM saMyoga-viyoga ke rUpa meM lahareM utpanna ho rahI haiM / cintApUrNa prasaMgoM se ve lahareM dUra-dUra taka phailatI jA rahI haiM / vadha (mRtyu) aura bandhana (paravazatA ) rUpa vizAla, vipula kalloleM uTha rahI haiM, yaha (samudra) karuNa vilapita - zokapUrNa vilApa tathA lobha kI kalakala karatI tIvra dhvaniyoM se garjanAyukta haiN| jala kA UparI bhAga toyapRSTha - apamAna yA tiraskAra rUpa jhAgoM se Dha~kA hai| duHsaha nindA, nirantara anubhava hotI rogajanita vedanA, parAbhava - auroM se prApta hotA apamAna, vinipAtanAza, tiraskAra va niSThura vacanoM dvArA prApta nirbhartsanA, tathA jJAnAvaraNIya Adi ATha aupapAtikasUtra ( 124 ) Aupapatik Sutra

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saMsAra samudra : saMyama pota mokSa rUpa-mahAnagara jJAnarUpI pAla zramaNa sArthavAha Pale Personal use only ratnatraya rUpa bhADa saMyama rUpI naukA saMsAra samudra D IST

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citra paricaya-4 Illustration No. 4 Cop-80900 * Kal 69 saMsAra samudra : saMyama pota yaha saMsAra eka samudra hai| janma-jarA-mRtyu rUpa chalachalAtA jala bharA hai| saMyoga-viyoga kI lahareM uTha rahI haiN| zoka-lobha kI kala-kala dhvaniyoM se yaha kolAhalamaya banA hai| bhaya, viSAda, zoka, mithyAtva rUpI parvata caTTAneM va zilAe~ bIca-bIca meM avarodhaka banI haiN| icchAoM-tRSNAoM ke vAyuvega se taraMge Upara AkAza taka uchala rahI haiN| isameM moha ke vizAla bha~vara jAla-Avarta uTha rahe haiN| ajJAna-rUpa magaramaccha haiN| anupazAMta indriya samUha rUpa matsya haiN| Arta-raudra dhyAna rUpa bhayaMkara jala jIva isameM uchala rahe haiN| isa samudra meM, saMyama rUpI jahAja ko dhairya va sahiSNutA ke rassoM se laMgara DAlakara use bA~dha rakhA hai| saMvara aura vairAgya rUpa usake mastUla haiN| jJAna rUpI nirmala zveta pAla tanA hai| vizuddha samyaktva rUpa karNadhAra hai| vItarAga vANI ke ArAdhaka zramaNa sArthavAha haiM aura jJAna-darzana-vrata-yatanA-nirjarA rUpa mAla bharA huA hai| ye saMyamI zramaNa isa saMyama rUpI jahAja meM baiThakara siddhi-mukti rUpI bandaragAha kI tarapha nAva ko khete hue bar3hate jA rahe haiN| -sUtra 32 OCEAN OF MUNDANE EXISTENCE : SHIP OF ASCETIC-DISCIPLINE This world is an ocean overflowing with the turbulent water body that is the misery of birth, dotage, and death. Waves in the form of meeting and separation are emerging. That sea echoes with the thundering sounds of grief and greed. Hills, rocks and boulders of fear, sorrow, grief and unrighteousness block the path. Giant waves of desires and cravings are rising sky high. Large vortexes of fondness are rising. This sea is infested with crocodiles of ignorance and large fishes of agitated sense organs as well as leaping ferocious aquatic beings in the form of tormented and agitated thoughts. In this sea floats the stout ship of ascetic-discipline held fast with the rope of patience and tolerance. It is fitted with the masts of samvar and detachment. It has pure white sails of knowledge. Sublime righteousness is its navigator. The Shraman followers of the sermon of the Vitarag are the seafarers. The ship is loaded with the merchandise of knowledge, perception/faith, great vows, alertness, and shedding of karmas. These disciplined ascetics aboard this ship of ascetic-discipline are advancing towards the port of Siddha state. -Sutra 32 HORo *

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* karmarUpI kaThora pASANoM kI Takkara se uThatI huI taraMgoM se vaha caMcala hai| vaha toyapRSTha sAkSAt mRtyu jaisA hai| yaha saMsAra rUpa samudra kaSAya-krodha, mAna, mAyA, lobha rUpa pAtAla (jisakI talabhUmi meM kaSAya rUpa pAtAla kalaza haiM) se parivyApta hai| isa (samudra) meM lAkhoM janmoM meM arjita pApamaya bhayaMkara jala saMcita hai| asIma icchAoM se malina buddhirUpI vAyu ke jhauMkoM se Upara uchalate 2 saghana jala-kaNoM ke kAraNa aMdhakArayukta ho rahA hai tathA AzA evaM pipAsArUpI ujale jhAgoM a kI taraha vaha dhavala ujjvala-sA dIkhatA hai| ___ saMsAra-sAgara meM moha rUpa bar3e-bar3e Avata-jalamaya vizAla cakra haiN| unameM bhoga rUpa bha~vara-jala ke choTe golAkAra ghumAva haiN| duHkha rUpa jala bhramaNa karatA huA-cakra kATatA huA atyanta caMcala ho rahA hai, Upara uchalatA hai, nIce giratA hai| isa samudra meM pramAda rUpa pracaNDa bhayAnaka, atyanta duSTa-hiMsaka jala jIva haiN| ina jIvoM dvArA Ahata hue saMsArI jIva Upara * uchalate hue, nIce girate hue, burI taraha cIkhate-cillAte haiN| mAno yaha usakA bhayAvaha ghoSa yA garjana hai, yaha bhayAnaka krandana kI pratidhvani hai|| * ajJAnarUpI matsya bhavasAgara meM ghUma rahe haiM! anupazAnta indriya rUpa vikarAla mahAmacchoM ke nirantara calate rahane se jala kSubdha ho rahA hai-uchala rahA hai, nRtya-sA kara rahA hai, vidyut * vega se caMcalatApUrvaka cala rahA hai, ghUma rahA hai| yaha saMsAra rUpa sAgara saMyama meM aruci, rUpa arati, bhaya, viSAda, zoka tathA mithyAtva rUpa parvatoM se atyanta vikaTa banA huA hai| anAdikAla se cale A rahe karma tathA unase udbhUta kleza rUpa rAgAdi kIcar3a ke kAraNa atyanta dustara banA huA hai| yaha devagati, * manuSyagati, tiryaJcagati tathA narakagati meM nirantara paribhramaNa rUpa kuTila paravarta-digbhrAnta karane vAle vikaTa jvAra sahita hai| cAra gatiyoM ke rUpa meM isake cAra anta-kinAre haiN| yaha vizAla, agamya-agAdha, raudra tathA bhayAnaka dikhAI dene vAlA hai| THE OCEAN OF MUNDANE EXISTENCE 32. (a) They (anagars) were afraid and alarmed of this mundane world. In other words, every moment they were busy thinking how to cross this cycle of rebirths in four dimensions. This world is an ocean overflowing with vast and turbulent water body that is the extreme misery of birth, dotage and death. Waves in the form of meeting and separation (of desired and undesired things, conditions and people) are emerging out of that * samavasaraNa adhikAra (125) Samavasaran Adhikar ,

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Tot water body. These waves are spreading far in the form of worrying conditions and incidents. Giant and sky high waves of death and bondage are rising. That sea echoes with the thundering sounds of our sharp cries of grief and loud hails of greed. The surface of these waters is covered with the foams of insult and repudiation. It is constantly agitated with the waves shattering on hard rocks of intolerable slandering, constant agony of disease, subjugation, destruction, insult, harsh reprimands, and the bondage of eight karmas including jnananvaraniya. Indeed, that he surface is true embodiment of death. This ocean is contained within the expansive abyss of passions (anger, conceit, deceit and greed) as its base. It has the water of extreme sins accumulated during hundreds of thousands of rebirths. It comes under the gloom of darkness due to the spray of droplets of water thrown up by strong winds of thoughts maligned by endless desires. It also has splashes of bright white in the former of the foams of hope and craving for the hitherto unrealized. This ocean of mundane life has large vortexes of fondness with smaller whirlpools of indulgence. The extremely agitated and whirling water of miseries continues to rise and fall. This sea is sure infested with ferocious, cruel and blood-thirsty aquatic beings in the form of pramad (torpor and delusion). Tormented and mauled by these creatures, the worldly beings wail and cry bitterly while being en tossed around. The terrifying thunder of this ocean appears as if it is the echo of these fearsome sounds of wailing. Swimming around in this ocean of rebirths are the fishes of ignorance. The continuous movement of fierce giant crocodiles of restless sense organs agitates the sea and water sprouts, dances, moves and whirls with great speed. Mountains and rocks of indiscipline, fear, grief and falsehood make the ocean all the more tortuous. The quagmire of the dirt of karmas and resultant sorrows in the form of attachment and aversion add to the difficulties of crossing it. It has dubious ebbs and tides of a unending cycles of rebirths in the four dimensions, namely, divine, human, animal and infernal. The said four dimensions form its four banks. This ocean looks huge, endless, fierce and terrifying. he cha aupapAtikasUtra ( 126 ) Aupapatik Sutra ORDADOS

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saMyama pota 32. (kha) taraMti dhiidhaNinippakaMpaNe turiyacavalaM saMvara-veragga-tuMgakUvayasusaMpautteNaM nnaann-siy-vimlmuusiennN| sammatta-visuddha-NijjAmaeNaM dhIrA saMjama-poeNa sIlakaliyA pasatthajjhANatavavAya-paNolliya-pahAvieNaM ujjama-vavoyaggahiyaNijjaraNa-jayaNauvaogaNANa-dasaNa-(caritta) visuddhavaya (vara) bhNddbhriysaaraa| jiNavaravayaNovadiTThamaggeNa akuDileNa siddhimahApaTTaNAbhimuhA samaNavarasatthavAhA susui-susNbhaas-supnnh-saasaa| gAme gAme egarAyaM, Nagare Nagare paMcarAyaM dUijjaMtA, jiiMdiyA, NinbhayA, gayabhayA sacittAcittamIsiesu davvesu virAgayaM gayA, saMjayA (viratA), muttA, lahuyA, NiravakaMkhA sAhU NihuyA caraMti dhmm| 32. (kha) isa saMsAra-sAgara ko ve zIlasampanna anagAra saMyama rUpa sudRr3ha jahAja dvArA zIghratApUrvaka pAra kara rahe the| vaha (saMyama-pota) dhRti-dhairya, sahiSNutA rUpa rajjU se ba~dhA hone ke kAraNa niSprakampa-susthira thaa| saMvara tathA vairAgya-rUpa U~ce kUpaka-U~ce mastUla se saMyukta thaa| usa jahAja meM jJAna rUpa zveta, nirmala vastra kA U~cA pAla tanA huA thaa| vizuddha samyaktva usakA karNadhAra-khevanahAra hai| vaha saMyama-pota prazasta dhyAna tathA tapa rUpa vAyu se prerita hotA huA Age-Age bar3hatA rahatA thA, usa jahAja meM udyama, vyavasAyamokSAnusArI prayatna tathA nirjarA, yatanA, upayoga, jJAna, darzana (cAritra) tathA vizuddha mahAvrata rUpa zreSTha mAla bharA thaa| vItarAga prabhu ke vacanoM dvArA upadiSTa zuddha Rju mArga se ve zramaNa rUpa uttama sArthavAha siddhi rUpa mahApaTTana-bar3e bandaragAha kI ora bar3he jA rahe the| ve zramaNa sArthavAha eka mAtra mokSa-prApti kI AkAMkSA rakhate hue samyak zruta, uttama bhASaNa tathA prazna-pratiprazna Adi dvArA uttama zikSA pradAna karate rahate the| ve anagAra grAmoM meM eka-eka rAta tathA nagaroM meM pA~ca-pA~ca rAta pravAsa karate the| ve jitendriya-indriyoM ko vaza meM karane vAle hue, nirbhaya-mohanIya Adi bhayotpAdaka karmoM kA udaya rokane vAle, gatabhaya-saba prakAra ke bhayoM se mukta the| sacitta-jIvasahita, acitta mizrita-sacitta-acitta mile hue dravyoM meM virakta rahane vAle the| saMyata-saMyamayukta, virata samavasaraNa adhikAra (127) Samavasaran Adhikar Jassagasakse answer

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hiMsA Adi se nivRtta athavA pAparahita, mukta - Asakti se chUTe hue, laghuka - halke alpama upakaraNa rakhane vAle, niravakAMkSa- sAMsArika sukhoM kI AkAMkSA - icchArahita - mukti ke sAdhaka evaM nibhRta-vinIta - madarahita hokara dharma kI ArAdhanA karate the / SHIPS OF ASCETIC-DISCIPLINE 32. (b) Those chaste anagars (ascetics) were quickly crossing this ocean of mundane existence with the help of the strong ship of ascetic-discipline. Held fast with the rope of patience and tolerance, that ship was stable. It was fitted with the lofty masts of samvar (to stop the inflow of karmas by controlling the desires) and detachment. It had the high and wide sail of pure white canvas in the form of knowledge. Sublime righteousness was its boatman navigator. Driven by the force of the winds in the form of exemplary meditation and austerities, this ship of ascetic-discipline advanced steadily. This ship was loaded with exclusive merchandise in the form of diligence, pursuit of liberation, shedding of karmas, alertness, endeavour, knowledge, perception/faith (right conduct) and steadfastness in observing great vows. Following the shortest route plotted by the Vitarag in his sermon, the seafarers (that were those ascetics) were advancing towards the great port of Siddha state. With the singular ambition of attaining liberation those Shraman seafarers continued to impart excellent education in the form of reciting right scriptures, eloquent discourses and question-answer sessions. Those anagars stayed in villages for one night and in cities for five nights. They were victors over senses. They had blocked the fruition of karmas (mohaniya and the like) responsible for fear and, as such, were free of all fear. They remained detached from anything and everything living, non-living and mixed. Being disciplined, devoid of violence and sins, free of cravings, light in terms of owning equipment and independent of mundane ambitions and pleasures, they pursued the goal of liberation and indulged in spiritual practices with modesty and humility. aupapAtikasUtra ( 128 ) Aupapatik Sutra CDEFEFEFROD DR.DEUTS

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bhagavAna kI sevA meM asurakumAra devoM kA Agamana 33. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa bahave asurakumArA devA aMtiyaM pAubbhavitthA | kAla - mahANIla - sarisa - NIlaguliya- gavala - ayasi - kusumappagAsA, viyasiyasayavattamiva pattalanimmalA, IsIsiya-ratta - taMbaNayaNA, garulAyaya - ujju-tuMga nnaasaa| oyaviyasilappavAla - biMbaphala - saNNibhAharoTThA / paMDura - sasisayala - vimala - Nimmala saMkha - gokhIra pheNa- dagara ya - muNAliyA - dhavaladaMtaseDhI / huyavaha- NiddhaMta - dhoya - tatta-tavaNijja-rattatala tAlujIhA / aMjaNa - ghaNa - kasiNa - ruyaga-ramaNijja - Niddha-kesA / vAmegakuMDaladharA addacaMdaNANulitta gattA | IsIsiliMdhapuSphappagAsAI asaMkiliTTAI suhumAI vatthAI pavaraparihiyA / vayaM ca paDhamaM samaikkaMtA, biiyaM ca asaMpattA, bhadde jovvaNe vaTTamANA / talabhaMga - tuDiya - pavarabhUsaNa - nimmalamaNirayaNa - maMDiyabhuyA / dasamuddAmaMDiyaggahatthA / culAmaNi - ciMdhagayA, surUvA, mahiDDiyA, mahajjuiyA, mahabbalA, mahAyasA, mahAsokkhA, mhaannubhaagaa| hAravirAiyavacchA, kaDagatuDiyathaMbhiyabhuyA, aMgaya - kuMDala - maTThagaMDatalA, kaNNapIDhadhArI / vicittahatthAbharaNA, vicittamAlAmaulimauDA / kallANagapavaravatthaparihiyA, kallANagapavaramallANulevaNA / bhAsuraboMdI, palaMbavaNa - mAladharA / divveNaM vaNNepAM, divveNaM gaMdheNaM, divveNaM rUveNaM, evaM phAseNaM, saMghAeNa, saMThANeNaM, divyAe iDDIe, juIe, pabhAe, chAyAe, accIe, divveNaM teeNaM divvAe lesAe dasa samavasaraNa adhikAra ( 129 ) Samavasaran Adhikar

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TGF WROOQOOR disAo ujjovemANA, pabhAsemANA samaNassa bhagavao mahAvIrassa aMtiyaM AgammAgamma rattA, samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM kareMti, karettA vaMdaMti, NamaMsaMti, (vaMdittA) NamaMsittA (sAiM sAiM NAmagoyAiM sAventi) NaccAsaNNe, NAidUre sussUsamANA, NamaMsamANA, abhimuhA, viNaeNaM paMjaliuDA pjjuvaasNti| 33. usa kAla, usa samaya zramaNa bhagavAna mahAvIra ke nikaTa bahuta se asurakumAra deva prakaTa hue| * unakA camakadAra kRSNa varNa-kAle mahAnIlamaNi, nIlamaNi, nIla kI guTakA, bhaiMsoM * ke sIMga tathA alasI ke puSpa samAna dIptiyukta thaa| khile hue kamala sadRza unake netra the| netroM kI bhauMheM (sUkSma romamaya) nirmala thiiN| unake netroM kA varNa kucha-kucha sapheda, " kiMcit lAla tathA tAmra varNa kA thaa| unakI nAsikAe~ garur3a ke samAna lambI, sIdhI tathA * U~cI thiiN| unake hoTha paripuSTa mUMge evaM bimba phala ke samAna lAla the| unakI danta-paMktiyA~-svaccha-nirmala-candramA kI rekhA jaisI ujjvala tathA zaMkha, gAya ke dUdha ke jhAga, jalakaNa evaM kamalanAla ke samAna dhavala-zveta thiiN| unakI hatheliyA~-pairoM ke talave, tAlu tathA jivhA-agni meM garma kie hue, dhokara punaH tapAye hue, zuddha kiye hue nirmala svarNa ke samAna lAlimA lie hue thii| * unake keza, kAjala tathA megha ke samAna kAle tathA rucaka maNi ke samAna ramaNIya aura snigdha-cikane, mulAyama the| unake bAyeM kAnoM meM eka-eka kuNDala thA (dAhine kAnoM meM anya AbharaNa the)| unake zarIra, Ardra candana ghisakara pIThI banAye hue candana se lipta the| 8 unhoMne silIMdhra puSpa jaise kucha-kucha lAlimA lie hue zveta, mahIna, nirdoSa va DhIle sundara vastra pahana rakhe the| ve prathama vaya-bAlyAvasthA ko pAra kara cuke the, madhyama vaya-paripakva yuvAvasthA abhI prApta nahIM huI thii| bhadra yauvana-bholI javAnI-kizorAvasthA meM vidyamAna the| unakI bhujAe~ talabhaMgaka-bAhuoM ke eka AbharaNa, truTikA-bAhurakSikA bhujabandha Adi uttama AbhUSaNoM evaM ujjvala maNiratnoM se suzobhita thiiN| unake hAthoM kI dasoM aMguliyA~ aMgUThiyoM se maMDita-alaMkRta thiiN| aupapAtikasUtra *4 (130) Aupapatik Sutra

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sos salese. unake mukuToM para cUr3AmaNi ke rUpa meM vizeSa cihna the / jo surUpa - sundara the / ve viziSTa RddhizAlI, parama dyutimAn, atyanta balazAlI, parama yazasvI, parama sukhI tathA atyanta saubhAgyazAlI the / unake vakSaHsthala hAra se suzobhita ho rahe the / ve apanI bhujAoM para kaMkaNa tathA bhujAoM ko susthira banAye rakhane vAle AbharaNa paTTiyA~ evaM aMgada - bhujabaMdha dhAraNa kiye hue the| unake mRSTa- kesara, kastUrI Adi se maNDita - citrita kapoloM para kuNDala va anya karNabhUSaNa zobhita the| ve vicitra yA aneka prakAra ke hastAbharaNa - hAthoM ke AbhUSaNa dhAraNa kiye hue the| unake mastakoM para taraha-taraha kI mAlAoM se yukta mukuTa the| ve kalyANakRta - mAMgalika yA akhaNDita, bahumUlya uttama pozAka pahane hue the| ve maMgalamaya, sundara gU~thI huI mAlAe~ pahane tathA zarIra para anulepana- candana, kesara Adi ke vilepana kiye hue the| unake zarIra dedIpyamAna the| sabhI RtuoM meM vikasita hone vAle phUloM se banI vanamAlAe~ unake galoM se ghuTanoM taka laTaka rahI thiiN| unhoMne divya-devocita varNa, gandha, sparza, saMghAta - daihika gaThana, saMsthAna - (samacaturasra saMsthAna), Rddhi-vimAna, vastra, AbhUSaNa Adi kI daivika samRddhi, dyuti - AbhA athavA parivAra Adi kA vaibhava, prabhA - vimAnoM kI camaka kAnti, arci - zarIra evaM ratna Adi kA teja dIpti, lezyA - prabhAmaNDala se dasoM dizAoM ko udyotita - prakAzayukta, prabhAsita - prabhA yA zobhAyukta karate hue zramaNa bhagavAna mahAvIra ke samIpa Akara anurAgapUrvaka - bhakti sahita tIna bAra AdakSiNa - pradakSiNA kI / vandana - namaskAra kiyA / vaisA kara (apane - apane nAmoM tathA gotroM kA uccAraNa karate hue) bhagavAna mahAvIra se dharma sunane kI icchA lie, vinayapUrvaka sAmane hAtha jor3e hue unakI paryupAsanA karane lage / THE ARRIVAL OF ASUR-KUMAR GODS 33. During that period of time numerous Asur-kumar gods appeared before Shraman Bhagavan Mahavir. They had a dark complexion having a gleam like that of great black sapphire, blue sapphire, heap of indigo, buffalo horn and linseed flower. Their eyes were like blooming lotus with finely textured eyebrows. The colour of their eyes was partly white and partly red with a copper hue. Their noses were sharp, straight and high. samavasaraNa adhikAra (131) Samavasaran Adhikar

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Their lips were red like mature coral and bimb fruit skundaru ore Coccinia cordifolia (L.) Cogn.). The rows of their teeth were spotless and brilliant white like * crescent, purest of conch-shells, cow's milk, foam, kund flower, drops of water and lotus stalk. * The palms of their hands, soles of their feet, palates and * tongues were red like heated, washed, reheated and refined pure gold. * Their hair were black as collyrium and dark clouds and were attractive, smooth and soft like Ruchak gem. To They had adorned their left ears with ear-rings (and right ears *with other ornaments). Their bodies were covered with sandalwood paste. They had immaculately dressed themselves in Silindhra flowerlike pinkish white, fine, loose and beautiful robes. They had crossed their childhood but had not yet attained mature youth and were still in their age of innocent adolescence. Their arms were adorned with tal-bhangak, trutika (bracelet, armlet etc.) and other beautiful ornaments for arms along with brilliant gems.: All the ten fingers were adorned with rings. Their crowns carried beautiful identifying crests in the form of Chudamani. They were epitomes of grandeur, brilliance, power, fame, happiness and good luck. Their chests were embellished with necklaces. They were wearing tiny bells, armlets, arm-bands and other ornaments that man made the arms rigid and unyielding. On their cheeks, made up and K painted with fragrant pastes of saffron and musk, rested the ear* ornaments including ear-rings. * The variety of ornaments on their arms were strange and motor peculiar. The crowns they wore were embellished with a variety of garlands and bead-strings. * aupapAtikasUtra Aupapatik Sutra ( 132 )

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16501501010 Their robes were auspicious, intact, costly and exclusive. They were also adorned with auspicious, beautiful and braided garlands. Their bodies were painted with paste of sandalwood, saffron and other fragrant things. They had scintillating bodies. Garlands of all season flowers dangled from their necks to knees. Illuminating and brightening all the ten directions (four cardinal points, four intermediate directions, zenith and nadir) with their divine complexion, aroma and touch; divine physical built (samghat) and constitution (samsthan); divine celestial vehicles, dresses, ornaments and wealth (riddhi); divine glow or family grandeur (dyuti); divine shine of celestial vehicles and other things (prabha), divine brilliance of body, gems etc. (archi); and divine orb (leshya) they came near Bhagavan Mahavir and moved around him three times with devotion. They paid him homage (introducing themselves by announcing their names) and joining palms in all humility commenced his worship with a desire to listen to his sermon. anya bhavanavAsI devoM kA Agamana 34. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa bahave asuriMdavajjiyA bhavaNavAsI devA aMtiyaM pAunbhavitthA - nAgapaiNo, suvaNNA, vijjU, aggI ya dIva - udahI, disAkumArA ya pavaNa - thaNiyA va bhavaNavAsI, NAgaphaDA - garula - vairapuNNakalasa - sIha - haya-gaya- magara - mauDa - vaddhamANa - Nijjutta ciMdhagayA, surUvA, mahiDDiyA sesaM taM ceva jAva pajjuvAsaMti / 34. usa kAla, usa samaya zramaNa bhagavAna mahAvIra ke pAsa ( 1 ) asurakumAroM ko chor3akara bahuta se bhavanavAsI deva prakaTa hue / yathA - (2) nAgakumAra, (3) suparNakumAra, (4) vidyutkumAra, (5) agnikumAra, (6) dvIpakumAra, (7) udadhikumAra, (8) dizAkumAra, (9) pavanakumAra, tathA (10) stanitakumAra / unake mukuToM meM kramazaH (2) nAgaphaNa, (3) garur3a, (4) vajra, (5) pUrNa kalaza, (6) siMha, (7) azva, (8) hAthI, (9) magara, tathA (10) varddhamAna- taztarI jyAtarA athavA kaMdhecar3hA puruSa ke cihna aMkita the / ve sundara yAvat parama RddhizAlI the / samavasaraNa adhikAra ( 133 ) Samavasaran Adhikar

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" [ve sabhI bhavanavAsI deva (asurakumAra devoM kI bhA~ti) vividha AbhUSaNa maNDita " kAMtimAna dIptimAna the| unakA varNana pUrva sUtra 33 ke anusAra jAnanA caahie|] bhagavAna " mahAvIra ke sAmane hAtha jor3ate hue unake sAmane paryupAsanA karane lge| SHE ARRIVAL OF OTHER BHAVAN-VASI GODS 34. During that period of time, excluding the (1) Asur-kumar gods, many other Bhavan-vasi (mansion residing) gods appeared before Shraman Bhagavan Mahavir. They included--(2) Naag kumar, (3) Suparn-kumar, (4) Vidyut-kumar, (5) Agni-kumar, 8 (6) Dveep-kumar, (7) Udadhi-kumar, (8) Disha (Dik)-kumar, (9) Pavan (Vayu)-kumar, and (10) Stanit-kumar. On their crowns they had emblems with identifying marks of (2) snake-hood, (3) Garud (eagle), (4) Vajra (thunder-weapon), (5) urn, (6) lion, (7) horse, (8) elephant, (9) crocodile, and (10) vardhamand (illustration of cup-saucer or a man riding another man's shoulders). They were handsome and very rich. (This is followed by the description of their appearance and adornments as in preceding aphorism 33) Joining palms in all humility they commenced his worship with a desire to listen to his sermon. vivecana-isa sUtra meM stanitakumAra devoM ke mukuTastha cihna ke lie baddhamANa-'varddhamAnaka' zabda kA prayoga huA hai| varddhamAna zabda ke aneka artha hote haiN| zabda kozoM meM isake zarAva-taztarI-sikorA, athavA skandhAropita puruSa, kaMdhe para car3hA huA puruSa, svastika Adi aneka arthoM kA ullekha hai| (saMskRta-hindI koza, vA. zi. ApTe) I AcArya abhayadevasUri ne zarAva ke sAtha kaMdhe para car3hA huA puruSa-skandhAropita puruSa-aisA artha bhI kiyA hai| AcArya zrI ghAsIlAla jI mahArAja ne varddhamAna kA svastika artha kiyA hai| (TIkA, pRSTha 333) Elaboration-This aphorism mentions the term 'vardhaman' 19 (vardhamanak) for the identifying mark on the crowns of Stanit-kumar gods. Besides its literal meaning-ever increasing--this word has a wide range of meanings. Some of these are-saucer and cup; a man riding another man's shoulders; Swastika etc. (Sanskrit-Hindi Dictionary by Vaman Shivanarain Apte) Acharya Abhayadev Suri has interpreted it as saucer and cup as well as a man riding another man's shoulders. Acharya Ghasilal ji M. has interpreted it as Swastika (Tika by him, p. 333), aupapAtikasUtra (134) Aupapatik Sutra

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vyantara devoM kA Agamana 35. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa bahave vANamaMtarA devA aMtiyaM pAubbhavitthA-pisAyabhUyA ya jakkharakkhasA, kiMnara - kiMpurisa - bhuyagapaiNo ye mahAkAyA, gaMdhavvaNikAyagaNA NiuNagaMdhavvagIyaraiNo, aNavaNNiya - paNavaNNiyaisivAdiya - bhUyavAdiya - kaMdiya - mahAkaMdiyA ya; kuhaMDa- payae ca devA / caMcala - calacitta - kIlaNA - davappiyA, gaMbhIrahasiya- bhaNiya-pIya - gIyaNaccaNaraI, vaNamAlA mela- mauDa - kuMDala - sacchaMda - viubviyaahrnncaaruvibhuusnndhraa| savvouya - surabhi - kusuma - suraiya - palaMba - sobhaMta - kaMta-viyasaMta-citta vnnmaalriyvcchaa| kAmagamA, kAmarUvadhArI, NANAviha - vaNNarAga - varavattha - citta - cillayaNiyaMsaNA, vivihadesINevacchagahiyavesA / pamuiyakaMdappa - kalahakelIkolAhalapiyA, hAsabolabahulA, aNegamaNi - rayaNavivihaNijjuttavicittaciMdhagayA, suruvA, mahiDDiyA jAba pajjuvAsaMti / 35. usa kAla, usa samaya zramaNa bhagavAna mahAvIra ke samIpa bahuta se vANavyantara jAti ke deva prakaTa hue| yathA- ( 1 ) pizAca, (2) bhUta, (3) yakSa, (4) rAkSasa, (5) kinnara, (6) kiMpuruSa, (7) mahAkAya bhujagapati, (8) gandharva jAti ke nATyayukta gAna meM tathA nATya varjita gAna vidyA (zuddha saMgIta) meM ruci rakhane vAle gaMdharvadeva, (9) aNapannika, (10) paNapannika, (9 (11) RSivAdika, (12) bhUtavAdika, (13) krandita, (14) mahAkrandita, (15) kUSmANDa, tathA (16) prayata yA pataga deva / ve vANa vyantaradeva capala, cittayukta, krIr3A tathA parihAsapriya (vinodI svabhAva) the / unheM gambhIra hAsya - aTTahAsa tathA vaisI hI vANI priya thI / arthAt unheM hasita ( ha~sanA ) tathA bhaNita- bolanA vizeSa priya thA / gIta aura nRtya meM unheM vizeSa anurAga thA / ve vaikriyalabdhi dvArA apanI icchAnusAra viracita vanamAlA, phUloM kA seharA yA kalaMgI, mukuTa, kuNDala Adi AbhUSaNoM dvArA sundara rUpa meM saje hue the| saba RtuoM meM khilane vAle sugandhita puSpoM se suracita, lambI-ghuTanoM taka laTakatI huI, zobhAyukta, sundara, vikasita vanamAlAoM dvArA unake vakSaHsthala bar3e AhlAdakArI pratIta hote the| ve kAmagama-icchAnusAra jahA~ kahIM jAne kA sAmarthya rakhate the, kAmarUpadhArI - icchAnusAra (yatheccha) rUpa dhAraNa karane meM sakSama the / ve bhinna-bhinna raMga ke uttama, citra-vicitra - taraha samavasaraNa adhikAra (135) Samavasaran Adhikar

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" taraha ke camakIle-bhar3akIle vastra pahane hue the| aneka dezoM kI vezabhUSA ke anurUpa unhoMne * bhinna-bhinna prakAra ke nepathya-pozAkeM dhAraNa kara rakhI thiiN| ve pramodayukta kAma-kalaha-kAma-krIr3A tathA tajjanita kolAhala meM Ananda lete the| ve bahuta ha~sane vAle tathA bahuta bolane vAle the| ve aneka maNiyoM evaM ratnoM se vividha rUpa meM nirmita citra-vicitra cihna dhAraNa kiye hue the| ve sundara rUpa yukta tathA parama Rddhi-sampanna " the| (asurakumAra devoM kI taraha yathAvidhi vandana-namana kara) zramaNa bhagavAna mahAvIra kI paryupAsanA karane lge| ARRIVAL OF VAAN-VYANTAR GODS 35. During that period of time many other Vaan-vyantar (interstitial) gods appeared before Shraman Bhagavan Mahavir. They included-(1) Pishach, (2) Bhoot, (3) Yaksh, (4) Rakshas, (5) Kinnar, (6) Kimpurush, (7) Mahakaya Bhujagapati, (8) Gandharvas who are keenly interested in dance-music and pure music (without dance), (9) Anapannik, (10) Panapannik, (11) Rishivadik, (12) Bhoot-vadik, (13) Krandit, (14) Mahakrandit, et (15) Kushmand, and (16) Prayat or Patag gods. These Vaan-vyantar (interstitial) gods were mercurial by nature et and loved fun and frolic. They liked loud and resoundin and speech. In other words, they were very fond of mirth and gossip. They were specially attached to music and dance. They were adorned with ornaments like garlands (vanamala), wreath (sehara) or tiara with feather plume (kalangi), crown and ear-rings made of me wild flowers produced with the help of their vaikriya labdhi (divine power of transmutation). Adorned with beautiful and exquisite knee-length garlands of all season flowers in full bloom, their chests looked pleasing. They had the power to go wherever they desired (kamagam) and to assume whatever form they wanted (kamarupadhari). They were viewearing colourful, gaudy, glossy and exquisite dresses of a variety of shades and designs. Attires and dress codes of many countries were evident in their dresses. They enjoyed good humoured and playful amatory activities and the resulting revelry. They were conspicuously mirthful and aupapAtikasUtra Aupapatik Sutra ( 136 )

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talkative. They wore various strange insignias and badges studded with a variety of gems and beads. They were handsome and very rich. (This is followed by the description of their appearance and adornments as in preceding aphorism) Joining palms in all humility, they commenced his worship with a desire to listen to his worship. jyotiSka devoM kA Agamana 36. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa joisiyA devA aMtiyaM pAubbhavitthA; vihassati-caMda - sUra - sukka-saNiccharA, rAhU, dhUmaketu, buhA ya aMgArakA ya tattatavaNijja kaNagavaNNA, je ya gahA joisaMmi cAraM caraMti, keU ya gairaiyA aTThAvIsativihA ya NakkhattadevagaNA, NANAsaMTANasaMThiyAo ya paMcavaNNAo tArAo TiyalesA, cAriNo ya avissAmamaMDalagaI, patteyaM NAmaMkapAgaDiyaciMdhamrauDA mahiDDiyA jAva pajjuvAsaMti / 36. usa kAla, usa samaya zramaNa bhagavAna mahAvIra ke samIpa jyotiSI deva prakaTa hue| unake nAma ye haiM-(1) bRhaspati, (2) candra, (3) sUrya, (4) zukra, (5) zanaizcara, (6) rAhU, (7) dhUmaketu, (8) budha, tathA (9) maMgala / inakA varNa tape hue svarNa ke samAna pIlI prabhA lie thA / inake atirikta jyotizcakra meM paribhramaNa karane vAle gati viziSTa - ketu-jalaketu Adi graha, aTThAIsa prakAra ke nakSatra devagaNa, nAnA AkRtiyoM ke pA~ca varNa ke tAre-tArA jAti ke deva prakaTa hue| unameM sthita - gativihIna rahakara prakAza karane vAle ( athavA sthira lezyA vAle ) tathA avizrAntatayA binA ruke anavarata gati karane vAle kArya donoM prakAra ke jyotiSka deva the / unameM pratyeka ne apane-apane nAma se aMkita apanA vizeSa cihna apane mukuTa para dhAraNa kara rakhA thaa| ve parama RddhizAlI jyotiSI deva zramaNa bhagavAna mahAvIra kI paryupAsanA karane lage / ARRIVAL OF JYOTISHK GODS 36. During that period of time many other Jyotishk (stellar) gods appeared before Shraman Bhagavan Mahavir. They included(1) Brihaspati (Jupiter), (2) Chandra (the Moon ), ( 3 ) Surya (the Sun), (4) Shukra (Venus ), ( 5 ) Shanaishchar (Saturn), (6) Rahu, (7) Dhoomketu (comet ), ( 8 ) Budha (Mercury), and ( 9 ) Mangal (Mars). Their colour had a yellow hue like that of molten gold. Besides these, there were many other gods representing the samavasaraNa adhikAra ( 137 ) Samavasaran Adhikar

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speeding Ketu and other planets, the twenty eight constellations, stars of various shapes and five colours and other heavenly bodies orbiting around in the space. These included both stationary and moving sources of light. Each one of them wore their specific insignias with their names on their crowns. They were handsome and very rich. (This is followed by the description of their appearance and adornments as in preceding aphorism) Joining palms in all humility, they commenced his worship with a desire to listen to his sermon. vaimAnika devoM kA Agamana 37. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa vemANiyA devA aMtiyaM pAubbhavitthA - sohammIsANa - saNakumAra - mAhiMda - baMbha - laMtaga-mahAsukka - sahassArANaya- pAyAraNa - accuvaI pahiTThA devA jiNadaMsaNussuyA gamaNajaNiyAhAsA / pAlaga - pupphaga - somaNassa - sirivaccha - NaMdiyAvatta- kAmagama - pIigama - maNogamavimala - savvao bhadda - sarisaNAmadhejjehiM vimANehiM oiNNA vaMdagA jiNiMda, miga- mahisa - varAha - chagala - ddadura - haya - gayavai - bhuyaga - khagga - usaka viDimapAgaDiyaciMdhamauDA, pasiDhilavaramauDatirIDadhArI, kuMDala ujjoviyANaNA, mauDadittasirayA, rattAbhA, paumapamhagorA, seyA, subhavaNNagaMdhaphAsA, uttamaveubviNo, vivihavatthagaMdhamalladhArI, mahiDDiyA mahajjutiyA jAva paMjaliuDA pajjuvAsaMti / 37. usa kAla, usa samaya zramaNa bhagavAna mahAvIra ke samakSa (1) saudharma, (2) IzAna, (3) sanatkumAra, (4) mAhendra, (5) brahma, (6) lAntaka, (7) mahAzukra, (8) sahasrAra, (9) Anata, (10) prANata, (11) AraNa, tathA ( 12 ) acyuta devalokoM meM rahane vAle vaimAnika devoM ke adhipati indra atyanta prasannatApUrvaka upasthita hue / jinezvara deva ke darzana pAne kI utsukatA tathA apane vahA~ pahu~cane se utpanna harSa se ve Anandita the| (jinendra prabhu kA vandana - stavana karane vAle ve bAraha devalokoM ke dasa adhipati deva ) (1) pAlaka, (2) puSpaka, (3) saumanasa, (4) zrIvatsa, (5) nandyAvarta, (6) kAmagama, (7) prItigama, (8) manogama, (9) vimala, tathA (10) sarvatobhadra nAmaka apane-apane vimAnoM se bhUmi para utare / ina devendroM ke mukuToM meM (1) mRga - hariNa, (2) mahiSa - bhaiMsA, (3) varAha - sUara, (4) chagala-bakarA, (5) durdura - mer3haka, (6) haya - ghor3A, (7) gajapati aupapAtikasUtra (138) Aupapatik Sutra 9049011019.19.AR.PR.PR.PR.PR.R.AC.AR.AC.AC. DR.DR.AC.R.PROG

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uttama hAthI, (8) bhujaMga - sarpa, (9) khaDga- gaiMDA, tathA (10) vRSabha - sAMDa ke cihna aMki the / ve zreSTha mukuTa DhIle-suhAte, zithila - bikhare hue keza vinyAsayukta mastakoM para vidyamAna the / kuNDaloM kI ujjvala AbhA se unake mukha udyotita the| mukuToM se unake mastaka dIptimAn the| unakA zarIra padmagarbha-kamala kezara ke samAna lAlimAyukta gauravarNa kA thA / ve zubha varNa, sukhada sparza Adi nirmANa karane meM uttama vaikriyalabdhi ke dhAraka the / ve zarIra para aneka prakAra ke vastra, sugandhita dravya tathA mAlAe~ dhAraNa kiye hue the / ve parama RddhizAlI evaM parama dyutimAn deva hAtha jor3akara bhagavAna kI paryupAsanA karane lage / ARRIVAL OF VAIMANIK GODS 37. During that period of time many other Vaimanik (endowed with celestial vehicles) gods appeared before Shraman Bhagavan Mahavir. They included the overlords (Indras) of heavenly abodes (dev-loks) or celestial vehicles named-(1) Saudharma, (2) Ishan, (3) Sanat-kumar, (4) Mahendra, (5) Brahma, (6) Lantak, (7) Mahashukra, (8) Sahasrar, (9) Anat, (10) Pranat, (11) Aran, and (12) Achuyt. They derived unprecedented joy by arriving there and fulfilling their desire to behold the Jina. These gods (the ten Indras of the twelve heavenly abodes coming to pay homage to the Jina) landed on the earth in their vehicles named-(1) Palak, (2) Pushpak, (3) Saumanas, (4) Shrivats, (5) Nandyavart, (6) Kamagam, (7) Pritigam, (8) Manogam, (9) Vimal, and (10) Sarvatobhadra respectively. On their crowns, these kings of gods (Indras) had the insignias of (1) Mrig (deer), (2) Mahish (buffalo), (3) Varah (wild boar), (4) Chhagal (goat), (5) Durdur (toad), (6) Haya (stallion), (7) Gajapati (bull elephant), (8) Bhujang (serpent), (9) Khadga (rhinocerous), and (10) Vrishabh (bull) respectively. These crowns rested on heads with tousled hair. Their faces gleamed in the brilliant glitter of their ear-rings and so did their heads in the radiance of their crowns. Their complexion was pinkish white like pollen of lotus flower. They were endowed with the special power of transmutation (vaikriya labdhi) with the ability of manifesting pleasant colour, touch and other such attributes. They were adorned with a variety of clothes, perfumes and garlands. These gods were highly endowed and samavasaraNa adhikAra (139) Samavasaran Adhikar

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radiant. (This is followed by the description of their appearance and a adornments as in preceding aphorism) Joining palms in alle humility, they commenced his worship with a desire to listen to his en sermon. vivecana-prastuta Agama meM sUtra 33 se 37 taka bhagavAna mahAvIra ke samavasaraNa meM darzana karane ke lie cAra jAti ke devoM ke Agamana kA prasaMga hai| ina devatAoM ke sambandha meM vizeSa jAnane yogya tathyoM - kA sAra isa prakAra hai1. asurakumAra inheM bhavanapati deva kahate haiM inake dasa prakAra haiM-(1) asurakumAra, (2) nAgakumAra, (3) suparNakumAra, (4) vidyutkumAra, (5) agnikumAra, (6) dvIpakumAra, (7) udadhikumAra, (8) dikkumAra, (9) pavanakumAra, (10) stnitkumaar| nivAsa-tiryak loka ke samabhUtala se nIce, adholokavartI ratnaprabhA pRthvI (prathama naraka bhUmi jo eka lAkha assI hajAra yojana moTAI vAlI hai) eka hajAra yojana andara praveza karane para tathA nIce se eka hajAra yojana chor3ane para ke Upara se eka lAkha aThahattara hajAra yojana ke madhya bhAga meM bhavanavAsI devoM ke karor3oM bhavanAvAsa haiN| ye bhavana bAhara meM vRttAkAra, andara se catuSkoNa haiN| vizAla khudI huI khAI * tathA parikhA se yukta hai| ____ bhavanavAsI devoM kA parivAra-hajAroM sAmAnika deva, trAyastriMza deva, lokapAla, senA, senApati, hajAroM AtmarakSaka deva tathA agramahiSiyA~ Adi parivAra sahita ye adholoka ke ukta sthAna para rahate haiN| satata nRtya dekhanA, vINA, bA~surI Adi kA madhura saMgIta sunate rahanA yaha inakI ruci hai| ye deva dakSiNa dizA tathA uttara dizAoM meM rahate haiN| pratyeka dizA meM bhavanapati devoM ke eka-eka indra * arthAt dakSiNa dizAvartI dasa bhavanapatiyoM ke dasa tathA uttara dizAvartI dasa bhavanapatiyoM ke dasa isa prakAra * kula bIsa indra haiN| bhavanapati devoM kA varNa va vastra-asurakumAroM kA varNa kRSNa, vstr-laal| nAgakumAra va udadhikumAroM kA varNa-zveta-pIta (paMDura), vastra-siliMdhra vRkSa ke phUloM ke samAna, kucha lAla, kucha zveta AbhA lie| ___ suvarNakumAra, dizAkumAra va stanitakumAroM kA varNa-ujjvala svarNa rekhA ke samAna gaura varNa, vastra* AsAsaga vRkSa jaisaa| vidyutkumAra, agnikumAra aura dvIpakumAra kA varNa-tape hue sone ke samAna tAmra varNa, vstr-niile| vAyukumAra kA varNa-priyaMgu vRkSa (pIpala) jaisA, vastra-saMdhyArAga jaisA siNduurii| (paNNavaNA pada, 2) (inakA vistRta varNana gaNitAnuyoga, adholoka varNana, pRSTha 74 se 108 taka dekheM) Me aupapAtikasUtra (140) Aupapatik Sutra

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cAroM jAti ke devoM kA Agamana vaimAnika deva 03 jyotiSkadeva rAsa vyantaradava asura kumAra www 40 GOO 30 5

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citra paricaya-5 / Illustration No.5 bhagavAna kI vandanA karane cAroM jAti ke devoM kA Agamana bhagavAna mahAvIra jaba campA meM virAjamAna the usa samaya asura kumAra jAti ke deva vandanA karane ke lie sevA meM upasthita hue| kAle nIla maNi ke samAna dIptimaya unakA varNa thaa| kaNTha, bAhu Adi para hAra Adi vividha prakAra ke AbhUSaNa pahane the| mukuToM para cUr3AmaNi ke vizeSa cinha aMkita the| sabhI RtuoM ke phUloM kI mAlAe~ unake ghuTanoM taka laTaka rahI thii| ve deva bhakti pUrvaka bhagavAna ko vandanA karate haiN| usI prakAra nAga kumAra, suparNa kumAra Adi bhavanavAsI deva bhI A Akara bhagavAna ko bhaktipUrvaka vandanA karate haiN| ____ vyantara jAti ke deva bhI citra vicitra prakAra ke vastra AbhUSaNa pahane, mana icchita taraha-taraha ke rUpa dhAraNa kiye, bhagavAna kI vandanA karate haiN| ___ isI samaya jyotiSka jAti ke sUrya-candra-maMgala-vRhaspati Adi deva bhI Akara upasthita hue| unakA varNa svarNa ke samAna dIptimAna thaa| unake mukuTa meM unake vizeSa cinha aMkita the| ___ bAraha devalokoM ke adhipati dasa indra bhI Aye, jo apane-apane divya paridhAnoM ke sAtha vividha AbhUSaNa pahane hue the| unake mukuToM meM hariNa-mahiSa-azva-bakarA Adi ke vividha cinha aMkita the| isa prakAra cAra jAti ke devoM ke adhipati bhaktibhAva pUrvaka zramaNa bhagavAna mahAvIra kI vandanA karate haiN| phira apanA-apanA paricaya dekara paryupAsanA karate haiN| -sUtra 33-37 FOUR TYPES OF GODS ARRIVE TO PAY HOMAGE When Shraman Bhagavan Mahavir was in Champa, Asur Kumar gods came to pay homage. They had a dark complexion having a gleam like that of black and blue sapphire. Their necks, arms and other parts were adorned with ornaments including necklaces. Their crowns carried beautiful identifying crests in the form of Chudamani. Garlands of all season flowers dangled from their necks to knees. With devotion they paid homage to Bhagavan. In the same way other Bhavan-vasi gods including Naag-kumar and Suparn-kumar also came and paid homage to Bhagavan with devotion. Vaan-vyantar (interstitial) gods, dressed in strange colourful garbs and ornaments also appeared in their desired forms and paid homage to Bhagavan. Also appeared the stellar gods including the sun, the moon, Mars, and Jupiter. There complexion was brilliant like gold. They too had identifying crests on their crowns. Ten overlords (Indras) of twelve divine realms also visited. They were wearing their divine garments and a variety of ornaments. Their crowns carried the identifying signs of deer, buffalo, horse, goat, etc. Thus the overlords of four types of gods paid homage to Shraman Bhagavan Mahavir with all devotion. Then they introduced themselves and commenced worship. -Sutra 33-37 *

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2. vANavyantara deva nivAsa-tiryak loka ke samabhUtala bhU-bhAga kI adhodizA meM ratnaprabhA pRthvI ke sau yojana Upara tathA UparI bhAga se sau yojana nIce, madhya ke ATha sau yojana tirache bhU-bhAga meM vANavyantara devoM ke asaMkhya lakSa nagarAvAsa hai| ___ inake 8-8 bheda haiM-(1) pizAca, (2) bhUta, (3) yakSa, (4) rAkSasa, (5) kinnara, (6) kiMpuruSa, (7) bhujagapati mahAkAya mahoraga, tathA (8) gaMdharvagaNa (1) aNapatrika, (2) paNapannika, (3) riSivAdika, (4) bhUtavAdika, (5) kraMdita, (6) mahAkraMdita, (7) kuhaMDa, (8) ptgdev| meruparvata se dakSiNa tathA uttara donoM dizAoM meM inake bhI do-do indra kula 16 + 16 = 32 vANavyantara devoM ke ATha caityavRkSa (priya athavA pavitra vRkSa) haiM-(1) pizAcoM kA kaMdaba vRkSa, (2) yakSoM kA vaTa vRkSa, (3) bhUtoM kA tulasI, (4) rAkSasoM kA kaMTaka, (5) kinnaroM kA azoka, (6) kiMpuruSoM kA azoka, (7) bhujaMgoM kA nAga vRkSa, (8) gaMdharvo kA tiMduka vRkss| . inakI ruci va vastra Adi ke viSaya meM ukta sUtra meM varNana kiyA hI hai| ye sabhI deva bhavanapati devoM 9 se Upara ke bhAga meM adholoka meM nivAsa karate haiN| (vistRta varNana ke lie gaNitAnuyoga tiryak loka, 2 pRSTha 420-428 taka dekheM) 3. jyotiSI deva jyotiSI devoM ke pA~ca bheda haiM-(1) candra, (2) sUrya, (3) graha, (4) nakSatra, aura (5) taaraa| / nivAsa-madhyaloka ke samabhUtala bhAga se sAta sau nabbe yojana Upara Ane para, eka sau dasa yojana ke madhyavartI bhU-bhAga meM jyotiSI devoM ke asaMkhya sthAna-asaMkhya lAkha vimAnAvAsa haiN| ye jyotiSI deva * meruparvata kI cAroM dizAoM meM parimaNDalAkAra gati meM paribhramaNa karate rahate haiN| inhIM kI gati ke kAraNa manuSya kSetra (aDhAI dvIpa) meM dina, rAta, mAsa, saMvatsara Adi kI gaNanA hotI hai| eka vizeSa bAta OM yaha hai "rayaNiyara-diNayarANaM nakkhattANaM mahaggahANa c|| cAra viseseNa bhavA suha-dukkha vihI mnnussaann||" -jIvAbhigamasUtra, pR. 3, u. 2 candra, sUrya, nakSatra aura grahoM kI vizeSa gati ke kAraNa manuSyoM ko sukha-duHkha kI prApti hotI hai| arthAt inakI gati kA prabhAva manuSyoM para par3atA hai| (inakA vistRta varNana paNNavaNA, pada 2; jIvAbhigama pratipatti 3 tathA sUryaprajJapti prAbhRta 19 meM hai| dekheM gaNitAnuyoga, tiryak loka, pRSTha 442 se 450) 4. vaimAnika deva * sthAna-madhyaloka ke samabhUtala bhUmi bhAga se asaMkhya kroDA-kroDI yojana Upara jAne para saudharma Adi kalpa vimAna (devaloka) prArambha hote haiN| inameM saudharma, IzAna Adi bAraha kalpa vimAna haiN| inameM rahane " samavasaraNa adhikAra (141) Samavasaran Adhikari

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* vAle deva kalpavAsI vaimAnika deva kahe jAte haiN| inake Upara nava graiveyaka vimAna tathA unase Upara pA~ca * anuttara vimAna, yoM 26 devaloka haiN| inake nivAsI kalpAtIta vaimAnika deva kahalAte haiN| vaimAnika devoM ke caurAsI lAkha sattAvana hajAra tevIsa vimAna haiN| bhagavAna mahAvIra ke darzana-vandana hetu Ane vAle 12 kalpavAsI vaimAnika devoM kA yahA~ varNana hai| inameM 1 se 8veM devaloka taka pratyeka devaloka kA eka eka svataMtra adhipati-indra hai| 9-10 kA eka indra tathA 11-12 kA eka indra, isa prakAra bAraha OM devalokoM ke dasa indra haiN| vaimAnika devoM ke pRthvI para Ane ke kucha mukhya kAraNa hote haiM, jinameM mukhya rUpa meM tIrthaMkara bhagavAna ke janma, dIkSA, kaivalya, nirvANa Adi kalyANaka mahotsavoM para unake darzana karane ke lie ye svatantra tathA samUhabaddha hokara Ate rahate haiN| Elaboration-Aphorisms 33 to 37 of this Agam describe the arrival of four types of gods in the divine assembly (Samavasaran) of Bhagavan Mahavir to offer their homage. The salient features of the information available in Agams about these goods are as follows1. ASUR-KUMAR GODS They fall under the class of Bhavan-vasi (mansion residing) gods who have ten sub-groups---(1) Asur-kumar, (2) Naag-kumar, (3) Suparn. kumar, (4) Vidyut-kumar, (5) Agni-kumar, (6) Dveep-kumar, (7) Udadhi kumar, (8) Disha (Dik)-kumar, (9) Pavan (Vayu)-kumar, and (10) Stanit39 kumar. Dwelling area-One thousand yojans (one yojan being eight miles) below the level land and one thousand yojans above the bottom of Ratnaprabha land (the one hundred eighty thousand yojans deep first sex hell located below the Tiryak lok or the middle world) millions of abodes (bhavans) of Asur-kumar gods are spread in an area of one hundred seventy eight thousand yojans. These bhavans are circular from outside and quadrangular from inside. Family_These gods dwell in the said area of Adho-lok (lower world) with their extended families of thousands of Samanik gods, Trayastrinsh gods, Lokpal, army, commanders, bodyguards and principal queens. They are keenly interested in always enjoying enchanting dance and music a (vina, flute and other instruments) performances. These gods live in the north and the south having one lord of each group in each direction. In other words there are twenty Indras in all; ten of the ten northern groups and ten of the ten southern groups. Complexion and garbs--The Asur-kumar gods are black and their garb is red. * aupapAtikasUtra (142) Aupapatik Sutra

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The Naag-kumar and Udadhi-kumar gods are dull white (creamy) and their garb is reddish white like the Silindhra flowers. The Suvarn-kumar, Disha-kumar and Stanit-kumar gods are brilliant yellowish white like a golden line and their garb is of the colour of Asasag tree. The Vidyut-kumar, Agni-kumar and Dveep-kumar gods are copper coloured or reddish yellow like molten gold and their garb is blue. The Vayu-kumar gods have colour like the Priyangu tree (pipal) and their garb is crimson like the glow of the setting sun. (Pannavana 2) (for detailed description see Ganitanuyoga, Adholok Varnan, pp. 74-108) 2. VAAN-VYANTAR (INTERSTITIAL) GODS Dwelling area-One hundred yojans (one yojan being eight miles) below the level land of the Tiryak lok (middle world) and one hundred yojans above the Ratnaprabha land innumerable millions of abodes of Vaan-vyantar (interstitial) gods are spread in a transverse area of eight hundred yojans. They have two groups of eight types each-First group--(1) Pishach, (2) Bhoot, (3) Yaksh, (4) Rakshas, (5) Kinnar, (6) Kimpurush, (7) Bhujagapati Mahakaya Mahorag, and (8) Gandharvas. Second group-(1) Anapannik, (2) Panapannik, (3) Rishi-vadik, (4) Bhoot-vadik, (5) Krandit, (6) Mahakrandit, (7) Kushmand, and (8) Prayat or Patag gods. South and north of the Meru mountain they too have one overlord (Indra) for each class making the total number of Indras to be 16 + 16 = 32. The Vaan-vyantar (interstitial) gods have eight pious trees dear to them--1) Kadamb for Pishach, (2) Banyan for Yaksh, (3) Tulsi for Bhoot, (4) Kantak for Rakshas, (5) Ashoka for Kinnar, (6) Ashoka for Kimpurush, (7) Naag for Bhujangapati Mahakaya Mahorag, and (8) Tinduk for Gandharvas. The description of their interests, garbs and other things has already been mentioned in the aforesaid aphorisms. All these gods live at a level higher than that of the Bhavan-vasi gods in the Adho lok (lower world). (for detailed description see Ganitanuyoga, Tiryak lok Varnan, pp. 420-428) samavasaraNa adhikAra ( 143 ) Samavasaran Adhikar

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este ste 3. JYOTISHK (STELLAR) GODS These are of five types-(1) Chandra (the Moon), (2) Surya (the Sun), (3) Graha (planets), (4) Nakshatra (constellations), and (5) Tara (stars). Dwelling area-Seven hundred ninety yojans (one yojan being eight miles) above the level land of the middle world innumerable millions of abodes (celestial vehicles) of Jyotishk gods are spread in an area of one hundred ten yojans. These gods move around the Meru mountain in an elliptical orbit. In the area inhabited by human beings (Adhai Dveep) the calculation of the periodicity of day, night, month, year and other larger periods of time is done on the basis of the relative movement of these. Another important belief is that some specific movement of moon, sun, planets, and constellations and variations thereof are responsible for the happiness and sorrow of human beings. In other words, the movement of these Jyotishk gods influences the life of human beings. (Jivabhigam Sutra 3/2) (for detailed information see Pannavana 2; Jivabhigam Pratipatti 3; Surya Prajnapti 19; and Ganitanuyoga, Tiryak lok Varnan, pp. 442-450) 4. VAIMANIK (endowed with celestial vehicles) GODS Dwelling area-Innumerable Koda-kodi (ten million multiplied by ten million) yojans above the level land of middle world starts the area of Saudharma and other Kalp Vimans (heavenly abodes). These include twelve Kalp Vimans, such as Saudharm and Ishan. The gods living in these kalps are called Kalp-vasi Vaimanik gods (gods dwelling in Kalpheaven or a specific celestial area). Above these are Nava Graiveyak Vimans and above them are five Anuttar Vimans making a total of 26 dev-loks (heavenly abodes). The gods dwelling in these abodes are called Kalpateet Vaimanik gods (gods dwelling outside the Kalp-heavens). There are 84,57,023 Vimans (celestial vehicles) belonging to Vaimanik gods. Here twelve classes of Kalp-vasi gods, who came to pay homage to Bhagavan Mahavir have been described. Of these the first eight dev-loks have one independent overlord (Indra). Ninth-tenth have one common Indra and eleventh-twelfth too have one common Indra. Thus the twelve dev-loks have only ten Indras. These Vaimanik gods land individually and in groups on the earth on some special occasions, mainly on the festive occasions of the auspicious events (kalyanaks) in the lives of Tirthankars-birth, initiation, attaining omniscience and nirvana. aupapAtikasUtra (144) Aupapatik Sutra

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deviyoM- apsarAoM kA Agamana vizeSa - bhagavAna mahAvIra ke darzana - vandana hetu devoM ke sAtha-sAtha apsarAoM yA deviyoM ke Agamana kA bhI varNana kucha pratiyoM meM prApta hotA hai| AcArya zrI ghAsIlAla jI mahArAja ne yaha pATha nahIM diyA hai jabaki TIkAkAra AcArya abhayadevasUri ne TIkA meM saMkSepa meM use uddhRta kiyA hai| vaha saMkSipta pATha aura usakA sArAMza isa prakAra hai ARRIVAL OF GODDESSES Note-In some alternative texts description of the arrival of Apsaras or goddesses along with the gods is also available. Acharya Shri Ghasilal ji M. has excluded these readings. However, Acharya Abhayadev Suri, the commentator (Tika), has mentioned it in brief. Here is that text and its meaning in brief teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa bahave accharagaNasaMghAyA aMtiaM pAubbhavitthA / tAo NaM accharAo dhaMtadhoya - kaNaga-ruagasarisappabhAo samaikkaMtA ya bAlabhAvaM aNaivarasommacArurUvA niruvahaya - sarasajovvaNakakkasataruNavayabhAvamuvagayAo niccamavaTThiyasahAvA svvNgsuNdriio| icchiya-nevattharaiyaramaNijjagahiyavesA, kiM te? hAraddhahArapAuttarayaNakuMDalavAsuttagahahemajAla - maNijAla - kaNagajAla - subhagauritiyakaDaga - khuDDugaegAvalikaMThasuttamagahagadharacchagevejjasoNiyasuttagatilaga - phullaga - siddhatthiyakaNNavAliyasasisUra usabhacakkayatalabhaMgayatuDiyahatthamAlayaharisakeUra - valayapAlaMba - palaMba aMgulijjagavalakkhadINAramAliyA caMdasUramAliyAkaMcimehalakalAvapayaragapariheragapAyajAla ghaMTiyAkhiMkhiNirayaNo - rujAlakhuDDiyavaraneuracalaNamAliyA kaNagaNigalajAlagamagaramuhavi - rAyamANaneUra - pacaliyasaddAla bhuusnndhriio| dasaddhavaNNarAgaraiyarattamaNaharA hayalAlApelavAirege dhavale kaNagakhaciyaMtakamme AgAsaphAliyasarisappa aMsue niyatthAo, AyareNaM tusAragokkhIrahAradagarayapaMDuradugullasukumAla - sukayaramaNijja uttarijjAI, pAuyAo.... savvAuyasurabhikusumasuraiyavicittavaramalladhAriNIo / sugaMdhicuNNaMgarAgavaravAsapupphapUraga - virAiyA uttamavaradhUvadhUviyA sirisamANavesA divyakusumamalladAmapabbhaMjalipuDAo caMdavilAsiNIo caMdaddhasamanilAr3A.... vijjugaghaNamirIisUradiSyaMtate aahiyatarasaMnikAsAo, saMgayagayahasiyabhaNiyaceTThiyavilAsa - slliysNlaavniunnjuttovyaarkuslaao| siMgArAgAracAruvesAo, samavasaraNa adhikAra (145) Samavasaran Adhikar

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suMdarathaNa-jahaNa-vayaNa-kara-caraNa-nayaNa-lAvaNNarUva-jovvaNavilAsakaliyAo surabahUo sirIsanavaNIyamauyasukumAlatulla-phAsAo, vavagayakalikalusadhoyanidvaMtarayamalAo, somAo kaMtAo piyadasaNAo jiNabhattidasaNANurAgeNaM harisiyAo ovaiyA yAvi.... jinnsgaasN....| * usa samaya bhagavAna mahAvIra ke samIpa aneka samUhoM meM apsarAe~ (deviyA~) upasthita huiiN| unakI daihika kAnti agni meM tapAye gaye, jala se svaccha kiye gaye svarNa jaisI thii| ve bAla* bhAva ko pAra kara-bacapana ko lA~ghakara yauvana meM padArpaNa kara cukI thIM-navayauvanA thiiN| unakA rUpa anupama, sundara evaM saumya thaa| unake stana, nitamba, mukha, hAtha, paira tathA netra lAvaNya evaM yauvana se vilasita, ullasita the| dUsare zabdoM meM unake aMga-aMga meM saundarya* chaTA laharAtI thii| ve roga Adi se abAdhita, zRMgAra rasasikta tAruNya se vibhUSita thiiN| unakA vaha rUpa, saundarya, yauvana, jarA-vRddhAvasthA se vimukta thaa| ve deviyA~ suramya vezabhUSA, vastra, AbharaNa Adi se susajjita thiiN| unake lalATa para puSpa jaisI AkRti meM nirmita AbhUSaNa, unake gale meM sarasoM jaise svarNa-kaNoM tathA maNiyoM se banI kaMThiyA~, kaNThasUtra, kaMThale, aThAraha lar3iyoM ke hAra, nau lar3iyoM ke arddhahAra, aneka * prakAra kI maNiyoM se banI mAlAe~, candra, sUrya Adi aneka prakAra kI moharoM kI mAlAe~, kAnoM meM ratnoM ke kuNDala, bAliyA~, bAhuoM meM truTika-tor3e, bAjubanda, kalAiyoM meM mAnika* jar3e kaMkaNa, aMguliyoM meM aMgUThiyA~, kamara meM sone kI karadhaniyA~, pairoM meM sundara nUpura9 paijaniyA~, ghughurUyukta pAyajebeM tathA sone ke kar3ale Adi bahuta prakAra ke gahane suzobhita the| ve pa~caraMge, bahumUlya, nAsikA se nikalate niHzvAsa mAtra se jo ur3a jAyeM-aise atyanta * halke, manohara, sukomala, svarNamaya tAroM se maMDita kinAroM vAle, sphaTika-tulya AbhAyukta vastra dhAraNa kiye hue thiiN| unhoMne barpha, godugdha, motiyoM ke hAra evaM jala-kaNa sadRza svaccha, ujjvala, sukumAra-mulAyama, ramaNIya, sundara bune hue rezamI dupaTTe or3ha rakhe the| ve saba * RtuoM meM khilane vAle surabhita puSpoM kI uttama mAlAe~ dhAraNa kiye hue thiiN| candana, kesara Adi sugandhamaya padArthoM se nirmita deharaMjana-aMgarAga se unake zarIra raMjita evaM suvAsita the, zreSTha dhUpa dvArA dhUpita the| unake mukha candra jaisI kAnti lie hue the| unakI dIpti bijalI kI dyuti aura sUraja ke teja sadRza thii| unakI gati, ha~sI, bolI, nayanoM ke hAva-bhAva, pArasparika AlApa-saMlApa ityAdi sabhI kArya-kalApa naipuNya aura lAlityayukta the| * aupapAtikasUtra Aupapatik Sutra 90.90.90. 90.9xoxodoko (146) *

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sk she she sh ve sundara stana, jaghana - kamara se nIce kA bhAga, mukha, hAtha, paira, nayana, lAvaNya, rUpa, yauvana aura netra ceSTAoM - bhrUbhaMgimAoM se yukta thiiN| unakA saMsparza zirISa puSpa aura navanIta - makkhana jaisA mRdula tathA komala thaa| ve niSkaluSa, nirmala, saumya, kamanIya, priyadarzana - dekhane meM priya yA subhaga tathA surUpa thIM / ve bhagavAna ke darzana kI utkaNThA se harSita - romAMcita thiiN| unameM ve saba vizeSatAe~ thIM, jo devatAoM meM hotI haiN| (aupapAtikasUtra, Agama prakAzana samiti, byAvara se sAbhAra uddhRta) During that period of time goddesses (apsaras) appeared before Shraman Bhagavan Mahavir in numerous groups. Their bodies had a glow like gold purified in fire and washed in water. They had crossed their age of adolescence and entered youth. They were extraordinarily beautiful and elegant. Their breasts, buttocks, faces, hands, legs and eyes bloomed and flourished with charm and youth. In other words every part of their body effused charm and beauty. They were unaffected by any ailment or other flaws and endowed with youthfulness saturated with amatory sentiment (shringarrasa). Their appearance, beauty and youth were immune to aging. These divine damsels were adorned with exquisite dresses, clothes and ornaments. On their foreheads rested flower-like ornaments; on their necks rested a variety of necklaces made of golden granules and beads, gem-stone beads and gold coins in various designs like kanthis, kanth-sutras, kanthalas, eighteen string necklaces, nine string necklaces etc. Their ears were adorned with a variety of ear-rings (kundals and balis). On their arms were a variety of gem studded armlets (trutik and bajuband), on their wrists were ruby studded bracelets, on their fingers were rings, on their waist were golden waistbands (karghani), on their ankles were beautiful anklets with tiny bells as well as golden rings. Thus they were embellished with a wide variety of ornaments. They were wearing golden bordered, costly, multi-coloured, beautiful and soft dresses that were so light as to be blown away by mere exhalation and had a sheen like rock-crystal. They were wearing soft, elegant and beautiful woven silk scarves that were spotless and brilliant white like snow, cow-milk, pearl necklace and droplets of water. They were also wearing garlands of all season fragrant flowers. samavasaraNa adhikAra (147) Samavasaran Adhikar

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Their bodies were redolent with fragrant pastes including sandalwood and saffron as well as best of incenses. Their faces had the glow of the moon. They were scintillating like the brightness of lightening and the sun. Their movement, laughter. speech, B stures, expression of eyes and conversation were skillful and charming. Their touch was soft and delicate like that of Shirish flower and fresh butter. They were flawless, pure, elegant, attractive, spectacular and beautiful. They were filled with the * excitement of expectancy to behold Bhagavan. They had all the qualities found in gods (already mentioned). (quoted from Aupapatik Sutra, Agam Prakashan Samiti, Beawar) campA nivAsI jana-samudAya meM utsukatA 38. (ka) tae NaM caMpAe NayarIe siMghADaga-tiga-caukka-caccara-caummuhamahApaha-pahesu mahayA jaNasadde i vA, bahujaNasadde i vA, jaNavAe i vA, jaNullAve i vA, jaNavahe i vA, jaNabole i vA, jaNakalakale i vA, jaNummI i vA, jaNukkaliyA i vA, jaNasaNNivAe i vA, bahujaNo aNNamaNNassa evamAikkhai, evaM bhAsai, evaM paNNavei, evaM parUvei evaM khalu devANuppiyA ! samaNe bhagavaM mahAvIre Aigare, titthagare sayaMsaMbuddhe, purisuttame jAva saMpAviukAme pulANupubbiM caramANe, gAmANuggAmaM dUijjamANe ihamAgae, ihasaMpatte, * iha samosaDhe, iheva caMpAe NayarIe bAhiM puNNabhadde ceie ahApaDirUvaM uggahaM uggiNhittA * saMjameNaM tavasA appANaM bhAvamANe vihri| __ taM mahapphalaM khalu bho devANuppiyA ! tahArUvANaM arahaMtANaM bhagavaMtANaM NAmagoyassa vi savaNayAe, kimaMga puNa abhigamaNa-vaMdaNa-NamaMsaNa-paDipucchaNa-pajjuvAsaNayAe ? OM egassa vi Ariyassa dhammiyassa suvayaNassa savaNayAe, kimaMga puNa viulassa aTThassa gahaNayAe ? taM gacchAmo NaM devANuppiyA ! samaNaM bhagavaM mahAvIraM vaMdAmo, NamaMsAmo, sakkAremo sammANemo, kallANaM maMgalaM, devayaM ceiyaM (viNaeNaM), pajjuvAsAmo, eyaM NaM peccabhave / ihabhave ya hiyAe, suhAe, khamAe, nisseyasAe, ANugAmiyattAe bhavissaitti kttu| aupapAtikasUtra (148) Aupapatik Sutra

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38. (ka) usa samaya caMpA nagarI ke siMghATakoM-tikone sthAnoM, tirAhoM, caurAhoM, jahA~ cAra se adhika rAste milate hoM aise sthAnoM, cAroM ora mukha yA dvArayukta devakuloM, rAjamArgoM, galiyoM para bahuta se loga paraspara bAtacIta karane lge| bahuta se loga eka-dUsare se pUcha rahe the, Apasa meM kaha rahe the, phusaphusAhaTa kara rahe the-dhIme svara meM bAta kara rahe the| logoM kA bar3A jamaghaTa lagA thA, ve bola rahe the| unakI bAtacIta kI kalakala dhvani (zora) sunAI detI thii| jana-samudAya kI mAno eka lahara-sI umar3I A rahI thii| choTI-choTI ToliyoM meM loga phira rahe the, ikaTThe ho.rahe the| bahuta se manuSya Apasa meM carcA kara rahe the| abhibhASaNa kara rahe the, koI kisI se pUcha rahe the, koI binA pUche hI eka-dUsare ko batA rahe the___ "devAnupriyo ! dharma ke Adi pravartaka, tIrthaMkara, svayaMsaMbuddha, puruSottama, siddhi gatirUpa sthAna kI prApti hetu samudyata bhagavAna mahAvIra grAmAnugrAma vihAra karate hue yahA~ padhAre haiMyahIM caMpA nagarI ke bAhara pUrNabhadra caitya meM yathocita-zramaNa-maryAdA ke anusAra sthAna grahaNa kara saMyama aura tapa se AtmA ko bhAvita karate hue virAjamAna haiN| devAnupriyo ! hama logoM ke lie yaha bahuta hI lAbhaprada hai| aise arhat bhagavAna ke nAmagotra kA sunanA bhI bahuta bar3I bAta hai, phira unake sammukha jAnA, vandana, namana, pratipRcchA karanA, unakI paryupAsanA karanA, unakA sAnnidhya prApta karanA inakA to kahanA hI kyA? saddharmamaya eka suvacana kA sunanA bhI bahuta bar3I bAta hai, phira vipula-vistRta artha (jJAna) ke grahaNa karane ke phala ke viSaya kI to bAta hI kyA? ___ ataH devAnupriyo ! acchA ho, hama unake pAsa caleM vahA~ jAkara zramaNa bhagavAna mahAvIra ko vandanA kareM, paMcAMga (mastaka, do hAtha, do ghuTane) namAkara namana kareM, bhakti bahumAna ke sAtha unakA satkAra kareM, sammAna kreN| bhagavAna svayaM kalyANa rUpa haiM, maMgala haiM, devAdhideva haiM, tIrthasvarUpa haiN| hama vahA~ jAkara unakI paryupAsanA kareM, unake nikaTa baittheN| yaha (vandana, namana) Adi isa bhava meM-vartamAna jIvana meM aura parabhava meM, janma-janmAntara meM hamAre lie hitakArI, sukhakArI, zAnti pradAna karane vAlA tathA nizreyaskArI-mokSadAyI siddha hogaa|" EAGERNESS OF THE PEOPLE OF CHAMPA 38. (a) During that period of time a large number of people gathered and exchanged views at public places like triangular courtyards (singhatak), crossings of three, four and more paths, temples with four gates on four sides, highways and streets of Champa city. Many of these were inquiring, talking and whispering. It had turned into a large gathering and everyone was samavasaraNa adhikAra (149) Samavasaran Adhikar

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speaking and contributing to the uproar. It was as if people were coming in waves, were gathering and moving around in small groups. Many of them were talking among themselves. Some were busy in oration, some in asking questions from others and some were informing without being asked to "Beloved of gods! Shraman Bhagavan Mahavir who is the first propounder of the shrut dharma (Jainism) of his time (aaigare or aadikar); the religious ford-maker or founder of the four-fold religious order (Titthagare or Tirthankar); -and so on up to-the aspirant of and destined to attain the state of ultimate perfection (siddha gai or siddha gati), wandering from one village to another has arrived here. He has taken his lodge according to the ascetic code and has settled down enkindling (bhaavit) his soul with ascetic-discipline and austerities. Beloved of gods! This is highly beneficial for us. Not to speak of being able to go near him, pay homage to him, bow to him, ask questions to him, worship him, and avail of his company, mere hearing of his name and lineage is highly meritorious. Not to speak of the benefits of listening to his complete sermon, even a single pious word uttered by him is a great boon. Therefore, O beloved of gods! It would be good for us to go there and pay homage to Shraman Bhagavan Mahavir. Let us convey our obeisance by quintuple bowing (a specific posture of squatting and bending forward bowing head, two hands and two knees). Let us greet him and convey our respect with devotion and great honour. Bhagavan is the embodiment of beatitude and piety. He is the god of gods and pilgrimage personified. Let us go there to worship him and sit near him. This act of obeisance will prove to be beneficial, blissful, peace giving and means of salvation for us in this, next and following births." fafarer auf 38. (kha) bahave uggA, uggaputtA, bhogA, bhogaputtA evaM dupaDoyAreNaM rAiNNA, khattiyA, mAhaNA, bhaDA, johA, pasatthAro, mallaI, lecchaI, lecchaIputtA, aNNe ya bahave rAIsara - talavara - mADaMbiya - koDuMbiya - ibbha - seTThi - seNAvai - satthavAhappabhitayo / aupapAtikasUtra (150) Aupapatik Sutra Jaga

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38. (kha) isa prakAra kA paraspara vArtAlApa karate hue bahuta se ugroM-ArakSaka a adhikAriyoM, ugra-putroM, bhogoM-rAjA ke mantrimaNDala ke sadasyoM, bhoga-putroM, rAjanyoM-rAjA * ke parAmarzakamaNDala ke sadasyoM, kSatriyoM-kSatriya vaMza ke rAjakarmacAriyoM, brAhmaNoM, subhaToM, * yoddhAoM, yuddhopajIvI sainikoM, prazAstAoM-prazAsanAdhikAriyoM, mallakiyoM-malla gaNarAjya * ke sadasyoM, licchiviyoM-licchivi gaNarAjya ke sadasyoM tathA anya aneka rAjAoMa mANDalika, narapatiyoM, IzvaroM-aizvaryazAlI evaM prabhAvazIla puruSoM, talavaroM-rAjasammAnita viziSTa nAgarikoM, mADaMbikoM-jAgIradAroM yA bhUsvAmiyoM, kauTumbikoM-bar3e parivAroM ke pramukhoM, ibhyoM-vaibhavazAlI janoM, zreSThiyoM-apanI sampatti aura suvyavahAra se pratiSThA-prApta seThoM, senApatiyoM evaM sArthavAhoM, sArthavAha-putroM Adi aneka logoM ne prasthAna kiyaa| PEOPLE OF VARIOUS CLASSES ___38. (b) Talking thus, throngs of people left for the garden outside or the city. These people included-security officers (ugra) and their sons (ugra-putra), members of the councils of ministers of the king out (bhog) and their sons (bhog-putra), members of the advisory councils 8 of the king (rajanya), people of the warrior clans (Kshatriyas),.. Brahmins, soldiers (subhat), commissioned warriors (yoddha), administrative officers (prashasta), members of the Malla repub (Mallaki), members of the Lichchhivi republic (Lichchhivi) and in their sons (Lichchhivi-putra), many regional kings (raja), influential and rich persons (ishvar), knights of honour (talavar), 19 landlords (mandavik), heads of large families (kautumbik), affluent people (ibhya), established merchants (shreshti), commanders (senapati), caravan chiefs (sarthavaha) and their sons (sarthavahaputra) etc. vividha hetu 38. (ga) appegaiyA vaMdaNavattiyaM, appegaiyA pUyaNavattiyaM, evaM sakkAravattiyaM, sammANavattiyaM, daMsaNavattiyaM, koUhalavattiyaM, appegaiyA aTTaviNicchayaheuM assuyAI suNessAmo, suyAI nissaMkiyAI karissAmo, appegaiyA aTThAI heUI kAraNAI vAgaraNAI pucchissAmo, appegaiyA sabao samaMtA muMDe bhavittA agArAo aNagAriyaM pavvaissAmo, paMcANuvbaiyaM sattasikkhAvaiyaM duvAlasavihaM gihidharma paDivajjissAmo, appegaiyA jiNabhattirAgeNaM, appegaiyA jIyameyaMti kttu| samavasaraNa adhikAra (151) Samavasaran Adhikari

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38. (ga) aneka jana bhagavAna ko vandana hetu, koI pUjana hetu, koI satkAra hetu, koI sammAna hetu, isI prakAra darzana hetu, utsukatA - pUrti hetu, bhagavAna ko dekhane ke lie, koI tattvoM kA svarUpa jAnane ke lie, azruta-kabhI pahale jo nahIM sunA, vaha suneMge, zruta- sune hue tattva ko saMzayarahita kareMge, isa bhAva se, aneka yaha socakara ki yukti, tarka tathA vizleSaNapUrvaka tattva - jijJAsA kareMge, kaI yaha cintana kara ki sabhI sAMsArika sambandhoM kA parityAga kara, muNDita hokara agAra dharma- gRhastha dharma se Age bar3hakara, anagAra dharmazramaNa - jIvana svIkAra kareMge, aneka yaha socakara ki pA~ca aNuvrata, sAta zikSAvrata-yoM bAraha vrata yukta zrAvaka dharma svIkAra kareMge, aneka jana jinendradeva kI bhakti - anurAga ke kAraNa, aneka yaha socakara ki yaha apanA vaMza-paramparAgata vyavahAra hai, (yoM vividha hetu kAraNoM se prerita hue) bhagavAna kI sevA meM Ane ko taiyAra hue| VARIETY OF REASONS 38. (c) This large mass of people got ready to go in Bhagavan's attendance for a variety of reasons-some to pay homage, some to worship and others to greet and honour him. There were those who wanted to behold him, satisfy their curiosity and just see him. Some wanted to know the true form of fundamentals, some in order to know the hitherto unknown (ashrut) and to affirm and confirm the already known (shrut) with logic, critical analysis and inquiry. They also included those who were thinking of renouncing all mundane relations, shaving their heads and transcending from the householder's way to the ascetic way (anagar dharma). Many of them only wanted to embrace the twelve-vow householder's code (Shravak dharma) comprising of five minor vows (anuvrats) and seven complimentary vows of spiritual discipline (shikshavrats). Many were inspired to go for their love and devotion for the Jina and many just in order to follow their family tradition. jAne kI taiyArI 38. (gha) vhAyA, kayabalikammA, kayakouyamaMgalapAyacchittA, sirasA kaMThe mAlakaDA, AviddhamaNisuvaNNA, kappiyahAraddhahAra - tisara - pAlaMbalaMbamANa - kaDisutta - sukayasohAbharaNA, pavaravatthaparihiyA, caMdaNolittagAyasarIrA / 38. (gha) bhagavAna ko vandanA karane jAne ke lie (aneka) nagara janoM ne snAna kiyA, balikarma kiye, kautuka - zarIra ko sajAne kI dRSTi se netroM meM aMjana A~jA, lalATa para aupapAtikasUtra Aupapatik Sutra ( 152 )

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KoprdoptioDAOPARVAontaoptopraoptionTAORIAORMAORMAOINADIVORAORNORNAORYAOINowowonomowomarwrimom tilaka kiyA, duHsvapnAdi doSa-nivAraNa hetu prAyazcitta kiyA tathA kAlI TIkI, candana, OM kuMkuma, dadhi, akSata Adi se maMgalavidhAna kiyA, (anekoM ne) mastaka evaM gale meM mAlAe~ dhAraNa kI, (kaIyoM ne) ratna jar3e svarNAbharaNa, hAra, ardhahAra; tIna lar3oM ke hAra, lambe hAra, laTakatI huI karadhaniyA~ Adi zobhAvardhaka AbhUSaNoM se apane ko sajAyA, zreSTha, uttamaOM svaccha vastra phne| zarIra para, zarIra ke alaga-alaga aMgoM para candana kA lepa kiyaa| THE PREPARATIONS ____38. (d) Before going to pay their homage many of these people took their bath and performed traditional propitiatory rites (bali karma). Some performed the placatory rites to invoke good omen (kautuk); these included application of collyrium (anjan) in eyes, applying auspicious mark on the forehead (tilak) and black mark on the body, atonement for pacifying effects of bad dreams and other such bad omens and auspicious rituals using sandalwood, vermilion, curd, rice etc. Many of these adorned themselves with garlands, gem studded ornaments, a variety of necklaces (haar, ardhahaar, three-string necklace etc.), waist-band (karadhani) and wore exquisite and clean dresses. They also applied sandalwood paste on different parts of their bodies. vAhana Adi ____38. (Ga) appegaiyA hayagayA evaM gayagayA, rahagayA, siviyAgayA, saMdamANiyAgayA, appegaiyA pAyavihAracAreNaM purisavagurAparikkhittA mahayA ukkiTTha sIhaNAya-bolakalakalaraveNaM pakkhubbhiyamahAsamuddaravabhUyaM piva karemANA caMpAe NayarIe majhamajjheNaM nniggcchNti| __NigacchittA jeNeva puNNabhadde ceie, teNeva uvAgacchaMti, uvAgacchittA samaNassa bhagavao 1 mahAvIrassa adUrasAmaMte chattAdIe titthayarAisese pAsaMti, pAsittA jANavAhaNAI ThaveMti, ThavettA jANavAhaNehiMto paccoruhaMti, paccoruhittA jeNeva samaNe bhagavaM mahAvIre, teNeva uvAgacchaMti, uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM kareMti, karittA vaMdati NamassaMti, vaMdittA, NamaMssittA paccAsaNNe NAidUre sussUsamANA, NamaMsamANA, abhimuhA viNaeNaM paMjaliuDA pjjuvaasNti| AROSAROPARDARODAROPARDARODAROPARDARODRO900PARODAROSAROSARODAROPATOPARODAROSARO ROSXRODX RESPEGORYSEX * samavasaraNa adhikAra (153) Samavasaran Adhikar

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38. (Ga) ( unameM se bahuta se loga) vividha vAhanoM para savAra hue, jaise- ghor3oM para, hAthiyoM para, zivikAoM - pardedAra pAlakhiyoM para syaMdamAnikA - puruSa -pramANa pAlakhiyoM para tathA aneka vyakti bahuta puruSoM dvArA cAroM ora se ghire hue paidala cala pdd'e| ve (sabhI loga ) atizaya Anandita - harSita hote hue sundara, madhura ghoSa dvArA nagarI ko laharAte, garajAte vizAla samudra - sadRza banAte hue usake bIca se gujare / ve calate hue jahA~ pUrNabhadra caitya thA, vahA~ aaye| bhagavAna se na adhika dUra, na adhika nikaTa yathocita sthAna para Akara tIrthaMkara bhagavAna kI viziSTatA ke sUcaka chatra Adi atizaya dekhe / dekhate hI apane yAna, vAhana vahA~ ThaharA diye / ThaharAkara yAna - gAr3I, ratha Adi, vAhana - ghor3e, hAthI Adi se nIce utare / nIce utarakara, jahA~ zramaNa bhagavAna mahAvIra / the, vahA~ aaye| vahA~ Akara zramaNa bhagavAna mahAvIra ko tIna bAra AdakSiNa - pradakSiNA kI, vandana - namaskAra kiyA / vandana - namaskAra kara bhagavAna se yathocita dUrI para khar3e hokara zuzrUSA- unake vacana sunane kI utkaNThA lie, namaskAra mudrA meM bhagavAna mahAvIra ke sAmane vinayapUrvaka aMjali bA~dhe unakI paryupAsanA karane lage ( unakA sAnnidhya lAbha lene lage) / THE CARRIAGES 38. (e) A variety of means of commuting were used by them. These included horses, elephants and different types of palanquins and coaches (shivika, palakhi, syandamanika). Many just walked surrounded by large groups of people. These throngs of people passed through the city, filling it with pleasant noises and joyous hails giving it the appearance of a mighty ocean with giant waves. Crossing the city they arrived at Purnabhadra Chaitya. When they came near Bhagavan Mahavir, neither very close to him nor very far from him, they saw the divine umbrella and other supernatural signs unique to the Tirthankar. On seeing these they stopped their vehicles and got off their vehicles (yaan ) namely cart, chariot etc. and carriers (vaahan) like horse, elephant etc. After that they approached the spot where Bhagavan Mahavir was seated, circumambulated him three times and paid their homage and obeisance. Having done that, they stood before him at an appropriate distance respectfully joining their palms with rapt attention and devotion (availing the boon of his proximity). vivecana - ibhya evaM sArthavAha ke sambandha meM meM TIkAkAra ne isa prakAra vivaraNa diyA hai aupapAtikasUtra (154) Aupapatik Sutra

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* * * * * * * * * Makakakakakakakako saxsksxxxxxxxxxxx PLOADIO.Gkota 10 sixsihrisixxsisirshSP SORRODMRODPORD86965800.0000 " jinake pAsa hastipramANa (hAthI jitanA Dhera) dhana hotA hai ve IbhyazreSThI kahalAte haiN| inake tIna prakAra haiM jaghanya-maNi-maktA-svarNa-rajata Adi kI rAzi ho. madhyama-vajra hIre maNi-mANikya Adi dhana ke svAmI tathA utkRSTa-jinake pAsa hastipramANa vajra hIroM kI rAzi hotI hai| ___ sArthavAha-jo (1) gaNima-ginatI karane yogya nAriyala, supArI Adi, (2) dharima-taulakara becI jAne vAlI-dhAnya, zakkara Adi, (3) meya-choTe bartanoM se mApakara dI jAne vAlI-dUdha Adi, tathA (4) paricchedya-parIkSA karake becI jAne vAlI-hIrA, motI Adi javAharAta vstueN| jo ina vastuoM ke * vyApAra hetu sAtha Ane vAloM ko sahayoga rUpa meM dhana dekara vyApAra karatA hai, unakI kuzala-kSema kI cintA karatA hai, unheM sArthavAha kahA jAtA thaa| (AcArya zrI ghAsIlAla jI kRta TIkA, pRSTha 353) Elaboration--The commentator (Tika) has provided more information about the terms ibhya and sarthavaha. Those who have wealth that can be made into a heap of the size of an elephant are called ibhya (affluent) merchants. They have three categories-ordinary have gems, beads, silver etc. in this heap; medium have diamonds, rubies and other gems; and the best have just diamonds. Sarthavaha (caravan chief) is one who finances and takes care of the merchants who join his caravan and deal in four kinds of merchandise (1) ganim-traded by numerical count (coconut, betel nut etc.), (2) dharim, traded by weight (grains, sugar etc.), (3) meya-traded by volume measure (milk etc.), and (4) parichchhedya-traded by quality testing (diamond, pearl etc.) (Aupapatik Sutra Tika by Acharya Shri Ghasilal ji M., p. 353) mahArAja kUNika ko sUcanA 39. tae NaM se pavittivAue imIse kahAe laDhe samANe hadvatuTTha jAva hiyae hAe jAva appamahagyAbharaNAlaMkiyasarIre sayAo gihAo paDiNikkhamai, sayAo gihAo paDiNikkhamittA caMpANayariM majhaMmajjheNaM jeNeva bAhiriyA sA ceva heTThilA vattavvayA jAva NisIyai, NisIittA tassa pavittivAuyassa addhatterasasayasahassAI pIidANaM dalayai, dalayittA sakkArei, sammANei, sakkArittA, sammANettA pddivisjjei| 39. pravRtti-nivedaka ko jaba (bhagavAna mahAvIra ke Agamana kI) bAta mAlUma huI, vaha harSita evaM ullasita huaa| usane snAna kiyA, rAjasabhA meM pravezocita uttama, mAMgalika vastra phne| saMkhyA meM kama para bahumUlya AbhUSaNoM se zarIra ko alaMkRta kiyaa| yoM sajakara vaha apane ghara se niklaa| (apane ghara se) nikalakara campA nagarI ke bIca, jahA~ rAjA kUNika kA mahala thA, jahA~ bahirvattI rAjasabhAbhavana thA, (jahA~ mahArAja kUNika the) vahA~ aayaa| rAjA siMhAsana para baitthaa| (pravRtti nivedaka se bhagavAna ke Agamana kA saMvAda sunakara prasanna ****aaatanSIC samavasaraNa adhikAra (155) Samavasaran Adhikari

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hokara rAjA kUNika ne) vArttA - nivedaka ko sAr3he bAraha lAkha cA~dI kI mudrAe~ pAritoSika ke rUpa meM pradAna kIM / uttama vastra Adi dvArA usakA satkAra kiyA, AdarapUrNa vacanoM se sammAna kiyA / satkRta, sammAnita kara use vidA kiyaa| INFORMATION TO KING KUNIK 39. When the reporter (appointed by king Kunik) came to know of the arrival of Bhagavan Mahavir he was pleased and delighted. He took his bath and dressed himself in a clean and decent garb, suitable for visiting the king's court, and adorned himself with light but costly ornaments. Thus, getting ready he left his house and came to the outer assembly hall where king Kunik was sitting on a throne. (When he informed about the arrival of Bhagavan Mahavir, king Kunik was very happy.) The king rewarded the reporter with one million two hundred fifty thousand silver coins and dismissed him after honouring him with high class dresses (etc.) and laudatory words. vivecana-madhya ke 'jAva' zabda dvArA sUcita sUtra saMkhyA 17, 18, 19, 20 ke anusAra sampUrNa varNana jAna lenA caahie| sUtra 20 meM batAyA hai- "bhagavAna mahAvIra jaba campA nagarI ke upanagara meM padhAre tathA pUrNabhadra caitya meM padhArane vAle haiM" yaha samAcAra dene para rAjA ne sandezavAhaka ko eka lAkha ATha hajAra rajata mudrAe~ | parantu padhArane kI sUcanA para sAr3he bAraha lAkha rajata mudrAe~ diiN| isa prakAra bhagavAna ke nagara meM padhArane kI sUcanA pAkara rAjA ko bahuta hI utkRSTa Ananda kI anubhUti huI jisa harSAvega meM rAjA ne yaha viziSTa prItidAna diyaa| Elaboration-In this aphorism the liberal use of the term 'java' conveys that this description should be taken to be exactly same as preceding aphorisms 17, 18, 19 and 20. In aphorism 20 it is stated that when the reporter informed that Bhagavan Mahavir has arrived in the outskirts of Champa and is about to come to Purnabhadra Chaitya, he was given one hundred eight thousand silver coins but when the reporter brought the news of Mahavir's arrival, he was given one million two hundred fifty thousand silver coins. This conveys the extent of joy the king felt on getting the news of arrival of Bhagavan Mahavir in the city. darzana - vandana kI taiyArI 40. taNa NaM se kUNie rAyA bhaMbhasAraputte balavAuyaM AmaMtei, AmaMtettA evaM vayAsi - khippAmeva bho devANuppiyA ! AbhisekkaM hatthirayaNaM paDikappehi, haya-gaya aupapAtikasUtra (156) Aupapatik Sutra

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raha-pavarajohakaliyaM ca cAuraMgiNiM seNaM saNNAhehi, subhaddApamuhANa ya devINaM bAhiriyAe OM uvaTThANasAlAe pADiyakka-pADiyakkAiM jattAbhimuhAI juttAiM jANAI uvtttthvehi|| caMpaM ca NayariM sabhiMtarabAhiriyaM Asiya-sammajjiuvalitaM, siMghADaga-tiyacaukka-caccara-caummuha-mahApaha-pahesu Asitta-sittasui-sammaTTa-ratyaMtarA vaNavIhiyaM, maMcAimaMcakaliyaM, NANAviharAga-ucchiya-jjhayapaDAgAipaDAgamaMDiyaM, lAulloiyamahiyaM, gosIsa sarasarasattacaMdaNa jAva gNdhvttttibhuuyN| ___ kareha ya, kAraveha ya, karettA ya kAravettA ya eyamANattiyaM pccppinnaahi| NijjAhissAmi samaNaM bhagavaM mahAvIraM abhivNde| 40. taba rAjA kUNika ne apane balavyApRta-sainya sambandhI kAryoM ke adhikArI senAnAyaka ko bulaayaa| bulAkara kahA-'devAnupriya ! abhiSeka yogya paTTahasti (rAjA kI savArI meM kAma Ane yogya) hastiratna-uttama hAthI ko susajjita kraao| ghor3e, hAthI, ratha tathA zreSTha yoddhAoM vAlI caturaMgiNI senA ko bhI taiyAra kro| subhadrA Adi rAniyoM ke lie, unameM se pratyeka ke lie (alaga-alaga) yAtrAbhimukha-yAtrA ke lie taiyAra jote hue yAnoM ko bAharI sabhAbhavana ke nikaTa lAkara upasthita kro| campA nagarI ke bAhara aura bhItara, usake saMghATaka, trika, catuSka, catvara, caturmukha, rAjamArga tathA sAmAnya mArga, ina sabakI saphAI kraao| vahA~ pAnI kA chir3akAva karAo, gobara Adi kA lepa kraao| nagarI ke rathyAntara-galiyoM ke madhya bhAgoM tathA ApaNavIthiyoM* bAjAra ke rAstoM kI bhI saphAI karAo, pAnI kA chir3akAva karAo, unheM svaccha va suhAvane kraao| mArga meM sthAna-sthAna para logoM ke baiThane tathA khar3e rahane ke lie maMcAtimaMca-sIr3hiyoM se jur3e hue prekSAgRha taiyAra kraao| taraha-taraha ke raMgoM kI U~cI dhvajAeM, jina para siMha, cakra Adi cihnoM vAlI patAkAe~ tathA atipatAkAe~-bar3I patAkAe~ lagavAo, jinake donoM pasavAr3e anekAneka choTI-choTI patAkAoM se saje hoN| nagarI kI dIvAroM ko lipavAo, putvaao| una para gorocana tathA lAla candana ke pA~coM aMguliyoM aura hathelI sahita hAtha ke chApe lgvaao| lobAna, dhUpa Adi kI mahaka se vahA~ ke vAtAvaraNa ko utkRSTa surabhimaya karavA do, jisase sugandhita dhue~ kI pracuratA se vahA~ gola-gola dhUmamaya challe jaise banate dikhAI deN| inameM jo karane kA ho, use svayaM karake tathA karmakaroM, sevakoM, zramikoM Adi se karAne " yogya ho use karavAkara mujhe sUcita karo ki AjJAnurUpa saba kArya sampanna ho gayA hai| yaha * saba ho jAne para maiM bhagavAna ke abhivandana hetu jaauuNgaa|" PRODARADAR.DR.RRDARODARODMROD 303081308GORPOTHORTHORVARNA samavasaraNa adhikAra (157) Samavasaran Adhikaran

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PREPARATIONS 40. Then king Kunik, son of Bhambhasar, called the chief of the commissariat of his army (balavyaprit) and asked--"Beloved of 2 gods ! Get ready the best of elephants suitable for the use of a monarch. Also call the four pronged army with the best of horses, elephants, chariots and warriors to attention or a state of readiness. For each of the queens, including Subhadra, get separate carriages duly harnessed with draught animals, ready for road and parked near the outer court. "Get the triangular courtyards (singhatak), crossings of three, four and more paths, squares, highways and streets within and outside Champa city cleaned, washed and plastered with cleansing materiale (including cowdung). Make the middle and inner lanes (rathyantar) as well as marketplaces' (apanvithi) pleasant looking by getting them cleaned and sprinkled with water. Get stepped galleries and platforms 19 erected at suitable locations near roads for the public to stand and sit. Decorate the city with multicolourd small and large flags bearing insignias like lion, wheel and other patterns. On the sides of these flags put buntings with numerous smaller flags. Apply palm-prints and prints of five fingers with gorochan (a fragrant substance) and red sandalwood paste after getting the walls plastered and painted. After doing all this, make the city redolent by filling it with rising smoke rings from burning loban, dhoop and other incenses. "Do what is to be done by you and get done what is to be done by your assistants or labours. Once the work is complete report back to open me. I will go to pay homage to Bhagavan only after th 41. tae NaM se balavAue kUNieNaM raNNA evaM vutte samANe hadvatuTTha jAva hiyae karayalapariggahiya sirasAvattaM matthae aMjaliM kaTu evaM vayAsI-sAmitti ANAe viNaeNaM vayaNaM pddisunnei| paDisuNittA evaM hasthivAuyaM AmaMtei, AmaMtettA evaM vayAsI-khippAmeva bho * devANuppiyA ! kUNiyassa raNNo bhaMbhasAraputtassa hatthirayaNaM paDikappehi, " haya-gaya-raha-pavarajohakaliyaM cAuraMgiNiM seNaM saNNAhehi, saNNAhettA eyamANattiyaM ke pccpinnaahi| er that." * aupapAtikasUtra ( 158 ) Aupapatik Sutra ex

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41. rAjA kUNika kA aisA Adeza milane para usa senAnAyaka ne harSa evaM prasannatApUrvaka hAtha jor3e, unheM sira ke cAroM ora ghumAyA, aMjali ko mastaka se lagAyA tathA vinayapUrvaka Adeza svIkAra karate hue nivedana kiyA-"mahArAja kI jaisI aajnyaa|' / senAnAyaka ne rAjAjJA svIkAra kara hastisenA ke adhikArI ko bulAyA; bulAkara kahA"devAnupriya ! mahArAja kUNika ke lie pradhAna, uttama hAthI ko sajAkara zIghra taiyAra kro| ghor3e, hAthI, ratha tathA zreSTha yoddhAoM se parigaThita caturaMgiNI senA ko taiyAra kraao| phira mujhe AjJA pAlana ho jAne kI sUcanA kro|" 41. On getting this order from king Kunik the army officer happily waved his joined palms around his face before touching his forehead and uttered in humble acceptance--"As you wish, my lord !" Accepting the king's order the army officer called an officer of the elephant brigade and instructed--"Beloved of gods ! Make ready quickly the best of elephants suitable for king Kunik. Also call the four pronged army with the best of horses, elephants, chariots and warriors to a state of readiness. Report back as soon as all this is done." abhiSeka hasti kI sajjA 42. tae NaM se hatthivAue balavAuyassa eyamaDhe soccA ANAe viNaeNaM vayaNaM paDisuNei, paDisuNittA AbhisekkaM hatthirayaNaM cheyAyariyauvaesamaikappaNAvikappehiM suNiuNehiM ujjala-Nevattha-hatthaparivatthiyaM, susajjaM dhammiya-saNNaddhabaddhakavaiyauppIliya-kaccha-vaccha-geveya-baddhagalavara-bhUsaNavirAyaMtaM, ahiyateyajuttaM salaliyavarakaNNapUravirAiyaM, palaMbaocUlamahuyarakayaMdhayAraM cittaparicchoapacchayaM, paharaNAvaraNabhariyajuddhasajjaM, sacchattaM, sajjhayaM saghaMTa, sapaDAgaM, paMcAmelayaparimaMDiyAbhirAmaM, osAriyajamalajuyalaghaMTe, vijupiNaddha va kAlamehaM, uppAiyapavvayaM va caMkamaMtaM, mattaM, mahAmehamiva gulagulaMtaM, maNapavaNajaiNavegaM, bhImaM, saMgAmiyAojjaM AbhisekkaM hatthirayaNaM paDikappei, paDikappettA haya-gaya-rahapavarajohakaliyaM cAuraMgiNiM seNaM saNNAhei, saNNAhettA jeNeva balavAue, teNeva uvAgacchai, uvAgacchittA eyamANattiyaM pccppinni| samavasaraNa adhikAra (159) Samavasaran Adhikar

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42. hasti senAdhikArI (mahAvata) ne senAnAyaka kA kathana sunA, usakA Adeza vinayapUrvaka svIkAra kiyaa| Adeza svIkAra kara usa hasti senAdhikArI ne catura tathA nipuNa kalAcArya kI zikSA se jinakI buddhi kA bahumukhI vikAsa ho cukA hai aise hasti sajjA nipuNa zilpakAroM ko bulavAkara hAthI ko camakIle vastroM, jhUloM Adi se sajAyA, zRMgAra kraayaa| usake kavaca lagAyA, kakSA-bA~dhane kI rassI ko usake vakSaHsthala se kasA, gale meM hAra tathA uttama AbhUSaNa pahanAye, isa prakAra use suzobhita kiyaa| taba vaha bar3A tejomaya dIkhane lgaa| sulalita-lAlityayukta yA kalApUrNa karNapUroM-kAnoM ke AbhUSaNoM dvArA vaha bahuta hI suhAvanA lagane lgaa| isake kapola sthala se jo mada jhara rahA thA, usakI sugaMdhi para ma~DarAte bha~varoM ke kAraNa aisA laga rahA thA, mAno aMdhakAra hI ghanIbhUta ho gayA ho| jhUla para bela-bUTe kar3hA choTA AcchAdaka vastra DAlA gyaa| zastra tathA kavacayukta vaha hAthI yuddha ke lie sajA huA pratIta ho rahA thaa| usake chatra, dhvajA, ghaMTA tathA patAkA Adi saba yathAsthAna zobhita ho rahe the| mastaka ko pA~ca phUloM se sajAyA gayA thaa| usake donoM ora paripAryoM meM do ghaMTiyA~ laTaka rahI thiiN| AbhUSaNoM kI camaka se vaha hAthI bijalIyukta kAle bAdala jaisA dikhAI detA thaa| apane vizAla DIlaDaula ke kAraNa vaha aisA lagatA thA mAno akasmAt koI calatAphiratA parvata prakaTa ho gayA ho| vaha madonmatta thaa| vaha ciMghAr3atA taba aisA lagatA mAno mahAmegha kI garjanA ho rahI hai| usakI gati mana tathA vAyu ke vega jaisI zIghragAmI thii| vizAla deha tathA pracaMDa zakti ke kAraNa vaha bhIma-bhayAvaha pratIta hotA thaa| usa saMgrAma yogya vIraveza pahanAye AbhiSekya hastiratna ko mahAvata ne sannaddha kiyA-susajjita kara taiyAra kiyaa| use taiyAra kara ghor3e, hAthI, ratha tathA uttama yoddhAoM se parivRtta senA ko taiyAra krvaayaa| phira vaha mahAvata senAnAyaka ke pAsa AyA aura AjJApAlana hone kI sUcanA dii| DECORATION OF THE ELEPHANT ___42. Humbly listening to and accepting the army officer's order, the officer of the elephant brigade called expert artisans who had attained all-round expertise in the art of elephant decoration under the guidance of accomplished art teachers and got the selected elephant adorned with shining clothes and caparisons (hool). Armour plates were tied at required spots on its body and a tether (kaksha) was tied over its rib-cage. It was further embellished with ornaments including necklaces. It looked highly radiant after all this. It became spectacular with the artistic ornaments on its earlobes. With bumble-bees hovering over the musk like ooze on its temples, it appeared as if darkness had become denser. A shorter aupapAtikasUtra (160) Aupapatik Sutra

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Icale so so so so please please cloth cover with floral designs was placed on the caparison. With weapons added, this armoured elephant looked as if it was battle ready. It also had umbrella, flag (dhvaj), bells and streamers (pataka) fixed at appropriate spots. Its head was adorned with five flowers. Two bells were hanging at its flanks. The shine of the ornaments made it appear like black clouds with lightening. Its mammoth proportions gave an impression as if a moving mountain had suddenly appeared. It was ecstatic and its trumpeting was like thunder of immense dense clouds. Its speed was faster than that of mind as well as air. Its huge body and tremendous strength gave it a terrifying appearance (bheem). The officer of the elephant brigade concluded all the preparation of this great elephant making it battle ready. After this he also made ready the four pronged army and reported back to the army commander. 43. tae NaM se balavAue jANasAliyaM saddAvei, saddAvettA evaM vayAsI - khippAmeva bho devAppiyA ! subhaddApamuhANaM devINaM bAhiriyAe ubaTThANasAlAe pADiekka - pADiekkAI jattAbhimuhAI juttAI jANAI uvaTThaveha, uvaTTettA eyamANattiyaM paccaSpiNAhi / 43. isake pazcAt senAnAyaka ne yAnazAlA ke adhikArI yAnazAlika ko bulAyA / bulAkara kahA - "subhadrA Adi rAniyoM ke lie, pratyeka ke lie ( alaga - alaga) yAtrA ke yogya acche bailoM se jute hue ratha Adi yAna bAharI sabhAbhavana ke nikaTa lAkara upasthita karo - upasthita kara AjJApAlana hone kI sUcanA do|" 43. Then the army commander called the master of the royal vehicles and said "Get separate carriages, for each of the queens including Subhadra, duly harnessed with well trained bulls ready for road, park them near the outer court and report back after doing that." ratha vAhanoM kI sajjA 44. tae NaM se jANasAlie balavAuyassa eyamaTTaM ANAe viNaNaM vayaNaM paDisuNei, paDisuNettA jeNeva jANasAlA teNeva uvAgacchai, teNeva uvAgacchittA jANAI paccuvekkhei, paccuvekkhettA jANAI saMpamajjei, saMpamajjettA jANAI saMvaTTeI, saMvaTTettA jANAI NINe, NINettA jANANaM dUse pavINei, pavINettA jANAI samalaMkarei, samalaMkarettA jANAI varabhaMDagamaMDiyAI karei, karettA jeNeva vAhaNasAlA teNeva uvAgacchai, uvAgacchittA samavasaraNa adhikAra (161) Samavasaran Adhikar ka

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vAhaNasAlaM aNupavisai, aNupavisittA vAhaNAI paccuvekkhei, paccuvekkhettA vAhaNAI saMpamajjai, saMpamajjittA vAhaNAI NINei, NINettA vAhaNAI apphAlei, apphAlettA dUse pavINei, pavINettA vAhaNaiM samalaMkarei, samalaMkarettA vAhaNAI varabhaMDagamaMDiyAiM karei, . karettA vAhaNAiM jANAI joei, joettA paoyalahi~ paoyadharae ya samaM ADahai, * ADahittA vaTTamaggaM gAhei, gAhettA jeNeva balavAue, teNeva uvAgacchai, uvAgacchittA balavAuyassa eyamANattiyaM pccppinni| 44. taba usa yAnazAlika ne senAnAyaka kA Adeza vinayapUrvaka svIkAra kiyaa| * svIkAra kara jahA~ yAnazAlA thI, vahA~ aayaa| Akara yAnoM kA nirIkSaNa kiyaa| nirIkSaNa * kara unakI acchI taraha saphAI kii| saphAI kara unheM vahA~ se httaayaa| haTAkara bAhara nikaalaa| bAhara nikAlakara unake dUSya-AcchAdaka vastra una para lagI kholiyA~ httaaiiN| kholiyA~ haTAkara yAnoM ko sjaayaa| sajAkara unheM uttama AbharaNoM, gaddI, takiye Adi upakaraNoM se maNDita kiyaa| phira jahA~ vAhanazAlA thI, vahA~ aayaa| vAhanazAlA meM praviSTa huaa| praviSTa * hokara vAhanoM-(baila Adi) kA nirIkSaNa kiyaa| nirIkSaNa kara una para lagI huI dhUla Adi haTAyI, vaisA kara unheM vAhanazAlA se bAhara nikaalaa| bAhara nikAlakara bailoM kI pITha thpthpaaii| phira una para lage AcchAdaka vastra-jhUla Adi httaaye| jhUla Adi haTAkara bailoM ko sjaayaa| sajAkara unheM uttama AbharaNoM se vibhUSita kiyaa| unheM yAnoM meM, gAr3iyoM, rathoM * Adi meM jotaa| jotakara pratotradhara-gAr3I hA~kane vAloM-(gAr3IvAnoM), pratotrayaSTikAe~-gAr3I, * ratha Adi hA~kane kI lakar3iyA~ yA cAbuka ko dekara yAna calAne kA kArya sauNpaa| gAr3IvAna * usakI AjJAnusAra yAnoM ko rAjamArga para laaye| vaisA karavAkara usane senAnAyaka ke pAsa Akara AjJApAlana ho jAne kI sUcanA dii| DECORATION OF CARRIAGES 44. The master of the royal vehicles humbly accepted the order of the army commander and came to the coach-house. He inspected the vehicles, got them cleaned and moved them out. He then removed the protective coverings and got them fitted with necessary accessories including seats and backrests besides The beautifying them with ornamental decorations. After this he went to the stable and inspected the livestock. Selecting the steers he dusted them and drove them out. He then removed the protective covers, groomed and embellished them with best quality ornaments before harnessing them to coaches, carriages and chariots. Once all 7 * aupapAtikasUtra (162) Aupapatik Sutra

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PROGREENSOORAORADHAORT6ORYHORORNHORMAORY KOUKOLIKOAKOSMAOlukolNAOIKOLAOSTOLOIMOOAOOAOOAdia0iaditoi this was done he allotted the vehicles to drivers (pratotradhar) giving them canes and whips to facilitate driving. Following his instructions these drivers brought the vehicles on the highway. Thereafter, he reported back to the army commandant of the compliance of his order. 1. nagara kI saphAI vyavasthA 45. tae NaM se balavAue NayaraguttiyaM AmaMtei, AmaMtettA evaM vayAsI-khippAmeva bho devANuppiyA ! caMpaM NayariM sabhiMtarabAhiriyaM Asitta jAva kAravettA eyamANattiya pccppinnaahi| 45. phira senAnAyaka ne nagaraguptika-nagara kI svacchatA, surakSA Adi ke adhikArI, nagararakSaka yA kotavAla ko bulAkara kahA-"devAnupriya ! campA nagarI ke bAhara aura bhItara saphAI, jala chir3akAva Adi kraao| nagara ko acchI taraha sjaao| (sUtra 40 kI taraha) nagarI ke vAtAvaraNa ko utkRSTa saurabhamaya karavAkara mujhe vApasa sUcanA do|' 9 CLEANING OF THE CITY 45. Then the army commander summoned the municipal officer (nagar-guptik) and said--"Beloved of gods ! Please arrange to get Champa city and its outskirts cleaned and sprinkled with water. Decorate it well, make it redolent with perfumes and presentable 9 in all respects. (as mentioned in aphorism 40). Thereafter report back compliance. 46. tae NaM se Nayaraguttie bAlavAuyassa eyamaDhe ANAe viNaeNaM paDisuNei, paDisuNittA caMpaM NayariM sanbhiMtarabAhiriyaM Asitta jAva kAravettA, jeNeva balavAue teNeva uvAgacchai, uvAgacchittA eyamANattiyaM pccppinni| 46. taba nagararakSaka ne senAnAyaka kA Adeza vinayapUrvaka svIkAra kiyaa| svIkAra kara campA nagarI kI bAhara aura bhItara se pUrNa saphAI kraaii| pAnI kA chir3akAva Adi saba kArya krvaaye| phira jahA~ senAnAyaka thA, vahA~ Akara AjJAnusAra kArya hone kI sUcanA dii| ____46. The municipal officer humbly accepted the order. He went back and got Champa city and its outskirts cleaned and sprinkled with water. Once all the work entrusted to hiin was completed he reported back to the army commandant of the compliance of his order. samavasaraNa adhikAra (163) Samavasaran Adhikar

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* Shrima 47. tae NaM se balavAue koNiyassa raNNo bhaMbhasAraputtassa AbhisekkaM hatthirayaNaM * paDikappiyaM pAsai, hayagaya jAva saNNAhiyaM pAsai, subhaddApamuhANaM devINaM paDijANAI uvaTTaviyAI pAsai, caMpaM NayariM sabhiMtaraM jAva gaMdhavaTTibhUyaM kayaM pAsai, pAsittA haTTatuTThacittamANadie, pIamaNe jAva hiyae jeNeva kUNie rAyA bhaMbhasAraputte, teNeva * uvAgacchai, uvAgacchittA karayala jAva evaM vayAsI kappie NaM devANuppiyANaM Abhisakke hatthirayaNaM, hayagayarahapavarajohakaliyA ya OM cAuraMgiNI seNA saNNAhiyA, subhaddApamahANaM ya devINaM bAhiriyAe uvaTThANasAlAe pADiekka-pADiekkAI jattAbhimuhAI juttAI jANAI uvaTThAviyAI caMpA NayarI * sabhiMtarabAhiriyA Asitta jAva gaMdhavaTTibhUyA kayA, taM NijjaMtu NaM devANuppiyA ! samaNaM bhagavaM mahAvIraM abhivNdyaa| 47. isake bAda senAnAyaka ne bhaMbhasAra putra rAjA kUNika ke pradhAna hAthI ko sajA huA * dekhaa| (ghor3e, hAthI, ratha Adi sahita) caturaMgiNI senA ko susajjita dekhA; subhadrA Adi rAniyoM ke lie taiyAra kara lAye hue yAna dekhe| yaha bhI dekhA, campA nagarI bhItara aura bAhara se svaccha kI jA cukI hai, vaha sugandha se mahaka rahI hai| yaha saba dekhakara vaha mana meM bahuta hI harSita, Anandita evaM prasanna huaa| rAjA kUNika ke pAsa aayaa| donoM hAtha jor3akara rAjA se nivedana kiyA "devAnupriya ! AbhiSekya hastiratna taiyAra hai| hAthI, ghor3e, ratha, uttama yoddhAoM se yukta caturaMgiNI senA sannaddha hai| subhadrA Adi rAniyoM ke hita, pratyeka ke lie alaga-alaga jute / hue yAtrA ke yogya yAna bAharI sabhAbhavana ke nikaTa taiyAra khar3e haiN| campA nagarI kI bhItara aura bAhara se saphAI karavA dI gaI hai, pAnI kA chir3akAva karavA diyA gayA hai, vaha sugandha " se mahaka rahI hai| devAnupriya ! Apa zramaNa bhagavAna mahAvIra kI vandanA hetu pdhaareN|" ___47. Then the army commander inspected the elephant meant for king Kunik, the son of Bhambhasar, the four pronged army in state of readiness, the carriages meant for Subhadra and other queens and ensured that Champa city and its outskirts were cleaned and perfumed. After inspection he was extremely satisfied, pleased and delighted. He went to the king and joining his palms submitted "Beloved of gods ! The elephant for the royal ride is ready and the four pronged army is in state of readiness. Separate carriages " aupapAtikasUtra (164) Aupapatik Sutra BODYBIDEO

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for queen Subhadra and other queens are ready and wait near the outer court. Champa city and its outskirts have been cleaned, sprinkled with water and made redolent. Beloved of gods! You may now proceed to pay homage to Bhagavan Mahavir." kUNika rAjA kI prasthAna taiyArI 48. tae NaM se kUNie rAyA bhaMbhasAraputte balavAuyassa aMtie eyamahaM soccA, Nisamma haTTa jAva hiyae, jeNeva aTTaNasAlA teNeva uvAgacchai / uvAgacchittA aTTaNasAlaM aNupavisai, aNupavisittA aNegavAyAmajoggavaggaNa - vAmaddaNa - mallajuddhakaraNehiM saMte, parissaMte, sayapAga - sahassapAgehiM sugaMdhatellamAiehiM pINaNijjehiM dappaNijjehiM maNijjehiM vihaNijjehiM savviMdiyagAyapahlAyaNijjehiM abbhiMgehiM abbhiMgie samANe / tellacammaMsi paDipuNNapANipAyasuumAlakomalatalehiM purisehiM cheehiM, dakkhehiM pattaTThehiM kusalehiM mehAvIhiM niuNasippovagaehiM abbhiMgaNa - parimaddaNuvvalaNakaraNaguNaNimmAehiM, aTThisuhAe, maMsasuhAe, tayAsuhAe, romasuhAe cauvvihAe saMbAhaNAe saMbAhie samANe, avagayakheya - parissame aTTaNasAlAo paDiNikkhamai / snAnAgAra meM praveza paDiNikkhamittA jeNeva majjaNaghare teNeva uvAgacchai, uvAgacchittA majjaNagharaM aNupavisai / aNupavisittA samutta-jAlAulAbhirAme vicittamaNirayaNakuTTimayale ramaNijje NhANamaMDavaMsi, NANAmaNi - rayaNabhatticittaMsi nhANapIThaMsi suhaNisaNNe suddhodaehiM, gaMdhodaehiM pupphodaehiM, suhodaehiM puNo kallANaga - pavaramajjaNavihIe majjie, tattha kouyasaehiM bahuvihehiM kallANaga - pavaramajjaNAvasANe pmhlsukumaalgNdhkaasaaiyluuhiyNge| vastrAbhUSaNa dhAraNa sarasasurahigosIsacaMdaNANulittagatte, ahaya- sumahagghadUsarayaNasusaMvue, suimA - lAvaNNagavilevaNe ya, AviddhamaNisuvaNNe, kappiyahAraddhAhAratisaraya- pAlaMbapalaMbamANakaDisuttasuNayasobhe, piNaddhagevijja aMgulijjagalagaliyaMgayalaliyakayAbharaNe, varakaDa - gatuDiyarthabhiyabhue, ahiyaruvasassirIe muddiyapiMgalaMgulIe kuMDalaujjoviyANaNe udittasira, hArotthayasukayaraiyavacche, pAlaMbalaMbamANapaDasukayauttarijje, samavasaraNa adhikAra (165) Samavasaran Adhikar

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NANAmaNi-kaNagarayaNavimala-maharihaNiuNoviyamisimisaMta-viraiyasusiliTThavisiTThalaTThaAviddhavIravalae kiM bahuNA, kapparukkhae ceva alNkiyvibhuusie| ___NaravaI sakoraMTamalladAmeNaM chatteNaM dharijjamANeNaM, caucAmaravAlavIiMyage, maMgalajayasaddakayAloe, majjaNagharAo paDiNikkhamai, paDiNikkhamittA aNegagaNanAyaga* daMDanAyaga-rAIsara-talavara-mADaMbiya-koDuMbiya-ibbha-seTThi-seNAvai-satthavAha dUya-saMdhivAlasaddhiM saMparibuDe dhavalamahAmehaNiggae iva gahagaNadippaMta-rikkha-tArAgaNANa * majjhe sasivva piudaMsaNe NaravaI; jeNeva bAhiriyA uvaTThANasAlA, jeNeva Abhisekke hatthirayaNe teNeva uvagAcchai, uvAgacchittA aMjaNagirikUDasaNNibhaM gayavaI NaravaI duruuddhe| 48. bhaMbhasAra ke putra rAjA kUNika senAnAyaka ke mukha se yaha saba sunakara prasanna evaM * saMtuSTa huaa| phira jahA~ vyAyAmazAlA thI, vahA~ aayaa| vyAyAmazAlA meM praveza kiyaa| aneka prakAra se vyAyAma kiye| aMgoM ko khIMcanA, uchalanA-kUdanA, aMgoM ko mor3anA, kuztI lar3anA, mudgara Adi ghumAnA ityAdi kriyAoM dvArA apane ko zrAnta, parizrAnta kiyA-thakAyA, vizeSa rUpa se thkaayaa| phira prINanIya-rasa, rakta Adi kI vRddhi karane vAle, darpaNIyabalavardhaka, madanIya-kAmoddIpaka, bRMhaNIya-mA~savardhaka, zarIra tathA sabhI indriyoM ke lie AhlAdajanaka-Anandakara yA lAbhaprada aise zatapAka, sahasrapAka vAle sugandhita tailoM evaM 9 abhyaMgoM-ubaTanoM Adi dvArA zarIra kA mardana krvaayaa| phira tela carma para baitthaa| (tela se cikanA huA aisA Asana jisa para baiThakara mAliza * karavAI jAtI hai) jinake hAthoM aura pairoM ke talue atyanta sukumAra tathA komala the, jo * cheka, dakSa-zIghra kArya karane meM samartha, prAptArtha-apane vyavasAya meM suzikSita, kuzala, medhAvI* mAliza-mardana karane kI naI-purAnI sabhI vidhiyoM ke jJAtA, saMvAhana-kalA meM marmajJa, * abhyaMgana-tela, ubaTana Adi ke mardana, parimardana-tela Adi ko aMgoM ke bhItara taka pahu~cAne hetu kiye jAne vAle vizeSa mardana, ubalana-ulaTe rUpa meM nIce se Upara yA ulaTe rooM se kiye jAte mardana se jo guNa-lAbha hote haiM, unako karane meM jo samartha the, (unase) jo mAliza haDDiyoM ke lie sukhaprada ho, mA~sa ke lie sukhaprada ho, camar3I ke lie sukhaprada ho tathA * romoM ke lie sukhaprada ho-yoM cAra prakAra se mAliza va dehacampI krvaaii| ___isa prakAra vyAyAmajanita parizrama ko dUra kara rAjA vyAyAmazAlA se bAhara niklaa| bAhara nikalakara, snAna ghara para aayaa| snAna ghara meM praviSTa huaa| usa snAnaghara meM saba ora motiyoM se banI jAliyA~ hone se vaha bar3A manorama lagatA thaa| usake A~gana meM taraha-taraha * aupapAtikasUtra (166) Aupapatik Sutra

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PRICORPRISONEPENERBOXGXGPRABORNAORNAORNAOMornirman kI maNiyA~ va ratna jar3e the| usameM ramaNIya snAnamaMDapa banA thaa| usakI bhItoM para aneka prakAra kI maNiyoM tathA ratnoM se citra bane hue the| aise bhavya snAnaghara meM praviSTa hokara rAjA vahA~ snAna ke lie rakhe hue snAna pITha caukI para baitthaa| zuddha candana Adi sugandhita padArthoM ke rasa se mizrita, puSparasa-mizrita evaM na jyAdA zItala na jyAdA uSNa, svaccha jala se Anandaprada, atIva uttama snAna-vidhi dvArA acchI taraha snAna kiyaa| snAna ke pazcAt rAjA ne dRSTidoSa Adi nivAraNa hetu kAjala, TIkI va rakSAbandhana Adi ke rUpa meM aneka prakAra vidhi-vidhAna kiye| tatpazcAt roe~dAra, sukomala, kASAyita-lAla yA gerue raMga ke tauliye se zarIra ko poNchaa| ___ phira sarasa-sugandhita gozIrSa candana kA deha para lepa kiyaa| isake pazcAt ahataOM adUSita-kIr3oM va cUhoM Adi dvArA nahIM kaTe-kutare hue, nirmala dUSyaratna-navIna bahumUlya vastra phne| zuddha puSpoM kI mAlA dhAraNa kii| kesara Adi sugandhita dravyoM kA vilepana kiyaa| OM maNiyoM se jar3e sone ke AbhUSaNa phne| hAra, aThAraha lar3oM ke hAra, ardhahAra-nau lar3oM ke hAra tathA tIna lar3oM ke hAra aura lambe, laTakate kaTisUtra-karadhanI yA kaMdaure se apane ko alaMkRta kiyaa| gale ke AbharaNa dhAraNa kiye| aMguliyoM meM aMgUThiyA~ phniiN| isa prakAra apane sundara aMgoM ko sundara AbhUSaNoM se vibhUSita kiyaa| uttama kaMkaNoM tathA truttitoN| bhujabandhoM dvArA bhujAoM ko kasA jisase rAjA ke zarIra kI zobhA aura adhika bar3ha gii| mudrikAoM-sone kI aMgUThiyoM ke kAraNa rAjA kI aMguliyA~ pIlI prabhAyukta laga rahI thiiN| kuNDaloM se mukha camaka rahA thaa| mukuTa se mastaka dedIpyamAna ho rahA thaa| hAroM se DhakA huA usakA vakSaHsthala sundara manorama pratIta ho rahA thaa| rAjA ne eka lambA laTakatA huA vastra, uttarIya dupaTTA dhAraNa kiyaa| rAjA ne eka vijaya-kaMkaNa dhAraNa kiyA jo 'vIravalaya' vIroM .. ke dhAraNa karane yogya athavA vijaya kA pratIka thaa| vaha suyogya zilpiyoM dvArA maNi, svarNa, ratna Adi ke yoga se suracita ujjvala, mahArha-bar3e logoM dvArA dhAraNa karane yogya, suzliSTa-sundara joDayukta, viziSTa-utkRSTa, prazasta-prazaMsanIya AkRtiyukta thaa| adhika kyA kaheM, isa prakAra alaMkArayukta, vezabhUSA viziSTa sajjAyukta rAjA aisA laga rahA thA, mAno, sAkSAt kalpavRkSa ho| rAjA ne mastaka para koraMTa puSpoM kI mAlAoM se yukta chatra dhAraNa kiyaa| usake donoM ora cAmara DulAye jA rahe the| rAjA ko dekhate hI logoM ne 'jaya ho, vijaya ho' ke maMgala zabda bole| isa prakAra susajjita huA rAjA snAnaghara se bAhara niklaa| vaha rAjA snAnaghara se nikalane para aneka gaNanAyakoM (jana pratinidhi), daNDanAyakoM-adhikAriyoM, rAjA samavasaraNa adhikAra (167) Samavasaran Adhikar

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mANDalika rAjA, aizvaryazAlI yA prabhAvazAlI puruSoM, rAja sammAnita viziSTa nAgarikoM, jAgIradAroM, bhUsvAmiyoM, kauTumbikoM, parivAra ke pramukhoM, ibhyoM, zreSThI, senApati, sArthavAhoM, dUtoM, saMdhipAloM-sImAnta pradezoM ke adhikAriyoM se ghirA huA aisA laga rahA thA mAno vizAla bAdaloM se nikalakara nakSatroM va jhilamilAte tAroM ke madhya candramA suzobhita ho rahA ho / ( TIkAkAra ne batAyA hai, yahA~ snAnaghara ko bAdaloM kI, gaNanAyaka Adi ko nakSatratArAgaNa kI tathA rAjA ko candramA kI upamA dI hai / ) KING KUNIK' PREPARATIONS 48. King Kunik, the son of Bhambhasar, was satisfied and pleased to get this report from the army commander. He then went and entered his gymnasium. There he performed a variety of exercises including body stretch, skipping, bending, wrestling, and swinging clubs and maces. He continued these exercises till he got tired and exhausted. Then he underwent a course of aromatherapy by getting his body rubbed with shatpaak and sahasrapaak medicated and perfumed oils and pastes. These oils and pastes had properties of improving blood and fluid circulation (prinaniya), enhancing physical strength (darpaniya), acting as aphrodisiac (madaniya), toning up of muscles (brimhaniya) and rejuvenating and exhilarating body and senses (alhadajanak). After that he sat on an oilcloth (a mattress made smooth by oil) and got four types of body-massage-bone stimulating, muscle stimulating, skin stimulating and hair stimulating-from expert masseurs. The masseurs had very soft palms and heels. They were astute (chhek), skilled (daksh), well trained (praptarth), dexterous, experienced in new and old techniques (medhavi), and artful (samvahan). They were accomplished in all aspects of massaging including rubbing of oils, creams and pastes (abhyangan); kneading for deeper penetration of oils (parimardan); reverse rubbing or rubbing against the tilt of body-hair (udvalan). THE BATHROOM Thus relieved of his fatigue and getting refreshed, the king left the gymnasium, came to his bathroom and entered it. It was a aupapAtikasUtra Aupapatik Sutra (168)

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2 008degSO SGOGO beautiful bathroom with grills made up of pearls on all sides. It had a floor inlaid with a variety of beads and gems. Within the bathroom there was a bath chamber with gem inlaid floral patterns on its en walls. Entering this grand bath chamber the king sat on a stool and enjoyed a proper bath with pure, clean and lukewarm water mixed with perfumes extracted from sandalwood (etc.) and flowers. After e the bath, for protection against evil eye and other bad omens, he performed various propitious rites including applying collyrium, black spot and tying protective thread (etc.). After this refreshing bath he rubbed his body dry with soft and flossy saffron coloured towel. ADORNMENTS The king then got his body anointed with a creamy paste made e 9 fragrant with goshirsh sandalwood. Then he put on undamaged (ahat), clean, new and costly robes. After applying saffron and other perfumes, his whole body was adorned with fresh flower garlands and a variety of ornaments made of gold and gems. The ornaments included-gem studded golden necklaces like haar (eighteen string necklace), ardhahaar (nine string necklace), three string necklace and other ornaments of the neck; long and dangling waist-band; glittering rings in fingers; and exquisite bells and armlets on arms. Se This way he embellished different parts of his body with beautiful ornaments enhancing the attraction of his body. The king's fingers acquired the pale glow of golden rings. His face was made radiante with ear-rings and the head with his crown. Covered with necklaces, his chest looked beautiful and attractive. The king flunga a long shawl (uttariya) over his shoulders. He also wore an exquisite, special and sturdy warrior's bangle (viravalaya) made of gold and gems by expert artisans and worthy of nobility as well as symbol of victory. Needless to say more, with all these unique robes and adornments the king looked like a wish-fulfilling tree (kalpvriksh). Over the head of the king was held an umbrella decorated with korant flowers. Whisks were being fanned at his flanks. The samavasaraNa adhikAra ( 169 ) Samavasaran Adhikar GO3646 DVAVONIOWOWO

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aloo se so so so sks moment he appeared on the threshold, people greeted him with hails of victory. Thus stepped out of the bathroom the exquisitely adorned king. Coming out of the bathroom, the king joined the attending luminaries including numerous chieftains, administrators, princes, knights of honour, landlords, village heads, family heads, businessmen, merchants, commanders, caravan chiefs, ambassadors, diplomats etc. It looked as if breaking the cover of dark clouds, the moon had appeared in the midst of twinkling stars and planets. (The commentator explains that here the analogy of clouds has been given for the bathroom, that of the moon for the king, and that of twinkling stars for attending luminaries.) vivecana - prastuta sUtra meM rAjA kUNika ke zarIra kI mAliza ke prasaMga meM zatapAka tathA sahasrapAka teloM kA ullekha huA hai / vRttikAra AcArya abhayadeva sUri ne apanI vRtti patra 65 meM tIna prakAra se inakI vyAkhyA kI hai- (1) jo tela vibhinna auSadhiyoM ke sAtha kramazaH sau bAra tathA hajAra bAra pakAye jAte the, ve zatapAka tathA sahasrapAka tela kahe jAte the / (2) dUsarI vyAkhyA ke anusAra jo kramazaH sau prakAra kI tathA hajAra prakAra kI auSadhiyoM se pakAye jAte the / (3) tIsarI vyAkhyA ke anusAra jinake nirmANa kramazaH sau kArSApaNa (sonA, cA~dI evaM tA~be kA usa yuga meM pracalita sikkA) tathA hajAra kArSApaNa vyaya hote the, ve zatapAka evaM sahasrapAka tela kahe jAte the / Elaboration-There is a mention of shatpaak and sahasrapaak medicated and perfumed oils in this aphorism in context of massage of king Kunik. Acharya Abhayadev Suri, the commentator (Vritti ), has given three interpretations of these terms-(1) Oils cooked with various herbs and other additives one hundred and one thousand times were called shatpaak and sahasrapaak oils respectively. (2) Oils cooked with one hundred and one thousand different herbs and other additives were called shatpaak and sahasrapaak oils respectively. (3) Oils costing one hundred and one thousand karshapan (the coin of that period made of an alloy of gold, silver and copper) were called shatpaak and sahasrapaak oils respectively. bhagavad darzanoM ke lie prasthAna : aSTamaMgala 49. tae NaM tassa kUNiyassa bhaMbhasAraputtassa AbhisekkaM hatthirayaNaM durUDhassa samANassa tappaDhamayAe ime aTThaTTha maMgalayA purao ahANupubbIe saMpaTTiyA / taM jahAsovatthiya - sirivaccha NaMdiyAvatta- vaddhamANaga-- bhaddAsaNa- kalasa-maccha - dappaNA / aupapAtikasUtra ( 170 ) Aupapatik Sutra

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rAja cihna tayANaMtaraM ca NaM puNNakalasabhiMgAraM, divvA ya chattapaDAgA sacAmarA, desaNaraiyaAloya-darisaNijjA, vAudbhUyavijayavejayaMtI ya, UsiyA gagaNatalamaNulihaMtI * purao ahANupubIe sNptttthiyaa| tayANaMtaraM ca NaM veruliyabhisaMtavimaladaMDa palaMbakoraMTamalladAmovasobhiyaM, caMdamaNDalaNibhaM, samUsiyaM, vimalaM AyavattaM, pavaraM sIhAsaNaM varamaNirayaNapAdapIDhaM, sapAuyAjoyasamAuttaM, bahukiMkarakammakara-purisapAyattaparikkhittaM purao ahANupubIe sNptttthiyN| tayANaMtaraM ca NaM bahave laDhiggAhA kuMtaggAhA cAvaggAhA cAmaraggAhA pAsaggAhA potthayaggAhA phalagaggAhA pIDhaggAhA vINaggAhA kUvaggAhA haDappayaggAhA purao ahANupuvIe sNptttthiyaa| ___ tayANaMtaraM ca NaM bahave daMDiNo muMDiNo sihaMDiNo jaDiNo picchiNo hAsakarA DamarakarA cADUkarA vAdakarA kaMdappakarA davakarA kokkuiyA kiDakkArA ya vAyaMtA ya gAyaMtA ya hasaMtA ya NaccaMtA ya bhAsaMtA ya sAveMtA ya rakkhaMtA ya raveMtA ya AloyaM ca karemANA, jayasadaM pauMjamANA purao ahANupubbIe sNptttthiyaa| OM azva senA * tayANaMtaraM ca NaM jaccANaM taramallihAyaNANaM harimelAmaulamalliyacchANaM caMcucciya laliya-puliyacala-cavala-caMcalagaINaM, laMghaNa-vaggaNa-dhAvaNa-dhoraNa-tivaIjaiNasikkhiyagaINaM, lalaMta-lAma-galalAyavara-bhUsaNANaM, muhabhaMDaga-ocUlagathAsaga-ahilANa-cAmara-gaNDa-parimaNDiyakaDINaM, kiMkaravara-taruNapariggahiyANaM ke aTThasayaM varaturagANaM purao ahANupubIe saMpaTThiyaM / gaja senA tayANaMtaraM ca NaM IsIdaMtANaM IsImattANaM IsItuMgANaM IsIucchaMgavisAladhavaladaMtANaM kaMcaNakosI-paviTThadaMtANaM kaMcaNamaNirayaNabhUsiyANaM, varapurisArohagasaMpauttANaM aTThasayaM ga yANaM purao ahANupubIe sNptttthiyN| samavasaraNa adhikAra (171) Samavasaran Adhikar *

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ratha senA tayANaMtaraM ca NaM sacchattANaM sajjhayANaM saghaMTANaM sapaDAgANaM satoraNavarANaM saNaMdighosANaM-sakhiMkhiNIjAlaparikkhittANaM hemavayacittatiNisakaNagaNijjuttadAruyANaM, kAlAyasasukayaNemijaMtakammANaM, susiliTTha - vattamaMDaladhurANaM, AiNNavaraturasaMpauttANaM, kusalanaraccheyasArahisusaMpaggahiyANaM battIsatoNaparimaMDiyANaM sakaMkaDavaDeMsagANaM sacAvasarapaharaNAvaraNa- bhariyajuddhasajjANaM aTThasayaM rahANaM purao ahANupuvIe saMppadviyaM / padAti senA tayANaMtaraM ca NaM asi - satti - kuMta - tomara - sUla-lauDa - bhiMDimAla - dhaNupANi - sajjaM pAyattANIyaM purao ahANupubbIe saMpaTThiyaM / 49. rAjA kUNika apane pradhAna hAthI para savAra huA, taba sabase pahale Age svastika, zrIvatsa, nandyAvarta, varddhamAnaka, bhadrAsana, kalaza, matsya tathA darpaNa - ye ATha maMgala pratIka kramazaH ravAnA kiye gaye / usake bAda jala se bhare hue kalaza, jhAriyA~, divya chatra, patAkA, ca~vara tathA rAjA ko dikhAI dene vAlI, dekhane meM sundara pratIta hone vAlI, havA se phaharAtI, U~cI uThI huI mAno AkAza ko chUtI huI-sI vijaya - vaijayantI - vijayadhvajA lie rAjapuruSa cale / kitaneka puruSa vaidUryamaNi kI prabhA se dedIpyamAna ujjvala daMDayukta, laTakatI huI koraMTa puSpoM kI mAlAoM se suzobhita, candramaMDala ke samAna AbhAmaya-U~cA uThA huA nirmala chatra Atapatra lekara cle| kucha loga pAdapITha-rAjA ke paira rakhane kA pIr3hAyukta uttama siMhAsana, jisameM zreSTha maNiyA~ tathA ratna jar3e the, jisa para rAjA kI pAdukAoM kI jor3I rakhI thIM, vaha lekara cale, unake sAtha AjJA - pAlana meM tatpara sevaka, (kiMkara) - vibhinna kAryoM meM niyukta bhRtya tathA padAtiya - paidala calane vAle loga the, ve rAjA ke Age-Age calane lage / isake pIche bahuta se laSTigrAha - laTThIdhArI, kuntagrAha - bhAlAdhArI, cApagrAha - 8 ha - dhanurdhArI, camaragrAha- ca~vara lie hue, pAzagrAha- hAthI, ghor3oM, bailoM ko niyantrita karane hetu aMkuza - cAbuka Adi hAtha meM lie hue, pustakagrAha - pustakadhArI-grantha lie hue, phalakagrAha- kASThapaTTa lie hue, pIThagrAha-Asana lie hue, vINAgrAha - vINA dhAraNa kiye hue, kUpyagrAha - camar3e ke telapAtra lie hue, haDappayagrAha - tAmbUla - pAna ke masAle, supArI Adi ke pAtra lie hue aneka puruSa anukrama se calane lage / aupapAtikasUtra ( 172 ) Aupapatik Sutra

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d6degd god ge usake bAda bahuta se daNDI - daNDadhArI, muNDI - muNDita sira vAle, zikhaNDI - zikhAdhArI, jaTI- jaTAdhArI, picchI-mora paMkhadhArI, hAsakara - vidUSaka, Damarakara - hallebAja, cATukara- priya vacana bolane vAle, vAdakara - vAdavivAda karane vAle, kandarpakara - zRMgArI ceSTAe~ karane vAle, dabakara - majAka karane vAle, kautkucika - bhAMDa Adi, krIr3Akara - khela-tamAze karane vAle, inameM se katipaya tAliyA~ pITate hue athavA vAdya bajAte hue, gAte hue, ha~sate hue, nAcate hue, bolate hue, sunAte hue, rakSA karate hue, idhara-udhara nirIkSaNa karate hue tathA 'jaya'jaya' zabda bolate hue yathAkrama Age bar3hane lage / unake pIche jAtya-U~cI nasla ke eka sau ATha ghor3e eka ke pIche eka calane lge| ve vegavAna, zaktimAna aura sphUrtimAna evaM taruNa the / harimelA nAmaka vRkSa kI kalI tathA mallikA- camelI ke puSpa jaisI unakI A~kheM thiiN| tote kI coMca kI taraha vakra- Ter3he paira uThAkara ve zAna se cala rahe the / ve bijalI jaise capala, caMcala cAla lie hue the / gaDDhe Adi lA~ghanA, U~cA kUdanA, tejI se sIdhA daur3anA, caturAI se daur3anA, bhUmi para tIna paira TikAnA, jayinI nAmaka sabase teja gati se daur3anA, calanA ityAdi viziSTa gati karane meM ve nipuNa the| unake gale meM pahane hue zreSTha AbhUSaNa hilate-Dulate acche laga rahe the| mukha ke AbhUSaNa, avacUlaka-mastaka para lagI huI kalaMgI, darpaNa kI AkRti vAle vizeSa alaMkAra tathA mukhabandha (abhilAna) yA mohare bar3e zobhita ho rahe the| unake kaTibhAga (kamara) cAmaradaNDoM bhozita the / catura, taruNa sevaka unheM thAme hue the / ghor3oM ke pIche anukrama se eka sau ATha hAthI calane lge| ve hAthI kucha madamasta evaM kucha-kucha unnata the| unake dA~ta kucha-kucha bAhara nikale hue the tathA ujjvala, zveta dA~toM ke pichale bhAga thor3e vizAla the, una para sone ke khola car3he the / ve hAthI svarNa, maNi tathA ratnoM ke AbharaNoM se zobhita ho rahe the / suzikSita, suyogya mahAvata unheM calA rahe the / usake bAda eka sau ATha ratha yathAkrama calane lge| una rathoM para chatra, dhvaja - (garur3a Adi cinhoM se yukta jhaNDe ) patAkA - (cihnarahita jhaNDe ) va ghaNTe lage the, una para sundara toraNa ba~dhe hue the| ve nandighoSa - bAraha prakAra kI vAdyadhvani [ ( 9 ) bherI, (2) mukunda, (3) mRdaMga, (4) kaDaMba, (5) jhAlara, (6) huDakka, (7) kaMsAla, (8) kAhala, (9) talimA, (10) vaMza, (11) zaMkha, evaM (12) paTaha - Dhola | ye bAraha prakAra ke vAdya haiN| inakI sammilita dhvani nandighoSa kahI jAtI hai ] se yukta the| una para choTI-choTI ghaNTiyoM se yukta jAliyA~ lagI thiiN| rathoM ke pahiyoM ke gheroM para lohe ke paTTe car3hAye hue the| pahiyoM kI dhurAe~ sundara, sudRr3ha, samavasaraNa adhikAra ( 173 ) Samavasaran Adhikar

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SXE.25809000RODARO * gola AkAra kI thiiN| unameM cune hue uttama jAti ke ghor3e jute the| suyogya, suzikSita * sArathiyoM ne unakI bAgaDora samhAla rakhI thii| eka-eka ratha meM battIsa-battIsa tarakaza rakhe the| kavaca, zirastrANa-Topa, dhanuSa, bANa, DhAla tathA anyAnya zastra unameM rakhe the| isa prakAra ve yuddha-sAmagrI se pUrNa susajjita the| se rathoM ke pIche hAthoM meM talavAreM, zaktiyA~-trizUla, kunta-bhAle, lauhadaNDa, zUla, laTThiyA~, bhindimAla-hAtha se pheMke jAne vAle choTe bhAle yA gophiyA~ (jinameM rakhakara patthara pheMke jAte OM haiM) tathA dhanuSa dhAraNa kiye hue aneka padAti sainika anukrama se calane lge| THE DEPARTURE : ASHT-MANGAL 49. Once king Kunik took his seat on the leading elephant, these procession started with the eight auspicious symbols (asht-mangal) inter the lead in this order--Swastika (a specific graphic design resembling be the mathematical sign of addition with a perpendicular line added to be each of the four arms in clockwise direction), Shrivats (a specific mark found on the chest of all Tirthankars), Nandyavart (a specific elaborate graphic design resembling an extended swastika), Vardhamanak " (a specific design of vessel), Bhadrasan (a specific design of seat), The Kalash (an urn), Matsya (a fish) and Darpan (a mirror). THE ROYAL CAVALCADE These were followed by the royal attendants carrying pitchers and jars filled with water, divine umbrellas, flags, whisks and the beautiful flag of victory (vijaya-vaijayanti) furling sky high with the wind and visible to the king. Many individuals carried staffs shining with the glow of the studded cat's-eye gems (vaidurya mani) and others carried high protective umbrellas decorated with dangling garlands of korant flowers and radiant as the orb of the moon. Some carried a grand gem-studded throne with cushions and footrest on which was placed a pair of the king's sandals. They were accompanied by numerous attendants (kinkar) ready to follow any command and servants (bhritya) appointed for various duties, followed by other OM pedestrians. * aupapAtikasUtra (174) Aupapatik Sutra MPPDGEMPETPBIGORTPHPTORY DOHODA

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llll Next came many, in single file, who carried staffs (lashti graah), spears (kunt graah), bows and arrows (chaap graah), whisks (chamar graah), lances and whips (for controlling elephants, horses and bulls) (paash graah), books (pustak graah), wooden planks (phalak graah), seats (peeth graah), Veena (Veena graah), leather oil-bags (kupya graah), pots of beetle leaves and beetle-nuts (hadappaya graah). Next in order were many carrying sticks (dandi), many with tonsured heads (mundi), topknots (shikhandi) and matted hair (jati). Also accompanied many carrying peacock feather brooms (pichchhi), many jesters (haaskar), hailers (damarkar), flatterers (chaatukar), debaters (vaadkar), flirts (kandarpkar), comedians (davakar), bards (kautvik) etc. After these came a variety of entertainers (kridakar), some of whom were clapping and others were playing musical instruments, singing, laughing, dancing, talking, reciting, guarding, looking around and hailing victory. CAVALARY After them came one hundred eight pedigreed horses in single file. They were young, powerful and quick. There eyes were like fresh buds of Harimela and jasmine flowers. They were moving gracefully lifting legs in a curve like a parrot's beak. The movement of their limbs was quick as lightening. They were skillfully trained in a variety of tasks including crossing hurdles, jumping, galloping and loping, dancing, jumping on three legs, racing at high speed rating (jayini) (etc.). Ornaments dangling from their necks looked attractive. The ornamental blinkers and frontbands, the plumed crown piece, nosepiece and bit and other mirror type ornaments enhanced their beauty. Their backs were adorned with whiskshafts. They were held by young and trained horsemen. ELEPHANT BRIGADE The horses were followed by one hundred eight elephants in single file. These elephants were tall and slightly intoxicated. Their projecting white tusks were broad at the base and covered with samavasaraNa adhikAra (175) Samavasaran Adhikari

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gold. They were decorated with ornaments of gold and gems. They were driven by well trained and able mahouts. CHARIOT BRIGADE Then came one hundred and eight chariots in single file. These chariots were equipped with umbrellas, flags (with insignias of eagle etc.), buntings and arches. They also had the Nandighosh arrangement [the combined sound of twelve musical instruments(1) Bheri, (2) Mukund, (3) Mridang, (4) Kadamb, (5) Jhalar, (6) Hudakk, (7) Kansaal, (8) Kahal, (9) Talima, (10) Vamsh, (11) Shankh, and (12) Patah]. They were decorated with a network of numerous tiny bells. The wheels of chariots were fitted with iron straps on their rims. The axles of these wheels were well shaped, strong and round. Best breed of horses were harnessed to these chariots. Their reigns were in the hands of well trained and able charioteers. They were fitted with thirty two quivers each. They were also loaded with armours, helmets, bows, arrows, shields and a variety of other weapons. FOOT SOLDIERS After the chariots, marched contingents of foot soldiers carrying in their hands swords, tridents ( shakti), spears (kunt ), iron maces, lances, sticks, Bhindimal (javelins or slingshots) and a variety of other weapons. kUNika kA adbhuta svarUpa 50. tae NaM se kUNie rAyA hArotthayasukaya- raiyavacche kuMDalaujjoviyANaNe mauDadittasirae NarasIhe NaravaI gariMde Naravasahe maNuyarAyavasabhakappe anbhahiyaM rAyateyalacchI dippamANe, hatthikkhaMdhavaragae, sakoraMTamalladAmeNaM chatteNaM dharijjamANeNaM, seyavaracAmarAhiM udghuvvamANIhiM uddhavvamANIhiM vesamaNe ceva NaravaI amaravaisaNNibhAe iDDI pahiyakittI haya-gaya-raha-pavarajohakaliyAe cAuraMgiNIe seNA samaNugammamANamagge jeNeva puNNabhadde ceie, teNeva pahArettha gamaNAe / 50. taba vaha bhaMbhasAra putra kUNika rAjA, jisakA vakSasthala hAroM se suzobhita ho rahA thA, mukha kuNDaloM kI camaka se prakAzita thA, usake mastaka para mukuTa dedIpyamAna thA, vaha aupapAtikasUtra (176) Aupapatik Sutra

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S / Dom SCOPE samrATa kUNika kI darzana yAtrA RECEDEO reilingan vats a

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| citra paricaya-6 / Illustration No.6 - samrAT kUNika kI darzana yAtrA ___ campApati samrATa kUNika bhagavAna mahAvIra kI vandanA karane ke lie snAna Adi karake vividha prakAra ke AbhUSaNoM ko dhAraNa kara apane susajjita pradhAna hAthI para AsIna huaa| usake darzana yAtrA ke julUsa meM sabase Age aSTa maMgalapaTa liye sainika ravAnA hue| unake pIche bhare hue kalaza, jhAriyA~, chatra, ca~vara, jhaNDA, dhvajA, patAkAe~ lie rAja puruSa cle| unake pIche taraha-taraha ke zastra hAtha meM lie sainika the| unake sAtha-sAtha vINAtuNIra Adi vAdya bajAne vAle, svasti vacana bolane vAle, daNDadhArI, mora piccha rakhane vAle, gAne, bajAne, nAcane vAle, krIr3A kautuka karate hue log| unake pIche eka sau ATha ucca jAti ke ghor3oM para ghur3asavAra, phira eka sau ATha hAthI, phira ratha savAra aura unake pIche paidala sainika calane lge| caturaMgiNI senA ke pIche hAthI para ArUr3ha rAjA kUNika the| unake gale meM suvAsita phUloM kI mAlAe~, mastaka para mukuTa pahanA thaa| chatra, caMvara Adi dhAraNa karane vAle, rAjA ke Age ghur3asavAra tathA dAyeM-bAyeM hAthI savAra cala rahe the| rAjA ke hAthI ke pIche zreSTha rathoM *za meM rAniyA~ va rAjaparivAra thaa| unake pIche vizAla jana smudaay| nagara ke hajAroM loga rAjA para phUla barasA rahe the| jaya-jayakAra kara rahe the| koI zaMkha bajAkara, koI / tAliyA~ bajAkara harSa prakaTa kara rahe the| darzaka prajA jana rAjA kI jaya bolate hue aneka prakAra ke AzIrvAda tathA maMgala vacana bola rahe the| isa prakAra vizAla julUsa ke sAtha bhagavAna mahAvIra ke darzana karane rAjA kUNika / ne prasthAna kiyaa| -sUtra 49-52 EMPEROR KUNIK'S PROCESSION After taking his bath and adorning himself with a variety of ornaments, King Kunik took his seat on his leading and decorated elephant in order to go to pay homage to Bhagavan Mahavir. The procession started with the eight auspicious symbols. These were followed by the royal attendants carrying pitchers and jars filled with water, divine umbrellas, flags, whisks and the beautiful flag of victory. Next came many soldiers carrying different types of weapons. Next in order were many artists playing musical instruments like Vina and Tunir, flatterers, staff holders, many carrying peacock feather brooms, singers, dancers, and other entertainers. After them came one hundred eight riders on pedigreed horses, one hundred elephants, chariots, and contingents of foot soldiers. After this four pronged army came King Kunik. His chest was adorned with fragrant garlands, on his head glittered his crown. Over his head was an umbrella. Whisks were being waved on his flanks. His escort group comprised of horse riders in front and elephant riders on flanks. The king's elephant was followed by his queens and other family members in chariots. In the end came masses of people. Thousands of hailing citizens showered flowers on the king. They were expressing their joy by clapping and blowing conch-shells. He was greeted and blessed by thousands of people singing in his praise. Thus King Kunik moved in * an elaborate procession to behold and pay homage to Bhagavan Mahavir. -Sutra 49-52 wwNUARORAKOYAKOYANVARO942028004200909009009

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- * * * * * manuSyoM meM siMha ke samAna zauryazAlI apane Azrita janoM kA pAlana-poSaNa karane ke kAraNa unakA svAmI, manuSyoM meM indra ke samAna parama aizvaryazAlI, manuSyoM meM zreSTha vRSabha ke samAna dhIra, sahiSNu (athavA manuSyoM meM rAjAoM kA bhI rAjA cakravartI-uttara * bharatArdha sAdhane meM pravRtta hone se cakravartI jaisA) rAjA ke yogya aizvarya lakSmI se dIptimAna laga rahA thA, zreSTha hAthI para ArUr3ha huaa| phira usane chatra dhAraNa kiyA, jisa para koraMTa puSpa (zveta puSpoM) kI mAlAe~ laTaka rahI thiiN| usake donoM pasavAr3e zveta ca~vara DulAye jA rahe the| usa samaya usakI yaha zobhA vaizramaNa kubera ke samAna, narapati-cakravartI rAjA ke samAna, amarapati-devarAja indra ke tulya laga rahI thii| usakI samRddhi kI kIrti cAroM tarapha phailI thii| vaha azva, hasti, ratha aura padAti senA-isa prakAra caturaMginI senA sAtha lie usake Age-Age pUrNa bhadra caitya kI tarapha bhagavAna mahAvIra ko vandanA karane lie prasthita huaa| KUNIK'S MAJESTIC APPEARANCE ____50. And then followed king Kunik, the son of Bhambhasar. His chest was adorned with necklaces, his face gleamed with the shining ear-rings, and on his head glittered his crown. He was valorous as if a lion among men. Being a generous provider he was the master of his subjects. Due to his unlimited wealth and grandeur he enjoyed the status of Indra (the king of gods) among men. Like a bull among men, he was patient and tolerant. As his reign extended to the north Bharat he was like an emperor or the the king of many kings. Scintillating with all this grandeur he rode the the best of elephants. He had over his head an umbrella decorated with garlands of Korant flowers. Whisks were being waved on his flanks. At that moment he appeared resplendent as Vaishraman Kuber (the god of wealth), a chakravarti (emperor), and Indra, the king of gods. The fame of his grandeur had spread all around. Accompanied up by the four pronged army, he commenced his journey in the en direction of Purna Bhadra Chaitya for paying homage to Bhagavan een Mahavir. -- 51. tae NaM tassa kUNiyassa raNNo bhaMbhasAraputtassa purao mahaM AsA, AsavarA, ubhao pAsiM NAgA, NAgavarA, piTThao rhsNgelli| ROPA OYN * PREPERSPRSAMAORMAom samavasaraNa adhikAra (177) Samavasaran Adhikar

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51. taba bhaMbhasAra putra rAjA kUNika ke Age vizAlakAya ghor3e aura ghur3asavAra cala rahe the| donoM ora hAthI tathA hAthiyoM para savAra puruSa the unake pIche rathoM kA jhuNDa cala rahA thA / 51. At that time the escort group of king Kunik comprised of riders on tall horses in front, riders on elephants on flanks and chariots covering the rear. 52. tae NaM se kUNie rAyA bhaMbhasAraputte abbhuggayabhiMgAre, paggahiyatAlayaMTe, Usaviya - seyacchatte, pavIiyabAlavIyaNIe, savviDDIe, savyajuIe savvabaleNaM, sabvasamudaeNaM, savvAdareNaM, savvavibhUIe, savvavibhUsAe, savvasaMbhameNaM, savyapuSpagaMdhamallAlaMkAreNaM, savvatuDiyasaddasaNNiNAeNaM, mahayA iDDIe, mahayA juIe, mahayA baleNaM, mahayA samudaNaM, mahayA varatuDiya - jamaga- samagappavAieNaM saMkha - paNava- paDaha - bherijhallari - kharamuhi - huDukka - murava - muaMga - duMduhi - NigghosaNAiyaraveNaM caMpAe NayarIe majjhaMmajjheNaM Niggacchai / 52. isa vizAla julUsa ke sAtha bhaMbhasAra putra rAjA kUNika campA nagarI ke bIcoMbIca hotA huA Age bddh'aa| usake Age-Age jala se bharI jhAriyA~ lie puruSa cala rahe the / sevaka donoM ora paMkhe jhala rahe the| Upara sapheda chatra tanA thA / ca~vara Dhole jA rahe the| vaha saba prakAra kI samRddhi, saba prakAra kI dyuti, saba prakAra ke sainya bala evaM sabhI parijanoM ke sAtha cala rahA thaa| sabhI usake prati Adara prakaTa kara rahe the| vaha saba prakAra ke vaibhava, saba prakAra kI vezabhUSA - - vastra, AbharaNa Adi dvArA susajja, sabakI snehapUrNa utsukatA lie saba prakAra ke phUla, sugandhita padArtha, phUloM kI mAlAe~, alaMkAra yA phUloM kI mAlAoM se nirmita AbharaNa dhAraNa kiye hue thaa| usake sanmukha, sarva tUryazabda - sannipAta - saba prakAra ke vAdyoM kI dhvani - pratidhvani, mahARddhi - apane viziSTa vaibhava, mahAdyuti - viziSTa AbhA, mahAbalaviziSTa senA, mahAsamudaya - apane viziSTa pArivArika jana-samudAya se suzobhita thA / zaMkha, paNava - Dhola, paTaha-bar3e Dhola, bherI, jhAlara, kharamuhI, huDukka, muraja-Dholaka, mRdaMga tathA dundubhi-nagAr3e eka sAtha vizeSa rUpa se bajAe jA rahe the| 52. With this large procession king Kunik, the son of Bhambhasar moved through the heart of the city of Champa. In front of him walked men carrying jars filled with water. On both sides were attendants waving fans. There was a white canopy above aupapAtikasUtra Aupapatik Sutra (178)

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him and whisks were being waved. He was moving with all his wealth, radiance, armed forces and family members. Everyone was expressing his respect for the king. He had on him all his grandeur and embellishments including apparels and ornaments. Emblazoned with different types of flowers, perfumes, garlands and other ornaments made of flowers, he evoked humble and loving curiosity in all. He was extolled by reverberating sounds of all types of musical instruments and graced with his unique glory, extraordinary radiance, unchallenged power (of the army) and mighty family. A great number of wind and percussion musical instruments including Shankh, Panav, Patah, Bheri, Jhalar, Kharmuhi, Hudukk, Muraj, Mridang and Dundubhi were being played in unison with a specific beat. janatA dvArA maMgala ghoSa 53. tae NaM tassa kUNiyassa raNNo caMpAe NayarIe majjhaMmajjheNaM niggacchamANassa bahave atthatthiyA, kAmatthiyA, bhogatthiyA, lAbhatthiyA kivvisiyA, karoDiyA, kAravAhiyA, saMkhiyA, cakkiyA, naMgaliyA, muhamaMgaliyA, vaddhamANA, pUsamANayA, khaMDiyagaNA tAhiM iTThAhiM kaMtAhiM piyAhiM maNuNNAhiM maNAmAhiM maNAbhirAmAhiM hiyayagamaNijjAhiM vaggUhiM jayavijayamaMgalasaehiM aNavarayaM abhinaMdaMtA ya abhitthuNaMtA ya evaM vayAsI jaya-jaya NaMdA ! jaya jaya bhaddA ! bhaddaM te ajiyaM jiNAhi, jiyaM ca pAlehiM, jiyamajjhe vsaahi| iMdo iva devANaM, camaro iva asurANaM, dharaNo iva nAgANaM, caMdo iva tArANaM, bharaho iva maNuyANaM bahUI vAsAI, bahUI vAsasayAI, bahUI vAsasahassAiM aNahasamaggo, hatuTTho paramAuM pAlayAhi / iTThajaNasaMparivuDo caMpAe NayarIe aNNehiM ca bahUNaM gAmAgara - Nayara - kheDa - kabbaDa - do muha - maDaMba - paTTaNa - Asama - nigama - saMvAha - saMnivesANaM AhevaccaM, porevaccaM, sAmittaM, bhaTTittaM, mahattaragattaM, ANAIsaraseNAvaccaM kAremANae, pAlemANe mahayAhayanaTTagIyavAiyataMtI-talatAlatuDiyaghaNamuaMgapaDuppavAiyaraveNaM viulAI bhoga bhogAI bhuMjamANe viharAhi tti kaTTu jaya jaya saddaM pauMjaMti / 53. jaba rAjA kUNika caMpA nagarI ke bIca se nikala rahA thA, taba usake sAmane bahuta se arthArthI-dhana ke abhilASI, kAmArthI, bhogArthI, lAbhArthI - mAtra bhojana Adi ke samavasaraNa adhikAra (179) Samavasaran Adhikar

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* * abhilASI, kilviSika-bhAMDa Adi, kApAlika-khappara dhAraNa karane vAle bhikSu, karabAdhita* karapIDita-rAjya ke kara Adi se kaSTa pAne vAle, zAMkhika-zaMkha bajAne vAle, cAkrika" cakradhArI (kumhAra), lAMgalika-hala calAne vAle kRSaka, mukhamAMgalika-mu~ha se maMgalamaya zubha * vacana bolane vAle yA cATukAra, vardhamAna-dUsaroM ke kandhoM para baiThe puruSa, pUSyamANava mAgadha-bhATa, cAraNa Adi stutigAyaka, khaMDikagaNa-chAtrasamudAya, iSTa-vAMchita, kAnta* kamanIya, priya-prItikara, manojJa-manonukUla, manAma-citta ko prasanna karane vAlI, manobhirAma-mana ko ramaNIya lagane vAlI tathA hRdaya meM Ananda utpanna karane vAlI vANI se * jaya vijaya Adi saikar3oM mAMgalika zabdoM se rAjA kA lagAtAra abhinandana karate hue, * stuti-prazasti karate hue isa prakAra bolane lage* "jana-jana ko Ananda dene vAle rAjan ! ApakI jaya ho, ApakI jaya ho| jana-jana ke lie kalyANa-svarUpa rAjan ! Apa sadA jaya prApta kreN| ApakA kalyANa ho| jinheM nahIM jItA hai, una para vijaya prApta kreN| jinako jIta liyA hai, unakA pAlana kareM, unake bIca nivAsa kreN| devoM meM indra kI taraha, asuroM meM camarendra kI taraha, nAgoM meM dharaNendra kI taraha, tAroM meM candramA kI taraha, manuSyoM meM cakravartI bharata kI taraha Apa aneka varSoM taka, saikar3oM varSoM taka, hajAroM varSoM taka, lAkhoM varSoM taka saba prakAra ke doSa yA vighnarahita rahate hue athavA saMpatti, parivAra Adi se sarvathA sampanna, prasanna rahate hue parama utkRSTa Ayu prApta kreN| Apa ciraMjIvI hoN| * Apa apane iSTa-priya jana sahita campA nagarI ke tathA anya bahuta se grAma, Akara, nagara, kheTa, karbaTa, droNamukha, maDaMba, pattana, Azrama, nigama, saMvAha, sanniveza, ina sabakA Adhipatya, ina sabako paurovRtya-netRtva, svAmitva, bhartRtva-prabhutva, mahattaratva-adhinAyakatva, * AjJezvaratva-jise AjJA dene kA sarva adhikAra hotA hai, aisA senApatitva, ina sabakA sarvAdhikRta rUpa meM pAlana karate hue vicreN| Apa nirantara nRtya, gIta, vAdya, vINA, karatAla, tUrya-turahI evaM ghanamRdaMga-bAdala jaisI AvAja karane vAle mRdaMgoM se nikalatI sundara dhvaniyoM se Ananda anubhava karate hue, nirvighna rUpa meM vipula bhoga bhogate hue sukhI rheN|' yoM kahakara * unhoMne jaya-ghoSa kiyaa| HAILING MASSES 53. As king Kunik passed through the city of Champa he was greeted with continuous hails of victory and hundreds of auspicious words in coveted, pleasant, lovable, likable, joyous, desirable and blissful voice by masses of people among whom were many who * aupapAtikasUtra (180) Aupapatik Sutra * * *

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sought wealth, many who desired worldly pleasures and many who only desired food. There very also many clowns and jesters (kilvishik), skull-carrying mendicants (kapalik), persons who suffered under state tax and other duties (karapidit), conch-shell blowers (shankhik), potters (chakrik), farmers (langalik), admirers en and flatterers (mukhamangalik), persons carried on shoulders (vardhaman), bards (pooshyamanav) and students (khandik). * These masses were shouting "O king, the source of joy for masses, may you be victorious ! O king, the epitome of beatitude of people, may you be always that victorious ! May you gain exaltation. May you conquer the hitherto e undefeated. May you live among and protect those whom you have conquered. Like Indra among gods, Chamarendra among asurs (a kind of lower gods), Dharanendra among naags (a kind of lower gods), the moon among tara (heavenly bodies) and Bharat Chakravarti among men-may you live for many years, hundreds of years, thousands of years, hundreds of thousands of years free online from all troubles and enjoying family and wealth with happiness and joy. May you have an extremely long life, may you be immortal. "Being surrounded by your near and dear ones, may you reign over the city of Champa and many other villages (gram), aakar (settlement near a mine), nagar (city), khet (kraal), karbat (market), dronmukh (hamlet), madamb (borough), pattan (harbour), ashram (hermitage), nigam (trade center), samvah (settlement in a valley) and sannivesh (temporary settlement). May you be the ruler, leader, provider, lord and commander of these and support them. Amidste the incessant delightful performances 'of dances and songs, and rejoicing in music of instruments like Veena, Kartal, Turya and are not Ghanamridang, may you live happily enjoying uninterrupted and immense mundane pleasures." They concluded this with hails of victory. Prag Tota-874 54. tae NaM se kUNie rAyA bhaMbhasAraputte nayaNamAlAsahassehiM pecchijjamANe - pecchijjamANe hiyayamAlAsahassehiM abhiNaMdijjamANe abhiNaMdijjamANe, samavasaraNa adhikAra ( 181 ) Samavasaran Adhikar *

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6PAKPMGDIA MAROON maNorahamAlAsahassehiM vicchippamANe vicchippamANe, vayaNamAlAsahassehiM abhithuvbamANe hai abhithubbamANe, kaMti-sohaggaguNehiM patthijjamANe ptthijjmaanne| bahUNaM naranArisahassANaM dAhiNahattheNaM aMjalimAlAsahassAiM paDicchamANe paDicchamANe, maMjumaMjuNA ghoseNaM paDibujjhamANe paDibujjhamANe, bhavaNapaMtisahassAI samaicchamANe samaicchamANe caMpAe nayarIe majhaMmajjheNaM niggcchi|niggcchittaa jeNeva puNNabhadde ceie, teNeva uvaagcchi| ___uvAgacchittA samaNassa bhagavao mahAvIrassa adUrasAmaMte chattAIe titthayarAisese pAsai, pAsittA AbhisekkaM hatthirayaNaM Thavei, ThavittA AbhisekkAo hatthirayaNAo paccoruhai, paccoruhittA avahaTTa paMca rAyakauhAI, taM jahA-khaggaM chattaM upphesaM vAhaNAo - bAlavIyaNiM, jeNeva samaNe bhagavaM mahAvIre teNeva uvaagcchi| pA~ca abhigama uvAgacchittA samaNaM bhagavaM mahAvIraM paMcaviheNaM abhigameNaM abhigacchai, taM jahA1. sacittANaM davvANaM viosaraNayAe, 2. acittANaM davvANaM aviosaraNayAe, 3. egasADiyaM uttarAsaMgakaraNeNaM, 4. cakSupphAse aMjalipaggaheNaM, 5. maNaso egattIbhAvakaraNeNaM samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNa-payAhiNaM karei, karettA - vaMdai, vaMdittA namaMsai, namaMsittA tivihAe pajjuvAsaNayAe pajjuvAsai, taM jahA-kAiyAe, vAiyAe, maannsiyaae| tIna prakAra kI paryupAsanA " kAiyAe-tAva saMkuiyaggahatthapAe sussUsamANe NamaMsamANe abhimuhe viNaeNaM ht paMjaliuDe pjjuvaasi| vAiyAe-jaM jaM bhagavaM vAgarei evameyaM bhaMte ! tahameyaM bhaMte ! avitahameyaM bhaMte ! * asaMdiddhameyaM bhaMte ! icchiyameyaM bhaMte ! paDicchiyameyaM bhaMte ! icchiyapaDicchiyameyaM bhaMte ! se jaheyaM tubbhe vadaha', apaDikUlamANe pjjuvaasi| " mANasiyAe-mahayAsaMvegaM jaNaittA tivvadhammANurAgaratte pjjuvaasi| 54. bhaMbhasAra putra rAjA kUNika kA (campA ke rAjamArga para upasthita hajAroM nara-nArI) apane netroM se bAra-bAra darzana kara rahe the| hajAroM nara-nArI usakA hRdaya se bAra-bAra abhinandana kara rahe the| hajAroM nara-nArI apane mana meM zubha manoratha-manaHkAmanAe~ lie hue AR65338058008. * aupapAtikasUtra (182) Aupapatik Sutra

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the| hajAroM nara-nArI usakA bAra-bAra abhistavana- guNa-saMkIrtana kara rahe the| hajAroM naranArI usakI daihika kAnti, uttama saubhAgya Adi guNoM ko lakSya kara ye svAmI hameM sadA prApta raheM, bAra-bAra aisI abhilASA karate the / hajAroM strI-puruSa hAthoM kI aMjali mAlA dvArA rAjA ko praNAma kara rahe the, taba rAjA apanA dAhinA hAtha U~cA uThAkara bAra-bAra unakA abhivAdana svIkAra karatA huA. komala vANI se unakA kuzala pUchatA huA, gharoM kI hajAroM paMktiyoM ko pAra karatA huA kUNika rAjA campA nagarI ke bIca se niklaa| nikalakara, jahA~ pUrNabhadra caitya thA, vahA~ aayaa| pA~ca abhigama pUrNabhadra caitya meM Akara bhagavAna se yathocita dUrI para rukaa| vahA~ se tIrthaMkaroM ke chatra Adi atizayoM ko dekhA / dekhakara apanI savArI ke pramukha uttama hAthI ko ThaharAyA, hAthI se nIce utarA, (1) talavAra, (2) chatra, (3) mukaTa, ( 4 ) caMvara - ina rAjacihnoM ko alaga kiyA, (5) jUte utAre / bhagavAna mahAvIra jahA~ virAjamAna the, vahA~ AyA / vahA~ Akara - (1) sacitta padArthoM kA vyutsarjana karanA, (2) acitta padArthoM ko avyutsarjana - apane pAsa rakhanA, (3) akhaNDa - anasile vastra kA uttarAsaMga - uttarIya kI taraha kandhe para dhAraNa karanA, (4) dharmanAyaka para dRSTi par3ate hI hAtha jor3anA, tathA (5) mana ko ekAgra karanA - ina pA~coM abhigamoM-niyamoM kA anupAlana karatA huA rAjA kUNika bhagavAna ke sammukha gyaa| bhagavAna ko tIna bAra AdakSiNa - pradakSiNA vandanA kI, namaskAra kiyA / vandanA, namaskAra kara kAyika, vAcika, mAnasika rUpa se paryupAsanA karane lgaa| tIna prakAra kI paryupAsanA (1) kAyika paryupAsanA ke rUpa meM hAthoM-pairoM ko sikor3e hue, dharma sunane kI icchA lie, namana karate hue bhagavAna ke sammukha hokara vinaya se hAtha jor3e hue ucita sthAna para baiThA / (2) vAcika paryupAsanA ke rUpa meM bhagavAna jo-jo bolate the, usake lie, 'bhaMte! yaha aisA hI hai, yahI tathya hai bhagavan ! yahI satya hai prabho ! yahI sandeha rahita hai bhaMte ! ApakA vacana hamAre lie vAMchita hai bhaMte ! yahI hamAre lie pratIcchita - svIkRta hai prabho ! yahI icchita-pratIcchita hai bhaMte ! jaisA Apa kaha rahe haiM vaha vaisA hI hai|" isa prakAra anukUla vacana bolatA rhaa| (3) mAnasika paryupAsanA ke rUpa meM apane hRdaya meM atyanta saMvega - vairAgya utpanna karatA huA tIvra dharmAnurAga se anurakta huA / samavasaraNa adhikAra (183) Samavasaran Adhikar

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BEHOLDING BHAGAVAN 54. Thousands of eyes (of men and women on the streets of Champa) were looking again and again at king Kunik, the son of Bhambhasar. He was being greeted again and again by thousands of hearts filled with best wishes. Thousands of people were singing in his praise. Bearing in mind his radiant personality, good fortune and other qualities, thousands of people were expressing their hope that such a master be ever present among them. The king was responding to these greetings from thousands of men and women with joined palms by waving his hands and softly asking about their welfare. Thus passing thousands of rows of houses, king Kunik crossed the city and arrived at Purnabhadra Chaitya. Coming to Purnabhadra Chaitya, he stopped at an appropriate distance and observed the divine canopy and other divine signs of a Tirthankar. He then stopped his royal elephant and alighted from it. After removing his five regalia, namely (1) sword, (2) umbrella, (3) crown, (4) whisks, and (5) sandals, he approached the spot where Bhagavan Mahavir was seated. He observed the five codes of courtesy meant for a religious assembly (abhigam) and went before Bhagavan Mahavir. FIVE CODES (ABHIGAM) The five codes being (1) to discard things infested with living organisms (sachit), (2) to retain things free of living organisms (achit), (3) to place a one-piece shawl (uttariya) on shoulders, (4) to join palms the instant the religious leader is seen, and (5) to focus attention on him. After this the king went around Bhagavan three times, paid homage and obeisance, and commenced his threefold worship-physical, vocal and mental. THREEFOLD WORSHIP (1) Physical worship-With a desire to listen to religious sermon he looked at Bhagavan, bowed to him and sat down at proper place drawing in and folding his limbs and humbly joining his palms. (2) Vocal worship-When Bhagavan uttered something he responded by saying in acquiescence-"Bhante! It is, indeed, so !" 3fquifanya (184) Aupapatik Sutra

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or "So is the reality, Bhagavan !" or "Prabho! It is the truth!" or "Bhagavan! It is beyond any doubt !" or "Bhante! Your sermon is what we need !" or "Bhante! Your word is law for us !" or "Bhante! Your word is what we need and what we accept !" or "Bhante! It is exactly as you say!" (3) Mental worship-Filling his mind with intense and sincere feeling of renouncing the mundane, he devoted himself keenly to the pursuance of the religious path. rAniyoM kA saparijana Agamana 55. tae NaM tAo subhaddappamuhAo devIo aMtoaMteuraMsi NhAyAo jAva savyAlaMkAravibhUsiyAo, vizAla dAsI parivAra bahUhiM khujAhiM cilAIhiM vAmaNIhiM vaDabhIhiM, babbarIhiM bausiyAhiM joNiyAhiM pahnaviyAhiM IsiNiyAhiM cAruNiyAhiM lAsiyAhiM lausiyAhiM siMhalIhiM damilIhiM ArabIhiM puliMdIhiM pakkaNIhiM bahalIhiM muruMDIhiM sabarIhiM pArasIhiM NANAdesI hiM videsaparimaMDiyAhiM iMgiya - ciMtiya - patthiyaviyANiyAhiM, sadesaNevatthaggahiyavesAhiMceDiyAcakkavAla - varisadharakaMcuijjamahattarabaMda - parikkhittAo aMteurAo NiggacchaMti, NigacchittA jeNeva pADiyakkajANAiM teNeva uvAgacchaMti, uvAgacchittA pADiyakkapADiyakkAI jattAbhimuhAI juttAiM jANAI duruhaMti, dUrUhittA NiyagapariyAlasaddhiM saMparivuDAo caMpAe NayarIe majjhamajjheNaM NiggacchaMti, NiggacchittA jeNeva puNNabhadde ceei, teNeva uvAgacchaMti, uvAgacchittA samaNassa bhagavao mahAvIrassa adUrasAmaMte chattAdIe titthayarAisese pAsaMti, pAsittA pADiyakka - pADiyakkAiM jANAI ThaveMti, ThavittA jANehiMto paccoruhaMti, paccaruhittA bahUhiM khujjAhiM jAva parikkhittAo jeNeva samaNe bhagavaM mahAvIre, teNeva uvAgacchaMti / uvAgacchittA samaNaM bhagavaM mahAvIra paMcaviheNaM abhigameNaM abhigacchanti, taM jahA - 1. sacittANaM davvANaM viosaraNayAe, 2 . acittANaM davvANaM aviosaraNayAe, 3. viNao NayAe gAyalaTThIe 4. cakkhuphAse aMjalipaggaheNaM, 5. maNaso samavasaraNa adhikAra (185) Samavasaran Adhikar

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* egattIbhAvakaraNeNaM samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM kareMti, vaMdaMti, NamaMsaMti, vaMdittA, NamaMsittA kUNiyarAyaM puraokaTu ThiiyAo ceva saparivArAo abhimuhAo viNaeNaM paMjaliuDAo pjjuvaasNti| 55. tatpazcAt subhadrA Adi rAniyoM ne antaHpura meM snAna kiyA, anya nitya kArya pUre kiye (jaise-deha-sajjA kI dRSTi se A~khoM meM kAjala A~jA, lalATa para tilaka lagAyA, * duHsvapnAdi doSa nivAraNa hetu candana, kuMkuma, dadhi, akSata Adi se maMgala-vidhAna kiyaa)| sabhI alaMkAroM se vibhUSita huiiN| * phira bahuta-sI deza-videza kI dAsiyoM ke sAtha, jinameM se bahuta-sI kubar3I thIM, bahuta* sI kirAta deza kI thIM, kucha baunI thIM, aneka aisI thIM, jinakI kamara jhukI thI, aneka * barbara deza kI, bakuza deza kI, yUnAna deza kI, pahlava deza kI, isina deza kI, cArukinika * deza kI, lAsaka deza kI, lakuza deza kI, siMhala deza kI, dravir3a deza kI, araba deza kI, * pulinda deza kI, pakkaNa deza kI, bahala deza kI, muruMDa deza kI, zabara deza kI, pArasa deza kI-isa prakAra vibhinna dezoM kI, jo apane-apane deza kI vezabhUSA meM sajI thIM, apaneOM apane deza ke rIti-rivAja ke anurUpa jinhoMne vastra Adi paridhAna pahana rakhe the| jo iMgita abhiprAya ke anurUpa ceSTA ko mana meM gupta rahe vAMchita bhAva ko saMketa yA ceSTA mAtra se samajhane meM catura thIM, aisI dAsiyoM ke samUha se ghirI huI, varSadharoM-napuMsakoM, kaMcukiyoM antaHpura (janAnI Dyor3hI) ke paharedAroM tathA antaHpura ke vizvasta rakSAdhikAriyoM se ghirI * huI bAhara nikliiN| * antaHpura se nikalakara ve subhadrA Adi rAniyA~, jahA~ pratyeka ke lie alaga-alaga * taiyAra kiye ratha khar3e the, vahA~ aaiiN| vahA~ Akara apane lie nizcita yAtrA ke lie * taiyAra kiye, jute hue rathoM para savAra huiiN| savAra hokara apane parijana varga-dAsiyoM Adi se ghirI huI campA nagarI ke mArga bIca se nikliiN| nikalakara jahA~ pUrNabhadra caitya thA, vahA~ aaiiN| * pUrNabhadra caitya meM Akara zramaNa bhagavAna mahAvIra ke sanmukha jahA~ se bhagavAna spaSTa * dikhAI dete the, vahA~ Akara tthhrii| tIrthaMkaroM ke chatra Adi atizayoM ko dekhaa| vahIM para * apane rathoM ko rukvaayaa| rukavAkara rathoM se nIce utriiN| nIce utarakara apanI bahuta-sI * kubjA Adi pUrvokta dAsiyoM se ghirI huI bAhara nikliiN| jahA~ zramaNa bhagavAna mahAvIra the, vahA~ aaiiN| * aupapAtikasUtra *19 * (186) Aupapatik Sutra

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Umcom kUNika dvArA bhagavAna kI saparivAra vandanA Dow ARTI Jain Education Internationel & Personel UC CE wwwsainelibra.org

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citra paricaya-7 7 Illustration No.7 kUNika dvArA bhagavAna kI saparivAra vandanA campA nagarI se nikalatA huA apanI caturaMginI senA va subhadrA Adi rAniyoM ke sAtha, amAtya-senApati Adi adhikAriyoM se ghirA rAjA kUNika zramaNa bhagavAna mahAvIra ke samavasaraNa meM AtA hai| bhagavAna ko dekhate hI chatra-mukuTa-ca~vara-jUtetalavAra Adi utArakara uttarAsana-dupaTTA lekara nikaTa AtA hai| samavasaraNa meM Akara ekAgra mana hokara tIna bAra AdakSiNa-pradakSiNA karake mana-vacana-kAyA se bhagavAna kI paryupAsanA karatA hai| -sUtra 54 HRSPERSONSORSPERSORIGORISPRISIGRASPASSORIGINSERSPEASONSPIRSPANSPIRSSXSPEXGXGPBXGPek6deg646degFARPUROHMAORMAOKMATition HOMAGE BY KUNIK AND HIS FAMILY Passing through Champa city, king Kunik and his queens including Subhadra, surrounded by his ministers and officials, came to the Samavasaran of Shraman Bhagavan Mahavir. The moment he saw Bhagavan he removed his sword, umbrella, crown, whisks, and sandals. He then placed a shawl on his shoulders and approached the seat. Joining palms and focusing attention he went around Bhagavan three times and commenced his threefold worship---physical, vocal, and mental. -Sutra 54

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bhagavAna ke nikaTa jAne ke lie pA~ca prakAra ke abhigamoM-niyamoM ko dhAraNa kiyaa| jaise - (9) sacitta padArthoM kA vyutsarjana karanA, (2) acitta padArthoM kA avyutsarjana, (3) gAtrayaSTi - deha ko vinaya se jhukAnA, (4) bhagavAna para dRSTi par3ate hI hAtha jor3anA, tathA (5) mana ko ekAgra karanA / ina abhigamoM se yukta una rAniyoM ne tIna bAra bhagavAna ko dakSiNa - pradakSiNA kii| pradakSiNA kara vandana - namaskAra kiyA / vandana - namaskAra karane ke | pazcAt mahArAja kUNika ko Age kara (rAjA ke pIche-pIche) apane parijanoM sahita bhagavAna | ke sammukha vinayapUrvaka hAtha jor3e paryupAsanA karane lgiiN| ARRIVAL OF THE QUEENS 55. Subhadra and other queens in the palace also took their bath and performed other daily chores (like applying collyrium in eyes, putting auspicious spot on forehead and performing other auspicious rituals using sandalwood, vermilion, curd, rice etc. for beautifying the body and protection against ill omens). After that they adorned themselves with a variety of ornaments. LARGE CONTINGENT OF MAIDS They then came out of the palace accompanied by many maids. This large contingent of maids included many who were hunchbacks (kubja), many from the Kirat country (Kirati), many who were dwarf (vamani), many who were with deformed back and others from various different countries including Barbar, Payausa (Bakush), Jona (Yunana or Greece), Panhava (Pahlava), Isigina (Isin), Vasina (Charukinik), Lasiya (Lasak), Lausa (Lakush), Simhala (Ceylon), Damila (Dravid), Arab (Arabia), Puland (Pulind), Pakkun (Pakkan), Bahal, Murund, Sabar (Shabar) and Paras (Persia). They all were dressed in their respective native garb conforming to their respective ethnic customs. They were adept at understanding the inner feelings and intentions through gestures or other expressions. All these, in turn, were surrounded by eunuchs (varshadhar), female-guards of inner quarters (kanchuki) and palace guards. Coming out of the palace they went to the place where separate carriages for each one of them were duly harnessed and ready in all samavasaraNa adhikAra (187) Samavasaran Adhikar

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ACL N69 Hoo * respects, waiting for their planned journey. They boarded these Mon vehicles and passed through Champa city. They finally arrived at * Purnabhadra Chaitya. Coming to Purnabhadra Chaitya they stopped at an appropriate distance and observed the divine canopy and other divine signs of a Tirthankar. They then stopped the chariots and alighted from them. Surrounded by their numerous maids they approached the spot where Bhagavan Mahavir was seated. They observed the five codes of courtesy meant for a religious assembly (abhigam) and went before Bhagavan Mahavir. The five or codes being--(1) to discard things infested with living organisms (sachit), (2) to retain things free of living organisms (achit), (3) to bow down with modesty, (4) to join palms the instant the religious leader is seen, and (5) to focus attention on him. After this the queens went around Bhagavan three times and paid homage and obeisance. Now they positioned themselves and their retinue behind king Kunik and joining their palms commenced the worship with reverence. bhagavAna dvArA dharmadezanA 56. (ka) tae NaM samaNe bhagavaM mahAvIre kUNiyassa raNNo bhaMbhasAraputtassa / subhaddApamuhANaM devINaM tIse ya mahatimahAliyAe parisAe isiparisAe, muNiparisAe, jaiparisAe, devaparisAe, aNegasayAe, aNegasayavaMdAe, annegsyvNdprivaaraae| bhagavad vANI kA svarUpa 2 ohabale, aibale, mahabbale, aparimiyabalavIriyateya-mAhappakaMtijutte, sAraya NavatthaNiya-mahura-gaMbhIra-koMcaNigghosa-duMdubhissare, ure vitthaDAe kaMThe vaTTiyAe sire samAiNNAe agaralAe amammaNAe suvvattakkharasaNNivAiyAe punnnnrttaae| savvabhAsANugAmiNIe sarassaIe joyaNaNIhAriNA sareNaM addhamAgahAe bhAsAe bhAsada na arihA dhamma prikhei| tesiM savvesiM AriyamaNAriyANaM agilAe dhammaM Aikkhai, * sAvi ya NaM addhamAgahA bhAsA tesiM savvesiM AriyamaNAriyANaM appaNo sabhAsAe pariNAmeNaM prinnmi| PRODARODARO2800RODARODAROPARODARA * * A MANI akolesakskskskskskskskskskski. * * aupapAtikasUtra (188) Aupapatik Sutra

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56. (ka) tatpazcAt zramaNa bhagavAna mahAvIra ne bhaMbhasAra putra rAjA kUNika, subhadrA * Adi rAniyoM tathA mahatI vizAla pariSad ko dharmopadeza kiyaa| bhagavAna mahAvIra kI dharmadezanA sunane ko upasthita pariSad meM RSi-avadhijJAnI sAdhu, muni-maunI yA vAksaMyamI sAdhu, yati-cAritra ke prati ati yatnazIla zramaNa, cAra jAti ke devatA tathA saikar3oM saikar3oM, hajAroM zrotAoM ke samUha upasthita the| (usa sabhA ko arhat prabhu ne zrutacAritrarUpa dharma kA upadeza diyaa|) o (bhagavAna mahAvIra) oghabalI-sadA eka samAna rahane vAle akSINa bala ke dhAraka the| atibalI-ananta bala sampanna the evaM mahAbalI-prazasta balayukta the| asIma vIrya(Atmazakti) bala (zarIra bala) teja (prabhAva) mahattA tathA kAMti (zArIrika sundaratA) se 0 yukta the| bhagavAna kI dhvani zarat kAla ke nUtana megha kI garjanA jaisI gambhIra, krauMca pakSI ke nirghoSa tathA nagAr3e kI dhvani ke samAna madhura, gambhIra (bahuta dUra taka sunAI dene vAlI) svarayukta thii| vANI hRdaya meM vistRta hotI phailatI huI, kaNTha meM vartulAkAra gUMjatI huI tathA mUrdhA meM parivyApta hotI huI atyanta spaSTa uccAraNayukta akSaroM sahita, aspaSTa uccAraNa yA hakalAhaTa se rahita, sarva-akSara sannipAta-samasta akSaroM ke saMyoga se niSpanna, pUrNatA tathA OM svara-mAdhurya-layayukta thii| vaha bhASA pratyeka zrotA kI apanI-apanI bhASA meM pariNata hone ke kI kSamatAyukta thii| eka yojana taka pahu~cane vAle svara meM bhagavAna ne arddhamAgadhI bhASA meM 9 dharma kA kathana kiyaa| upasthita sabhI Arya-anArya janoM ko aglAnabhAva-sahajabhAva se dharma kA AkhyAna kiyaa| bhagavAna dvArA bolI gaI vaha arddhamAgadhI bhASA una sabhI AryoM aura anAryoM kI bhASAoM meM pariNamita ho gii| BHAGAVAN'S SERMON 56. (a) Then Shraman Bhagavan Mahavir delivered his sermon to king Kunik, the son of Bhambhasar, Subhadra and other queens and the great congregation. This large congregation constituted of Rishis (ascetics endowed with Avadhi-jnana), Munis (ascetics observing the vow of silence or discipline of speech), Yatis (ascetics immaculate in observing the code of conduct), gods of four kinds, and hundreds and thousands of other people. (The Arhat gave the teachings of Shrut or 9 religious conduct to that religious congregation.) ATTRIBUTES OF BHAGAVAN'S SPEECH Bhagavan Mahavir was endowed with constantly uniform and en inexhaustible strength (oghbali). His strength was infinite (atibali) samavasaraNa adhikAra (189) Samavasaran Adhikari

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and great (mahabali). He possessed unlimited spiritual power * (virya), physical strength (bal), influence (tej), greatness (mahatta), and radiance (kanti). His voice was deep, resonant and sweet like ! the thunder of autumn cloud, call of Kraunch bird (curlew) and beat of a large drum. Swelling in the chest, spiraling through the throat and resonating in the head it transformed into a speech with clearly pronounced letters, free of any distortion or stammering, covering the full acoustic range, and having perfection and sweetness. It had the unique capacity of transforming into the language of each listener. Bhagavan gave his sermon in Ardhamagadhi language in a voice having a reach of one Yojan (eight miles). He delivered his discourse to all those present, S. Arya (of noble class) and Anarya (of ignoble class), liberally with ease. The Ardhamagadhi language uttered by Bhagavan was spontaneously converted into the languages of all those Aryas and Anaryas. bhagavAna dvArA kathita dharma kA sArvabhauma svarUpa (kha) taM jahA-asthi loe, atthi aloe, evaM jIvA, ajIvA, baMdhe, mokkhe, puNNe, pAve, Asave, saMvare, veyaNA, NijjarA, arihaMtA, cakkavaTTI, baladevA, vAsudevA, naragA, * NeraiyA, tirikkhajoNiyA, tirikkhajoNiNIo, mAyA, piyA, risao, devA, devaloyA, siddhi, siddhA, pariNivANe prinnivvuyaa| ___ atthi, 1. pANAivAe, 2. musAvAe, 3. adiNNAdANe, 4. mehuNe, 5. pariggahe atthi, 6. kohe, 7. mANe, 8. mAyA, 9. lobhe, atthi jAva-(10. pejje, 11. dose, 12. kalahe, 13. abbhakkhANe, 14. pesuNNe, 15. paraparicAe, 16. araharaI, 17. mAyAmose), 18. micchaadsnnslle| atthi pANAivAyaveramaNe, musAvAyaveramaNe, adiNNAdANaveramaNe, mehuNaveramaNe, pariggahaveramaNe jAva-(kohaveramaNe, mANaveramaNe, mAyAveramaNe, lobhaveramaNe, pejjaveramaNe, dosaveramaNe, kalahaveramaNe, abbhakkhANaveramaNe, pesuNNaveramaNe, paraparivAyaveramaNe, arairaiveramaNe, mAyAmosaveramaNe) micchaadsnnsllvivege| Arealestatestdesistatestalentestaurantaaaaaaaaaaaaaaaaaaaaaaa aupapAtikasUtra (190) Aupapatik Sutra

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nothesk.co. savvaM asthibhAvaM atthitti vayai, savvaM NatthibhAvaM Natthitti vayai, suciNNA kammA suciNNaphalA bhavaMti, duciNNA kammA duciNNaphalA bhavaMti, phusai puNNapAve, paccAyaMti jIvA, saphale kallANapAvae / dhammamAikkhai-iNameva NiggaMthe pAvayaNe sacce, aNuttare, kevalie, saMsuddhe, paDipuNNe, NeyAue, sallakattaNe, siddhimagge, muttimagge, NivvANamagge, NijjANamagge, avitahamavisaMdhi, savvadukkhappahINamagge / ihaTTiyA jIvA sijjhaMti, bujjhaMti, muccaMti, pariNivvAyaMti, savyadukkhANamaMtaM kareMti / (kha) bhagavAna ne jo dharmadezanA dI, vaha isa prakAra hai - loka kA astittva hai, aloka kA astittva hai, isI prakAra jIva, ajIva, bandha, mokSa, puNya, pApa, Asrava, saMvara, vedanA, nirjarA, arhat, cakravartI, baladeva, vAsudeva, naraka, nairayika, tiryaMcayoni, tiryaMcayonika jIva, mAtA, pitA, RSi (atIndriya jJAnI), deva, devaloka, siddhi, siddha, parinirvANa - mokSa tathA parinivRtta - mukta AtmA; inakA astittva hai| (1) prANAtipAta - hiMsA, (2) mRSAvAda - asatya, (3) adattAdAna - corI, (4) maithuna, aura (5) parigraha haiM / (6) krodha, (7) mAna, (8) mAyA, (9) lobha, yAvat [ (10) premamAyA va lobhajanita Asakti rAga bhAva, (11) dveSa - avyakta mAna va krodhajanita aprIti rUpa bhAva, (12) kalaha, (13) abhyAkhyAna - mithyAdoSAropaNa, (14) paizunya - cugalI, (15) paraparivAda - nindA, (16) rati - asaMyama meM sukha mAnanA, arati saMyama meM aruci rakhanA, ( rati- arati donoM hI mohanIya karma ke udaya se hotI hai), (17) mAyAmRSAchalapUrvaka jhUTha bolanA ], (18) mithyAdarzana zalya ( mithyAtva rUpa kA~TA hai) / (1) prANAtipAtaviramaNa - hiMsA se virata honA, (2) mRSAvAdaviramaNa - asatya se virata . honA, (3) adattAdAnaviramaNa - corI se nivRtta honA, (4) maithunaviramaNa - maithuna se virata honA, (5) parigrahaviramaNa - parigraha se virata honA, yAvat [ ( 6 ) krodha se virata honA, (7) mAna se virata honA, (8) mAyA se virata honA, (9) lobha se virata honA, (10) prema se virata honA, (11) dveSa se virata honA, (12) kalaha se virata honA, (13) abhyAkhyAna se virata honA, (14) paizunya se virata honA, (15) para- parivAda se virata honA, (16) arati - rati se virata honA, (17) mAyAmRSA se virata honA ] yAvat (18) mithyAdarzanazalyaviveka - mithyA vizvAsa ko tyAganA yaha saba hai / uparyukta sabhI padArtha astibhAvayukta haiM, arthAt apane-apane dravya, kSetra, kAla evaM bhAva kI apekSA se astittvayukta haiM kintu ve bhI sabhI nAstibhAva - para dravya, kSetra, kAla, bhAva samavasaraNa adhikAra ( 191 ) Samavasaran Adhikar

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* kI apekSA se nahIM haiM-aisA kahA jAtA hai| sucIrNa-prazasta bhAvoM se Acarita dAna, zIla, * tapa Adi karma uttama phala dene vAle haiM tathA duzcIrNa-aprazasta bhAvoM se Acarita karma azubha phala dene vAle haiN| jIva (apane zubha-azubha bhAvoM ke anusAra) puNya tathA pApa kA bandha karatA hai| jIva utpanna hote haiM-saMsArI jIvoM kA janma-maraNa hotA hai| kalyANa-zubha * karma, pApa-azubha karma phalayukta haiM, karma niSphala nahIM hote| punaH bhagavAna dharma kA AkhyAna/pratipAdana karate haiM yaha nirgrantha pravacana (prANI kI * antarvartI granthiyoM ko chur3Ane vAlA upadeza) satya hai, anuttara-sarvottama hai, kevalI-sarvajJa * dvArA bhASita hai, ataH kevala-advitIya hai| saMzuddha-sarvathA nirdoSa hai, pratipUrNa-pravacana guNoM * se sarvathA paripUrNa hai, naiyAyika-nyAyasaMgata hai tathA zalyakartana-mAyA Adi zalyoM-kA~ToM kA * nivAraNa karane vAlA hai, yaha siddhi yA siddhAvasthA prApta karane kA mArga hai, mukti-karmarahita " avasthA yA nirlobhatA kA mArga hai, nirvANa-sakala saMtAparahita avasthA prApta karAne kA patha / " hai, niryANa-punaH nahIM lauTAne vAlA-(jahA~ jAkara punaH lauTanA nahIM par3e vahI mukti kA mArga) " hai, avitatha-vAstavika, avisandhi-pUrvApara virodha se rahita hai, tathA saba duHkhoM ko prahINa sarvathA kSINa karane kA mArga hai| isakI ArAdhanA karane vAle jIva siddhi-siddhAvasthA prApta * karate haiM athavA aNimA Adi mahatI siddhiyoM ko prApta karate haiN| buddhajJAnI-kevalajJAnI hote hai| " haiM, mukta-janma-maraNa meM lAne vAle karmoM se rahita ho jAte haiM, parinirvRtta hote haiM-karmakRta saMtApa se rahita-parama zAntimaya ho jAte haiM tathA sabhI duHkhoM kA anta kara dete haiN| THE UNIVERSAL FORM OF BHAGAVAN'S SERMON (b) The religious sermon given by Bhagavan is like this--The lok (occupied space or universe) exists. The alok (unoccupied space or * the space beyond the known universe) exists. In the same way jiva * (the living or soul), ajiva (the non-living or matter), bandh (bondage of karmas), moksha (state of liberation), punya (meritorious karmas), paap (demeritorious karmas or sins), asrava (inflow of karmas), samvar (stoppage of inflow of karmas), vedana (suffering), nirjara (shedding of karmas), arhat (worthy of worship), * Chakravarti, Baldev, Vasudev (these three are epoch maker * sovereigns of the land. For more details refer to appendix-12, * Illustrated Tirthankar Charitra), narak (hell), nairayik (infernal beings), tiryanch-yoni (animal genus), tiryanch-yonik jiva (animals), maataa (mother), pitaa (father), rishi (sages with supernatural powers), dev (divine beings), dev-lok (divine dimension or heaven), * aupapAtikasUtra Aupapatik Sutra p uroparoptioDEOMARITALIAOMIORMOIndrenimariN Tag (192)

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19 20 GOGOGOSIOS VAVDAVAORVON siddhi (state of perfection), siddha (perfected beings), parinirvana auto (state of liberation) and parinivritta (liberated soul) also exist. Also existent are--(1) pranatipat (harming or destruction of life), (2) mrishavad (falsehood), (3) adattadan (taking without being given; act of stealing), (4) maithun (indulgence in sexual activities), and (5) parigraha (act of possession of things). Besides, (6) krodh (anger), (7) maan (conceit), (8) maya (deceit), (9) lobha (greed), and so on [(10) raag (attachment inspired by love, deceit and greed), (11) dvesh (aversion inspired by suppressed anger and conceit), (12) kalah (dispute), (13) abhyakhyan (blaming falsely), (14) paishunya (inculpating someone), (15) paraparivad (slandering), (16) rati-arati (inclination towards indiscipline and against discipline), (17) mayamrisha (to betray or to tell a lie deceptively)], up to (18) mithyadarshan shalya (the thorn of wrong belief or unrighteousness) exist too. Also existent are--(1) pranatipat viraman (to abstain from harming or destroying life), (2) mrishavad viraman (to abstain from falsity), (3) adattadan viraman (to abstain from taking without being given; to abstain from acts of stealing), (4) maithun viraman (to abstain from indulgence in sexual activities), (5) parigraha viraman (to abstain from acts of possession of things), [(6) krodh viraman (to abstain from anger), (7) maan viraman (to abstain from conceit), (8) maya viraman (to abstain from deceit), (9) lobha viraman (to abstain from greed), and so on, [(10) raag viraman (to abstain from attachment inspired by love, deceit and greed), (11) dvesh viraman (to abstain from aversion inspired by suppressed anger and conceit), (12) kalah viraman (to abstain from dispute), (13) abhyakhyan viraman (to abstain from blaming falsely), (14) paishunya viraman (to abstain from inculpating someone), (15) paraparivad viraman (to abstain from slandering), (16) rati-arati viraman (to abstain from inclination towards indiscipline and against discipline), (17) mayamrisha viraman 1 (to abstain from betraying or telling a lie deceptively)], up to (18) mithyadarshan shalya viraman (to remove the thorn of wrong belief or unrighteousness). samavasaraNa adhikAra ( 193 ) Samavasaran Adhikar T A *

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* Each of the aforesaid things is existent with respect to its own parameters of matter, area, time and state but non-existent with * respect to parameters of matter, area, time and state other than its down so it is said. Righteous deeds (suchirna) including charity, uprightness and austerities bring good results and unrighteous (dushchirna) deeds bring bad results. A soul attracts bondage of e meritorious (punya) and demeritorious (paap) karmas (according to its righteous and unrighteous deeds). Souls wander from one existence to another as worldly beings. Good deeds and bad deeds (because of the karmic bondage they attract) essentially bear fruits, they are never fruitless. 9 Bhagavan further elaborated the religious principles--This sermon of the Nirgranth (or the teachings that are capable of * removing the inner perversions) is true, unsurpassed and supreme * (being given by an omniscient). It is pure (absolutely free of faults), complete (having all attributes of a perfect discourse), logical and remover of all thorns in the form of vices. It is the path of attaining the state of perfection (of perception, knowledge and conduct), a liberation (from karmic bondage), salvation (from all torments) and * the state of no return (termination of cyclic rebirths). It is a path that is real, unambiguous and leads to elimination of all misery. Those who pursue this path acquire special powers like anima (power of miniaturization) and attain the state of perfection. They Obecome omniscient, free of rebirth causing karmas, free of torments | of karmas, and, attaining ultimate peace, they terminate all misery. OM vivecana-ina sUtroM kI vyAkhyA karate hue AcArya zrI ghAsIlAla jI ma. ne likhA hai, bhagavAna ne apane * isa pravacana meM nirgrantha pravacana kI zreSThatA, lokottaratA sthApita karane ke sAtha hI anya darzanoM kI * aikAntika mAnyatAoM kA khaNDana bhI kara diyA aura sArvabhauma syAdvAda siddhAnta kI sthApanA kii| jaise-atthiloe-loka-aloka kA astittva batAkara bauddhoM ke zUnyavAda kA khaNDana kara diyaa| jIva * kA astittva batAkara nAstika cArvAka mata kA khaNDana kiyaa| jIva ke sAtha ajIva sattA kA nirUpaNa * karake advaitavAdI mAnyatA kA nirAkaraNa kara diyaa| baMdha aura mokSa kA nirUpaNa karake (AtmA karmoM se * ba~dhA hai, vaha mukta bhI ho sakatA hai) AtmA ko sadA zuddha rUpa mAnane vAle sAMkhya mata kA nirAkaraNa kara * diyaa| puNya-pApa donoM tattvoM kA kathana karake vastu kA eka hI svarUpa mAnane vAle vAdiyoM kI mAnyatA kA khaNDana kiyA hai| isa prakAra nava tattva kI prarUpaNA meM ekAntavAdI sabhI mAnyatAoM kA nirAkaraNa ho jAtA hai| * aupapAtikasUtra (194) Aupapatik Sutra

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* arhat, cakravartI, baladeva, vAsudeva haiM, yaha kahakara tIna loka meM ina cAra zalAkA puruSoM kI zreSThatA batAI hai| tiryaMca-jAti kA astittva batAkara kSudra kITa-pataMgoM taka ke prati ahiMsA, dayA kA upadeza kiyA hai| naraka va devagati kA kathana karake-adRzya paraloka sattA kA vizvAsa sthApita kiyA hai| mAyA piyA-mAtA-pitA haiM, isa kathana dvArA saMsAra meM mAtA-pitA ke prati upakAra bhAvanA rakhane kA saMketa hai| 8 atthirisao-RSi haiM, yaha kahakara AtmA meM atIndriya jJAna kI kSamatA kI sUcanA dI hai, jisase mImAMsaka mata kA nirAkaraNa hotA hai| atthisiddhI atthisiddhA-mukti hai, mukta jIva hai, yaha batAkara AtmA ke carama P puruSArtha kI ora saMketa kiyA hai| ____ atthi bhAvaM atthitti-svarUpa dRSTi se sabhI padArtha astittva bhAva vAle haiM, parantu para dravya, kSetra, kAla, bhAva kI apekSA nAsti bhAvayukta hai-isa kathana se syAdvAda-anekAnta siddhAnta kA nirUpaNa kiyA hai| anta meM prabhu ne saphale kallANa pAvae-zubha karma aura azubha karma apanA-apanA phala avazya dete haiMisa siddhAnta dvArA zAzvata karma siddhAnta kI vyAkhyA kI hai| Elaboration Elaborating this aphorism Acharya Ghasilal ji M. has stated that in this sermon Bhagavan has affirmed the spiritual excellence of the word of Nirgranth and at the same time refuted the absolutist beliefs of other schools of thought, thereby establishing the universality of his principle of syadvad (doctrine of qualified assertion). For example-By asserting on the existence of Lok and Alok he refuted the idealism (shunyavad) of Buddhists. By asserting the existence of soul he refuted the hedonism of Charvak. By asserting the co-existence of soul and matter he refuted the doctrine of monism. By postulating bondage and liberation of soul he refuted the doctrine of the Sankhya school that soul is always pure. By proposing punya and paap She refuted the belief in just a single form of things. Thus the postulate of nine fundamentals refutes almost all absolutistic doctrines. The statement about the existence of Arhat, Chakravarti, Baldev and Vasudev informs about the excellence of these four kinds of epoch makers in the three worlds. The statement about the existence of the animal kingdom incorporates non-violence and amnesty even towards tiny insects. The statement about existence of infernal and divine worlds supports the belief in existence of the unseen other world. By saying that father and mother exist he advises to have a feeling of obligation towards parents. Sages exist, this utterance informs about the capacity of soul to acquire knowledge without the help of sense organs; this refutes the belief of Mimamsaks. By telling that there is liberation as well as liberated soul he has pointed at the ultimate goal and the lofty endeavour of soul. ATOMYALIMINIRARINNARMIKROKORROR samavasaraNa adhikAra (195) Samavasaran Adhikari

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By saying that everything is existent with respect to its own parameters of matter, area, time and state but non-existent with respect to parameters of matter, area, time and state other than its own, he has postulated the theory of non-absolutism or the relativity of truth. In the end, by stating that good and bad deeds (because of the karmic bondage they attract) essentially bear fruits, he has defined the eternal theory of karma. (Elaborating further about a better after-life of the aspirants, Bhagavan said-) (ga) ekaccA puNa ege bhayaMtAro puvvakammAvaseseNaM aNNayaresu devaloesu devattAe uvavattAro bhavaMti, mahaDDiesu jAva, mahAsukkhesu dUraMgaiesu ciraTThiiesu / te NaM tattha devA bhavaMti mahiDDiyA jAva ciraTThiiyA / hAravirAiyavacchA jAva pabhAsamANA, kappovagA, gatikaMllANA, AgamesibhaddA jAva paDirUvA / cAra gati ke cAra kAraNa (1) tamAikkhai evaM khalu cauhiM ThANehiM jIvA NeraiyattAe kammaM pakareMti, NeraiyattAe kammaM pakarettA Neraiesu uvajjaMti taM jahA - ( ka ) mahAraMbhayAe, (kha) mahApariggahayAe, (ga) paMciMdiyavaheNaM, (gha) kuNimAhAreNaM, evaM eeNaM abhilAveNaM / (2) tirikkhajoNiesu - ( ka ) mAillayAe NiyaDillayAe, (kha) aliyavayaNeNaM, (ga) ukkaMcaNayAe, (gha) vaMcaNayAe / (3) maNussesu - (ka) pagaibhaddayAe, (kha) pagaiviNIyayAe, (ga) sANukkosayAe, (gha) amacchariyayAe / (4) devesu - (ka) sarAgasaMjameNaM, (kha) saMjamAsaMjameNaM, (ga) akAmaNijjarAe, (gha) bAlatavokammeNaM tamAikkhai / jaha NaragA gammaMto je garagA jA ya veyaNA garae / sArIramANusAI dukkhAI tirikkhajoNIe // 1 // mANussaM ca aNiccaM vAhi- jarA - maraNa - veyaNApauraM / deve ya devaloe deviTi devasokkhAiM // 2 // aupapAtikasUtra ( 196 ) Aupapatik Sutra CGAGAGEDROGEOG DEAR FAAAAAAKKKKKKKKA

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0000000 ragaM tirikkhajoNiM mANusabhAvaM ca devalogaM ca / siddhe a siddhavasahiM chajjIvaNiyaM parikahei // 3 // jaha jIvA bajjhati mucvaMti jaha ya saMkilissaMti / jaha dukkhANaM aMtaM karaMti keI apaDibaddhA // 4 // aTTA duhaTTiyacittA jaha jIvA dukkhasAgaramuveMti / jaha veraggamuvagayA kammasamuggaM vihADeMti // 5 // jaha rAgeNa kaDANaM kammANaM pAvago phalavivAgo / jaha ya parihINakammA siddhA siddhAlayamurveti // 6 // (bhagavAna ne apanI dezanA meM dharmArAdhakoM kI sadgati kA nirUpaNa karate hue kahA-) (ga) ekAca - jinake eka hI manuSyabhava dhAraNa karanA bAkI rahA hai aise bhavya jIva (mokSagAmI prANI) ve pUrva karmoM ke bAkI rahane se jina devalokoM meM deva rUpa meM utpanna hote haiM ve devaloka maharddhika-vipula RddhiyoM se paripUrNa, atyanta sukhamaya dUraMgatika - manuSya loka Adi se atyanta dUravartI evaM cirasthitika - sudIrgha AyuSya sthiti vAle hote haiM / (vahA~ devarUpa meM utpanna ve jIva) atyanta Rddhi-sampanna yAvat- ( zeSa varNana sUtra 33 meM varNita devoM ke varNana samAna samajhanA cAhie) tathA cirasthitika - dIrgha AyuSyayukta hote haiM / unake vakSaHsthala divya hAroM se suzobhita haiM / ve apanI divya lezyA dvArA dazoM dizAoM ko udyotita, prabhAsita karate haiN| ve kalpopaga devaloka (bAraha devaloka ) meM deva - zayyA se yuvA rUpa meM utpanna hote haiM / ve vartamAna meM uttama devagati ke dhAraka tathA bhaviSya meM (manuSyabhava dhAraNa karake) bhadra - kalyANa yA nirvANa rUpa avasthA ko prApta karane vAle hote haiM / (ve Ananda, prIti, parama saumanasya tathA harSayukta hote haiM) asAdhAraNa rUpavAn hote haiM / (1) bhagavAna ne apanI dharmadezanA cAlU rakhe hue Age kahA- jIva cAra kAraNoM se naraka yoni kA AyuSyabandha karate haiM, jisa kAraNa ve vibhinna narakoM meM utpanna hote haiM / ve cAra kAraNa isa prakAra haiM- (ka) mahAArambha - ghora hiMsA, (kha) mahAparigraha - atyadhika saMgraha va Asakti, (ga) paMcendriyavadha - pA~ca indriyoM vAle prANiyoM kI hiMsA, tathA (gha) mA~sa bhakSaNa | (2) ina cAra kAraNoM se jIva tiryaMcayoni meM utpanna hote haiM - (ka) mAyApUrNa nikRti, (kha) alIka vacana -asatya bhASaNa, (ga) utkaMcanatA, tathA (gha) vaMcanatA - pratAraNA yA ThagI / samavasaraNa adhikAra ( 197 ) Samavasaran Adhikar

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(3) ina cAra kAraNoM se jIva manuSya yoni meM utpanna hote haiM - (ka) prakRtibhadratA - svAbhAvika bhadratA-bhalApana, (kha) prakRti vinItatA - svAbhAvika vinamratA, (ga) sAnukrozatA - dayAlutA, karuNAzIlatA, tathA (gha) amatsaratA - IrSyA kA abhAva yA guNagrAhitA / (4) ina cAra kAraNoM se jIva deva yoni meM utpanna hote haiM - (ka) sarAgasaMyama - jisa cAritra avasthA meM rAga yA kaSAya kI vidyamAnatA rahatI hai, (kha) saMyamAsaMyama - dezaviratizrAvakadharma, (ga) akAma nirjarA mokSa kI abhilASA ke binA athavA vivazatAvaza kaSTa sahanA, tathA (gha) bAlatapa - mithyAtvI yA ajJAna avasthA meM tapa Adi kI kriyAe~ / tatpazcAt bhagavAna ' batAyA- jo naraka meM jAte haiM, ve vahA~ nairayikoM jaisI tIvra vedanA bhogate haiM / tiryaMca yoni meM gaye hue vahA~ hone vAle zArIrika aura mAnasika duHkha prApta karate haiM // 1 // manuSya jIvana anitya hai / usameM vyAdhi, vRddhAvasthA, mRtyu aura vedanA Adi pracura kaSTa haiN| devagati meM devaloka sambandhI aneka deva Rddhi aura daivI sukha prApta karate haiM // 2 // isa prakAra bhagavAna ne naraka, tiryaMca, manuSya evaM devagati kA kathana kiyA / pazcAt siddha, siddhAvasthA evaM chaha jIvanikAya kA vivecana kiyA // 3 // jaise- jIva ba~dhate haiM - karma bandhana karate haiM, mukta hote haiM, parikleza pAte haiM / kaI apratibaddha - anAsakta vyakti duHkhoM kA anta karate haiM, pIr3A, vedanA va AkulatApUrNa cittayukta jIva duHkha - sAgara ko prApta karate haiM, vairAgya prApta jIva karmoM ke dala ko dhvasta karate haiM, rAgapUrvaka kiye gaye karmoM kA phala pApapUrNa hotA hai, karmoM se sarvathA rahita hokara jIva siddhAvasthA prApta karate haiM - yaha saba bhagavAna ne acchI prakAra samajhAyA // 4-5-6 // (c) The souls worthy of attaining liberation (bhavya jiva) who are destined to be born just once as human beings (ekarchcha) are born as divine beings due to the residual karmas from past births. The divine dimensions (dev-lok) where they are born abound in wealth of paranormal abilities (riddhi) and happiness. They are far away (duragantik) from the world of humans and with a very long general life-span (chirasthitik). These divine beings are endowed with great fortune... and so on up to... (here the description of divine beings as stated in aphorism 33 should be read) and long life-span. Their chests are adorned with divine necklaces. Their divine radiance spreads and beams in all aupapAtikasUtra Aupapatik Sutra (198)

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the ten directions. They are born in the Kalp heavens (the twelve divine lands known as Kalps) from divine beds as youth. They exist as lofty divine beings in the present time and are destined (after being born as humans) to attain the state of nirvana (bhadra kalyan). (Endowed with bliss, love, great charm and joy) they are extremely handsome. FOUR CAUSES OF FOUR GENUSES (1) Continuing his sermon, Bhagavan said-There are four causes due to which souls attract bondage of karmas responsible for a specific life-span as infernal beings. As a consequence they are born in various hells. These four causes are-(a) Maha-arambh or extreme violence, (b) Maha-parigraha or excessive possession and covetousness, (c) Panchendriya vadh or killing of five sensed beings, and (d) Mans-bhakshan or eating meat. (2) The four causes for being born in the animal kingdom are(a) Mayapurna nikriti or guileful deception, (b) Aleek vachan or telling lies, (c) Utkanchanta or to conceal intent of and postpone swindling someone for a limited period, and (d) Vanchanta or to swindle someone. (3) The four causes for being born in the human world are(a) Prakriti bhadrata or natural goodness, (b) Prakriti vinitata or natural humility, (c) Sanukroshata or kindness and compassion, and (d) Amatsarata or absence of jealousy and appreciation of virtues. (4) The four causes for being born in the divine realm are-(a) Sarag samyam or ascetic-discipline where attachment and passions are still active, (b) Samyamasamyam or householder's conduct, (c) Akaam nirjara or to endure inflicted pain aimlessly or out of helplessness, and (d) Baal tap or to indulge in austerities and other such practices in a state of unrighteousness or ignorance. Bhagavan further added-Those who go to hell suffer extreme torments like the hell beings. Those who are born as animals suffer physical and mental torture prevalent in animal world. (1) Life as humans is transient. It involves abundant suffering related to disease, old age, death and pain. In the divine realm samavasaraNa adhikAra ( 199 ) Samavasaran Adhikar

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Kisxxxhathi Next 69 R5RODRODRODA many gods enjoy wealth and divine pleasures available in that * state. (2) Thus Bhagavan described the genuses called infernal world, animal kingdom, human world and divine realm. After that he described Siddha (perfect beings), state of perfection and the six life forms. (3) How soul enters bondage of karmas, how it gets liberated, and how it suffers afflictions ? How some detached persons terminate * suffering and some, preoccupied with pain, torments, and worries * are submerged in the ocean of sorrows ? How the detached individuals destroy the accumulated heap of karmas ? Deeds done with a feeling of attachment bear fruits of sin. By complete cleansing of karmas a soul attains the state of perfection. Bhagavan eloquently explained all these things. (4, 5, 6) vivecana-mAyA nikRti-eka zabda mAnakara yahA~ usakA artha kiyA jAtA hai aisI ghora jAlasAjI yA SaDyaMtra jisameM eka kapaTa ko chipAne ke lie dubArA usase bhayaMkara kapaTa racA jAtA hai| utkaMcanatA tathA vaMcanatA meM antara batAte hue kahA hai-- bhI kisI sarala hRdaya vyakti kA Thagane meM pravRtta Thaga, jaba kisI catura vicakSaNa puruSa ko pAsa meM dekhatA 2) hai to usake bhaya va saMkoca ke kAraNa kucha samaya taka apanI dhUrtatA ko chipAye rakhatA hai, vaha utkaMcanatA hai tathA dUsaroM ko Thagane kA prayatna vaMcanatA hai| (cAra gati ke kAraNoM kA vistRta varNana sthAnAMgasUtra, sthAna 4 meM hai) Elaboration Considering Maya nikriti to be one word, it is interpreted here as such despicable fraud or conspiracy where, in order to conceal a fraud an even more guileful fraud is perpetrated. The difference between utkanchanata and vanchanata is explained as follows When a cheat, about to swindle a simple person, finds an intelligent and clever person nearby, he conceals his intent for some time out of fear or hesitation. This is called utkanchanata. The act of defrauding others is vanchanata. (The causes of birth in four genuses are discussed in greater Kel details in Sthananga Sutra, Ch. 4) * dharma ke do prakAra 57. tameva dhammaM duvihaM aaikkhi| taM jahA-agAradhammaM (ca) aNagAradhammaM c| * aupapAtikasUtra (200) Aupapatik Sutra GDIA RE SEX EKASHYAPRADASEALPAPARAGHARAPHY

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SANG ( 1 ) aNagAra dhammo tAva- iha khalu savvao savvattAe muDe bhavittA agArAo aNagArayaM pavvaiyassa savvAo pANAivAyAo veramaNaM, musAvAya- adiNNAdANa - mehuNa pariggaha- rAI bhoyaNAo veramaNaM / ayamAuso ! aNagArasAmAie dhamme paNNatte eyassa dhammassa sikkhAe uvaTTie NiggaMthe vANiggaMthI vA viharamANe ANAe ArAhae bhavati / ( 2 ) agAradhammaM duvAlasavihaM Aikkhai, taM jahA - paMca aNuvvayAI, tiNNi guNavayAI, cattAri sikkhAvayAI / " paMca aNuvvayAI taM jahA - 1. thUlAo pANAivAyAo veramaNaM, 2. thUlAo musAvAyAo veramaNaM, 3. thUlAo adiNNAdANAo veramaNaM, 4. sadArasaMtose, 5. icchAparimANe / tiNa guNavvayAI, taM jahA - 6 . aNatthadaMDaveramaNaM, 7. disivvayaM, 8. uvabhogaparibhogaparimANaM / cattAri sikkhAvayAI, taM jahA - 9. sAmAiyaM, 10. desAvayAsiyaM, 11. posahovavAse, 12. atihisaMvibhAge / apacchimA mAraNaMtiyA saMlehaNAjhUsaNArAhaNA / ayamAuso ! agArasAmAie dhamme paNNatte / eyassa dhammassa sikkhAe uvaTThie samaNovAsa vA samaNovAsiyA vA viharamANe ANAe ArAhae bhavai / 57. bhagavAna ne dharma ke do prakAra batAye haiM- agAradharma aura anagAradharma / (1) anagAradharma meM sAdhaka sarvataH sarvAtmanA dravya evaM bhAva rUpa se sAvadya kAryoM kA parityAga karatA huA muNDita hokara, gRhavAsa kA parityAga karake anagAra dazA meM pravrajati hotA hai| vaha sampUrNa rUpa meM tIna karaNa - tIna yoga se prANAtipAta, mRSAvAda, adattAdAna, maithuna, parigraha tathA rAtri - bhojana kA tyAga karatA hai / bhagavAna ne kahA- "AyuSmAn ! yaha anagAroM ke lie samyak AcaraNIya dharma kahA gayA hai| isa dharma kI zikSA - abhyAsa tathA AcaraNa meM prayatnazIla rahate hue nirgrantha yA nirgranthI arihaMtoM kI AjJA ke ArAdhaka hote haiM / " (2) bhagavAna ne agAradharma 12 prakAra kA batalAyA - 5 aNuvrata, 3 guNavrata tathA 4 zikSAvrata / samavasaraNa adhikAra ( 201 ) Samavasaran Adhikar

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* pA~ca aNuvrata isa prakAra haiM-(1) sthUla prANAtipAta-trasa jIvoM kI saMkalpapUrvaka kI jAne vAlI hiMsA kA tyAga karanA, (2) sthUla mRSAvAda se nivRtta honA, (3) sthUla adattAdAna se virata honA, (4) svadArasantoSa-apanI pariNItA patnI taka maithuna kI, maryAdA tathA anya prakAra ke maithuna se nivRtti, (5) icchA parimANa-parigraha kI icchA kA parimANa krnaa| tIna guNavrata isa prakAra haiM-(6) anarthadaNDa-viramaNa-Atma guNoM kA ghAta karane vAlI hai. nirarthaka pravRttiyoM kA tyAga, (7) digvata-vibhinna dizAoM meM jAne ke sambandha meM maryAdA hai za karanA, (8) upabhoga-paribhoga parimANa-upabhoga-paribhoga kI vastuoM kA parimANa krnaa| cAra zikSAvrata isa prakAra haiM-(9) sAmAyika, (10) dezAvakAzika-nitya prati apanI pravRttiyoM meM nivRtti bhAva kI vRddhi kA abhyAsa (saMvara), (11) pauSadhopavAsa-yathAvidhi AhAra, abrahmacarya Adi kA tyAga, tathA (12) atithi saMvibhAga-ghara Aye saMyamI sAdhakoM ko, sAdharmika bandhuoM ko saMyamopayogI evaM jIvanopayogI apanI adhikRta sAmagrI kA kucha bhAga AdarapUrvaka denaa| ____ apazcima mAraNAntika saMlekhanA-ArAdhanA titikSApUrvaka antima maraNarUpa (mRtyu ke pUrva) saMlekhanA-tapazcaraNa, AmaraNa, anazana kI ArAdhanA karate hue dehatyAga krnaa|| ___ bhagavAna ne kahA-"AyuSmAn ! gRhastha sAdhakoM kA yaha AcaraNIya dharma hai| isa dharma kI ArAdhanA-paripAlanA meM prayatnazIla hote hue zramaNopAsaka zrAvaka yA zramaNopAsikAzrAvikA AjJA ke ArAdhaka hote haiN|' (zrAvaka dharma kA vistRta sAMgopAMga varNana sacitra upAsagadazAsUtra, prathama adhyayana meM dekheM) TWO KINDS OF DHARMA 57. Bhagavan has stated Dharma to be of two types-Aagar dharma (householder's code) and Anagar dharma (ascetic code). (1) In the ascetic code the aspirant renounces completely and sincerely all sinful activity, physical and mental. He then abandons his household, tonsures his head and gets initiated as homeless ascetic. He abandons pranatipat (harming or destruction of life), 'mrishavad (falsity), adattadan (taking without being given; act of stealing), maithun (indulgence in sexual activities), and parigraha (act of possession of things) completely by three karans (meansmind, speech and body) and three yogas (methods--to do, induce and to attest). He also abstains from eating during the night. aupapAtikasUtra (202) Aupapatik Sutra

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Bhagavan said--"Long lived one! This is said to be the right code of conduct to be followed by ascetics. Those who endeavour to have learn and practice this dharma are the followers of the word of . Nirgranth (knotless) or the detached Arihants." (2) Bhagavan has said the Aagar dharma (householder's code) to be twelve fold-five anuvrats (minor vows), three gunavrats (restraints that reinforce the practice of anuvrats) and four shikshavrats (instructive vows). Five anuvrats (minor vows) are--(1) to abstain from intentional harming or killing of mobile beings (sthool pranatipat), (2) to abstain generally from falsity (sthool mrishavad), (3) to abstain generally from taking without being given or stealing (sthool adattadan), (4) to be content with normal sex with one's own wife and refrain from any other normal or perverse sexual activity * (svadar-santosh), and (5) to limit the desire of possession (ichchha parimaan). Three gunavrats (restraints that reinforce the practice of the anuvrats) are--(6) to avoid attitudes and indulgences that are detrimental to the attributes of soul (anarth-dand viraman), (7) to limit movement in different directions (digurat), and (8) to limit use and consumption of things (upabhog paribhog pariman). Four shikshavrats (instructive vows or vows of spiritual discipline) are--(9) to regularly do samayik (the prescribed Jain practice aimed at equanimity), (10) to regularly practice gradual disciplining of one's desires and indulgences (deshavakashik), (11) to live like an ascetic for a limited period and to observe fast (paushadhopavas), and (12) to respectfully share, from one's lawful possessions, things needed by ascetic and co-religionist guests for discipline and sustenance (atithi samvibhag). Finally to abandon the physical body after practicing the ultimate vow and austerity (samlekhana) of fasting unto death with forbearance. Bhagavan added--"Long lived one! This is the code of conduct to be followed by householder aspirants. Those who endeavour to learn and practice this dharma are the male and female followers samavasaraNa adhikAra ( 203 ) Samavasaran Adhikari

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* (shramanopasak / shravak and shramanopasikal shravika) of the or word of the detached Arihants. (The detailed description of a householder's code is available in Illustrated Upasak Dasha Sutra, Ch. 1) * pariSad kA vApasa gamana 58. tae NaM sA mahatimahAliyA maNUsaparisA samaNassa bhagavao mahAvIrassa aMtie * dhamma soccA, Nisamma haTTatuTTha jAva hiyayA uTThAe uDhei, udvittA samaNaM bhagavaM mahAvIraM * tikkhutto AyAhiNaM payAhiNaM karei, karettA vaMdai NamaMsai, vaMdittA NamaMsittA atthegaiyA ye * muMDe bhavittA agArAo aNagAriyaM pavvaiyA, atthegaiyA paMcANubaiyaM sattasikkhAvaiyaM duvAlasavihaM gihidhammaM pddivnnnnaa| 58. taba vaha vizAla manuSya-pariSad zramaNa bhagavAna mahAvIra se dharma sunakara, hRdaya meM dhAraNa kara, hRSTa-tuSTa-atyanta prasanna huI, citta meM Ananda evaM prIti kA anubhava karatI huI, harSAtireka se vikasita hRdaya hokara utthii| uThakara zramaNa bhagavAna mahAvIra ko tIna bAra AdakSiNa-pradakSiNA, vandana-namaskAra kiyA, vaMdana-namaskAra kara unameM se kaI virakta AtmAoM ne gRhastha jIvana kA parityAga kara muNDita hokara anagAra yA zramaNa ke rUpa meM dIkSA grahaNa kii| kaiyoM ne pA~ca aNuvrata tathA sAta zikSAvrata rUpa bAraha prakAra kA gRhidharma-zrAvaka-dharma svIkAra kiyaa| DISPERSING OF THE CONGREGATION 58. Hearing and accepting the sermon of Bhagavan Mahavir * that large congregation got very much pleased and delighted. * Experiencing joy and devotion and exhilarated with effusion of bliss everyone got up. After that they went around Shraman Bhagavan Mahavir three times clockwise and paid homage and obeisance. Then some of the detached souls among them renounced * householder's life, tonsured their heads and got initiated as homeless ascetics. Many of them accepted the twelve fold shravak code inclusive of five minor vows and seven complementary vows. * ahobhAva kI abhivyakti 59. avasesA NaM parisA samaNaM bhagavaM mahAvIraM vaMdai NamaMsai, vaMdittA NamaMsittA evaM vayAsI-"suakkhAe te bhaMte ! niggaMthe pAvayaNe evaM supaNNatte, subhAsie, suviNIe, subhAvie, aNuttare te bhaMte ! niggaMthe paavynne| BAROBARODARODAS Karist 9805902RODH Pok XMME * aupapAtikasUtra (204) Aupapatik Sutra * * kri

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PARADISPRASPASCRISPRISINSPINSINGINEPONSINGPOREPOREPREPX6deg/6degBIG BIGBAGPAGDIGANGPOR6deg/6deg/6deg/6deg/6degoke PottonVHOJanata ____dhamaM NaM AikkhamANA tubbhe uvasamaM Aikkhaha, uvasamaM AikkhamANA vivegaM Aikkhaha, vivegaM AikkhamANA veramaNaM Aikkhaha, veramaNaM AikkhamANA akaraNaM pAvANaM kammANaM Aikkhaha, Natthi NaM aNNe kei samaNe vA mAhaNe vA, je erisaM dhammamAikkhittae, kimaMga puNa etto uttarataraM ?" evaM vaMdittA jAmeva disaM pAunbhUyA, * tAmeva disaM pddigyaa| 59. isake pazcAt zeSa pariSad ne zramaNa bhagavAna mahAvIra ko vandana kiyA, namaskAra kiyA, vaMdana-namaskAra karane ke bAda hAtha jor3akara kahA-"bhagavan ! Apane nirgrantha pravacana bahuta sundara rUpa meM kahA, suprajJapta-uttama rIti se tattva ko samajhAyA, subhASita-hRdayasparzI bhASA meM usakA pratipAdana kiyA, suvinIta-ziSyoM ne antevAsiyoM ne sahaja rUpa meM aMgIkRta kiyA, subhAvita-prazasta bhAvoM pUrvaka hRdayaMgama kiyaa| yaha nirgrantha pravacana, anuttarasarvazreSTha hai| Apane dharma kI vyAkhyA karate hue upazama-krodha Adi ko jItane kA upAya smjhaayaa| upazama kI vyAkhyA karate hue viveka-heya aura upAdeya tattvoM kA vivecana kiyaa| viveka kI vyAkhyA karate hue Apane viramaNa-prANAtipAtAdi se nivRtti kA nirUpaNa kiyaa| viramaNa a kI vyAkhyA karate hue Apane pApakarma na karane kA upadeza diyaa| isa kAla meM dUsarA koI zramaNa yA brAhmaNa nahIM hai, jo isa prakAra ke dharma kA upadeza kara ske| isase zreSTha dharma ke upadeza kI to bAta hI kahA~ ?' yoM ahobhAva prakaTa kara vaha pariSad jisa dizA se AI thI, usI ora vApasa calI gii| EXPRESSION OF GRATITUDE 9 59. Then the rest of the congregation paid homage and obeisance 9 to Shraman Bhagavan Mahavir and submitted with joint palms "Bhagavan ! You have expressed the Nirgranth tenets very eloquently. You have explained the fundamentals in an excellent a manner and conveyed those in an enchanting language. Your ascetic disciples have understood and absorbed it with noble feelings. This sermon of the Nirgranth is unique, indeed. "While defining dharma you have explained the methods of disciplining (upasham) anger and other passions. During elaboration of upasham (discipline, containment, suppression of passions) you have explained discerning attitude (vivek) for me samavasaraNa adhikAra (205) Samavasaran Adhikar

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accepting good and rejecting evil. Along with the explanation of vivek you have ordained abstainment of harming and killing of beings and other great vows. In defining abstainment you have included instruction not to indulge in sinful activities. There is no other Shraman or Brahmin in present times who could expound such perfect religion (dharma), what to say of a better one." Thus expressing gratitude, the congregation dispersed and everyone returned in the direction he came from. 60. tae NaM se kUNie rAyA bhaMbhasAraputte samaNassa bhagavao mahAvIrassa aMtie dhammaM soccA, Nisamma haTThatuTTha jAva hiyae uTThAe uTThei, uTThittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM karei, karittA vaMdai NamaMsai, vaMdittA NamaMsittA evaM vayAsI" sukkhAe te bhaMte! niggaMthe pAvayaNe jAva kimaMga puNa etto uttarataraM ?" evaM vaMdittA jAmeva disaM pAibbhUe, tAmeva disaM paDigae / 60. tatpazcAt bhaMbhasAra putra rAjA kUNika zramaNa bhagavAna se dharma kA zravaNa kara mana meM atyanta santuSTa evaM Anandita huaa| vaha apane sthAna se uThA / uThakara zramaNa bhagavAna mahAvIra ko tIna bAra AdakSiNa- pradakSiNA kii| vandana - namaskAra kiyA / vandana - namaskAra karake isa prakAra bolA- "bhagavan ! Apane nirgratha pravacana kA kathana atIva sundara rUpa meM kiyaa| yaha nirgratha pravacana - ( jinadharma), anuttara - sarvazreSTha hai / ( Apane dharma kI vyAkhyA karate hue upazama-krodha Adi ke yAvat sUtra 59 ke anusAra samagra pATha yahA~ bhI samajhanA ) dUsarA koI zramaNa yA brAhmaNa nahIM hai, jo aise dharma kA upadeza kara ske| isase zreSTha dharma ke upadeza kI to bAta hI kahA~ ?" yoM isa prakAra prabhu kI stuti karake vaha jisa dizA se AyA thA, usI dizA meM vApasa calA gyaa| 60. Thereafter, king Kunik, the son of Bhambhasar, contented and blissful on hearing the sermon of Shraman Bhagavan, got up from his seat. He went around Shraman Bhagavan Mahavir three times clockwise and paid homage and obeisance. He then submitted-"Bhagavan! You have expressed the Nirgranth tenets very eloquently... and so on up to (as in aphorism 59 ) ... There is no other Shraman or Brahmin in present times who could expound such perfect religion (dharma), what to say of a better one." Saying so, he returned in the direction he came from. aupapAtikasUtra (206) Aupapatik Sutra

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61. tae NaM tAo subhaddApamuhAo devIo samaNassa bhagavao mahAvIrassa aMtie dhammaM soccA, Nisamma haTTatuTTha jAva hiyayAo uTThAe uTThittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM kareMti, karettA vaMdaMti NamaMsaMti, vaMdittA NamaMsittA evaM vayAsI"sukkhAe NaM bhaMte! niggaMthe pAvayaNe jAva kimaMga puNa etto uttarataraM ?" evaM vaMdittA jAmeva disiM pAubbhUyAo, tAmeva disiM paDigayAo / * samavasaraNaM adhikAraM samattaM * 61. isake bAda subhadrA Adi rAniyA~ bhI zramaNa bhagavAna mahAvIra ke zrImukha se dharma kA zravaNa kara pUrNa saMtuSTa huIM, mana meM Ananda kA anubhava karatI huI apane sthAna se utthiiN| uThakara zramaNa bhagavAna mahAvIra kI tIna bAra AdakSiNa - pradakSiNA kii| bhagavAna ko vandana - namaskAra kiyaa| vandana - namaskAra kara isa prakAra bolIM- "he bhaMte ! Apane nirgratha pravacana kA kathana bahuta hI sundara rUpa meM kiyA - vaha sarvazreSTha hai.... ityAdi sUtra 59 ke anusAra ) yoM stuti kara ve bhI apane sthAna ko vApasa calI giiN| * samavasaraNa adhikAra samApta * 61. After that, Subhadra and other queens also contented and blissful on hearing the sermon of Shraman Bhagavan, got up from their seats. They went around Shraman Bhagavan Mahavir three times clockwise and paid homage and obeisance. They then submitted-"Bhagavan ! You have expressed the Nirgranth tenets very eloquently... and so on (as in aphorism 59) up to... There is no other Shraman or Brahmin in present times who could expound such perfect religion (dharma), what to say of a better one." Saying so, they returned in the direction they came from. END OF SAMAVASARAN ADHIKAR samavasaraNa adhikAra (207) Samavasaran Adhikar

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upapAta varNana DESCRIPTION OF UPAPAT PARAN aupapAtikasUtra ke samavasaraNa nAmaka pUrvArddha meM bhagavAna mahAvIra kA campA nagarI meM Agamana, 2 kUNika rAjA kA vizAla sainya sajjA ke sAtha darzanArtha gamana, dharma-zravaNa aura dezanA sunakara vApasa svasthAna Agamana taka kA varNana hai| aba uttarArddha meM indrabhUti gautama gaNadhara ke vividha prakAra ke prazna evaM bhagavAna dvArA pradatta uttaroM 1 kA vistRta varNana hai| ye prazna adhikatara jIvoM ke naraka evaM devagati meM upapAta (janma) se sambandhita OM hone ke kAraNa yaha uttarArddha upapAta nAma se prakhyAta hai| The first section of Aupapatik Sutra, titled Samavasaran contained the description of Bhagavan Mahavir's arrival in Champa city, arrival of king Kunik along with his army to pay homage and then return after *al attending the discourse. This second section contains detailed description of numerous questions asked by Ganadhar Indrabhuti Gautam and answers given by Bhagavan Mahavir. As most of these questions are related to the upapat * (instantaneous birth) of souls in infernal and divine worlds it is popularly * known as Upapat. * indrabhUti gautama 62. teNaM kAleNaM teNaM samaeNaM bhagavao mahAvIrassa jeTTe aMtevAsI iMdabhUI NAma aNagAre goyamagotteNaM sattussehe, samacauraMsasaMThANasaMThie, vairarisahaNArAyasaMghayaNe, * kaNagapulagaNighasapamhagore, uggatave, dittatave, tattatave, mahAtave, ghoratave, urAle, ghore, * goraguNe, ghoratavassI, ghorabaMbhaceravAsI, ucchUDhasarIre, saMkhittaviulateulesse samaNassa * bhagavao mahAvIrassa adUrasAmaMte uTuMjANu, ahosire, jhANakoTThovagae saMjameNaM tavasA * appANaM bhAvamANaM vihri| 62. usa kAla, usa samaya (jaba bhagavAna mahAvIra campA nagarI meM virAjamAna the) zramaNa bhagavAna mahAvIra ke jyeSTha antevAsI gautamagotrIya indrabhUti anagAra, jinakI deha kI U~cAI sAta hAtha thI, jo samacaturasra-saMsthAna-zarIra ke dhAraka the, jinakI viziSTa deha racanA vajra-RSabha-nArAca-saMhananayukta thii| unakA gauravarNa kasauTI para ghisI huI svarNa-rekhA ke samAna AbhAyukta evaM kamala ke samAna kesarI kAnti vAlA thaa| jo ugra tapasvI (ghora tapa 2 aupapAtikasUtra (208) Aupapatik Sutra OUNDALDIATOPATOHAATORatoyrroYAYOYAYOYAYOYAYOYAYVACYAYODAYANVAROYALOPAROYALOYALOPALog

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* karane vAle) the| dIpta tapasvI-jinakA tapa, karmoM ko bhasmasAt karane meM prajvalita agni ke ra * samAna jAjvalyamAna thaa| tapta tapasvI-jinakI deha para tapazcaryA kA teja jhalaka rahA thA, jo * kaThora evaM mahAn tapa karane vAle the, jo urAla-zreSTha sAdhanA meM pramukha the, jinako dhAraNa " karane meM adbhuta zakti cAhie, aise ghora guNoM ke dhAraka the| ghora tapasvI-prabala (kaThora) tapasvI tathA ghora brahmacaryavAsI-kaThora brahmacarya ke pAlaka the| utkSiptazarIra-zarIra kI sArasambhAla yA vibhUSA se rahita the, jo tapojanya vizAla tejolezyA (taijas zakti) apane zarIra ke bhItara sameTe hue the| bhagavAna mahAvIra se na adhika dUra na adhika samIpa, samucita sthAna para sthita the| ve ghuTane U~ce kiye, mastaka nIce kiye, dhyAna kI vizeSa mudrA meM lIna hue saMyama aura tapa se AtmA ko bhAvita kara rahe the| INDRABHUTI GAUTAM ____62. During that period of time (when stationed at Champa city) Shraman Bhagavan Mahavir's seniormost disciple was one ascetic Indrabhuti belonging to the Gautam clan. His height was seven cubits. The anatomical structure of his body was of the heart Samachaturasra samsthan class and the constitution was of the Vajra-rishabh-narach class (a specific type of constitution of human body where the joints are perfect and strongest). His fare complexion was like a golden line on a touch stone with a golden glow like a a lotus. He practiced rigorous austerities that were, like a burning fire, capable of turning the acquired karmas to ashes (deept tapasvi). His body was aglow with the power of his austerities (tapt tapasvi). His austerities were harsh and great. He was accomplished in highest spiritual practices and was endowed with rare attributes that required extreme strength. He was a strict adherent of regular and rigorous austerities as well as brahmacharya (chastity). He was apathetic to any care of his body as well as his appearance. As a result of his austerities he had acquired high intensity Tejoleshya * (fire power). He was sitting at an appropriate place neither very far nor very near Bhagavan Mahavir. In a specific meditational posture, 9 having raised knees and bent head, he was absorbed in enkindling (bhaavit) his soul with ascetic-discipline and austerities. vivecana-gaNadhara gautama ke varNana meM unake zArIrika sauSThava tathA AdhyAtmika vaibhava-tapa-saMyama 2) aura dhyAna-sAdhanA kI uccatara bhUmikA kA varNana hai| anya varNana kA bhAvArtha to sarala hai, mukhya rUpa 5) meM do zabdoM kA vizeSa artha isa prakAra hai| FORYAONNAO upapAta varNana (209) Description of Upapat

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samacaturasra saMsthAna-saMsthAna kA artha hai-zarIra kI AkRti, avayavoM kI paudgalika rcnaa| * anuyogadvArasUtra meM chaha saMsthAnoM kI carcA hai, usameM vRttikAra ne samacaturasra-saMsthAna kA artha isa prakAra * kiyA hai-"jisameM zarIra ke cAroM koNa AlathI-pAlathI mArakara baiThane para donoM hAthoM ke kaMdhoM va pA~voM ke ghuTanoM kA anupAta eka samAna ho, zarIra kI U~cAI va caur3AI samAna ho tathA U~cAI AtmAMgula se 9 108 aMgula pramANa hotI hai, vaha samacaturasra-saMsthAna kahalAtA hai|" ___vajra-RSabha-nArAca-saMhanana-saMhanana kA artha hai zarIra kI asthi sNrcnaa| isake bhI chaha prakAra haiN| sabase zreSTha vajra-RSabha-nArAca-saMhanana hai jisa saMhanana meM apanI mAtA kI chAtI se cipake hue markaTabandara kI-sI AkRti vAlI saMdhi kI donoM haDDiyA~ paraspara gUMthI huI hoM, una para tIsarI haDDI kA pariveSTana ho aura cauthI haDDI kI kIla una tInoM kA bhedana karatI huI ho, aisI sudRr3hatama asthi saMracanA ko vajra-RSabha-nArAca-saMhanana kahate haiN| sabhI zalAkA puruSoM kA saMhanana isI prakAra kA sudRr3ha hotA hai| (Avazyaka cUrNi, pRSTha 129-130) ! Elaboration--This description of Ganadhar Gautam includes the details about the superlative level of his physical and spiritual qualities including austerities, discipline and meditation. The terminology used is simple except two technical terms. They are explained as follows Samachaturasra samsthan-An anatomical structure of a human being where all the parts of body above and below the navel are of standard dimensions. The dimensions increase and decrease proportionately. The height of the body is 108 times the width of a finger ** (angul). When parallel lines drawn from the extremities of a body sitting cross-legged form a square, the anatomical structure is called Samachaturasra samsthan. (Illustrated Anuyog-dvar Sutra, 205) Vajra-rishabh-narach samhanan-The skeletal constitution of body is called samhanan and it is of six kinds based on the perfection of joints. The best among these is Vajra-rishabh-narach samhanan. It has been described as the constitution where the joints conform to perfection of the following order--two bones join as snug and perfect as an infant monkey holds its mother, a third bone joins as a sleeve and a fourth as plug-socket. Such skeletal constitution with most strong and perfect joints is called Vajra-rishabh-narach samhanan. All the epoch makers (Shalaka Purush) * are endowed with this constitution. (Avashyak Churni, pp. 129-130) jijJAsA jAgRti 63. tae NaM se bhagavaM goyame jAyasaDhe jAyasaMsae jAyakoU halle, uppaNNasaDDhe uppaNNasaMsae uppaNNakoUhalle, saMjAyasaDhe saMjAyasaMsae saMjAyakoU halle, samuppaNNasaDDhe * aupapAtikasUtra (210) Aupapatik Sutra

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samuppaNNasaMsae samuppaNNakoU halle uTThAe uTThei, uTThAe uTThittA jeNeva samaNe bhagavaM mahAvIreNeva uvAgacchai uvAgacchittA samaNaM bhagavaM mahIvAraM tikkhutto AyAhiNaM payAhiNaM karei, tikkhutto AyAhiNaM payAhiNaM karettA vaMdai NamaMsai, vaMdittA NamaMsittA naccAsaNNe nAidUre sussUsamANe, NamaMsamANe abhimuhe viNaeNaM paMjaliuDe pajjuvAsamANe evaM vayAsI 63. taba una bhagavAna gautama ke mana meM zraddhAyukta jijJAsA utpanna huI, saMzaya- sune hue viSaya meM zaMkA huI, kutUhala evaM utkaNThA utpanna huI / punaH unake mana meM zraddhA kA bhAva umar3A, saMzaya ubharA, kutUhala samutpanna huA / taba ve Asana se uThe, uThakara jahA~ bhagavAna mahAvIra the vahA~ aaye| Akara bhagavAna mahAvIra ko tIna bAra AdakSiNa - pradakSiNA kI, vandanA - namaskAra kiyaa| bhagavAna ke na adhika samIpa, na adhika dUra yathocita sthAna para sthita ho sunane kI icchA rakhate hue, praNAma karate hue, vinayapUrvaka sAmane hAtha jor3e hue unakI paryupAsanA karate hue bole THE CURIOSITY 63. Then in reverend Gautam arose a desire to know, a doubt in what he had learnt, a curiosity for the unknown and an intense longing for knowledge; again in him grew a desire to know, a doubt in what he had learnt, a curiosity for the unknown and an intense longing for knowledge. He got up from his seat and came where Bhagavan Mahavir was seated. He went around Bhagavan clockwise three times, paid homage and obeisance, commenced his worship and put forth his question pApakarma kA bandha 64. jIve NaM bhaMte ! asaMjae avirae appasihayapaccakkhAyapAvakamme sakirie asaMvuDe egaMtadaMDe egaMtabAle egaMtasutte pAvakammaM aNhAi ? haMtA aNhAi / 64. (prazna) bhagavan ! vaha jIva, jo asaMyata hai - (jisane saMyama kI ArAdhanA nahIM kI) jo avirata hai - (hiMsA Adi se virata nahIM huA hai) jisane pratyAkhyAna dvArA pApakarmoM ko rokA nahIM (pApoM kA tyAga nahIM kiyA) hai - jo sakriya-kAyika, vAcika tathA mAnasika kriyAe~ karatA hai, jo apane ko tathA auroM ko pApakarmoM dvArA ekAntataH - saba prakAra se daNDa/du:khita karatA hai, jo ekAntabAla hai - sarvathA mithyAdRSTi hai, jo ekAntasupta hai upapAta varNana (211) Description of Upapat

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mithyAtva kI nidrA meM gaharA soyA huA hai, kyA vaha prANAtipAtAdi pApakarmoM kA baMdha karatA hai ? (uttara) hA~, gautama ! karatA hai / BONDAGE OF PAAP KARMA 64. (Q.) Bhante ! Does a being attract bondage of demeritorious karmas (paap karma) in case he is indisciplined or has not practiced self-restraint (asamyat ); he has not abstained from violence and other such acts (avirat); he has not stopped the inflow of demeritorious karmas through resolution of perfect abstainment (pratyakhyan), he indulges in mundane activities, physical, vocal and mental (sakriya); he only inflicts pain on self and others (ekant dand), he is absolutely unrighteous or has intense false perception or belief (ekant baal) and he is in a state of deep stupor of false belief (ekant supt ) ? (A.) Yes, Gautam ! He does attract. 65. jIve NaM bhaMte ! asaMjae jAva egaMtasutte mohaNijjaM pAvakammaM aNhAi ? haMtA aNhAi / 65. (prazna) bhaMte ! vaha jIva, jo asaMyata hai- (pUrvokta asaMyama Adi avasthA meM hai) jo ekAnta supta - mithyAtva kI gAr3ha nidrA meM soyA huA hai, kyA vaha mohanIya pApakarma kA baMdha karatA hai ? (uttara) hA~, gautama ! karatA hai| 65. (Q.) Bhante ! Does a being attract bondage of deluding (mohaniya) category of demeritorious karmas (paap karma) in case he is indisciplined or has not practiced self-restraint (asamyat ) ;... and so on up to... he is in a state of deep stupor of false belief? (A.) Yes, Gautam ! He does. 66. jIve NaM bhaMte ! mohaNijjaM kammaM vedemANe kiM mohaNijjaM kammaM baMdhai ? veyaNijjaM kammaM baMdhai ? goyamA ! mohaNijjaM pi kammaM baMdhai, veyaNijjaM pi kammaM baMdhai, gaNNattha carimamohaNijjaM kammaM vedemANe veaNijjaM kammaM baMdhai, No mohaNijjaM kammaM baMdhai / aupapAtikasUtra ( 212 ) Aupapatik Sutra 04.50150490190119.19.9.1.1

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* * ROPPRODIGORIGORIGORTHORTHORVARIORYHORMAORYHORVAORNADAYADAVAOIVAOINAORNMORNIONawwantaram 66. (prazna) bhaMte ! jIva mohanIya karma kA vedana (anubhava) karatA huA kyA mohanIya karma kA baMdha karatA hai, athavA vedanIya karma kA baMdha karatA hai ? (uttara) gautama ! mohanIya karma kA anubhava karatA huA jIva mohanIya karma kA bhI baMdha za karatA hai aura vedanIya karma kA bhI baMdha karatA hai| kintu (sUkSmasaMparAya nAmaka dazama OM guNasthAna meM) carama mohanIya karma-(sUkSma lobha) kA vedana karatA huA jIva kevala vedanIya karma kA hI baMdha karatA hai, mohanIya karma kA nhiiN| (mohanIya karma kA kSaya dazama guNasthAna meM hI ho jAtA hai, usake Age 11veM guNasthAna se sayogI kevalI nAmaka terahaveM guNasthAna taka kevala vedanIya karma kA baMdha hai, mohanIya karma kA nahIM hai|) ____66. (Q.) Bhante ! While experiencing the deluding karma does a being attract bondage of deluding karma (mohaniya karma), or that of experience engendering karma (vedaniya karma) ? (A.) Gautam ! While experiencing the deluding karma (mohaniya karma) a being attracts bondage of deluding karma (mohaniya karma) as well as that of experience engendering karma (vedaniya karma). But while experiencing the residual deluding karma or minute greed (charam mohaniya karma or sukshma lobh) a being attracts bondage of experience causing karma (vedaniya karma) only, and not that of deluding karma (mohaniya karma). (This happens at the tenth Gunasthan called Sukshmasamparaya where mohaniya karma is completely destroyed. Beyond that, from eleventh to thirteenth Gunasthan, Sayogi Kevali, there exists the bondage of vedaniya karma only and not that of mohaniya karma.) ekAntabAla : ekAntasupta kA upapAta 67. jIve NaM bhaMte ! asaMjae, avirae, apaDihayapaccakkhAyapAvakamme, sakirie, asaMbuDe, egaMtadaMDe, egaMtabAle, egaMtasutte, osaNNatasapANaghAI kAlamAse kAlaM kiccA / raesu uvavajjati ? hatA uvvjjti| 67. (prazna) bhaMte ! jo jIva asaMyata hai, avirata hai, jisane samyaktvapUrvaka pApakarmoM meM ) ko parityAga nahIM kiyA hai jo sakriya-(mithyAtva kriyAyukta) hai| asaMvRtta-saMvararahita hai, ekAnta daNDa hai-pApa-pravRttiyoM dvArA apane ko tathA anya jIvoM ko sarvathA duHkha va trAsa upapAta varNana (213) Description of Upapat

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detA hai, ekAntabAla hai tathA ekAntasupta hai, jo dvIndriya Adi trasa jIvoM kA prAyaH ghAta karatA hai, kyA vaha mRtyu kA samaya Ane para marakara nairayikoM meM utpanna hotA hai ? (uttara) hA~, gautama, aisA hotA hai| THE UPAPAT OF EKANT BAAL AND EKANT SUPT 67. (Q.) Bhante ! Does a being after dying, at the destined moment of his death, take birth as an infernal being in case he is indisciplined or has not practiced self-restraint (asamyat); he has not abstained from violence and other such acts (avirat); he has not stopped the inflow of demeritorious karmas through resolution of perfect abstainment (pratyakhyan), he indulges in mundane activities, physical, vocal and mental (sakriya); he only inflicts pain on self and others (ekant dand), he is absolutely unrighteous or has intense false perception or belief (ekant baal), he is in a state of deep stupor of false belief (ekant supt) and indulges in killing of two sensed and other mobile beings? (A.) Yes, Gautam ! He does. 68. jIve NaM bhaMte ! asaMjae avarie appaDihayapaccakkhAyapAvakamme io pecca deve siyA ? goyamA ! atthegaiyA deve siyA, atthegaiyA No deve siyA / 68. (prazna) bhaMte ! jo asaMyata hai, avirata hai- jinhoMne pratyAkhyAna dvArA pApakarmoM ko rokA nahIM hai ve yahA~ se mRtyu prApta kara Age ke janma meM kyA devaloka meM utpanna hote haiM ? (uttara) gautama ! kaI devaloka meM utpanna hote haiM, kaI nahIM hote haiM / 68. (Q.) Bhante ! Do beings on dying take birth as divine beings in case they are indisciplined or have not practiced self-restraint (asamyat); they have not abstained from violence and other such acts (avirat); they have not stopped the inflow of demeritorious karmas through resolution of perfect abstainment (pratyakhyan)? (A.) Gautam ! Some of these are born as divine beings and some are not. 69. se keNaTTeNaM bhaMte ! evaM buccai atthegaiyA deve siyA, atthegaiyA No deve siyA ? aupapAtikasUtra Aupapatik Sutra (214) LIITI DI D<<6degbadegb'ddeg*h*°h

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goyamA ! je ime jIva gAmAgara - Nayara - Nigama - rAyahANi - kheDa - kabbaDa - maDaMba - doNamuha - paTTaNAsama - saMbAha - saNNivesesu akAmataNhAe, akAmachuhAe, akAmabaMbhaceravAseNaM, akAma aNhANaga-sIyAyava - daMsamasaga - seya- jalla-mallapaMkaparitAveNaM appataro vA bhujjataro vA kAlaM appANaM parikilesaMti, appataro vA bhujjataro vA kAlamAse kAlaM kiccA aNNayaresu vANamaMtaresu devaloesu devattAe uvavattAro bhavaMti / tarhi tesiM gaI, tahiM tesiM ThiI, tarhi tesiM uvavAe paNNatte / tesiM NaM bhaMte! devANaM kevaiyaM kAlaM ThiI paNNattA ? goyamA ! dasavAsasahassAiM TiI paNNattA / atthi NaM bhaMte ! tesiM devANaM iDDI i vA, juI i vA, jase ivA, bale ivA, vIrie ivA, purisakkAraparakkame i vA ? haMtA asthi / te NaM bhaMte! devA paralogassa ArAhagA ? No iTTe samaTThe / 69. ( prazna) bhaMte ! Apa kisa kAraNa se aisA kahate haiM ki kitaneka jIva devaloka meM * utpanna hote haiM, kitaneka nahIM hote ? (uttara) gautama ! jo jIva grAma, Akara, nagara nigama, kheTa, karbaTa, maDaMba, droNamukha, pattana, Azrama, saMvAha, sanniveza Adi meM tRSA, kSudhA, brahmacarya, asnAna, zIta, AsaNa, DAMsa - ( macchara), sveda - pasInA, jalla, malla, paMka Adi paritApoM se Atmama-zuddhi kI bhAvanA ke binA kevala paravazatA ke kAraNa, anicchApUrvaka apane Apako thor3A yA adhika kleza dete haiM, kaSTa sahana karate haiM, mRtyu kA samaya Ane para deha kA tyAgakara ve vANavyantara devalokoM meM se kisI loka meM deva ke rUpa meM utpanna hote haiM / vahA~ unakI apanI gati, sthiti tathA upapAta hotA hai| (prazna) bhagavan ! vahA~ una devoM kI sthiti - Ayu kitane samaya kI batalAyI hai ? (uttara) gautama ! vahA~ unakI sthiti dasa hajAra varSa kI batalAyI hai| (prazna) bhagavan ! kyA una devoM kI Rddhi - (samRddhi, pavAra Adi sampatti), ghuti - daihika kAMti, yaza-kIrti, bala - ( zArIrika zakti), vIrya - ( prANamayI zakti), puruSAkAra, parAkrama, ye saba bAteM hotI haiM ? upapAta varNana ( 215 ) Description of Upapat

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NachNDA (uttara) hA~, gautama ! aisA hotA hai| (prazna) bhagavan ! kyA ve deva paraloka ke ArAdhaka hote haiM ? (uttara) gautama ! aisA nahIM hotaa| 69. (Q.) Bhante ! Why do you say that some of these are born as divine beings and some are not ? (A.) Gautam ! Some beings living in places like gram, aakar, nagar, nigam, khet, karbat, madamb, dronmukh, pattan, ashram, samvah and sannivesh, out of helplessness and not inspired by spiritual purity, inflict on themselves and endure a little or more torment of thirst, hunger, celibacy, not taking bath, cold, heat, mosquito-bite, sweating, dust, dirt and slime. Such beings on dying, at the destined moment of their death, take birth as devs (celestial beings) in any of the interstitial divine realms (Vanavyantar dev- lok). There they have their own specific gati (state), sthiti (lifespan), and upapat (instantaneous birth). (Q.) Bhante ! What is said to be the life-span (sthiti) there of others these gods? ___ (A.) Gautam ! Their life-span is said to be ten thousand years. . (Q.) Bhante ! Are these gods endowed with riddhi (wealth and * family), dyuti (radiance), yash (fame), bal (physical strength), virya (potency), purushakar (human form) and parakram (valour) ? ___ (A.) Yes, Gautam ! it is so. (Q.) Bhante ! Are these gods spiritual aspirants for next birth ? (A.) No, Gautam ! It is not so. vivecana-vizeSa zabdoM ke artha-grAma-choTe dehaat| Akara-namaka Adi ke utpatti ke sthaan| nagara* jahA~ kisI prakAra kA 'kara' nahIM lagatA ho, aisA shhr| nigama-vyApArika kendra / kheTa-jisakA parakoTA * kaccA dhUla kA ho vaha gaaNv| karbaTa-bahuta sAdhAraNa ksbaa| maDaMba-aisI bastI, jisake AsapAsa meM koI * gA~va na ho| droNamukha-jahA~ jala evaM sthala-donoM mArga se pahu~ca jAtA ho| pattana-bandaragAha yA bar3A ngr| o Azrama-tApasoM kA aavaas| saMvAha-parvata kI talahaTI meM basA gaaNv| sanniveza-jhoMpar3iyoM se yukta bastI athavA jahA~ sArthavAha yA senA Adi tambU lagAkara Thaharate hoN| jll-mittttii| malla-zarIra kA maila, jo sUkhakara kaThora ho gayA ho| paMka-jo maila pasIne se gIlA ho| akAma brahmacarya-jisa brahmacarya pAlana meM 8) kisI prakAra kI vivazatA yA parAdhInatA ho| HakieKhAKI * aupapAtikasUtra (216) Aupapatik Sutra

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isI prakAra jisa sAdhanA meM mokSa kI yA Atma-zuddhi kI kAmanA na ho vaha 'akAma' tapa Adi hai| F akAma tapa karane vAlA ArAdhaka nahIM hotaa| aisA niyama hai ki jo jIva samyagjJAna, darzana, cAritra kI ArAdhanAparvaka kiye anaSThAna se deva hote haiM ve AgAmI eka manaSyabhava se athavA kramazaH sAta-ATha bhava se karmoM kA sampUrNa kSaya karake makti prApta karate haiM, kinta jo akAma nirjarA karake devabhava meM utpanna hote haiM ve bhavAntara meM mokSa prApta kareM aisA koI niyama nahIM hai| ataH yahA~ unheM 'ArAdhaka' nahIM batAyA la hai| (pIyUSavarSiNI TIkA, pRSTha 513) Technical terms-Gram-small village. Aakar-settlement near a mine like that of salt. Nagar-city where no tax is levied. Nigam-trade center. Khet-kraal or a settlement with boundary wall made of mud. Karbata very small town or a trading post. Madamb-an isolated settlement or a borough. Dronmukh-a settlement connected with land route as well as water route; a hamlet. Pattan-harbour or port city. Ashram-hermitage. Samvah-settlement in a valley. Sannivesh-temporary settlement or a camp site for caravans or armies. Jalla-sand. Malla-dry dirt. Pankwet dirt or slime due to perspiration. Akaam brahmacharya-enforced celibacy. In the same way any practice or austerity devoid of the aspiration for spiritual purity or liberation is called akaam-tap. One indulging in such akaam-tap is not an aspirant or spiritualist. As a rule, those who are born in the divine realm as a consequence of sincere endeavour on the path of right knowledge, perception and conduct attain liberation after shedding all karmas in their next birth or following seven-eight births. But this rule does not necessarily apply to those who shed karmas as a consequence of akaam-tap. Therefore they are not termed as aradhak or spiritual aspirants here. (Piyush Varshini Tika, p. 513) MOREOVEREDEOSSEIGOTHORTHORTHOAVADANAOAVAORTAORVAoranimumtamanner klizita upapAta 70. (ka) se je ime gAmAgara-Nayara-Nigama-rAyahANi-kheDa-kabbaDa-maDaMbadoNamuha-paTTaNAsama-saMbAhasaNNivesesu maNuyA bhavaMti, taM jahA___ aMDubaddhagA, NialabaddhagA, haDibaddhagA, cAragabaddhagA, hatthachiNNagA, pAyachiNNagA, kaNNachiNNagA, nakkachiNNagA, oTThachiNNagA, jinbhachiNNagA, sIsachiNNagA, mukhachiNNagA, majjhachiNNagA, vaikacchachiNNagA, hiyayauppADiyagA, NayaNuppADiyagA, dasaNuppADiyagA, vasaNuppADiyagA, gevacchiNNagA, taMDulacchiNNagA, kAgaNimaMsakkhAviyagA, olaMbiyagA, laMbiyagA, ghaMsiyagA, gholiyagA, phAliyagA, pIliyagA, upapAta varNana (217) Description of Upapat *

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sUlAiyagA, sUlabhiNNagA, khArabattiyA, vajjhabattiyA, sIhapucchiyagA, davaggidaDagA, paMkosaNNagA, paMke khuttagA / 70. (ka) jo (ye) jIva grAma, Akara, nagara nigama, kheTa, karbaTa, maDaMba, droNamukha, pattana, Azrama, saMvAha, sanniveza Adi meM manuSya ke rUpa meM janma lete haiN| vahA~, jinake kisI aparAdha ke kAraNa kATha yA lohe ke baMdhana se hAtha-paira bA~dha diye jAte haiM, ber3iyoM se jakar3a diye jAte haiM, jinake paira kATha ke khor3e meM DAla diye jAte haiM, jo kArAgAra meM banda kara diye jAte haiM, jinake hAtha kATa diye jAte haiM, jinake paira kATa diye jAte haiM, kAna kATa diye jAte haiM, nAka kATa diye jAte haiM, hoTha kATa diye jAte haiM, jivhAe~ kATa dI jAtI haiM, mastaka cheda diye jAte haiM, mu~ha cheda diye jAte haiM, madhya bhAga- peTa cheda diyA jAtA hai, jinake bAyeM kandhe se lekara dAhinI kA~kha taka ke deha - bhAga mastaka sahita vidIrNa kara diye jAte haiM, hRdaya cIra diye jAte haiM - kaleje ukhAr3a diye jAte haiM, A~kheM nikAla lI jAtI haiM, dA~ta tor3a diye jAte haiM, jinake aNDakoSa nikAla diye jAte haiM, gardana tor3a dI jAtI hai, tandula-cAvaloM kI taraha jinake zarIra ke Tukar3e-Tukar3e kara diye jAte haiM, jinake zarIra kA komala mA~sa kATa-kATakara kauoM kA khilA diyA jAtA hai, jo rassI se bA~dhakara kue~ Adi meM laTakA diye jAte haiM, vRkSa kI zAkhA Adi para hAtha bA~dhakara laTakA diye jAte haiM, candana kI taraha patthara Adi para ghisa diye jAte haiM, dahI kI taraha U~ce-nIce kATakara matha diye jAte haiM, kATha kI taraha kulhAr3e se phAr3akara do Tukar3e kara diye jAte haiM, jo ganne kI taraha kolhU meM pela diye jAte haiM, jo sUlI para car3hA diye jAte haiM, jo sUlI se bIMdha diye jAte haiM, jo khAra ke bartana meM DAla diye jAte haiM, jo gIle camar3e se bA~dha diye jAte haiM athavA vadhya sthAna meM paTaka diye jAte haiM / jinakI jananendriya kATa dI jAtI hai athavA siMha kI pU~cha meM bA~dhakara ghasITe jAte haiM, jo davAgni meM jalA diye jAte haiM, kIcar3a meM dha~sA diye jAte haiM, kIcar3a meM pha~sA diye jAte haiM ki phira usase nikala hI nahIM sakeM / KLISHIT UPAPAT 70. (a) Some beings are born as human beings in places like gram, aakar, nagar, nigam, khet, karbat, madamb, dronmukh, pattan, ashram, samvah and sannivesh. There (they suffer torments in various ways detailed as follows)-- As a punishment for their crime, some have their limbs pinioned with wood or iron, are shackled in chains, are hobbled with a piece of wood, or imprisoned. Some have their hands, legs, ears, nose, aupapAtikasUtra Aupapatik Sutra (218) 2.PIC. DR.PROD

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Har lips. or tongue amputated. Some have their head, mouth or belly pierced. Some have their head and torso from left shoulder to right rmpit severed. Some have their heart and lever cut out, eye-balls scooped out from sockets, teeth broken, testicles slit or neck broken. Some have their body chopped to pieces like rice or their soft flesh sliced and fed to crows. Some are tied and suspended into a well with a rope or from a branch of a tree. Like sandalwood, some are cu scraped on stone or some other rough surface. Some are sliced and churned like curd. Some are chopped into two with an axe. Some are crushed like sugar-cane. Some are impaled on a gibbet or nailed on a cross. Some are thrown into a tub of alkali or wrapped in raw hide and thrown into slaughter house. Some have their male organs cut off. Some are tied to the tail of a lion and dragged. Some are burnt in forest fire or trapped and drowned in quagmire. 70. (kha) valayamayagA, vasaTTamayagA, NiyANamayagA, aMtosallamayamA, giripaDiyagA, tarupaDiyagA, marupaDiyagA, giripakkhaMdolagA, tarupakkhaMdolagA, marupakkhaMdolagA, jalapavesigA, jalaNapavesigA, visabhakkhiyagA, satthovADiyagA, vehANasiyA, giddhapiTThagA, kaMtAramayagA, dubbhikkhamayagA, asaMkiliTThapariNAmA te kAlamAse kAlaM kiccA aNNayaresu vANamaMtaresu devaloesu devattAe uvavattAro bhvNti| tahiM tesiM gai tahiM tesiM ThiI, tahiM tesiM uvavAe pnnnntte| tesiM NaM bhaMte ! devANaM kevaiyaM kAlaM TiI paNNattA ? 3 goyamA ! bArasavAsasahassAI ThiI paNNattA ! atthi NaM bhaMte ! tesiM devANaM iDDI i vA, jase i vA, bale i vA, vIrie i vA, purisakkAraparikkame i vA ? haMtA atthi| te NaM bhaMte ! devA paralogassa ArAhagA ? No iNaTe smddhe| 70. (kha) athavA jo saMyama se bhraSTa hokara yA bhUkha Adi se pIr3ita hokara, parISahoM se ) ghabarAkara marate haiM, valanmaraNa prApta karate haiM, jo viSaya-paratantratA se pIr3ita yA duHkhita PAGPAGRANEPAIBAGPAGPREPRIMPRISORNERISPRASPASPONG BAGPAGDREPBAGPAGPBXGORNHORNORMAPANKORMAOINKONKONIORMin upapAta varNana (219) Description of Upapat

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vazArtamaraNa marate haiM, jo sAMsArika icchA pUrti ke nidAna ke sAtha ajJAnamaya tapapUrvaka mRtyu prApta karate haiM, jo antaHzalya- kaluSita bhAvoM ke kA~Te ko nikAle binA yA bhAle Adi se apane Apako bedhakara antaHzalyapUrvaka marate haiM, jo parvata se girakara marate haiM athavA apane para bahuta bar3A patthara girAkara marate haiM, jo vRkSa se girakara marate haiM, marusthala yA nirjala pradeza meM mara jAte haiM athavA marusthala ke kisI sthAna se-bar3e TIle Adi se girakara yA dha~sakara marate haiM, jo parvata se jhaMpApAta kara - chalA~ga lagAkara marate haiM, vRkSa se chalA~ga kara marate haiM, marubhUmi kI bAlU meM pha~sakara marate haiM, jala meM praveza kara marate haiM, agni meM praveza kara marate haiM, viSa - bhakSaNa - jahara khAkara marate haiM, zastroM se apane Apako cIrakara mRtyu prApta karate haiM, jo vRkSa kI DAlI Adi se laTakakara phA~sI lagAkara marate haiM, jo mare hue hAthI, U~Ta Adi kI deha meM praviSTa hokara gIdhoM kI coMcoM se vidArita hokara gRddha spRSTa maraNa se marate haiM, jo jaMgala meM khokara mara jAte haiM, jo durbhikSa meM bhUkha, pyAsa Adi se mara jAte haiM, usa samaya yadi unake pariNAma saMkliSTa arthAt Arta- raudradhyAnayukta na hoM to usa prakAra kI mRtyu prApta kara ve jIva vANavyantara devalokoM meM se kisI meM devarUpa meM utpanna hote haiM / vahA~ usa devaloka ke anurUpa unakI gati (bhava), sthiti (Ayu sthiti) tathA utpatti hotI hai aisA batalAyA hai| bhagavan ! una devoM kI vahA~ kitanI sthiti hotI hai ? gautama ! vahA~ unakI sthiti bAraha hajAra varSa kI hotI hai / bhagavan ! una devoM ke vahA~ Rddhi, dyuti, yaza, bala, vIrya tathA puruSAkAra, parAkrama hotA hai yA nahIM ? gautama ! aisA hotA hai / bhagavan ! kyA ve deva paraloka ke ArAdhaka hote haiM ? gautama ! aisA nahIM hotA- ve deva paraloka ke ArAdhaka nahIM hote / 70. (b) Some embrace death because they have fallen from grace. Some helplessly die due to torture of hunger or other afflictions. Some accept death due to misery and agony of their dependence on mundane indulgences. Some die as a consequence of misguided penance in order to fulfill mundane desires. Some instead of removing the inner thorn of perversions, embrace death by piercing themselves with a spear, by falling from a hill, by crushing themselves under a rock, or by falling from a tree. Some die of thirst aupapAtikasUtra Aupapatik Sutra ( 220 )

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es d ROGOROROSKO BYGORISPRASOONSPONSOONSORAGPAGPISODXCBXEDXSPSNEPBAGPAGPBXP8X6deg8X6degEXGPOX6deg8XGORATORATOR by going into a desert or other arid area. Some embrace death by jumping from a mountain peak, by jumping from a tree, by getting trapped in quick sand, by drowning, by jumping into fire, by consuming poison, by piercing themselves with weapons, by hanging from a branch of a tree. Some enter the body of a dead elephant or camel to get pierced and killed by vultures. Some get lost in a jungle and die. Some die of thirst and hunger during a drought. If at the moment of their death they are not in a tortured mental state (tormented and angry) then after death they are born as gods in any of the interstitial divine realms (Vanavyantar dev loks). It is said that there they have the realm-specific state (gati), a sthiti (life-span) and upapat (instantaneous birth). Bhante ! What is said to be the life-span (sthiti) of these gods? ____Gautam ! Their life-span is said to be twelve thousand years. Bhante ! Are these gods endowed with riddhi (wealth and family), dyuti (radiance), yash (fame), bal (physical strength), virya (potency), purushakar (human form), and parakram (valour). Yes, Gautam ! It is so. Bhante ! Are these gods true spiritual aspirants for next birth ? No, Gautam ! It is not so. vivecana-satra 69 meM akAma tapa Adi karate hue mRtyu prApta karane vAloM kA kathana hai| prastuta sUtra 70 meM do prakAra ke logoM kI carcA hai| prArambha meM (ka) kucha una logoM kI carcA hai, jinheM aparAdhavaza, vaimanasya yA dveSavaza kinhIM dvArA ghora kaSTa diyA jAtA hai, jisase ve prANa chor3a dete haiN| yadi yoM kaSTapUrvaka * marate samaya unake mana meM tIvra Artta, raudradhyAna ke saMkliSTa pariNAma nahIM Ate to unakA vANavyantara OM devoM meM utpanna honA batalAyA gayA hai| isakA abhiprAya yaha hai ki yadyapi ve mithyAtvI hote haiM, una dvArA OM vividha prakAra ke kaSTa-sahana mokSa yA Atma-zuddhi kI nirmala bhAvanA se nahIM hotA phira bhI unake pariNAmoM meM itanI-sI vizeSatA rahatI hai ki ve kaSTa sahate hue Artta, raudra bhAva se abhibhUta nahIM hote, OM avicala rahate hue, atyanta dRr3hatA se una kaSToM ko sahate hue mara jAte haiN| isI bAta ko sUcita karane ke lie asaMkiliTra pariNAmA pada kA prayoga kiyA gayA hai| ataeva una dvArA kiyA gayA vaha kaSTa-sahana ki akAma nirjarA kI koTi meM AtA hai, jisake phalasvarUpa ve deva yoni ko prApta karate haiN| OM isake pazcAt (kha) uttarArdha meM kucha aise logoM kI carcA hai, jo kaThora zuddha saMyama kA pAlana nahIM kara pAne se, saMyama bhraSTa hokara yA sAMsArika sukhoM kI icchA yA bhautika kAmanAoM kI pUrti na hone se HORMOORNA upapAta varNana (221) Description of Upapat

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*AR 69RO9009009009009009 paEKKRAMRODROD * itane duHkhita, nirAza tathA viSAdagrasta ho jAteM ki jIvana kA bhAra Dho pAnA azakya pratIta hotA hai| taba hArakara ve phA~sI lagAkara, pAnI meM DUbakara, parvata se jhaMpApAta kara, Aga meM kUdakara, jahara khAkara yA aise hI kisI anya prakAra se prANa tyAga dete haiN| yadi duHkha jhelate hue, marate hue unake pariNAma * saMklezamaya, tIvra Artta-raudradhyAnamaya nahIM hote, to ve marakara vANavyantara devoM meM utpanna hote haiN| __yoM prANa-tyAga karanA kyA AtmahatyA nahIM hai? AtmahatyA to bahuta bar3A pApa hai, AtmaghAtI deva * kaise hote haiM ? ityAdi aneka zaMkAe~ yahA~ khar3I hotI haiN| * bAta sahI hai, AtmahatyA mahApApa hai, naraka kA hetu hai, jo AtmahatyA karatA hai, marate samaya vaha * atyanta kaluSita, kliSTa evaM dUSita pariNAmoM se grasta hotA hai| isIlie vaha ghora pApI kahA jAtA hai| vAstava meM AtmahatyA karane vAle ke anta samaya ke pariNAmoM kI dhArA bar3I jaghanya tathA nimna koTi kI 2 hotI hai| vaha ghora Artta-raudra bhAva meM DUbA rahatA hai| vaha bahuta hI zoka-vihvala ho jAtA hai| kintu yahA~ 2 jo prasaMga varNita hai, vaha AtmahatyA meM nahIM aataa| kyoMki upayukta dazA meM marane vAloM kI bhAvanA meM * eka vivazatA yA nirAzA hotI hai, vaha sAMsArika duHkhoM se chUTa nahIM pA rahA hai, usakI kAmanAe~ pUrNa nahIM ho rahI haiN| usakA lakSya sadha nahIM pA rahA hai| maranA hI usake lie eka mAtra upAya hai| para, vaha marate samaya bhayAkrAnta nahIM hotA, mana meM Akula tathA udvigna nahIM hotaa| vaha pariNAmoM meM atyadhika dRr3hatA lie rahatA hai, usake bhAva saMkliSTa nahIM hote| vaha Artta, raudradhyAna meM ekadama nimagna nahIM hotaa| donoM kI mAnasika sthiti meM yaha bahuta sUkSma antara hotA hai, jise sAmAnya vyakti nahIM pahacAna pAtA, kintu jJAnIjana bhAvoM kI sUkSmatama sthiti ko jAnate haiN| mRtyu ke samaya bhAvoM kI sthiti hI agalI gati kI nirNAyaka hotI hai| isa prakAra usake akAma nirjarA sadha jAtI hai aura vaha deva yoni prApta kara letA hai| ___Elaboration-Aphorism 69 details people who die after purposeless penance but this aphorism further divides them into two categories. First (a) it informs about those who are gravely tortured for their crime of antagonism and aversion, and die in the process. If they are not in a tortured and angry state of mind they are reborn as Vanavyantar gods. This means that although they are unrighteous and tolerate pain not because of pious feelings aimed at spiritual purity or liberation, the good ing about them is that while enduring pain they are not overwhelmed oy misery and anger. They remain unmoved and die enduring those torments. The term asanklisht parinam (unperturbed attitude) has been used to convey this fact. Thus, this act of tolerating pain falls under the category of unintentional shedding of karmas (akaam nirjara) and leads * to a rebirth as gods. Thereafter (b) it informs about those who are unable to follow the rigours of strict ascetic-discipline and fall from grace, and those who fail to fulfill their desires for mundane pleasures. They become so miserable, * aupapAtikasUtra (222) Aupapatik Sutra

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hopeless and dejected that life appears to be an unbearable load to them. At last they embrace death by hanging themselves, drowning, jumping from a hill, self immolation, consuming poison or other such means and methods. If they are not in a tortured and angry state of mind they are reborn as Vanavyantar gods. This gives rise to many doubts and questions-Is this embracing of death not suicide? Committing suicide is a grave sin, so how can a person committing suicide reincarnate as a god? It is true that suicide is a grave sin and leads to hell. A person committing suicide is in an extremely pervert and disturbed state of mind. That is why he is called a grave sinner. In fact, the last thoughts of a person committing suicide are evil and immoral. He is overwhelmed with sentiments of extreme misery and anger and filled with grief. But what has been described here is not exactly suicide. Those who die in aforesaid predicament have feelings of helplessness and hopelessness. Such a person is not getting rid of the worldly miseries and his desires are not getting fulfilled. He is unable to reach his goal. Death is his last resort. However, at the moment of death he is not filled with fear, agitation or anger. He is not in a disturbed state but has a stable and resolved state of mind. He is not completely overwhelmed with misery and anger. There is a minute difference in the two mental states. It is beyond the comprehension of common man but the sagacious know and understand the subtle mental activities. The state of mind at the moment of death determines the next incarnation. As the described state falls under the category of unintentional shedding of karmas (akaam nirjara) it leads to rebirth as god. bhadra prakRti janoM kA upapAta 71. se je ime gAmAgara jAva saMnivesesu maNuyA bhavaMti, taM jahA - pagaibhaddagA, pagaiuvasaMtA, pagaipataNukohamANamAyA lohA, miumaddavasaMpaNNA, allINA, viNIyA, ammApiusussUsagA, ammApiINaM aNaikkamaNijjavayaNA, appicchA, appAraMbhA, appapariggahA, appeNaM AraMbheNaM, appeNaM samAraMbheNaM, appeNaM AraMbha - samAraMbheNaM vittiM kappemANA bahUiM vAsAI AuyaM pAleMti, pAlittA kAlamAse kAlaM kiccA aNNayaresu vANamaMtaresu taM caiva savvaM NavaraM ThiI cauddasavAsahassAiM / upapAta varNana (223) Description of Upapat

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71. (ve) jIva jo grAma, Akara yAvat sannivezoM meM manuSya rUpa meM utpanna hote haiM, jo prakRti se bhadra - sarala prakRti ke hone se, zAnta prakRti vAle hote haiM, svabhAvataH jinameM krodha, mAna, mAyA evaM lobha kI prabalatA kama hotI hai, mRdu mArdavasampanna - komala svabhAvayuktaahaMkArarahita, AlIna - gurujanoM ke AjJApAlaka, vinIta - vinayazIla, mAtA-pitA kI sevA karane vAle, mAtA-pitA ke vacanoM kA ullaMghana nahIM karane vAle, alpecchA - bahuta kama icchA va kama AvazyakatA rakhane vAle, alpAraMbha - kama se kama hiMsA karane vAle, alpa parigraha- dhana, dhAnya Adi parigraha ke alpa parimANa se parituSTa, alpAraMbha - kama se kama jIva hiMsA dvArA AjIvikA calAne vAle, bahuta varSoM kA AyuSya bhogate hue, AyuSya pUrA kara, mRtyu Ane para deha - tyAgakara vANavyantara devalokoM meM se kisI meM deva rUpa meM utpanna hote haiM / inakI sthiti AyuSya parimANa caudaha hajAra varSa kA hotA hai| (zeSa varNana sUtra 71 ke anusAra samajheM ) UPAPAT OF NOBLE BEINGS 71. Some beings are born as human beings in places like gram, aakar... and so on up to ... sannivesh. Being noble and simple by nature they are calm and have low intensity of anger, conceit, deceit and greed. They are amicable, humble, obedient and polite. They serve their parents and never go against their words. They have modest desires and needs. They commit minimal violence and are content with minimum possessions including wealth and grains. They scarcely use violent methods to earn their living. Living long thus at the end of their life-span they abandon their earthly bodies and are born as gods in any of the interstitial divine realms (Vanavyantar dev-loks). Their life-span there is fourteen thousand years. (rest of the description is the same as in aphorism 71) pariklezabAdhita nAriyoM kA upapAta 72. se jAo imAo gAmAgara jAva saMnivesesu itthiyAo bhavaMti, taM jahA - aMto aMtauriyAo, gayapaiyAo, mayapaiyAo, bAlavihavAo, chaDDiyalliyAo, mAirakkhiyAo, piyarakkhiyAo bhAyarakkhiyAo, kulaghararakkhiyAo, sasurakularakkhiyAo, mittanAi - niyagasaMbaMdhirakkhiyAo, parUDhaNahakesa - kakkharomAo, vavagayadhUvapupphagaMdha - mallAlaMkArAo, aNhANagaseyajallamallapaMkaparitAviyAo, vavagayakhIra - dahi - NavaNIya - sappi - tella - gula - loNa - mahu - majja-maMsaparicattakayAhArAo, appicchAo, appAraMbhAo, appapariggahAo, appeNaM AraMbheNaM, aupapAtikasUtra (224) Aupapatik Sutra

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* * . * aareKhaKha okakka.9 lent Kai* NO aasheshariria eksharta OM Ros. s appeNaM samAraMbheNaM, appeNaM AraMbhasamAraMbheNaM vittiM kappemANIo akAmabaMbhaceravAseNaM tAmeva paisejjaM NAikkamaMti, tAo NaM itthiyAo eyArUveNaM vihAreNaM viharamANIo bahUI vAsAiM (AuyaM pAleMti, pAlittA kAlamAse kAlaM kiccA aNNayaresu vANamaMtaresu devaloesu devattAe-uvavattArIo bhavaMti, tahiM tesiM gaI, tahiM tesiM ThiI, tahiM tesiM uvavAe pnnnntte| tesiM NaM bhaMte ! devANaM kevaiyaM kAlaM ThiI paNNattA ? goyamA !) causarTi OM vAsasahassAI ThiI pnnnnttaa|| 72. (ye) jo grAma yAvat sanniveza Adi meM striyA~ hotI haiM-(strI-deha meM jinakA janma ra huA hai) jo antaHpura ke andara nivAsa karatI hoM, jinake pati paradeza gaye hoM, jinake pati mara gaye hoM, jo bAlyAvasthA meM hI vidhavA ho gaI hoM, jo patiyoM dvArA parityaktA hoN| jo mAtRrakSitA hoN| jinakA pAlana-poSaNa, saMrakSaNa mAtA dvArA kiyA gayA ho, jo pitA dvArA rakSita hoM, jo bhAiyoM dvArA rakSita hoM, jo kulagRha-pIhara ke abhibhAvakoM dvArA saMrakSita hoM, jo zvasura-kula dvArA, zvasura-kula ke abhibhAvakoM dvArA rakSita hoN| jo pati yA pitA Adi ke mitroM, apane hitaiSiyoM mAmA, nAnA Adi sambandhiyoM, apane sagotrIya devara, jeTha Adi pArivArika janoM dvArA jinakA pAlana-poSaNa-saMrakSaNa ho rahA ho| kitanIka striyA~ aisI hotI haiM, jinake nakha, keza, kA~kha ke bAla bar3ha gaye hoN| jo dhUpa (dhUpa, lobAna tathA surabhita auSadhiyoM) kA upayoga nahIM krtiiN| sugandhita padArtha, mAlAe~ dhAraNa nahIM karatI hoN| jo snAna nahIM karane se pasIne, jalla, malla, paMka Adi se pIr3ita rahatI hoM, malina rahatI hoN| jo dUdha, dahI, makkhana, ghRta, tela, gur3a, namaka, madhu, madya aura mA~sa varjita AhAra karatI hoN| jinakI icchAe~ svabhAvataH bahuta kama hotI hoM, jinake dhana, dhAnya Adi parigraha bahuta kama hoN| jo alpa Arambha-samArambha-bahuta kama jIva-hiMsA dvArA apanI jIvikA calAtI hoN| mokSa kI abhilASA yA Atma-zuddhi ke lakSya ke binA jo akAma brahmacarya kA pAlana karatI. hoM, pati-zayyA kA atikramaNa nahIM karatI hoM arthAt pativrata dharma kA pAlana karatI hoN| jo striyA~ isa prakAra ke AcaraNa dvArA apanA jIvanayApana karatI hoM, ve bahuta varSoM kA AyuSya bhogate hue, (AyuSya pUrA kara, mRtyu kA samaya Ane para deha-tyAgakara vANavyantara devalokoM meM meM se kisI meM deva rUpa meM utpanna hotI haiN| vahA~ prApta devaloka ke anurUpa unakI gati, sthiti tathA utpatti hotI hai|) vahA~ unakI sthiti cauMsaTha hajAra varSoM kI hotI hai| UPAPAT OF TORMENTED WOMEN 72. Some women live in places like gram, aakar... and so on up ! to... sannivesh. There (they lead life as follows)-Some live in upapAta varNana (225) Description of Upapat *

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women's quarters as husbands have gone to some other state, or have died. Some are childhood widows or have been abandoned by their husbands. Some have as their guardians their mothers, fathers, brothers, parental relatives, or relatives from their fatherin-law's side. Some are being looked after by friends of their husbands, fathers and other relatives. Some are in the care of their well-wishers including maternal relatives or own family members like husbands or brothers. Some have overgrown nails and hair including those of armpits. Some do not use incenses, perfumes, garlands and other fragrant things. Some are distressed by sand, dirt and slime because they do not take bath and remain dirty. Some take milk, curd, butter, butter-oil, oil, jaggery, salt, honey, or prohibited food like wine, and meat. Some have modest desires and needs and are content with minimum possessions including wealth and grains. Some scarcely use violent methods to earn their living. Some observe unintended celibacy (akaam brahmacharya) without any desire for spiritual purity and liberation. Some avoid infidelity to their husbands. Living long thus (at the end of their life-span they abandon their earthly bodies and are born as gods in any of the interstitial divine realms or Vanavyantar dev-loks. It is said that there they have the realm-specific state, sthiti and upapat.) Their life-span there is sixty four thousand years. vividha vratI manuSyoM kA upapAta 73. se je ime gAmAgara jAva saMnivesesu maNuyA bhavaMti, taM jahA - dagabiiyA, dagataiyA, dagasattamA, dagaekkArasamA, goyama - govvaiya - gihidhamma - dhammaciMtagaaviruddha-viruddha- vuDasAvagappabhitayo, tesi NaM maNuyANaM No kappati imAo navarasavigaio AhArettae, taM jahA-khIraM, dahiM, NavaNIyaM, sappiM, tellaM, phANiyaM, mahuM, majjaM, maMsaM, No aNNattha ekkAe sarisavavigaie / te NaM maNuyA appicchA caM caiva savvaM NavaraM caurAsIiM vAsasahassAiM ThiI paNNattA / 73. grAma tathA sanniveza Adi pUrvokta sthAnoM meM jo manuSya rahate haiM, jo udakadvitIyaeka khAdya padArtha tathA dUsarA jala, ina do padArthoM kA AhAra rUpa meM sevana karate hoM, ) udakatRtIya - bhAta Adi do padArtha tathA tIsare jala kA sevana karate hoM, udakasaptama-bhAta aupapAtikasUtra (226) Aupapatik Sutra

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Adi chaha padArtha tathA sAtaveM jala kA sevana karate hoM, udakaikAdaza- bhAta Adi daza padArtha tathA gyArahaveM jala kA sevana karate haiN| gautama - ( baila dvArA vividha prakAra ke manoraMjaka pradarzana karake bhikSA mA~gate haiM) / govratika- go-sevA kA vizeSa vrata svIkAra karate haiN| gRhadharmI - atithi sevA, dAna Adi gRhastha dharma ko hI kalyANakArI mAnane vAle haiM evaM unakA anusaraNa karane vAle haiM / dharmacintaka - dharmazAstra kA paThana karate haiN| aviruddha - vainayika, bhaktimArgI, viruddha - AtmA Adi ko asvIkAra kara bAhya tathA Abhyantara dRSTiyoM se kriyAvirodhI, vRddha-tApasa- zrAvaka dharmazAstra kA zravaNa karate hoN| jo dUdha, dahI, makkhana, ghRta, tela, gur3a, madhu, madya tathA mA~sa ko apane lie agrAhya mAnate haiN| sarasoM ke tela ke sivAya inameM se kisI kA sevana nahIM karate, jinakI AkAMkSAe~ bahuta kama hotI haiM aise manuSya pUrva varNana ke anurUpa marakara vANavyantara deva hote haiN| vahA~ unakA AyuSya 84 hajAra varSa kA batalAyA gayA hai| UPAPAT OF VOW OBSERVING PEOPLE 73. Some people live in places like gram, aakar... and so on up to... sannivesh. There (they observe a variety of vows as follows ) - Some consume only one food item and water as second item (udakdvitiya), two food items and water as third item (udak-tritiya), six food items and water as seventh (udak-saptam) or ten food items and water as eleventh itme (udak-ekadash). Some beg their livelihood by displaying entertaining acts of an ox (Gautam). Some take a vow of serving cows (Govratik). Some consider the householder's code, including serving guests and giving charity, to be beneficial and observe that only (Grihadharmi). Some study scriptures only (Dharmachintak). Some follow humbleness or submissive devotion as religion (Aviruddha). Some refute soul and other spiritual things and are against spiritual practices both physical and mental (Viruddha). Some retire in old age to become hermits (Vriddha- tapas). Some listen to recital of religious scriptures (Shravak). Some consider milk, curd, butter, butter-oil, oil, jaggery, salt, honey, wine and meat to be prohibited and avoiding all these use only sesame seed oil. They have modest desires and needs... (same as already described )... All such persons after their death are born as gods in any of the interstitial divine realms or Vanavyantar dev-loks. Their life-span there is eighty four thousand years. upapAta varNana (227) Description of Upapat

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* vivecana-prastuta sUtra meM aise manuSyoM kI carcA hai, jo samyaktvI to nahIM hote, kintu apanI paramparAgata * dhAraNAoM ke vaza vizeSa kaThina vratoM kA AcaraNa karate haiM, apanI calI AtI mAnyatA ke anusAra * vizeSa sAdhanA meM lage rahate haiM,jo kama se kama suvidhAe~ aura anukUlatAe~ svIkAra karate haiM, kaSTa jhelate ra haiM, zarIra ko tapAte haiM aura krUra pariNAmoM se bhI bacate haiM ve AyuSya pUrNa karake vANavyantara devoM meM utpanna hote haiN| una gRhastha sAdhakoM yA parivrAjakoM ke lie prastuta sUtra meM nimna ATha vizeSaNa Aye haiM, 1 jinakA vizeSa spaSTIkaraNa isa prakAra hai1 (1) gautama-ye apane pAsa eka nanhA-sA baila rakhate the, jisake gale meM kaur3iyoM kI mAlA hotI, jo OM saMketa se anya vyaktiyoM ke caraNa sparza krtaa| isa baila ko sAtha rakhakara yaha sAdhu bhikSA mA~gA karate the| (2) govratika-govrata rakhane vaale| gAya ke sAtha hI ye paribhramaNa krte| jaba gAya gA~va se bAhara jAtI to ye bhI usake sAtha jaate| gAya cArA caratI to ye bhI carate aura gAya ke pAnI pIne para ye bhI pAnI piite| jaba gAya sotI to ye sote| gAya kI bhA~ti hI ghAsa aura pattoM kA ye AhAra karate the| TIkAkAra abhayadevasUri ne bhI govratikoM kA ullekha kiyA hai, majjhima nikAya meM bhI ina govratika sAdhuoM kA * ullekha milatA hai| "gAvIhi samaM niggamapevasasayaNAsaNAi pkreNti| bhuMjaMti jahA gAvI tirikkhavAsaM vihaavitaa||" __"gAyoM ke gA~va se bAhara nikalane para govratika bAhara nikalate haiN| ve jaba calatI haiM, ve calate haiM * athavA ve jaba caratI haiM-ghAsa khAtI haiM, ve bhojana karate haiN| ve jaba pAnI pItI haiM, ve pAnI pIte haiN| ve AtI haiM, taba ve Ate haiN| ve so jAtI haiM, taba ve sote haiN| vaidika paramparA meM gAya kI sevA-upAsanA * kA vizeSa mahattva rahA hai| (3) gRhadharmI-ye atithi, deva Adi ko dAna dekara parama AlhAdita hote the aura apane Apako * gRhastha dharma kA sahI rUpa se pAlana karane vAle mAnate the| (4) dharmacintaka-ye dharmazAstra ke paThana aura cintana meM tallIna rahate the| anuyogadvArasUtra kI TIkA meM yAjJavalkya prabhRti RSiyoM dvArA nirmita dharma-saMhitAoM kA cintana karane vAloM ko dharmacintaka * kahA hai| 4 (5) aviruddha-devatA, rAjA, mAtA-pitA, pazu aura pakSiyoM kI samAna rUpa se bhakti karane vAle 2 aviruddha sAdhu kahalAte the| ye sabhI ko namaskAra karate the, isalie vinayavAdI yA bhaktimArgI bhI kahalAte the| Avazyakaniyukti meM inakA ullekha hai| bhagavatIsUtra ke anusAra tAmralipti ke maurya-putra tAmali ne yahI praNAmA-pravajyA grahaNa kI thii| bauddha grantha aMguttaranikAya meM bhI aviruddhakoM kA varNana hai| 8 (6) viruddha-ye puNya-pApa, svarga-naraka Adi nahIM mAnate the| ye kriyA virodhI hone se akriyAvAdI kahalAte the| . (7) vRddha-tApasa loga prAyaH vRddhAvasthA meM saMnyAsa lete the| isalie ye vRddha kahalAte the| abhayadevasUri huna OM kRta TIkA ke anusAra vRddha arthAt tApasa, zrAvaka arthAt braahmnn| tApasoM ko vRddha isalie kahA gayA hai / * aupapAtikasUtra Aupapatik Sutra (228)

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DODANO VOLTOOONO TOMOTION ki samagra tIrthakoM kI utpatti bhagavAna RSabhadeva kI pravrajyA ke pazcAt huI thii| unameM sarvaprathama tApasasAMkhyoM kA prAdurbhAva huA thA, ataH ve vRddha khlaaye| zramaNa bhagavAna mahAvIra ke samaya tIna sau tiresaTha pAkhaNDa-mata pracalita the| unhIM anya tIrthoM yA tairthikoM meM vRddha zrAvaka zabda bhI vyavahRta huA hai| (nizItha sabhASyacUrNi, bhAga 2, pR. 118; jJAtAdharmakathA evaM aMguttaranikAya, bhAga 2, pR. 452) meM bhI yaha zabda prayukta huA hai| anuyogadvArasUtra 20 kI TIkA meM bhI vRddha kA artha tApasa kiyA hai| (e) *121* 911n at sau art an STEMTI __ ye AThoM prakAra ke sAdhu dUdha, dahI, makkhana, ghRta, tela, gur3a, madhu, madya aura mA~sa kA bhakSaNa nahIM karate the| kevala sarasoM kA tela upayoga meM lete the| Elaboration--This aphorism discusses people who, although not righteous, observe rigorous vows according to their traditional beliefs. Following their established traditions they indulge in some special practices accepting minimum comforts and facilities. They endure pain and mortify their bodies avoiding cruel reactions and thoughts. Completing their life-spans they reincarnate as interstitial gods. For such householder aspirants or parivrajaks eight adjectives have been used in this aphorism. They are explained as follows (1) Gautam-They have with them a small ox decorated with garlands and other ornaments made of shells (kaudi). It is trained to touch feet of people at the owners command. These mendicants carried this ox along when they went to beg alms. (2) Govratik-These mendicants took a vow of serving cows. They would always move with the cow. When the cow went out of the village they would also go along. When cow grazed or drank water they would also graze and drink water. They would sleep when the cow slept. Like a cow they also ate grass and leaves. Abhayadev Suri, the commentator (Tika), has mentioned about Govratiks. There is a mention of Govratik mendicants in the Buddhist Majjhim Nikaya as well--"When the cow went out of the village they would also go along. When it grazed they ate food. When it drank water they too drank water. When it returned, they returned. They slept when the cow slept." In the Vedic tradition special importance is given to the worship of cow. (3) Grihadharmi--They were very happy giving gifts and alms to guests and deities and considered themselves to be the true followers of the householder's code or religion. (4) Dharmachintak-They spent all their time in reading and reciting religious scriptures. According to Anuyog-dvar Sutra Tika those who upapAta varNana ( 229 ) Description of Upapat PDP

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studied the Dharma Samhitas written by Yajnavalkya and other Upanishadic sages were called Dharmachintak. (5) Aviruddha-They worshipped deities, king, parents and even animals and birds with the same devotion. As they paid homage and bowed to everyone they were also called Vinayavadi (who took humbleness as religion) or Bhaktivadi (who took submissive devotion as religion). They find mention in Avashyak Niryukti. According to Bhagavati Sutra Mauryaputra Tamli of Tamralipti got initiated into this Pranama sect. Aviruddhaks also find mention in the Buddhist scripture Anguttar Nikaya. (6) Viruddha-They refute punya-paap (merit-demerit) and heavenhell and other spiritual things. As they are also against all spiritual practices both physical and mental they are also called Akriyavadi (nondoers). (7) Vriddha-People generally retired in old age to become hermits. That is why they were called Vriddha (aged)-tapas (hermits). According to the commentary (Tika) by Abhayadev Suri, Vriddha means Tapas and shravak means Brahmin. Another interpretation is that Tapas are called Vriddha (old or ancient) because all sects came into being only after initiation of Bhagavan Rishabh Dev and the first among these was Samkhya or Tapas sect. At the time of Shraman Bhagavan Mahavir three hundred sixty three heretic sects were in existence. The list of these other sects includes Vriddha Shravak also. This term also finds mention in Nishith Sabhashya Churni, Part 2, p. 118; Jnata Dharma Katha and Anguttar Nikaya, Part 2, p. 452. In the commentary (Tika) of Anuyogdvar Sutra also Vriddha has been translated as Tapas. (8) Shravak-Brahmins who listen to recital of religious scriptures. All these eight types of mendicants considered milk, curd, butter, butter-oil, oil, jaggery, salt, honey, wine and meat to be prohibited and avoiding all these, used only sesame seed oil. vAnaprasthoM kA upapAta 74. se je ime gaMgAkUlagA vANapatthA tAvasA bhavaMti, taM jahA - 1. hottiyA, 2. pottiyA, 3. kottiyA, 4. jaNNaI, 5. saDDhaI, 6 thAlaI, 7. huMbauTThA, 8. daMtukkhaliyA, 9. ummajjagA, 10. sammajjagA, 11. nimajjagA, 12. saMpakkhAlA, 13. dakkhiNakUlagA, 14. uttarakUlagA, 15. saMkhadhamagA, 16. kUladhamagA, aupapAtikasUtra Aupapatik Sutra (230) DITIVITETITATIV6degS

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17. migaluddhagA, 18 hatthitAvasA, 19. uddaMDagA, 20 disApokkhiNo, 21. vAkavAsiNo, 22. bilavAsiNo, 23. velaMvAsiNo, 24. jalavAsiNo, 25. rukkharmUliyA, 26. aMbubhakkhiNo, 27. vAubhakkhiNo, 28. sevAlabhakkhiNo, 29. mUlAhArA, 30. kaMdAhArA, 31. tayAhArA, 32. pattAhArA, 33. pupphAhArA, 34. bIyAhArA, 35. parisaDiyakaMdamUlatayapattapupphaphalAhArA, 36. jalAbhiseyakaDhiNagAyabhUyA, 37. AyAvaNAhiM, paMcaggitAvehiM, iMgAlasolliyaM, kaNDusolliyaM, kaTThasolliyaM piva appANaM karemANA bahUI vAsAI pariyAgaM pAuNaMti, bahUI vAsAiM pariyAgaM pAuNittA kAlamAse kAlaM kiccA ukkoseNaM joisiesu devesu devattAe / uvavattAro bhavaMti / paliovamaM vAsasayasassamabbhahiyaM TiI | ArAhagA ? No iTTe samaTTe / sesaM taM ceva / 74. gaMgA ke kinAre rahane vAle ye vAnaprastha tApasa bhI aneka prakAra ke hote haiM / jaise(1) hotRka - agnihotra karane vAle, (2) potRka - vastradhArI, (3) kautRka - bhUmi para sone vAle, (4) yajJa karane vAle, (5) zrAddha karane vAle, (6) thAlI Adi pAtra dhAraNa karane vAle, (7) huMbaraTTa - kuNDI dhAraNa karane vAle, (8) daMtolUkhalika - phalAhArI, (9) unmajjaka - pAnI meM eka bAra DubakI lagAkara nahAne vAle, kAnoM taka jala-snAna karane vAle, (10) sammajjakabAra-bAra DubakI lagAkara nahAne vAle, (11) nimajjaka - pAnI meM kucha dera taka DUbe rahakara snAna karane vAle, (12) saMprakSAlaka - zarIra para miTTI Adi ragar3akara snAna karane vAle, (13) dakSiNakUlaka - gaMgA ke dakSiNI taTa para rahane vAle, (14) uttarakUlaka - gaMgA ke uttarI taTa para nivAsa karane vAle, (15) zaMkhadhmAyaka - zaMkha bajAkara bhojana karane vAle (zaMkha isalie bajAte the ki anya vyakti bhojana karate samaya na Aye), (16) kUladhmAyaka - kinAre para khar3e hokara ucca svara kara bhojana karane vAle, (17) mRgalubdhaka - vyAdhoM kI taraha hiraNoM kA mA~sa khAkara jIvana calAne vAle, (18) hastitApasa - hAthI kA vadha kara usakA mA~sa khAkara bahuta kAla vyatIta karane vAle, (19) uddaNDaka - daNDa ko U~cA kiye ghUmane vAle, (20) dizAprokSI - dizAoM meM jala chir3akakara phala-phUla ikaTThe karane vAle, (21) valkavAsI - vRkSa kI chAla ko vastra kI taraha dhAraNa karane vAle, (22) bilavAsI - biloM meM ( guphAoM meM) nivAsa karane vAle, (23) velavAsI - samudra taTa ke samIpa nivAsa karane vAle, (24) jalavAsI - pAnI, nadI Adi meM nivAsa karane vAle, (25) vRkSamUlaka - vRkSoM ke nIce nivAsa karane vAle, (26) ambubhakSI - jala upapAta varNana Description of Upapat (231)

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kA AhAra karane vAle, (27) vAyubhakSI - kevala vAyu kA hI AhAra karane vAle, (28) zaivAlabhakSI - kAI kA AhAra karane vAle, (29) mUlAhArI - mUla kA AhAra karane vAle, (30) kandAhArI - kanda kA AhAra karane vAle, (31) tvacAhArI - vRkSa kI chAla kA AhAra karane vAle, (32) patrAhArI - vRkSa ke pattoM kA AhAra karane vAle, (33) puSpAhArI - phUloM kA AhAra karane vAle, (34) bIjAhArI-bIjoM kA AhAra karane vAle, (35) apane Apa gire hue, pRthak hue kanda, mUla, chAla, patra, puSpa tathA phala kA AhAra karane vAle, (36) satata jalAbhiSeka karane se jinakA zarIra kaThina ho gayA hai aise, tathA (37) jo paMcAgni kI AtApanA se apane cAroM ora agni jalAkara pA~cavIM sUrya ko mAnakara AtApanA se apanI deha ko aMgAroM meM pakI huI-sI bhAr3a meM bhunI huI-sI banAte hue bahuta varSoM taka vAnaprasthaparyAya kA pAlana karate haiN| bahuta varSoM taka vAnaprastha- paryAya kA pAlana kara mRtyu kA samaya Ane para deha tyAgakara ve utkRSTa jyotiSka deva rUpa meM utpanna hote haiN| vahA~ unakI sthiti eka lAkha varSa adhika eka palyopama-pramANa hotI hai| kyA ve paraloka meM ArAdhaka hote haiM ? nahIM, aisA nahIM hotaa| (zeSa varNana pUrva kI taraha jAnanA caahie|) UPAPAT OF FOREST DWELLING HERMITS 74. The forest dwelling hermits (Tapas) living on the banks of the Ganges are also of many kinds-(1) Hotrak-those who do offerings at fire sacrifice. (2) Potrak-the clad ones. (3) Kautrak-those who sleep on the ground. (4) Yajin-those who perform yajna (ritual sacrifice). (5) Shraddhakin-those who perform rituals for the benefit of deceased relatives. (6) Sthalakin-those who carry plate (thali) and other pots. (7) Humbauttha-those who carry bowls. (8) Dantolu-khalik-those who eat fruits only. (9) Unmajjak-those who bath by taking just one dip in water; also those who bath by pouring water only on the body up to ears. (10) Sammajjak-those who bath by repeating dips. (11) Nimajjak-those who remain under water for some time. (12) Samprakshalak-those who cleanse their body by rubbing sand or clay. (13) Dakshin-koolakthose who lived on the southern bank of the Ganges. (14) Uttarkoolak-those who lived on the northern bank of the Ganges. (15) Shankhadhmayak-those who took their meals after blowing conch-shell (they did this to announce that they should not be aupapAtikasUtra Aupapatik Sutra (232)

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(29) disturbed). (16) Kooladhmayak-those who took their meals on the bank after shouting loudly. (17) Mrigalubdhak-those who trapped deer and subsisted on its meat. (18) Hastitapas-those who killed an elephant and subsisted long on its meat. (19) Uddandak-those who moved about raising their staff. (20) Dishaprokshi-those who sprinkled water in all directions before collecting fruits and flowers. (21) Valkavasi-the bark-clad. (22) Bil-vasi-those who lived in caves and holes. (23) Vel-vasi-those who lived near seashore. (24) Jal-vasi-those who lived in water, like in a river. (25) Vrikshamoolak-those who lived under trees. (26) Ambubhakshi-those who subsisted only on water. (27) Vayubhakshi-those who subsisted only on air. (28) Shaivalabhakshi-those who subsisted on moss only. Moolahari-those who subsisted on roots only. (30) Kandahari-those who subsisted on bulbous (31) Tvachahari-those who subsisted on bark of a plant. (32) Patrahari-those who subsisted on leaves. (33) Pushpaharithose who subsisted on flowers. (34) Bijahari-those who subsisted on seeds. (35) Those who subsisted on naturally fallen or detached bulbous roots, roots, bark, leaves, flowers and fruits. (36) Those who developed endurance for water by regularly pouring water on their bodies. (37) Those who mortified their bodies by five fires (burning four pyres it on four sides and considering sun to be the fifth) as if cooking on burning coal or roasting it in hot sand. Thus they spend years as forest dwellers and at the end of their life-span they abandon their earthly bodies and are born as stellar gods in the lofty stellar realms or jyotishk dev-loks. Their life-span there is one hundred thousand years more than one palyopam (a metaphoric unit of time). roots. Bhante! Are these gods spiritual aspirant for next birth? No, Gautam ! It is not so. (other details same as already mentioned.) vivecana - prastuta sUtra meM lagabhaga 37 prakAra ke tApasoM dvArA vividha prakAra ke tapaHkarma kA ullekha hai| anya bhI aneka bheda hoMge, inameM se kucha tApasoM kA varNana to anya AgamoM tathA bauddha va vaidika granthoM meM bhI AtA hai| jaise upapAta varNana (233) Description of Upapat

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PUNCBSEGORIGIOGRAPHARMAORMAORMAORMAORMAORMAORMAOMAditia hatthItAvasa-jo hAthI mArakara bahuta samaya taka usakA bhakSaNa karate the| ina tapasviyoM kA yaha abhimata thA ki eka hAthI ko eka varSa yA chaha mahIne meM mArakara hama kevala eka hI jIva kA vadha karate haiM, anya jIvoM ko mArane ke pApa se baca jAte haiN| sUtrakRtAMga TIkAkAra ke abhimatAnusAra hastItApasa bauddha bhikSu the| ArdrakakumAra kA hastitApasoM ke sAtha bahuta lambA saMvAda sUtrakRtAMga meM hai| lalitavistara meM hastIvrata tApasoM kA ullekha hai| mahAvagga meM bhI durbhikSa ke samaya hAthI Adi ke mA~sa khAne kA ullekha milatA hai| disApokkhI-jala se dizAoM kA siMcana kara puSpa, phala Adi baTorane vaale| bhagavatIsUtra meM hastinApura ke zivarAjarSi kA upAkhyAna hai| unhoMne dizA-prokSaka tapasviyoM ke nikaTa dIkSA grahaNa kI thii| vArANasI kA somila brAhmaNa tapasvI bhI cAra dizAoM kA arcaka thaa| AvazyakacUrNi ke anusAra rAjA prasannacandra apanI mahArAnI ke sAtha dizA-prokSakoM ke dharma meM dIkSita huA thaa| vasudevahiMDI aura dIghanikAya meM bhI disApokkhI tApasoM kA varNana milatA hai| vAubhakkhI-vAyu pIkara rahane vaale| rAmAyaNa (3-11) meM maNDakaranI nAmaka tApasa kA ullekha hai, jo kevala vAyu para jIvita rahatA thaa| mahAbhArata (1/96/42) meM bhI vAyubhakSI tApasoM ke ullekha milate haiN| ___ sevAlabhakkhI-kevala zaivAla ko khAkara jIvana yApana karane vaale| bauddha grantha lalitavistara meM bhI isa sambandha meM varNana milatA hai| ___inake atirikta bhI aneka prakAra ke tApasa the, jo mUla, kaMda, chAla, patra, puSpa aura bIja kA sevana karate the aura kitane hI sar3e gale hue mUla, kanda, chAla, patra Adi dvArA apanA jIvana yApana karate the| dIghanikAya Adi meM bhI isa prakAra ke varNana haiN| inameM se aneka tApasa punaH-punaH snAna kiyA karate the, jisase inakA zarIra pIlA par3a jAtA thaa| ye gaMgA ke kinAre rahate the aura vAnaprasthAzrama kA pAlana karate the| ye tapasvIgaNa ekAkI na rahakara samUha ke sAtha rahate the| koDinna-dinna aura sevAli nAma ke kitane hI tApasa to pA~ca sau-pA~ca sau tApasoM ke sAtha rahate the| ye gale sar3e hue kanda-mUla, patra aura zaivAla kA bhakSaNa karate the| uttarAdhyayana TIkA meM varNana hai ki ye tApasagaNa aSTApada kI yAtrA karane jAte the| vahA~ gaNadhara gautama ne inako pratibodha diyaa| vanavAsI sAdhu tApasa kahalAte the| ye jaMgaloM meM Azrama banAkara rahate the| yajJa-yAga karate, paMcAgni dvArA apane zarIra ko kaSTa dete the| inakA bahuta sArA samaya kanda-mUla aura vana ke phaloM ko ekatrita karane meM vyatIta ho jAtA thaa| vyavahArabhASya meM yaha bhI varNana hai ki ye tApasagaNa okhalI aura khalihAna ke sannikaTa par3e hue dhAnoM ko bInate aura unheM svayaM pakAkara khaate| prasiddha dArzanika kaNAda RSi khalihAna meM par3e kaNa bInakara hI khAte the| kitanI bAra eka cammaca meM Aye, utanA hI AhAra karate yA ki dhAnya-rAzi para ve vastra pheMkate aura jo anna kaNa usa vastra para laga jAte, utane se ve apane udara kA poSaNa karate the| tApasoM kI eka bahuta vistRta paramparA rahI hai| palyopama kA vistRta varNana sodAharaNa sacitra anuyogadvAra sUtra, bhAga 2 meM dekheN| aupapAtikasUtra (234) Aupapatik Sutra

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URODOOPSY DO VODOODPORNOS CORTOVCOMSOCIE Elaboration--This aphorism mentions about thirty seven types of hermits and the variety of penances they performed. There must have been many more types. Some of these also find mention in other Agams as well as Buddhist and Vedic works. For example Hatthitavas-Those who killed an elephant and subsisted long on its meat. These hermits believed that by killing just one elephant and subsisting on its meat for six months or a year, they were killing just one avoiding the sin of killing a large number of other beings. In the opinion of the commentator (Tika) of Sutrakritanga Sutra Hastitapas were among Buddhist Bhikshus. In Sutrakritanga Sutra there is an extended dialogue of Ardrak Kumar with Hastitapas hermits. In Lalituistara there is a mention of Hastivrata hermits. References of killing elephant and consuming its meat are also found in Mahavagga. Disapokkhi or Dishaprokshi--Those who sprinkled water in all directions before collecting fruits and flowers. There is a story of Shiva Rajarshi of Hastinapur in Bhagavati Sutra. He got initiated with Dishaprokshak hermits. Somil Brahmin of Varanasi was also a hermit ** who sprinkled water in all the four-cardinal directions. According to Avashyak Churni king Prasanna Chandra and his queen also got initiated into the sect of Dishaprokshaks. Description of these hermits is also found in Vasudevahindi and Digha Nikaya. Vaubhakkhi or Vayubhakshi-Those who subsisted only on air. In Ramayana (3-11) there is a mention of Mandakarani hermit who subsisted only on air. Mahabharat (1/96/42) also describes these Vayubhakshi hermits. Sevalabhakkhi or Shaivalabhakshi-Those who subsisted on moss only. Description about these is also available in the Buddhist scripture Lalituistara. Besides these there were many other varieties of hermits who subsisted on bulbous roots, roots, bark, leaves, flowers and seeds. There were many who subsisted on putrefied bulbous roots, roots, bark, leaves, e flowers and seeds. Digha Nikaya also contains such descriptions. Many of these hermits bathed repeatedly and their body turned pale and puff They lived on the banks of the Ganges and followed the norms of Vanaprastha ashram (according to the Vedic religion the third quarter of life when a person retired and lived as a forest dweller). These hermits lived in groups and not in isolation. Many of these, such as Kodinna, Dinn upapAta varNana (235) Description of Upapat *

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and Sevali, lived within larger groups of even five hundred hermits. They subsisted on putrefied roots, leaves and moss. Uttaradhyayan Tika informs that these hermits used to go for pilgrimage of Ashtapad and a large group of them was enlightened by Ganadhar Gautam. The forest dwelling mendicants were called Tapas (hermit). They lived in forests after building their hermitage. They performed yajnas and mortified their bodies by five-fire penance. They spent considerable time in collecting wild roots and fruits. Vyavahar Bhashya mentions that these hermits collected grains fallen around barns and grain-grinders and cooked their food themselves. Some times they would eat just a spoon full of food and at others the meagre quantity of food particles that stuck on a piece of cloth thrown on a heap of food. There has been a long and wide spread tradition of hermits in the country. For more details about palyopam and other metaphoric units of time refer to Illustrated Anuyog-dvar Sutra, Part II. pravrajita zramaNoM kA upapAta 75. se je ime jAva sanniveseMsu pavvaiyA samaNA bhavaMti, taM jahA - kaMdappiyA, kukkuiyA, mohariyA, gIyaraippiyA, naccaNasIlA, te NaM eeNaM vihAreNaM viharamANA bahUiM vAsAiM sAmaNNapariyAyaM pAuNaMti, bahUiM vAsAI sAmaNNapariyAyaM pAuNittA tassa ThANassa aNAloiya appaDikkaMtA kAlamAse kAlaM kiccA ukkoseNaM sohamme kappe kaMdappiesu devesu devattAe uvavattAro bhavaMti / tarhi tesiM gaI, sesaM taM ceva NavaraM paliovamaM vAsasayasahassamabbhahiyaM ThiI / 75. grAma, sanniveza Adi sthAnoM meM (ye) jo pravrajita zramaNa hote haiM jaise - kAndarpika - nAnAvidha hAsa-parihAsa yA ha~sI-majAka karane vAle, kaukucika - bhA~r3oM kI taraha bhauM, A~kha, mu~ha, hAtha, paira Adi se kutsita ceSTAe~ kara dUsaroM ko ha~sAne vAle, asambaddha yA UTapaTAMga bolane vAle, maukharika - saMgIta aura krIr3A meM vizeSa abhiruci rakhane vAle, gIta ratipriya - gItapriya logoM ko cAhane vAle tathA nartanazIla - nAcane kI prakRti vAle, jo apanI-apanI jIvana-zailI ke anusAra AcaraNa karate hue bahuta varSoM taka zramaNaparyAya kA pAlana karate haiM tathA anta samaya meM ukta pApAcaraNoM kA Alocana - pratikramaNa nahIM karate, guru ke samakSa AlocanA kara doSoM se nivRtta nahIM hote, ve mRtyu Ane para deha tyAgakara utkRSTa saudharmakalpa nAmaka prathama devaloka meM hAsya- -krIr3A-pradhAna devoM meM utpanna hote aupapAtikasUtra Aupapatik Sutra (236)

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DOWARODAROSAROPRO K-ROS GOA haiN| vahA~ unakI gati Adi apane pada ke anurUpa hotI hai| unakI Ayu-sthiti eka lAkha varSa adhika eka palyopama kI hotI hai| SUPAPAT OF INITIATED SHRAMANS 75. In places like gram, aakar,... and so on up to... sannivesh there live initiated Shramans (classified according to their deeds as follows)-Kandarpik-who habitually act like a clown, humorist and jester. Kaukuchik-who amuse people with ridiculous and grotesque gestures and behaviour. Maukharikwho indulge in incoherent and senseless banter. Geet-ratipriyawho have keen interest in music and entertainment and who like the company of song-lovers. Nartan-sheel-who love dancing. They spend years following the ascetic code according to their individual life-style and neither repent (doing critical review or pratikraman) nor atone before a guru for their sinful deeds. When time of death comes they abandon their earthly bodies and are born as Kandarpik (merriment loving) gods in the lofty first heaven (dev-lok) called Saudharm Kalp. Their state (gati) is according to their respective status. Their life-span there is one of hundred thousand years more than one palyopam (a metaphoric unit of time). parivrAjakoM kA upapAta __76. se je ime jAva sannivesesu parivAyA bhavaMti, taM jahA-saMkhA, jogI, kAvilA, bhiuvvA, haMsA, paramahaMsA, bahuudagA, kulivvayA, knnhprivaayaa| tattha khalu ime aTTha mAhaNaparivAyagA bhvNti| taM jahA kaNhe ya karakaMDe ya aMbaDe ya praasre| kaNhe dIvAyaNe ceva devagutte ya naare|| tattha khalu ime aTTha khattiyaparivAyA bhavaMti, taM jahA sIlaI sasihAre (ya), naggaI bhaggaI ti y| videhe rAyArAyA, rAyArAme baleti y|| sauuuuuuuuuNATOPATOPATIALATVAYVATOPATYOUTOMATOETOPATHYouTROHORTOISPARAGRAPINAR.PRARE upapAta varNana (237) Description of Upapat

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76. grAma sanniveza Adi meM jo aneka prakAra ke parivrAjaka hote haiM, jaise(1) sAMkhya, (2) yogI, (3) kApila, (4) bhArgava, (5) haMsa, (6) paramahaMsa, (7) bahUdaka, tathA (8) kuTIcara (kuTIvrata) (cAra prakAra ke yati) evaM kRSNa parivrAjaka Adi / unameM ATha brAhmaNa parivrAjaka - brAhmaNa jAti meM dIkSita parivrAjaka hote haiM, jo isa prakAra haiM- (1) karNa, (2) karakaNTa, (3) ambaDa, (4) pArAzara, (5) kRSNa, (6) dvaipAyana, (7) devagupta, tathA (8) nArada / unameM ATha kSatriya parivrAjaka - kSatriya jAti meM se dIkSita parivrAjaka hote haiM, jaise(1) zIladhI, (2) zazidhara (zazidhAraka), (3) nagnaka, (4) bhagnaka, (5) videha, (6) rAjarAja, (7) rAjarAma, tathA (8) bala / UPAPAT OF PARIVRAJAKS 76. In places like gram, aakar,... and so on up to... sannivesh there live a variety of Parivrajaks-(1) Samkhya, (2) Yogi, (3) Kapil, (4) Bhargava, (5) Hamsa, (6) Param-hamsa, (7) Bahudak, and (8) Kutichar. Among these their are eight Brahmin Parivrajaks or the initiates from the Brahmin clans - ( 1 ) Karn, (2) Karkant, (3) Ambad, (4) Parashar, (5) Krishna, (6) Dvaipayan, (7) Devagupt, and (8) Narad. Among these are also eight Kshatriya Parivrajaks or the initiates from the Kshatriya clans - ( 1 ) Shiladhi, (2) Shashidhar (Shashidharak), (3) Nagnak, (4) Bhagnak, (5) Videha, (6) Rajaraj, (7) Rajarama, and (8) Bal. vivecana - sUtra 75 meM aise nirgrantha zramaNoM kA varNana hai, jo pravrajita hokara bhI saMyama kI zuddha nirdoSa ArAdhanA nahIM kara pAte the| aba isa sUtra meM parivrAjakoM (brAhmaNa paramparA meM dIkSita zramaNoM) kA kathana hai / parivrAjaka zramaNa, brAhmaNa-dharma ke labdhapratiSThita paNDita hote the / vaziSTha dharmasUtra ke anusAra ve sira muNDana karAte the| eka vastra yA carmakhaNDa dhAraNa karate the| gAyoM dvArA ukhAr3I huI ghAsa se apane zarIra ko Dha~kate the aura jamIna para sote the / ve AcArazAstra aura darzanazAstra para vicAra carcA karane ke lie bhArata ke vividha aMcaloM meM paribhramaNa karate the| ve SaDaMgoM ke jJAtA hote the / parivrAjaka kA zAbdika artha hai - saba kucha tyAgakara bhramaNa karane vaalaa| parivrAjaka cAroM ora bhramaNa karane vAle saMnyAsiyoM ko kahate haiN| ye apanA samaya dhyAnazAstra, cintana aura zikSaNa Adi meM vyatIta karate the| vAnaprastha Azrama ke bAda parivrAjaka hone kA vidhAna hai| una parivrAjakoM meM kitane hI | parivrAjakoM kA paricaya isa prakAra hai aupapAtikasUtra (238) Aupapatik Sutra

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___ sAMkhya-sAMkhyamatAnuyAyI, ye puruSa prakRti, buddhi, ahaMkAra, paMca mahAbhUta Adi paccIsa tattva mAnate the| inameM kucha Izvara ko mAnate the| jo sezvara sAMkhya kahalAte the, dUsare nirIzvara sAMkhya-jo Izvara ko nahIM mAnate the| inake Adya pravartaka kapila RSi the| ataH ye 'kapila' bhI kahalAte the| yogI-jo aneka prakAra kI haThayoga kI sAdhanA karate the| bhArgava-bhRgu RSi kI paramparA ke anuyaayii| ___ vaidika granthoM ke anusAra saMnyAsiyoM kI cAra zreNiyA~ hotI haiM-kuTIcara, bahUdaka, haMsa aura paramahaMsa (prAcIna bhAratIya saMskRti koSa, pR. 216 tathA abhayadeva vRtti)| ___vRttikAra AcArya abhayadevasUri ne cAra yati parivrAjakoM kA jo paricaya diyA hai, usake anusAra haMsa parivrAjaka unheM kahA jAtA thA, jo parvatoM kI kandarAoM meM, parvatIya mArgoM para, AzramoM meM, devkuloN| devasthAnoM meM yA udyAnoM meM vAsa karate the, kevala bhikSA hetu gA~va meM Ate the| paramahaMsa unheM kahA jAtA thA, jo nadiyoM ke taToM para, nadiyoM ke saMgama-sthAnoM para nivAsa karate the| jo deha-tyAga ke samaya paridheya ) vastra, kaupIna (laMgoTa) tathA kuza-DAbha ke bichaune kA parityAga kara dete the, vaisA kara prANa tyAgate the| ) bahUdaka unheM kahA jAtA thA jo gA~va meM eka rAta tathA nagara meM pA~ca rAta pravAsa karate the| jo gRha meM vAsa karate hue krodha, lobha, moha aura ahaMkAra kA tyAga kiye rahate the, ve kuTIvrata yA kuTIcara kahe jAte the| (aupapAtika vRtti, patra 92) / isa sUtra meM ATha prakAra ke brAhmaNa-parivrAjaka tathA ATha prakAra ke kSatriya-parivrAjakoM kI do gAthAoM meM carcA kI gaI hai| ambaDa, pArAzara, dvaipAyana Adi brAhmaNa parida jakoM kA ullekha AgamoM meM aneka sthAnoM para prApta hai| vRttikAra ne unake sambandha meM kevala itanA-sA saMketa kiyA-"kaNDvAdayaH SoDaza parivrAjakA lokto'vseyaaH|" arthAt ina solaha parivrAjakoM ke sambandha meM loka-janazruti se jAnakArI prApta karanI caahie| aisA pratIta hotA hai, vRttikAra ke samaya taka ye paramparAe~ lagabhaga lupta ho gaI thiiN| ___Elaboration-Aphorism 75 describes those Nirgranth Shramans who, after initiation, could not strictly observe faultless ascetic-discipline. This aphorism describes another class of homeless mendicants, the Parivrajaks (those who got initiated in the Brahminical tradition). The Parivrajak Shramans were established scholars of Brahminical religion. According to Vashisht Dharma Sutra they shaved their heads and wore just one piece of cloth or skin. They slept on the ground and covered their bodies with the grass or hay uprooted by cows. They toured | all around India to conduct seminars to exchange views and discuss subjects like religious codes and philosophy. They were scholars of the six differed schools of Veda philosophy. The literal meaning of Parivrajak is-one who renounces everything and takes to peripatetic life. The sanyasins who travel all around are called Parivrajaks. They used to spend all their time in meditation, study upapAta varNana (239) Description of Upapat *

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of scriptures and imparting education. Traditionally the rule is to become Parivrajak after the Vanaprasth Ashram (the third quarter of life). Some well known sects among Parivrajaks are Samkhya-the followers of the Samkhya school of philosophy. They believed in twenty five fundamentals including man, nature, intellect, ego and five elements. Some of them believed in god and were called Seshvar Samkhya; others who did not believe in god were called Nirishvar Samkhya. As the founder of this school was sage Kapil, they were also called Kapil. Yogi-those who practiced Hath-yoga. Bhargavathe followers of the tradition founded by sage Bhrigu. According to Vedic scriptures there were four categories of sanyasins-Kutichar, Bahudak, Hamsa and Param-hamsa. (Prachin Bharatiya Samskriti Kosh, p. 216 and Abhayadev Vritti) According to the description of Yati Parivrajaks given by Acharya Abhayadev Suri, the commentator (Vritti), Hamsa Parivrajaks were those who lived in mountain-caves, mountain trails, hermitages, temples or gardens. They came to human settlements only to seek alms. Paramahamsa were those who lived on river banks or where two rivers met. At the time of death they abandoned their only belongings-dress, langot (loin-cloth) and the bed of hay or coir. Bahudak were those who, as a rule, spent only one night in a village and five nights in a city. Those who disciplined their passions-anger, greed, attachment and conceit-while still living as householders were called Kutichar. (Aupapatik Vritti, leaf 92) This aphorism lists eight kinds of Brahmin Parivrajaks and eight kinds of Kshatriya Parivrajaks in two verses. Ambad, Parashar, Dvaipayan and other Brahmin Parivrajaks find mention at many places in Agams. The commentator (Vritti) states very briefly about them"Information about these sixteen Parivrajaks should be gathered from folk lore." It appears that when the Vritti was written these traditions had almost become extinct. parivrAjakoM ke dharmazAstra 77. te NaM parivvAyA riubveda - yajuvveda - sAmaveda - ahavvaNaveda - itihAsapaMcamANaM, nighaMTuchaTThANaM saMgovaMgANaM sarahassANaM caunhaM vedANaM sAragA pAragA dhAragA, saDaMgavI, sadvitaMtavisArayA, saMkhANe, sikkAkappe, vAgaraNe, chaMde, nirutte, joisAmayaNe, aNNesu ya bahUsu baMbhaNNaesu ya satthesu parivvAesu ya naesu supariNiTTiyA yAvi hotthA / aupapAtikasUtra (240) Aupapatik Sutra

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77. ve parivrAjaka cAra vedoM ke Rk, yaju, sAma, atharvaNa-tathA pA~caveM itihAsa, chaThe nighaNTu ke adhyetA hote haiN| unheM vedoM kA sAMgopAMga parijJAna thaa| ve cAroM vedoM ke (sAraka) adhyApana dvArA sampravartaka athavA smAraka-auroM ko smaraNa karAne vAle, (pAraga) vedoM ke pAragAmI, (dhAraka) unheM smRti meM banAye rakhane meM sakSama tathA vedoM ke chahoM aMgoM ke jJAtA the| ve SaSTitantra (kapilazAstra) meM vizArada yA nipuNa the| (saMkhyAna) gaNita vidyA, (zikSA) a dhvanivijJAna-veda maMtroM ke uccAraNa ke viziSTa vijJAna, (kalpa)-yAjJika karmakANDavidhi, (vyAkaraNa) zabdazAstra, (chanda) piMgalazAstra, (nirukta) vaidika zabdoM ke nirvacanAtmaka yA vyutpattimUlaka vyAkhyA-grantha, jyotiSazAstra tathA anya brAhmaNoM ke lie hitakArI zAstra athavA brAhmaNa-granthoM-ke pramukha viSaya meM suparipakva jJAnayukta hote the| THE RELIGIOUS TEXTS OF PARIVRAJAKS 77. The texts these Parivrajaks studied included four Vedas-Rik, Yaju, Sama and Atharvan, fifth one the history and sixth one Nighantu (lexicon). They had complete knowledge of the Vedas and their auxiliaries. They were propagators of the Vedas through teaching (saraga = sarak) and inspiring others to memorize (saraga = smarak) them. They were profound scholars (parag) of the Vedas and were capable of retaining them in memory (dharak) besides being experts of all their six limbs. They were experts of Shashtitantra (the works of Kapil). They had profound knowledge of mathematics (sankhyan), phonetics or the special science of a pronouncing Vedic mantras (shiksha), ritual procedures of performing Yajnas (Kalp), grammar (vyakaran), poetics (chhand), etymology or the knowledge of origin and formation of Vedic terms (Nirukt), astrology (jyotish) and other scriptures useful to Brahmins. parivrAjakoM kA zauca dharma 78. te NaM parivAyA dANadhammaM ca soyadhammaM ca titthAbhiseyaM ca AghavemANA, paNNavemANA, paravemANA vihrNti| jaM NaM ahaM kiM ci asuI bhavai, taM NaM udaeNa ya maTTiyAe ya pakkhAliyaM suI bhvti| evaM khalu amhe cokkhA, cokkhAyArA, suI, suisamAyArA bhavittA abhiseyajalapUyappANo aviggheNaM saggaM gmissaamo| ____ 78. ve parivrAjaka dAnadharma, zaucadharma, daihika zuddhi evaM svacchatAmUlaka AcAra tIrthAbhiSeka-tIrthasnAna kA janasamudAya meM kathana karate hue, (prajJApana) samajhAte hue, NAONVAON & upapAta varNana (241) Description of Upapata E 4. 4 4 lie

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.*. .*. * * * *. .*. QCcbAKHARA OXOXO.G..9Q.PROYAS * * (prarUpaNa) yuktipUrvaka siddha karate hue vicaraNa karate haiN| unakA kathana hai, hamAre matAnusAra jo kucha bhI azuci-apavitra pratIta hotA hai, vaha miTTI lagAkara jala se dho lene para pavitra ho jAtA hai| isa prakAra hama svaccha-nirmala deha evaM veSayukta tathA svacchAcAra-nirmala * AcArayukta haiM, zuci-pavitra, zucyAcAra-pavitrAcArayukta haiM, abhiSeka-snAna dvArA jala se meM apane Apako pavitra kara binA kisI vighna ke svarga jaayeNge| THE PARIVRAJAK RELIGION OF CLEANSING 78. These Parivrajaks move around preaching and explaining to * the masses, and logically establishing the religion of charity (daan dharma), religion of cleansing or conduct based on physical cleanliness (shauch dharma), bathing at pilgrimage centers (tirthabhishek). They say that according to their belief, whatever appears to be impure becomes pure by applying sand and washing * with water. Thus, they claim, their body and dress is clean and pure and so is their conduct. Purifying and cleansing themselves with water by bathing they will reach heaven without any difficulty. * vivecana-prastuta sUtra meM parivrAjakoM ke zaucadharma ke sambandha meM batAyA hai, yaha zaucadharma atyanta prAcIna pratIta hotA hai| jJAtAdharmasUtra meM do sthAnoM para isa zaucadharma kA ullekha AtA hai| adhyayana ATha meM 19veM tIrthaMkara bhagavAna mallinAtha ke samaya meM cokkhA parivrAjikA isI zucimUlakadharma kA upadeza detI hai| OM jisake sAtha bhagavatI mallI ne tattvacarcA kara use niruttara kiyaa| paMcama adhyayana meM zuka parivrAjaka kA varNana hai, vaha bhI saugaMdhikA nivAsI sudarzana seTha ko isI zucimUlaka dharma kA upadeza karatA hai| sudarzana seTha thAvaccA-putra aNagAra ke sAtha isa viSaya para carcA karatA hai taba thAvaccA-putra aNagAra use * zaucadharma kI nissAratA samajhAkara vinayamUladharma kA upadeza karate haiN| kucha samaya pazcAt zuka parivrAjaka * bhI thAvaccA-putra aNagAra ke sAtha tattvacarcA karatA hai aura zaucamUladharma ke sthAna para vinayamUlaka jinadharma meM dIkSA grahaNa karatA hai| yaha prasaMga 22veM tIrthaMkara bhagavAna ariSTanemi ke yuga kA hai| lagabhaga vaisA hI varNana bhagavAna mahAvIra ke yuga kI parivrAjaka paramparA meM mAnya zaucadharma kA hai| (vizeSa draSTavya sacitra jJAtAdharmakathAMgasUtra, bhAga 1) Elaboration--This aphorism describes the Parivrajak religion of cleansing. This appears to be a very ancient religion. This religion of cleansing is mentioned at two places in Jnata Dharma Katha * Sutra. In the eighth chapter Chokkha Parivrajika, during * Bhagavan Mallinath's period, preaches. this cleansing based * religion. Bhagavati Malli silences her in a religious debate. In the fifth chapter there is the story of Shuk Parivrajak who preaches this cleansing based religion to Sudarshan Seth of Saugandhika * aupapAtikasUtra (242) Aupapatik Sutra xdokomo.olor: ROpxx

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RSDPOTHORIHORTHORIHORTHORTHORIGORIGOOG LEOGRAPHORRORIAORNARTHIVARTARYHORTHoptioto city. Sudarshan Seth discusses with Thavachchaputra Anagar who explains the futility of this religion and preaches the modesty based religion (Jainism).' In due course Shuk Parivrajak also discusses with Thavachchaputra Anagar and gets initiated into the modesty based religion (Jainism). This is an incident of the period of the 22nd Tirthankar Bhagavan Arishtanemi. The description here of this Parivrajak tradition extant during the period of Bhagavan Mahavir is almost the same. (for more details see Illustrated Jnata Dharma Katha Sutra, Part I) parivrAjakoM kA kalpa-AcAra 79. tesi NaM parivvAyagANaM No kappai agaDaM va talAyaM vA naI vA vAviM vA pukkhariNiM vA dIhiyaM vA guMjAliyaM vA saraM vA sAgaraM vA ogAhittae, NaNNattha addhaanngmnnennN| No kappai sagaDaM vA jAva saMdamANiyaM vA durUhittA NaM gcchitte| tesi NaM paribvAyagANaM No kappai AsaM vA hatthiM vA urlDa vA goNaM vA mahisaM va kharaM OM vA durUhittA NaM gamittae, NaNNattha blaabhiogennN| tesi NaM parivvAyagANaM No kappai naDapecchA i vA jAva mAgahapecchA i vA pecchitte| tesiM parivAyagANaM No kappai hariyANaM lesaNayA vA, ghaTTaNayA vA, thaMbhaNayA vA lUsaNayA vA, uppADaNayA vA kritte| tesiM parivAyagANaM No kappai ithikahA i vA, bhattakahA i vA, desakahA i vA, rAyakahA ivA, corakahA ivA, jaNavayakahA ivA, aNatthadaMDe kritte| tesi NaM parivvAyagANaM No kappai ayapAyANi vA, tauapAyANi vA, taMbapAyANi vA, jasadapAyANi vA, sIsagapAyANi vA, ruppapAyANi vA, suvaNNapAyANi vA, aNNayarANi vA bahumullANi dhritte| ___NaNNattha alAupAeNa vA dArupAeNa vA maTTiyApAeNa vaa| tesi NaM paribvAyagANaM No kappai ayabaMdhaNANi vA jAva bahumullANi dhaaritte| tesi NaM parivAyagANaM No kappai hAraM vA, addhahAraM vA, egAvaliM vA, muttAvaliM vA, kaNagAvaliM vA, rayaNAvaliM vA, muraviM vA, kaMThamuraviM vA, pAlaMbaM vA, tisarayaM vA, kaDisuttaM DRODRODRODE whatiwadakcixchudaisadhu N Ro28058ODARODAROSAROBAROSA okGQ.9VOYA HORTHORTHORTHORTHORAo upapAta varNana (243) Description of Upapat

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vA, dasamuddiANaMtagaM vA, kaDayANi vA, tuDiyANi vA, aMgayANi vA, keU rANi vA, kuMDalANi vA, mauDaM vA, cUlAmaNiM vA piNaddhittie, NaNNattha egeNaM taMbieNaM pavittaeNaM / tesi NaM parivvAyagANaM No kappai gaMthima - veDhima - pUrima - saMghAime cauvvihe malle dhArittae, NaNNattha egeNaM kaNNapUreNaM / tesiM NaM parivvAyagANaM No kappai agarUeNa vA, caMdaNeNa vA, kuMkumeNa vA gAyaM aNuliMpittae, gaNattha ekkAe gaMgAmaTTiyAe / 79. una parivrAjakoM ko avaTa - kue~, tAlAba, nadI, bAvar3I, puSkariNI - golAkAra yA kamalayukta bAvar3I, dIrghikA - sAraNI kyArI, vizAla sarovara, guMjAlikA - vakrAkAra banA tAlAba tathA jalAzaya meM evaM samudra meM praveza karanA kalpanIya nahIM hai, kintu mArga meM gamana karate samaya yadi tAlAba, nadI Adi bIca meM A jAte haiM, to usameM hokara rAstA pAra karanA niSiddha nahIM hai / isI prakAra zakaTa - gAr3I yA (ratha), thilli -do ghor3oM kI bagghI yA do khaccaroM se khIMcA jAtA yAna, zivikA - parde lagI pAlakhI tathA syandamAnikA - puruSa - pramANa pAlakhI (tAmajAma) para car3hakara jAnA bhI unake lie varjita hai / una parivrAjakoM ko ghor3A, hAthI, U~Ta, baila, bhaiMse tathA gadhe para savAra hokara jAnA yA calanA nahIM kalpatA, isameM balAbhiyoga kA apavAda hai arthAt jabardastI koI baiThA de to unakA vrata bhaMga nahIM hotA / una parivrAjakoM ke AcAra anusAra yaha bhI varjita hai ki naToM ke nATaka ( nAcane vAloM ke nAca, khela, pahalavAnoM kI kuztiyA~, mukkebAjoM ke pradarzana, citrapaTa dikhAkara AjIvikA calAne vAloM kI karatUteM, pUMgI bajAne vAloM ke gIta, tAlI bajAkara manovinoda karane vAloM ke vinodapUrNa upakrama Adi) tathA mAgadhA - kAryakalApa Adi dekhanA-sunanA nahIM kalpatA / - stuti gAyakoM ke prazasti-pradhAna una parivrAjakoM ke lie harI vanaspati kA sparza karanA, unheM paraspara ghisanA, hAtha Adi dvArA zAkhAoM, pattoM Adi ko U~cA karanA yA unheM mor3anA, ukhAr3anA bhI varjanIya hai| una parivrAjakoM ke lie kisI strI - kathA, bhojana - kathA, deza - kathA, rAja- kathA, corakathA, janapada-kathA jo apane lie evaM dUsaroM ke lie hAniprada tathA nirarthaka hai, aisI karanA kalpanIya nahIM hai| una parivrAjakoM ke lie tUMbe, kATha kA kamaNDalu tathA miTTI ke pAtra ke sivAya lohe, rA~ge, tA~be, jasada, zIze, cA~dI yA sone ke pAtra yA dUsare bahumUlya dhAtuoM ke pAtra dhAraNa karanA varjita hai / aupapAtikasUtra (244) Aupapatik Sutra 19.19.19.19.19.19.19.19.AC. AC ARE AS A G D GK

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SIDDRODRODRDAROVARDARODARDAROSAROSARO9480 *.. . BORORE ROMANORAMRODrous una parivrAjakoM ko lohe (rA~ge, tA~be, jasada, zIze, cA~dI aura sone) ke yA dUsare bahumUlya bandha pAtra bA~dhane ke sUtra inase ba~dhe pAtra rakhanA kalpya nahIM hai| una parivrAjakoM ko eka dhAtu-gerU se ra~ge hue gerue vastroM ke sivAya taraha-taraha ke raMgoM se ra~ge hue vastra dhAraNa karanA nahIM klptaa| OM ve parivrAjaka kevala tA~be kA eka pavitraka-aMgUThI ke atirikta hAra, ardhahAra, ekAvalI, muktAvalI, kanakAvalI, ratnAvalI, mukhI-hAra vizeSa, kaNThamukhI-kaNTha kA AbharaNa, prAlamba-lambI mAlA, trisaraka-tIna lar3oM kA hAra, kaTisUtra-karadhanI, dazamudrikAe~, kaTaka-kar3e, truTita-tor3e, aMgada, keyUra-bAjUbanda, kuNDala-mukuTa tathA cUr3AmaNi ratnoM kA zirobhUSaNa-zIrSaphUla dhAraNa karanA nahIM klptaa| una parivrAjakoM ko phUloM se bane kevala eka karNapUra (karNaphUla) ke sivAya gUMthakara banAI gaI mAlAe~, lapeTakara banAI gaI mAlAe~, phUloM ko paraspara saMyukta kara banAI mAlAe~ yA jamA kara-paraspara eka-dUsare meM ulajhAkara banAI gaI mAlAe~-ye cAra prakAra kI mAlAe~ * dhAraNa karanA nahIM klptaa| ___ una parivrAjakoM ko kevala gaMgA kI miTTI ke atirikta agara, candana yA kesara se zarIra ko lipta karanA nahIM klptaa| THE CONDUCT OF PARIVRAJAKS 79. It is forbidden for these Parivrajaks to enter a well, pond, the river, bavadi (a masonry tank with steps), pushkarini (a round masonry tank with steps or a masonry tank with lotuses), dirghika (large pond), gunjalika (oblong tank), lake and sea. However, it is not forbidden to enter and cross if such water bodies lie on their path. It is also forbidden for them to ride a cart or chariot (shakat), coach driven by two horses or ponies (thilli), palanquin with curtains (shivika), or a large palanquin (syandamanika). These Parivrajaks are forbidden to ride a horse, elephant, camel, ox, buffalo or donkey, the only departure being when they have to do so out of compulsion. According to the Parivrajak code they are also not allowed to attend or witness programmes meant for recreation or felicitation including performances of Nat (actors; also acrobats),... and so on up to... Magadh (bards) etc. VOLVO ht * X 409 ROOMROPAGor * OVAToy * upapAta varNana (245) Description of Upapate*

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These Parivrajaks are forbidden to touch or rub together green vegetables or plants, raise or bend branches, leaves or other parts thereof with their hands or uproot them. These Parivrajaks are not allowed to indulge in unnecessary or offending gossips about women, food, country, king, thief or settlements. Other than gourd and wooden or earthen pots, they are proscribed to carry pots made of iron, tin, copper, zinc, lead, silver, gold or any other costly metal. They are also not allowed to keep chains or strings made of iron (tin, copper, zinc, lead, silver, gold) or any other costly metal meant for tying or already tied to pots. These Parivrajaks are forbidden the use of garb of any other than metallic saffron colour. Besides a copper ring, these Parivrajaks are not allowed to wear any ornament such as necklaces of different type including haar (common necklace), ardh-haar (half necklace), ekavali (single line bead-string), muktavali (pearl string), kanakavali (golden beadstring), ratnavali (gem bead-string), mukhi (specific design of necklace), kanth-mukhi (specific design of necklace), pralamb (long necklace) and trisarak (three line necklace), katisutra (waist band), dash-mudrikas (ten rings), katak (bangles), trutit (a specific design of wristlet), angad (bracelet for upper arm), keyur (another design of bracelet for upper arm), kundal (ear-rings), mukut (crown), chudamani (a jewel worn in the crest of a diadem). Besides karnpurs (ornament for the ears made of fresh flowers), these Parivrajaks are forbidden to wear any garlands including those made by stringing knots (granthim), wrapping (veshtim), braiding or filling (purim) and interweaving or entwining (sanghatim). colour Except for the sand of river Ganges these Parivrajaks are not allowed to apply any paste on their bodies including those made of Agar (aquillaria agallocha; a herb used as incense), sandalwood or saffron. 80. tesi NaM parivvAyagANaM kappai mAgahae patthae jalassa paDiggAhittae, se vi ya vahamANe No ceva NaM avahamANe, se vi ya thimiodae, No ceva NaM kaddamodae, se viya equfanya (246) COD ROD ROD COF COFFEENRRRRRRRRR Aupapatik Sutra 44 4 4 4 4 350

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" bahuppasaNNe, No ceva NaM abahuppasaNNe, se vi ya paripUe, No ceva aparipUe, se vi ya NaM diNNe, No ceva NaM adiNNe, se vi ya pivittae, No ceva NaM hattha-pAya-caru-camasa pakkhAlaNaTTAe siNAittae vaa| 8 tesi NaM paribvAyagANaM kappai mAgahae ADhae jalassa pariggAhittae, se vi ya vahamANe, No ceva NaM avahamANe, NaM adiNNe, se vi ya hattha-pAya-cara-camasa-pakkhAlaNaTThayAe, * No ceva NaM pivittae siNAittae vaa| 80. una parivrAjakoM ko magadha deza ke tola ke anusAra ekaprastha jala lenA kalpatA hai| vaha bhI bahatA huA ho, eka sthAna para rukA huA nahIM, arthAt tAlAba Adi kA ba~dhA ra * haA jala nhiiN| vaha bhI yadi svaccha ho tabhI. kIcaDayakta ho to grAhya nahIM hai| svaccha hone ke sAtha-sAtha vaha bahuta sApha aura nirmala ho, tabhI grAhya hai anyathA nhiiN| vaha bhI vastra se chAnA huA ho, anachanA nhiiN| vaha bhI kisI dAtA dvArA diyA gayA ho tabhI grAhya hai, binA * diyA huA nhiiN| vaha bhI kevala pIne ke lie grAhya hai, hAtha, paira, carU-bhojana kA pAtra, * camasa-kATha kI kur3achI yA cammaca dhone ke lie yA snAna karane ke lie nhiiN| una parivrAjakoM ke lie mAgadha tola ke anusAra eka ADhaka pramANa jala lenA kalpatA * hai, vaha bhI bahatA huA ho, eka jagaha ba~dhA huA nahIM arthAt bahatI huI nadI kA eka ADhaka-parimANa jala unake lie grahaNIya hai| (vaha bhI yadi svaccha ho, vastra se chAnA huo ho, diyA gayA ho-tabhI grAhya hai|) vaha bhI kevala hAtha, paira, carU, camasa yA cammaca dhone ke lie grAhya hai, pIne ke lie yA snAna karane ke lie nhiiN| 80. These Parivrajaks are allowed to take one Magadh Prasth (a measure popular in Magadh during that period) water. That too should be from a flowing source like a river and not from a collected as source like a pond. That too only if it is clear and not muddled. Besides being clear it should be clean and pure; only then it is acceptable otherwise not. That too should be filtered with a cloth and not unfiltered. That too is acceptable if it is offered by a donor otherwise not. That too is acceptable only for drinking and not for bathing or washing hands, feet, bowl or spoon. These Parivrajaks are allowed to take one Magadh Adhak (a measure popular in Magadh during that period) water. That too should be from a flowing source like a river and not from a collected to source like a pond. That too is acceptable if it is offered by a donor. upapAta varNana (247) Description of Upapat k kttk k o

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That too is acceptable only for washing hands, feet, bowl or spoon and not for drinking or bathing. vivecana - prastuta sUtra meM prastha va ADhaka pramANa kA ullekha hai / anuyogadvArasUtra, sUtra 321, pR. 60 ke anusAra eka prastha ( pattha) lagabhaga 64 pala = 256 tolA = 2.985 ki. grA. / 4 prastha = eka ADhaka arthAt 11.94 ki. grA. kA hotA hai| caraka kRta bhAva prakAza mAna paribhASA prakaraNa ke anusAra eka prastha lagabhaga 64 tolA hotA hai| purAne nAma ke anusAra 64 tolA eka sera hotA thA / tathA cAra prastha 4 sera eka ADhaka mAnA gayA hai| (dekheM aupapAtikasUtra, pRSTha 131, Agama prakAzana samiti, byAvara ) = Elaboration-This aphorism mentions about the weight measures Adhak and Prasth. According to Anuyog-dvar Sutra (A. 321, p.60) one Prasth is about 64 pal or 256 Tolas or 2.985 kgs. One Adhak is equal to 4 Prasth or 11.94 kgs. However, according to Maan Paribhasha Prakaran chapter of Bhava Prakash by Charak one Prasth is approximately 64 Tolas which was one Seer of old Indian measure (0:74 kgs.). By this measure one Adhak is four Prasth (2.98 kgs.). (see Aupapatik Sutra, Agam Prakashan Samiti, Beawar, p. 131) 81. te NaM parivvAyagA eyArUveNaM vihAreNaM viharamANA bahUI vAsAiM pariyAyaM pAuNaMti, bahUiM vAsAI pariyAyaM pAuNittA kAlamAse kAlaM kiccA ukkoseNaM baMbhaloe kappe devattA uvavattAro bhavaMti / tarhi tesiM gaI, tarhi tesiM tthiii| dasa sAgarovumAI TiI paNNattA, sesaM taM caiva / * upapAtaM varNanaM samattaM * 81. ve parivrAjaka isa prakAra ke AcAra kA pAlana karate hue bahuta varSoM taka parivrAjaka - paryAya meM vicarate haiN| bahuta varSoM taka vaisA AcAra pAlate hue mRtyu samaya Ane para deha tyAgakara utkRSTa brahmaloka kalpa taka meM deva rUpa meM utpanna hote haiN| vahA~ unakI tadanurUpa gati aura sthiti hotI hai| unakI sthiti yA AyuSya dasa sAgaropama kahA gayA hai| zeSa varNana pUrvavat samajhanA caahie| upapAta varNana samApta * 81. They spend years as Parivrajaks following the Parivrajak code. When time comes they abandon their earthly bodies and are born as gods in the lofty Brahmalok Kalp. Their state (gati) is according to their respective status. Their life-span there is ten Sagaropam (a metaphoric unit of time). Other details are same as already mentioned. * END OF UPAPAT CHAPTER * aupapAtikasUtra (248) Aupapatik Sutra

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ambar3a parivrAjaka ke sAta sau antevAsI 82. teNaM kAleNaM teNaM samaeNaM ammaDassa parivvAyagassa satta aMtevAsisayAI gimhakAlasamayaMsi jeTThAmUlamAsaMmi gaMgAe mahAnaIe ubhaokUleNaM kaMpillapurAo yarAo purimatAlaM yaraM saMpaTTiyA vihArAe / ambar3a parivAjaka prakaraNa STORY OF AMBAD PARIVRAJAK 82. usa kAla usa samaya jaba bhagavAna mahAvIra isa kSetra meM vicara rahe the, taba eka bAra jaba grISma Rtu kA samaya thA, jeTha kA mahInA thA, ambar3a parivrAjaka ke sAta sau antevAsI ziSya gaMgA mahAnadI ke do kinAroM se kAmpilyapura nAmaka nagara se purimatAla nAmaka nagara ko ravAnA hue| SEVEN HUNDRED DISCIPLES OF AMBAD PARIVRAJAK 82. During that period of time when Bhagavan Mahavir was wandering in this area, once during the Jyeshtha month of the summer season Ambad Parivrajak with his seven hundred disciples left Kampilyapur city on the two banks of the Ganges for Purimtaal city. vivecana - prastuta sUtra meM ambar3a parivrAjaka kA varNana hai / AgamoM meM ambar3a parivrAjaka nAmaka vyakti kI tIna sthAnoM para carcA hai / bhagavatIsUtra ( zataka 14, u. 8) meM ambar3a parivrAjaka ke sambandha meM bahuta hI saMkSipta ullekha hai| sthAnAMgasUtra ( sthA. 9) ambar3a parivrAjaka nAmaka eka vyakti kA varNana AtA hai| / vaha eka vidyAsiddha puruSa hai| usane campA nagarI meM bhagavAna mahAvIra kA dharmopadeza grahaNa kiyaa| jaba campA nagarI se rAjagRha kI ora jAne lagA taba bhagavAna ne kahA - "vahA~ sulasA nAmaka zramaNopAsikA rahatI hai, use kuzala samAcAra khnaa|" ambar3a socane lagA- 'vaha kauna mahAn puNyazAlinI mahilA hai, jise svayaM bhagavAna ne apanA kuzala samAcAra kahane ko kahA hai? usameM aisI kyA vizeSatA hai ?' taba sulasA ke samyaktva kI parIkSA lene ambar3a sulasA zramaNopAsikA ke pAsa pahu~catA hai| apane camatkAroM va ADambaroM se jahA~ rAjagRha ke hajAroM logoM ko prabhAvita kiyA, vahA~ sulasA ko bhI vyAmohita karane kI bahuta ceSTA kI, kintu sulasA usake ADambaroM se kataI prabhAvita nahIM huii| usakI samyaktva dRr3hatA dekhakara ambar3a parivrAjaka svayaM hI sulasA ke prati vinata ho gayA aura usakI dRr3ha samyaktva kI prazaMsA kii| usase pratibodha prApta kiyA / yaha ambar3a parivrAjaka AgAmI caubIsI meM tIrthaMkara hogaa| aupapAtikasUtra meM jisa ambar3a parivrAjaka kA varNana hai vaha sthAnAMga ke ambar3a parivrAjaka se bhinna vyakti lagatA hai| yaha ambar3a parivrAjaka vaidika evaM nirgrantha-donoM AcAra paramparA kA eka mizrita ambar3a parivrAjaka prakaraNa (249) Story of Ambad Parivrajak

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* saMskaraNa jaisA lagatA hai| usake jIvana ke kucha AcAra va sAdhanA paddhati vaidika paramparA se prabhAvita hai* jaise zucimUlakadharma, bAhya zuddhi ke lie snAna Adi tathA tridaNDa, kamaNDalu, rudrAkSa Adi dhAraNa karanA / * jabaki anazanamaya ghora tapa, adatta grahaNa kA tyAga, bhikSA vidhi tathA bhagavAna mahAvIra dvArA kathita zramaNopAsaka dharma kA pAlana Adi AcAra zramaNa paramparA ke anukUla hai| lagatA hai usa samaya vaidika evaM zramaNa paramparA ke bIca samanvaya-pradhAna kar3I jor3ane vAlI aisI sAdhanA paddhati pracalita thI, jo Aja OM lupta prAyaH ho cukI hai| prastuta sUtra meM ambar3a parivrAjaka ke AcAra Adi kA vistRta varNana hai| prastuta sUtra meM ambar3a ke kAmpilyapura se purimatAla jAne kA ullekha hai| kAmpilyapura usa samaya OM dakSiNa pAMcAla pradeza kA pramukha nagara thaa| drupada rAjA kI yahI rAjadhAnI thii| upAsakadazAsUtra ke anusAra yaha eka samRddha nagarI thii| kuNDakaulika zrAvaka yahIM kA nivAsI thaa| isa samaya yaha badAyU~ aura 2 pharrukhAbAda (u. pra.) ke bIca bUr3hI gaMgA ke kinAre kAmpila nAma ke grAma ke rUpa meM vidyamAna hai| 'purimatAla' ke sambandha meM itihAsavijJoM meM matabheda hai| kucha vidvAn mAnabhUmi ke 'puruliyA' nAmaka sthAna ko hI purimatAla batAte haiM to kucha prayAga kA prAcIna nAma 'purimatAla' batAte haiN| bhagavAna RSabhadeva ko purimatAla udyAna meM kevalajJAna huA thaa| bhagavAna mahAvIra bhI sAdhanA kAla meM kaI bAra purimatAla padhArane kA ullekha hai| lagatA hai ayodhyA ke AsapAsa hI isakI avasthiti rahI hogii| Elaboration--This aphorism contains details about Ambad Parivrajak. In Agams a person with this name-Ambad-finds mention at three places. There is a brief mention of Ambad Parivrajak in Bhagavati Sutra (14/8). Sthananga Sutra (9) gives more details about a person named Ambad Parivrajak who is endowed with some special powers. He attended the discourse of Bhagavan Mahavir in Champa city. When he was about to leave Champa for Rajagriha, Bhagavan asked Ambad to convey the news of his well being to a Shramanopasika (a devoted Jain woman) named Sulasa living in Rajagriha. Ambad thought-Who is this fortunate women to whom Bhagavan wishes to send the message of his ____well being? What is so special about her ? Ambad decided to test Sulasa's level of righteousness and went to Rajagriha. He first impressed thousands of citizens of Rajagriha with a display of his miracles and then tried his best to impress Sulasa also. But Sulasa was neither deluded nor impressed by the hallucinations created by him. Ambad Parivrajak was humbled by the strength of Sulasa's righteousness and he showered praise on her for her resolve. He finally got enlightenment and is destined to be a Tirthankar in the future time-cycle. The Ambad Parivrajak described in Aupapatik Sutra seems to be a different person than the one mentioned in Sthananga Sutra. The Ambad Parivrajak described here appears to be a strange mixture of Vedic and Nirgranth traditions. Some of his codes of conduct and spiritual practices HowNwANUANJALINDANDALOPATOPATOPATOPATOPATOPATOVAYOVAYOYAoratoYAYVAYOYAYOYAYOratoPAYOSAROVAROPANOOD aupapAtikasUtra (250) Aupapatik Sutra

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YAROROOROOROOROON pegXPOPUT DO PODPRD SPOSOBNOSOXXXXINI AYGUSUNNAHYAVVOV have a Vedic influence, such as cleansing based religion, bathing for physical cleansing and carrying trident and kamandal (gourd-bowl). The other part of his conduct is based on the Shramanopasak religion propagated by Bhagavan Mahavir. This includes fasting based rigorous austerities, not accepting what is not given, code of alms-seeking and following the tenets of Bhagavan Mahavir. This is an evidence of an assimilative spiritual tradition that must have acted as a bridge between the Shramanic and Vedic schools and has become extinct now. This aphorism describes in detail Ambad Parivrajak's praxis. The aphorism mentions of Ambad Parivrajak's journey from Kampilyapur to Purimtal. This Kampilyapur was an important city of a southern Panchal area. It was the capital of king Drupad. According to Upasak Dasha Sutra it was a prosperous city. Kundakaulik Shravak resided in this very city. At present there is a village named Kampil at this location on the bank of Boodhi Ganga somewhere between Badayun and Farrukhabad in Uttar Pradesh. Historians have different opinions about Purimtal. Some scholars 9 claim that the area called Purulia in Maanbhumi is ancient Purimtal and others claim that Purimtal is the ancient name of Prayag. Bhagavan Risabhadeva attained keval-jnana in Purimtal garden. There are mentions of numerous visits of Bhagavan Mahavir to Purimtal. It appears that this place must have been located somewhere around Ayodhya only. 83. tae NaM tesiM parivvAyagANaM tIse agAmiyAe, chiNNAvAyAe, dIhamaddhAe, aDavIe kaMci desaMtaramaNupattANaM se pubbagahie udae aNupubveNaM paribhuMjamANe jhiinne| 83. ve parivrAjaka calate hue eka aise ghora jaMgala meM pahu~ca gaye, jahA~ AsapAsa koI gA~va nahIM thA, jahA~ na vyApAriyoM ke samUha va gAyoM ke samUha, unakI nigarAnI karane vAle gopAlaka Adi kA hI AvAgamana thaa| usakA mArga bar3A dIrgha-vikaTa thaa| ve isa jaMgala kA kucha bhAga pAra kara pAye the ki calate samaya apane sAtha liyA huA pAnI pIte-pIte kramazaH samApta ho gyaa| 83. On their way these Parivrajaks arrived in a dense forest. Near that forlorn place there was no village. In that area there was no movement of groups of traders, cows and cowherds. It was in fact a formidable trail. By the time they crossed a small area of the forest they had consumed all the supply of water they had brought along. Se ROOROORSALSALO OPROGREROOROOOOO09 ambar3a parivrAjaka prakaraNa (251) Story of Ambad Parivrajak

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84. tae NaM se parivvAyagA jhINodagA samANA taNhAe pArabbhamANA udagadAtAramapassamANA aNNamaNNaM saddAveMti, saddAvittA evaM vayAsI 84. isake bAda ve parivrAjaka, jinake pAsa kA pAnI bilkula hI samApta ho cukA thA, pyAsa se atyanta vyAkula ho gye| vahA~ koI pAnI dene vAlA bhI nahIM dikhaa| taba ve paraspara eka-dUsare ko sambodhita kara isa prakAra kahane lage 84. They were extremely distressed with the thirst as their supply of water had exhausted. When they found no one around to offer them water they deliberated 85. " evaM khalu devANuppiyA ! amhe imIse agAmi Ae jAva aDavIe kaMci desaMtaramaNupattANaM se udae jAva jhINe / taM seyaM khalu devANuppiyA ! amhaM imIse agAmiyAe jAva aDavIe udagadAtArassa savvao samaMtA maggaNa - gavesaNaM karittae / " tti kaTTu aNNamaNNassa aMtie eyamahaM paDisuNeMti, paDisuNittA tIse agAmiyAe jAva aDavIe udagadAtArassa savvao samaMtA maggaNa - gavesaNaM kareMti, karittA udagadAtAramalabhamANA doccaMpi aNNamaNNaM saddAveMti, saddAvettA evaM vayAsI 85. "devAnupriyo ! hama isa agamya jaMgala kA, jisameM koI gA~va nahIM hai, na hI logoM kA AvAgamana hai, abhI to kucha hI bhAga pAra kara pAye haiM ki hamAre pAsa jo pAnI thA, vaha pIte-pIte samApta ho gayA / ataH devAnupriyo ! hamAre lie yahI zreyaskara hai, hama isa grAmarahita nirjana aTavI meM saba dizAoM meM cAroM ora kisI jaladAtA kI mArgaNA - gaveSaNA ( khojabIna ) kreN| " una sabane paraspara aisI carcA kara yaha nizcaya kiyaa| aisA nizcaya kara saba dizAoM meM cAroM ora jaladAtA kI khoja karane lage / khoja karane para bhI jaba koI jaladAtA nahIM milA taba unhoMne eka-dUsare ko isa prakAra kahA 85. "Beloved of gods ! As of now we have been able to cross only a small part of this tortuous forest where there is neither a village nor any movement of people. We have consumed the supply of water we brought along. Therefore, beloved of gods! It is advisable for us to explore all around this uninhabited forlorn terrain for someone who can offer us water." After deliberation they came to a conclusion and accordingly started searching in all directions for some water-donor. In spite of aupapAtikasUtra Aupapatik Sutra (252)

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all their search, when they failed to find any water-doner they once again deliberated saMthArA - saMlekhanA grahaNa 86. " iha NaM devANuppiyA ! udagadAtAro Natthi, taM No khalu kappai amhaM adiNNaM giNhittae, adiNNaM sAijjittie, taM mA NaM amhe iyANiM AvaikAlaM pi adiNNaM giNhAmo, adiNNaM sAijjAmo, mA NaM amhaM tavalove bhavissai / taM seyaM khalu amhaM devAppiyA ! tidaMDayaM kuMDiyAo ya, kaMcaNiyAo ya, karoDiyAo ya, bhisiyAo ya, chaNNAlae ya, aMkusae ya, kesariyAo ya, pavittae ya, gaNettiyAo ya, chattae ya, vAhaNAo ya, pAuNAo ya, dhAurattAo egaMte eDittA gaMgaM mahANaI ogAhittA bAluyAsaMthArae saMtharittA saMlehaNAjhUsiyANaM, bhattapANapaDiyAikkhiyANaM, pAovagayANaM kAlaM aNavakaMkhamANANaM viharittae / " tti kaTTu aNNamaNNassa aMtie eyamahaM paDisuNeMti, aNNamaNNassa aMtie eyamaTTha paDiNittA diMDae ya jAva egaMte eDeMti, eDittA gaMgaM mahANaI ogAheMti, ogAhittA bAlu AsaMthArae saMtharaMti, saMtharittA bAluyAsaMthArayaM durUhiMti, durUhittA puratthAbhimuhA saMpaliyaMkanisaNNA karayala jAva kaTTu evaM vayAsI 86. "devAnupriyo ! yahA~ koI pAnI dene vAlA nahIM hai| binA diyA huA jala lenA, usakA sevana karanA hamAre lie kalpanIya nahIM hai / isalie hama isa samaya ApattikAla meM bhI adatta jala kA grahaNa va sevana na kareM, jisase hamAre vrata kA bhaMga na ho| ataH hamAre lie yahI zreyaskara hai ki hama tridaNDa (tIna daMDoM ko eka sAtha bA~dhakara banAyA gayA eka daNDa), kuNDikAe~ - kamaMDalu, kAMcanikAe~ - rudrAkSa mAlAe~, karoTikAe~- mRttikA yA miTTI ke pAtra, vRSikAe~ - baiThane kI paTar3iyA~, tipAiyA~, SaNnAlikAe~ - trikASThikAe~, aMkuzadeva - pUjA hetu vRkSoM ke patte girAkara saMgRhIta karane ke upayoga meM Ane vAle aMkuza, kezarikAe~ - saphAI karane, poMchane Adi ke upayoga meM lene yogya vastra khaNDa, pavitrikAe~tA~be kI aMgUThiyA~, gaNetrikAe~ - hAthoM meM dhAraNa karane kI rudrAkSa mAlAe~ - sumiriniyA~, chatrachAte, pairoM meM dhAraNa karane kI pAdukAe~, kATha kI khar3AU, dhAturakta - gerue raMga kI zATikAe~ - dhotiyA~ ina sabako ekAnta meM chor3akara gaMgA mahAnadI ke taTa para bAlU kA saMstAraka ( bichaunA) taiyAra kara saMlekhanApUrvaka - zarIra evaM kaSAyoM ko kSINa karate hue AhAra- pAnI kA parityAga kara, kaTe hue vRkSa jaisI nizceSTAvasthA vAlA pAdopagamana svIkAra kara mRtyu kI AkAMkSA na rakhate hue sthira ho jAyeMSa" ambar3a parivrAjaka prakaraNa ( 253 ) Story of Ambad Parivrajak

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una sabane paraspara eka-dUsare se aisA vicAra kara yaha nizcaya kiyA / aisA nizcaya kara, tridaNDa Adi apane upakaraNa ekAnta meM chor3a diye| phira gaMgA meM praveza kiyaa| phira bAlU kA saMthArA bichaayaa| saMthArA bichAkara usa para avasthita hue / pUrva dizA kI ora mukha karake padmAsana meM baitthe| donoM hAtha jor3akara isa prakAra kahane lage TAKING THE ULTIMATE VOW 86. "Beloved of gods! There is no one here to offer us water and we are forbidden to take or consume any water that is not given to us. This implies that in order to avoid transgression of the vow we took, we should not take and consume any water that is not given to us. It is advisable for us, therefore, to abandon all our possessions including the triple staff (tridand), water-pot (kundika), Rudraksh (berries of the tree Elaeocarpus ganitrus) strings (kanchanika), earthen pots (karotika), wooden planks (urishika), tripods (shannalika or trikashtika), gardening hook used for cutting leaves from trees (ankush), dusters or mops (kesharika), copper rings (pavitrika), rosaries of Rudraksh beads (ganetrika), umbrellas (chhatra), sandals (paduka), wooden sandals (khadaun), saffron garb (dhaturakt). After abandoning all these at some isolated spot we should prepare a bed with the sand from the banks of the Ganges. After that we should gradually reduce our association with our body and passions (samlekhana), give up our food and drink, lie down like a fallen tree (padopagaman) and remain absolutely still without the desire for death." After deliberation they came to a conclusion and abandoned their equipment including triple-staff at an isolated spot. Then they entered the river Ganges and prepared beds with the sand. After this they sat down on these beds in lotus posture facing the east and joining their palms uttered 87. 'namotthu NaM arahaMtANaM jAva saMpattANaM / namotthu NaM samaNassa bhagavao mahAvIrassa jAva saMpAviukAmassa / namotthu NaM ammaDassa parivvAyagassa amhaM dhammAyariyassa dhammovadesagassa / puvviM NaM amhehiM ammaDassa parivvAyagassa aMtie thUlagapANAivAe paccakkhAe jAvajjIvAe, musAvAe adiNNAdANe paccakkhAe jAvajjIvAe, savve mehuNe paccakkhAe aupapAtikasUtra (254) Aupapatik Sutra

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LOK 2007 XXX (O) sathArA grahaNa saMthA D - ambar3a ke sAta sau ziSya gaMgAtaTa para jaladAtA kI pratIkSA zramaNa bhagavAna mahAvIra 07.0. gaMgAnadI ambar3a www. ary.org

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| citra paricaya-8 | Illustration No.8 ambar3a ke sAta sau ziSyoM kA saMthArA ambar3a parivrAjaka ke sAta sau ziSya grISma Rtu ke jyeSTha mAsa meM gaMgA mahAnadI ke kinAre-kinAre calakara purimatAlapura jA rahe haiN| mArga meM eka lambI aTavI A gyii| dUra-dUra taka koI gA~va nahIM thaa| kisI manuSya kA mu~ha nahIM dIkha rahA thaa| sAtha meM jo pAnI thA vaha bhI samApta ho gyaa| dhUpa ke kAraNa kaNTha sUkhane lage, pyAsa se vyAkulatA bar3hI, parantu niyama ke anusAra kisI ke diye binA ve nadI Adi kA pAnI nahIM le sakate the| viSama paristhiti dekhakara sabhI milakara vicAra karate haiM, aba kyA kareM ? saMnyAsI idhara-udhara dUra taka dekhate haiM, parantu koI bhI manuSya AtA-jAtA dikhAI nahIM detaa| anta meM sabane milakara nizcaya kiyA, hameM zarIra chor3a denA svIkAra hai, parantu adatta jala grahaNa nahIM kreNge| nizcaya larake sabane apane kamaNDalu, daNDa, pAtra, chatra Adi gaMgA nadI ke kinAre sUkhe sthAna para rakha diye aura svayaM gaMgA kinAre kI bAlU kA saMstAraka banAkara usa para zarIra evaM kaSAya bhAvoM kA parityAga karate hue padmAsana se sthita ho jAte haiN| sabhI ne pahale apane ArAdhya arihaMta bhagavAna mahAvIra ko namaskAra kiyaa| phira apane dharmAcArya ambar3a parivrAjaka kI vandanA kii| apane guru ke pAsa grahIta pA~ca aNuvratoM kI AlocanA kara AhAra-pAnI Adi cAroM AhAra kA sarvathA tyAga kara zarIra ko sthira kara zAnta bhAva se avasthita ho gye| -sUtra 82-88 CGODSOpta SANTHARA BY SEVEN HUNDRED DISCIPLES OF AMBAD In the Jyeshtha month of the summer season Ambad Parivrajak's seven hundred disciples walked along the banks of the Ganges towards Purimtaal city. On there way they arrived in a dense forest. There was no village far or near that forlorn place. No human was visible there. They had consumed all the supply of water they had brought along. Their throats were parched due to sun. They suffered agonizing thirst. Their codes proscribed them to take water from a river or any other source without being given. In this grave predicament they deliberated on what to do? The Sanyasis started searching in all directions but failed to find any water-donor. In the end they jointly decided that abandoning the earthly body was preferable to taking water without being given. After resolving thus they abandoned their equipment including gourd-bowl, triple-staff, umbrella etc. at a dry spot on the river bank. Then they prepared beds with the sand and sat down in lotus posture. First they paid homage to Arihant Bhagavan Mahavir. Then after paying homage to their teacher, Ambad Parivrajak, they did critical review of five vows they had accepted, and abandoned four kinds of food and water. Finally they made their bodies motionless and mind still. -Sutra 82-88

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jAvajjIvAe, thUlae pariggahe paccakkhAe jAvajjIvAe, iyANiM amhe samaNassa bhagavao mahAvIrassa aMtie savvaM pANAivAyaM paccakkhAmo jAvajjIvAe evaM jAva savvaM pariggahaM paccakkhAmo jAvajjIvAe / savvaM kohaM, mANaM, mAyaM, lohaM, pejjaM, dosaM, kalahaM, abbhakkhANaM, pesuNNaM, paraparivArya, arai - raI, mAyA - mosaM, micchAdaMsaNasallaM, akaraNijjaM jogaM paccakkhAmo jAvajjIvAe, savvaM asaNaM, pANaM, khAimaM, sAimaM cauvvihaM pi AhAraM paccakkhAmo jAvajjIvAe / jaMpi ya imaM sarIraM, kaMtaM, piyaM, maNuNNaM, maNAmaM, pejjaM, thejjaM, vesAsiyaM, saMmayaM, bahumayaM, aNumayaM, bhaMDakaraMDagasamANaM, mA NaM sIyaM, mA NaM uNhaM, mA rNa khuhA, mA NaM pivAsA, mANaM vAlA, mA NaM corA, mA NaM daMsA, mA NaM masagA, mA NaM vAiya-pittiyasaMnivAiya vivihA rogAyaMkA, parIsahovasaggA phusaMtu tti kaTTu eyaMpi NaM caramehiM UsAsaNIsAsehiM vosirAmi / " tti kaTTu saMlehaNA - jhUsaNAjhUsiyA bhattapANapaDiyAikkhiyA pAovagayA kAlaM aNavakakhamANA viharaMti / 87. " arihaMtoM ko yAvat muktirUpI sthAna ko prApta siddha bhagavantoM ko - namaskAra ho / una zramaNa bhagavAna mahAvIra ko namaskAra ho, jo siddha avasthA prApta karane ke lie samudyata haiN| hamAre dharmAcArya, dharmopadezaka ambar3a parivrAjaka ko namaskAra ho / pahale hamane ambar3a parivrAjaka ke pAsa, unakI sAkSI se sthUla prANAtipAta - mRSAvAdacorI, saba prakAra ke abrahmacarya tathA sthUla parigraha kA jIvana - paryanta ke lie pratyAkhyAna kiyA thaa| isa samaya hama punaH bhagavAna mahAvIra kI sAkSI se saba prakAra kI (sthUla evaM sUkSma) hiMsA ( saba prakAra ke asatya, saba prakAra kI corI, saba prakAra ke abrahmacarya tathA saba prakAra ke parigraha) kA jIvanabhara ke lie parityAga karate haiM / isI prakAra saba prakAra ke krodha kA, mAna kA, mAyA kA, lobha kA, samasta prema (mAyA va lobhajanita rAgabhAva), samasta dveSa bhAva kA, kalaha kA, abhyAkhyAna kA ( mithyA doSAropaNa ), paizunya kA ( cugalI tathA pITha pIche kisI ke hote - anahote doSoM kA prakaTIkaraNa), paraparivAda ( nindA) kA, rati- ( mohanIya karma ke udaya ke pariNAmasvarUpa asaMyama meM ruci rakhanA) arati kA (saMyama meM aruci rakhanA), mAyAmRSA kA - ( - ( mAyA yA chalapUrvaka jhUTha ambar3a parivrAjaka prakaraNa (255) Story of Ambad Parivrajak

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bolanA ) tathA mithyAdarzana zalya kA jIvana - paryanta ke lie parityAga karate haiN| akaraNIya yoga - mana, vacana tathA zarIra kI nahIM karane yogya kriyA kA tyAga karate haiN| azana, pAna, khAdima, svAdima- ina cAroM prakAra ke AhAroM kA jIvanabhara ke lie parityAga karate haiN| yaha zarIra, jo hamako iSTa-vallabha, kAnta, priya - pyArA, manojJa - sundara, manAma - mana meM basA rahane vAlA, preya- atizaya priya haiM, prejya - vizeSa mAnya, sthairyamaya - asthira hote hue bhI ajJAnavaza sthira pratIta hone vAlA hai, vaizvAsika - vizvasanIya ( para - zarIra kI apekSA apanA zarIra adhika vizvAsa yogya lagatA hai aisA vizvasanIya), sammata, bahumata - bahuta mAnA huA, anumata, AbhUSaNoM kI peTI ke samAna ( prema kA pAtra) pyArA hai| isa mere zarIra ko sardI na laga jAye, garmI na laga jAye, yaha bhUkhA na raha jAye, pyAsA na raha jAye, ise sA~pa na Dasa le, cora upadrava na kareM-DAMsa na kATeM, macchara na kATeM, vAta, pitta (kapha), sannipAta Adi vividha rogoM dvArA tatkAla mAra DAlane vAlI bImAriyoM dvArA yaha pIr3ita na ho ise parISaha - bhUkha pyAsa Adi kaSTa tathA upasarga - devAdi kRta saMkaTa na hoN| jisake lie hara samaya aisA dhyAna rakhate haiM, usa zarIra ko hama antima ucchvAsa - niHzvAsa taka chor3a dete haiM - usase apanI mamatA haTAte haiN|" saMlekhanA dvArA jinake zarIra tathA kaSAya donoM hI kRza ho cuke the, una parivrAjakoM ne isa prakAra kahake AhAra -pAnI kA parityAga kara diyaa| apane zarIra ko kaTe hue vRkSa kI taraha ceSTA - zUnya banA liyA / mRtyu kI kAmanA na karate hue zAnta bhAvapUrvaka avasthita ho gye| 87. "We bow and convey our reverence to the worthy ones (Arhantanam),... and so on up to ... who have attained the state of ultimate perfection, known as siddhi gai or siddha gati. "We bow and pay homage to Shraman Bhagavan Mahavir... and so on up to... the aspirant of and destined to attain the state of ultimate perfection (siddha gai or siddha gati). "We bow and pay homage to Ambad Parivrajak who is our religious teacher and preceptor. "Earlier, we had renounced, for life, any violence to living beings, falsehood, stealing, sexual activity and possessions in general before Ambad Parivrajak. But now, once again, we renounce, for life, any harm to living beings, falsehood, stealing, sexual activity and possessions (both gross and subtle) before Bhagavan Mahavir. aupapAtikasUtra (256) Aupapatik Sutra

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In the same way we also renounce, for life, any krodh (anger), maan (conceit), maya (deceit), lobha (greed), raag (attachment inspired by love, deceit and greed), dvesh (aversion inspired by suppressed anger and conceit), kalah (dispute), abhyakhyan (blaming falsely), paishunya (inculpating someone), paraparivade (slandering), rati-arati (inclination towards indiscipline and inclination against discipline), mayamrisha (to betray or tell a lie deceptively) and mithyadarshan shalya (the thorn of wrong belief or unrighteousness). We also renounce all activities (of mind, speech and body) not worth doing. We renounce four kinds of food including ashan, paan, khadya and svadya (staple food, liquids, general food and savoury food). To us our this body is adorable (isht), lovable (kant), beautiful com (manojna), worth cherishing (manaam), worth doting (preya), worth idolizing (prejya), everlasting (although transient, it appears permanent due to ignorance), reliable (one's own body appears to be more reliable than those of others), agreeable (sammat), admirable (bahumat), commendable (anumat) and dear like a casket of ornaments. We are ever cautious that it may not catch cold, suffer heat stroke, suffer hunger or thirst, be bitten by snake, be outraged by thieves, be bitten by drones or mosquitos, be infected with fatal diseases like disturbed humours (vaat or air, pitta or bile and cough or phlegm) or stroke, suffer torments and afflictions (caused by animals, humans and gods). We renounce and forget our attachment for that body till our last breath." Saying thus those Parivrajaks, who had emaciated their bodies and passions with austerities, abandoned food and water. With perfect serenity and without desiring for death, they made their bodies motionless like logs. 88. tae NaM te parivAyA bahUI bhattAI aNasaNAe chedeti chedittA AloiyapaDikkaMtA, samAhipattA, kAlamAse kAlaM kiccA baMbhaloe kappe devattAe uvvnnnnaa| tehiM tesiM gaI, dasasAgarovamAI ThiI paNNattA, paralogassa ArAhagA, sesaM taM cev| 88. isa prakAra una parivrAjakoM ne anazana dvArA cAroM prakAra ke AhAroM se sambandha 1 tor3A tathA bahuta-sA bhojana-kAla-(AhAra kA samaya) anazana dvArA vyatIta kiyaa| vaisA EX6deg(r)aakokosowllN * ambar3a parivrAjaka prakaraNa (257) Story of Ambad Parivrajak

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R58058058038535AGE * * karate hue apane aticAroM, doSoM kI AlocanA kI, unase pratikrAnta-dUra hue, samAdhi dazA * prApta kii| mRtyu-samaya Ane para deha tyAgakara brahmaloka kalpa meM ve deva rUpa meM utpanna hue| * usa sthAna ke anurUpa vahA~ unakI gati batalAI gaI hai| unakA AyuSya daza sAgaropama kahA * gayA hai| ve paraloka ke ArAdhaka haiN| avazeSa varNana pahale kI taraha samajhanA caahie| 88. This way those Parivrajaks abandoned four kinds of eatables many a meal-time fasting. While doing so they critically reviewed their faults and transgressions. Distancing themselves from faults they attained the state of total tranquility of mind. When time came they abandoned their earthly bodies and were born as gods in the Brahmalok kalp. Their state (gati) is according to their respective status. Their life-span there is ten Sagaropam * (a metaphoric unit of time). They are true spiritual aspirants for * next birth. Other details should be taken as already mentioned * ambar3a parivrAjaka ke viSaya meM gautama kI jijJAsA 89. bahujaNe NaM bhaMte ! aNNamaNNassa evamAikkhai, evaM bhAsai, evaM parUvei-evaM meM khalu aMbaDe parivAyae kaMpillapure Nayare gharasae AhAramAharei, gharasae vasahi uvei, se kahameyaM bhaMte ! evaM ? 89. (gautama-) bhagavan ! bahuta se loga paraspara eka-dUsare se isa prakAra bhASaNa karate * haiM-isa prakAra prarUpita karate haiM-batalAte haiM ki ambar3a parivrAjaka kAmpilyapura nagara meM * eka hI samaya sau gharoM meM AhAra karatA hai, sau gharoM meM nivAsa karatA hai| bhagavan ! yaha bAta * kaise hai? * GAUTAM'S QUERY ABOUT AMBAD PARIVRAJAK * 89. Bhante ! Many a people say, speak and assert that Ambad Parivrajak takes his food from a hundred households and lives in a hundred households at the same time in Kampilyapur city. Bhante ! How is it so ? * bhagavAna kA samAdhAna 90. goyamA ! jaM NaM se bahujaNe aNNamaNNassa evamAikkhai jAva evaM parUvei-evaM khula ammaDe parivAyae kaMpillapure jAva gharasae vasahiM uvei, sacce NaM esamaTuM ahaMpi NaM goyamA ! evamAikkhAmi jAva evaM parUvemi, evaM khalu ammaDe parivAyae jAva vasahi uvei| * aupapAtikasUtra Aupapatik Sutra Smages SRODR55058oSROSAROSoSo98580558580580585805858058 (258) CONVOODOG POTODODVODEO

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Ro90090050696 ok.ck.PROPQ 90. (bhagavAna mahAvIra-) gautama ! bahuta se loga Apasa meM eka-dUsare se jo aisA kahate haiM, prarUpita karate haiM ki ambar3a parivrAjaka kAmpilyapura meM eka sAtha sau gharoM meM AhAra karatA hai, sau gharoM meM nivAsa karatA hai, yaha saca hai| gautama ! maiM bhI aisA hI kahatA hU~, prarUpita karatA hU~ ki ambar3a parivrAjaka yAvat (kAmpilyapura nagara meM eka sAtha sau gharoM ' meM AhAra karatA hai, sau gharoM meM) nivAsa karatA hai| BHAGAVAN'S REPLY 90. Gautam ! What many people say about Ambad Parivrajak living and eating in a hundred households at the same time is true. I too say and affirm that Ambad Parivrajak does so. ___ 91. se kepaTTe NaM bhaMte ! evaM vuccai-parivAyae jAva vasahiM uvei ? 91. (gautama-) bhaMte ! ambar3a parivrAjaka ke sambandha meM sau gharoM meM AhAra karane tathA sau gharoM meM nivAsa karane kI jo bAta kahI jAtI hai, usameM kyA rahasya hai? 91. Bhante ! What is the secret of this rumour-Many a people say... and so on up to... Kampilyapur city. 92. goyamA ! ammaDassa NaM parivAyagasa pagaibhaddayAe jAva viNIyayAe chaTuMchaTTeNaM anikkhitteNaM tavokammeNaM uDDe bAhAo pagijjhiya pagijhiya sUrAbhimuhassa 2 AyAvaNabhUmie AyAvemANassa subheNaM pariNAmeNaM, pasatthehiM ajjhavasANehiM, pasatthAhiM lesAhiM visujjhamANIhiM annayA kayAi tadAvaraNijjANaM kammANaM khaovasameNaM IhA-vUhAmaggaNa-gavesaNaM karemANassa vIriyaladdhIe, veubviyaladdhIe, ohiNANaladdhIe samuppaNNAe jaNavimhANaheuM kaMpillapure Nagare gharasae jAva vasahiM uvei| se teNaTeNaM goyamA ! evaM buccaI-ammaDe parivvAyae kaMpillapure Nagare gharasae jAva vasahiM uvei| 92. gautama ! yaha ambar3a parivrAjaka prakRti se bhadra-sarala evaM zAnta hai| svabhAvataH usake krodha, mAna, mAyA evaM lobha alpatara ho cuke haiN| vaha mRdumArdava guNa-sampanna tathA gurujanoM kA AjJApAlaka evaM vinayazIla hai| usane nirantara bele-bele (do-do dinoM) kA upavAsa karate hue, apanI bhujAe~ U~cI uThAye, sUraja ke sAmane mu~ha kie AtApanA-bhUmi meM AtApanA lete hue tapa kA anuSThAna kiyA hai| ataH isa ambar3a parivrAjaka kA zubha pariNAmoM, pavitra bhAvoM, prazasta adhyavasAya-uttama manaHsaMkalpoM, vizuddha hotI huI prazasta lezyAoM se Atma-pariNAmoM kI vizuddhi hone se kisI samaya vIrya-labdhi, vaikriya-labdhi tathA avadhijJAna-labdhi ke Avaraka karmoM kA kSayopazama huaa| taba IhA-satya artha kI ambar3a parivrAjaka prakaraNa (259) Story of Ambad Parivrajak pUra! * * *

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* AlocanA meM abhimukha buddhi, apoha-yaha isI prakAra hai, aisI nizcayAtmaka buddhi, mArgaNA* anvayadharmI cintana-amuka hone para amuka hotA hai-aisA cintana evaM gaveSaNA-vyatirekadharmI cintana-amuka nahIM hone para amuka nahIM hotA isa prakAra gambhIra cintana karate hue usako * kisI dina vIrya-labdhi (vizeSa jIvanIzakti), vaikriya-labdhi (aneka rUpa banAne kI kSamatA) * tathA avadhijJAna-labdhi (atIndriya rUpI padArthoM ko sAkSAt AtmA dvArA jAnane kI zakti) * prApta ho gii| ataeva vaha logoM ko Azcaryacakita karane ke lie ina labdhiyoM dvArA * kAmpilyapura meM eka hI samaya meM sau gharoM meM AhAra karatA hai, sau gharoM meM nivAsa karatA hai| gautama ! isa kAraNa ambar3a parivrAjaka ke dvArA kAmpilyapura meM sau gharoM meM AhAra karane * tathA sau gharoM meM nivAsa karane kI bAta kahI jAtI hai (vaha satya hai)| 92. Gautam ! This Ambad Parivrajak is simple and calm by nature. The intensity of his anger, conceit, deceit and greed has become minimum. He is endowed with qualities of sweetness and e amiability. He obeys his seniors and is modest. He has undergone continued rigorous austerities by enduring heat from scorched earth facing the sun with raised arms and all along observing a series of two day fasts. Therefore, there has been a gradual improvement in his pious attitude and feelings, lofty pursuits and resolutions, and progressively refining leshyas (the colour code indicator of a complexion of soul). As a consequence of this spiritual purity, at some point of time, there has been extinction-cum-pacification (kshayopasham) of the karmas that obscured his powers of potency (virya labdhi), transmutation (vaikriya labdhi) and extrasensory * perception of the physical dimension (avadhi-jnana). After that he * undertook profound contemplation following the process of iha or ** inquiry, apoh or deduction, margana or confirmation and gaveshana or elimination. While doing so, one day he acquired the power of S potency (virya labdhi) or enhanced life-energy, the power of transmutation (vaikriya labdhi) or acquiring desired form and the power of extrasensory perception of the physical dimension (avadhijnana). Now, making use of these special powers, he takes his food from a hundred households and lives in a hundred households at the same time in Kampilyapur city simply to astonish people. Gautam That is why this rumour about Ambad Parivrajak living and eating in a hundred households at the same time is true. @ aupapAtikasUtra (260) Aupapatik Sutra

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camatkArI ambar3a parivrAjaka eka hI samaya meM vibhinna gharoM meM bhikSA gautama kA prazna vividha taponuSThAna vIryalabdhi baikriyalabdhi avadhijJAna TRILOK SHIOPM wininelibaary.org

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citra paricaya-9 / Illustration No.91 * camatkArI ambar3a parivrAjaka gaNadhara indrabhUti bhagavAna mahAvIra se pUchate haiM-bhante ! bahuta se loga aisA kahate haiM ki ambar3a parivrAjaka kAMpilyapura nagara meM eka hI samaya meM eka sAtha sau gharoM meM bhojana karatA huA dekhA jAtA hai ! isameM kyA rahasya hai ? ___bhagavAna ne uttara meM kahA-gautama ! vastusthiti yaha hai ki ambar3a parivrAjaka prakRti se bhadra, saumya evaM zAnta svabhAva kA hai| vaha vinayazIla hai, gurujanoM kA AjJA pAlaka hai tathA usake krodha-mAna-mAyAlobha-cAroM kaSAya bahuta upazAnta hai| usane bele-bele (do-do dinoM kA) kA upavAsa karate hue apanI bhujAe~ U~cI uThAkara sUraja ke sAmane mu~ha kiye AtApanA lI hai| usa tapa anuSThAna se zubha pariNAma va uttama adhyavasAyoM ke kAraNa usane vIryalabdhi (vizeSa zakti/pratIka zveta prakAza dekheM) vaikriya labdhi (aneka rUpa banAne kI kSamatA/nIlA prakAza dekheM) tathA avadhijJAna labdhi (atIndriya padArtha ko sIdhe AtmA dvArA jAnane kI yogyatA/pIlA prakAza) prApta kI hai| isa kAraNa vaha janatA ko vismita cakita karane kI bhAvanA se ina labdhiyoM ke aisA karane meM samartha hai| -sUtra 89-92 * UNUNUAWAONOVNOYNIORTORTOROYAYOYAYOYAYOYALYALYALOVRLOYAYOYAPPALOONLIALIAROORO MIRACULOUS AMBAD PARIVRAJAK Ganadhar Indrabhuti asked Bhagavan-"Bhante ! Many a people say that Ambad Parivrajak is seen taking his food from a hundred households at the same time in Kampilyapur city. Bhante ! How is it so ? Bhagavan replied--Gautam ! This Ambad Parivrajak is simple and calm by nature. He obeys his seniors and is modest. The intensity of his anger, conceit, deceit, and greed has become minimum. He has undergone continued rigorous austerities by enduring heat from scorched earth facing the sun with raised arms and all along observing a series of two day fasts. As a consequence of this spiritual purity he has acquired po of potency (virya labdhi illustrated by white light), power of acquiring desired form (vaikriya labdhi illustrated by blue light), and power of extrasensory perception of the physical dimension (avadhi-jnana illustrated by yellow light). In order to astonish masses he uses these special powers and is capable of doing as rumoured. -Sutra 89-928 PICAL

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93. pahU NaM bhaMte ! ammaDe parivvAyae devANuppiyANaM aMtie muDe bhavittA AgArAo aNagAriyaM pavvaittae ? 93. bhagavan ! kyA yaha ambar3a parivrAjaka Apa devAnupriya ke pAsa muNDita dIkSita hokara agAra-gRhastha avasthA se anagAra avasthA - paMca mahAvratamaya zramaNa - jIvana prApta karane meM samartha hai ? 93. Bhante ! Is it possible for this Ambad Parivrajak to get tonsured, renounce his household and turn anagar (homeless ascetic) to observe the five great vows of Shraman life? ambar3a kA AcAra-vicAra 94. No iNaTTe samaTThe, goyamA ! ammaDe parivvAye samaNovAsae abhigayajIvAjIve jAva ( uvaladdhapuNNapAve, AsavasaMvara--nijjara-kiriyA- ahigaraNa - baMdha - mokkha - kusale, asehajje, devAsura - nAgasuvaNNa - jakkha - rakkhasa - kiNNara - kiMpurisa - garula - gaMdhavva - mahoragAiehiM devagaNehiM niggaMthAo pAvayaNAo aNaikkamaNijje, niggaMthe pAvayaNe NissaMkie, NikkaMkhie, nivvitigicche, laddhaTThe, gahiyaTThe, laTTe, gahiyaTTe, pucchiyaDe, pucchiyaTThe, abhigayaTThe, viNicchiyaTTe, aTThamiMjapemANurAgaratte, ayamAuso ! niggaMthe pAvayaNe aTThe ayaM paramaTThe, sese aNaTTe, cAuddasamuddiTTha- puNNamAsINIsu paDipuNNaM posahaM sammaM aNupAlettA samaNe niggaMthe phAsuesaNijjeNaM asaNapANakhAimasAimeNaM, vatthapaDiggahakaMbalapAyapuMchaNeNaM, osahasajjeNaM pADihArieNa ya pIDhaphalagasejjAsaMthAraeNaM paDilA bhemANe) appANaM bhAvemANe viharai / NavaraM U siya-phalihe, avaMguyaduvAre, ciyattaMteura - gharadArapavesI, eyaM NaM buccai / 94. gautama ! aisA sambhava nahIM hai arthAt vaha anagAra dharma meM dIkSita nahIM hogA / ambar3a parivrAjaka zramaNopAsaka hai, jisane jIva, ajIva yAvat puNya-pApa, saMvaranirjarA Adi padArthoM ke svarUpa ko acchI taraha samajha liyA hai| [ vaha dUsare kI sahAyatA kA anicchuka hai| vaha deva, asura, nAga, suparNa, yakSa, rAkSasa, kinnara, kiMpuruSa, garur3a, gandharva, mahoraga Adi devatAoM dvArA nirgrantha-pravacana se vicalita nahIM kiyA jA sakatA hai| nirgrantha pravacana meM vaha zaMkArahita, AkAMkSArahita, saMzayarahita, dharma ke yathArtha tattva ko prApta kiyA ambar3a parivrAjaka prakaraNa (261) Story of Ambad Parivrajak

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" hai, use grahaNa kiyA hai, prazna pUchakara sthira kiyA hai, Atmagata kiyA hai aura usa para nizcaya * kiyA hai, usake asthi evaM majjA-paryanta dharma ke prati prema va anurAga bharA hai, usakA yaha aTala vizvAsa hai ki yaha nirgrantha pravacana hI artha-upakAraka hai, isake sivAya anya anarthaaprAsaMgika haiN| caturdazI, aSTamI, amAvasyA tathA pUrNimA ke dina paripUrNa pauSadha kA acchI taraha anupAlana karatA huA, zramaNa-nirgranthoM ko prAsuka-acitta eSaNIya-nirdoSa azana, pAna, khAdya, svAdya, AhAra, vastra, kambala, pAda-proJchana, auSadha, bheSaja, prAtihArika-pATa, bAjoTa Adi dvArA pratilAbhita karatA huA] AtmA ko bhAvita karatA hai| OM vizeSa yaha hai ki usake sambandha meM nimna tIna vizeSaNa yahA~ lAgU nahIM hote, yathA (1) ucchrita phaliha-jisake ghara para kivAr3oM kI Agala kabhI nahIM lagatI ho, (2) apAvRtadvAra9 jisake ghara ke daravAje kabhI kisI ke lie banda nahIM hote hoM, tathA (3) tyaktAntaHpura gRhadvAra praveza-ghara ke bhItarI bhAga meM jisakA praveza kisI ko apriya nahIM lagatA ho| CONDUCT OF AMBAD 94. Gautam ! No, it is not possible. In other words, he will not get initiated as an anagar. Ambad Parivrajak is a Shraman worshipper (Shramanopasak) who has properly acquired the knowledge of the living (jiva), non* living (ajiva), merit-demerit (punya-paap), blocking of inflow and shedding of karmas (smavar-nirjara) and other fundamentals. He does not seek help from others.... and so on ...[He cannot be forced to waver from the Nirgranth sermon by gods, lower gods including Asur, Naag, Suparn, Yaksh, Rakshas, Kinnar, Kimpurush, Garud, Gandharva and Mahorag. Being free of any doubt, perplexity and * ambiguity in the Nirgranth sermon he has received, acquired, confirmed by raising questions, absorbed and finalized the real fundamentals of religion. The affinity and attachment for religione has penetrated deep into his bone and marrow. It is his unwavering faith that only this Nirgranth sermon is meaningful or beatific and everything else is meaningless or worthless. Properly observing the complete paushadh (partial ascetic vow) on eighth, fourteenth and fifteenth days of every fortnight and offering uncontaminated and are acceptable food (four kinds-ashan, paan, khadya and svadya), garb, blanket, napkin, medicine, bed etc. to Shraman-nirgranths) Baix up to... he enkindles (bhaavit) his soul. * aupapAtikasUtra (262) Aupapatik Sutra

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Worth a special mention is that the following three adjectives are not applicable to him-(1) Uchchhrit phaliha-in whose house door bolts are never used. (2) Apavritadvar-in whose house doors are never closed to anyone. (3) Tyaktantahpura grihadvar pravesh- .. whose entry to the inner (ladies) quarters of any house never offends anyone. vivecana-isa sUtra meM gata varNana se patA calatA hai ki ambar3a Ananda, kAmadeva Adi jaisA hI atyanta dRr3ha zraddhAlu tattva kA jAnakAra aura nirgrantha pravacana meM pUrNa avicala AsthA rakhane vAlA zramaNopAsaka thaa| vaha amAvasyA, pUrNimA Adi parva tithiyoM para paripUrNa pauSadha karatA thA aura zramaNa nirgranthoM ko eSaNIya AhAra Adi kA yathocita dAna bhI karatA thaa| kintu vaha svayaM bhikSu thA, usakA apanA koI ghara nahIM thA, ataH anta ke tIna vizeSaNa jo zrAvakoM ke viSaya meM kahe jAte haiM, ve usa para lAgU nahIM hote| ina tIna vizeSaNoM ke artha sambandhI do paramparAoM kA varNana TIkAkAra abhayadevasUri ne kiyA haieka prAcIna vRddha paramparA, jisake anusAra ye tInoM vAkya ambar3a kI vizeSatA ke sUcaka haiM-(1) ucchrita phaliha-sphaTika rAzi ke samAna nirmala hRdaya, (2) apAvRtadvAra-ambar3a ke lie kabhI kisI ghara kA daravAjA banda nahIM rahatA thA, (3) tyaktAntaHpura gRhadvAra praveza-vaha itanA vizvasta aura pavitra AcAra vAlA thA ki usakA praveza kisI bhI ghara ke bhItara varjanIya yA zaMkAspada nahIM thaa| AcArya zrI ghAsIlAla jI ma. ne apanI TIkA meM vRddha paramparA ke isI artha ko mAnya kiyA hai, jabaki Agama prakAzana samiti, byAvara dvArA prakAzita sUtra meM TIkAkAra dvArA prastuta dvitIya artha svIkAra kiyA gayA hai, jo anuvAda meM hamane diyA hai| Elaboration--The description in this aphorism informs that like Anand and Kamadev, Ambad Parivrajak was also a highly and deeply devoted Shramanopasak having profound knowledge of fundamentals and one unwavering faith in the Nirgranth sermon. He observed the complete paushadh (partial ascetic vow) on fifteenth and other auspicious days of every fortnight and offered suitable food and other gifts to ascetics. However, as he himself was a homeless mendicant the three adjectives generally used for householders are not applicable in his case. Abhayadev Suri, the commentator (Tika) mentions about two traditions regarding the meaning of these adjectives--The ancient Vriddha tradition interprets these three terms as special qualities of Ambad Parivrajak(1) Uchchhrit phaliha-having a heart clean and clear as a heap of crystals. (2) Apavritadvar-for Ambad Parivrajak no door was ever closed. (3) Tyaktantahpura grihadvar pravesh-he was so reliable that his entry into any house never caused any apprehension or offended anyone. Acharya Ghasilal ji M. has followed this Vriddha tradition interpretation in his commentary (Tika), whereas the edition published ambar3a parivrAjaka prakaraNa (263) Story of Ambad Parivrajak *

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E by Agam Prakashan Samiti, Beawar has followed the other view. In this edition we have also used the second interpretation. * 95. ammaDassa NaM parivvAyagassa thUlae pANAivAe paccakkhAe jAvajjIvAe jAva * pariggahe NavaraM sabve mehuNe paccakkhAe jaavjjiivaae| 95. ambar3a parivrAjaka ne jIvanabhara ke lie sthUla prANAtipAta-sthUla hiMsA yAvat sthUla mRSAvAda Adi parigraha tathA samasta prakAra ke abrahmacarya kA pratyAkhyAna kiyA hai (sampUrNa brahmacarya vrata dhAraNa kiyaa)| ____95. Ambad Parivrajak has renounced general (sthool) violence... and so on up to... possession. Besides this he has renounced for life all sexual activity (the vow of absolute abstinence). 96. ammaDassa NaM parivAyagassa No kappai akkhasoyappamANamettaMpi jalaM sayarAhaM uttarittae, NaNNattha addhaanngmnnennN| ammaDassa NaM No kappai sagaDaM vA evaM taM ceva bhANiyavvaM NaNNattha egAe gNgaamttttiyaae| ____ ammaDassa NaM parivvAyagassa No kappai AhAkammie vA, uddesie vA, mIsajAe i vA, * ajjhoyarae i vA, pUikamme i vA, kIyagaDe i vA, pAmicce i vA, aNisiTe i vA, abhihaDe i vA, Thaittae vA, raittae vA, kaMtArabhatte i vA, dubhikkhabhatte i vA, gilANabhatte ivA, vaddaliyAbhatte i vA, pAhuNagabhatte i vA, bhottae vA, pAittae vaa| ___ ammaDassa NaM parivvAyagassa No kappai mUlabhoyaNe vA jAva (kaMdabhoyaNe, phalabhoyaNe, ra hariyabhoyaNe, pattabhoyaNe) bIyabhoyaNe vA bhottae vA pAittae vaa| * 96. isa ambar3a parivrAjaka ko mArgagamana karate samaya akasmAt gAr3I kI dhurI-pramANa jala A jAve to bhI utaranA nahIM klptaa| parantu vihAra karate hue anya rAstA nahIM ho to * bAta alaga hai| * ambar3a parivrAjaka ko gAr3I (pAlakI) Adi para savAra honA nahIM kalpatA, (pUrva * varNanavat) kevala gaMgA kI miTTI kA lepa karanA kalpatA hai| ___ ambar3a parivrAjaka ko AdhAkarmika tathA auddezika-(hiMsA karake sAdhu ke uddezya se banA bhojana), mizra jAta-(sAdhu tathA gRhastha donoM ke uddezya se taiyAra kiyA gayA bhojana), adhyavapUra-(sAdhu ke lie adhika mAtrA meM banAyA huA AhAra), pUrtikarma-(AdhAkarmI AhAra ke aMza se milA huA AhAra), krItakRta-(kharIdakara liyA gayA), prAmitya (udhAra aupapAtikasUtra (264) Aupapatik Sutra OSH

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liyA huA), anisRSTa - (gRha - svAmI yA ghara ke mukhiyA ko binA pUche diyA jAtA AhAra), abhyAhata - (sAdhu ke sammukha lAkara diyA jAtA AhAra), sthApita - ( apane lie pRthak rakhA huA bhojana), racita - ( bane bhojana ko sAdhu ke lie punaH saMskArita kiyA bhojana), kAntArabhakta- (aTavI pAra karate samaya ghara se apane pAtheya ke rUpa meM liyA huA bhojana ), durbhikSabhakta - (durbhikSa ke samaya bhikSuoM tathA akAlapIr3itoM ke lie banAyA huA bhojana ), glAnabhakta - (bImAroM ke lie banAyA huA bhojana), vArdalikabhakta - (bAdala Adi se ghire varSA ke dinoM meM dene ke lie athavA durdina meM daridra janoM ke lie taiyAra kiyA gayA bhojana), prAghUrNakabhakta - (atithiyoM - pAhunoM ke lie niSpanna bhojana ) tathA isI prakAra ke peya bhI ambar3a parivrAjaka ko khAnA-pInA nahIM kalpatA hai| isI prakAra ambar3a parivrAjaka ko mUla (kanda, phala, hare, tRNa) bIjamaya bhojana khAnApInA nahIM kalpatA hai / 96. While walking Ambad Parivrajak considers it inappropriate to enter water even if it is no deeper than the axle of a cart. However, it is a different matter if there is no other way. Ambad Parivrajak considers it forbidden to ride a cart... and so on up to... to apply any paste on his body except for the sand of river Ganges. Ambad Parivrajak also considers it forbidden to accept any food or drink having the following faults Aadhakarmik and auddeshik (uddesiyam)-food prepared specifically for shramans against the code of ahimsa. Mishrajat (meesjayam)-food cooked jointly for family and ascetics. Adhyavapur (ajjhoyar)-food the quantity of which has been increased during cooking in anticipation of an ascetic's arrival. Purtikarma (pooikammam)-food mixed with even a small quantity of aadhakarmik food. Kreetakrit (ke-agadam)-food purchased for shramans. Pramitya (pamiccham)-food that is taken on loan for the specific purpose of giving to an ascetic. Anisrisht (anisitthe)food given without permission of the owner. Abhyahrit (abhihade)-- food that is brought to the place of stay of an ascetic and given to him. Sthapit (thaitae)-food kept apart for the donor himself. Rachit (raittae ) -- food re-cooked specifically for an ascetic. Kantarbhakt (kantarbhattae)-emergency food packed and taken ambar3a parivrAjaka prakaraNa Story of Ambad Parivrajak (265)

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along while crossing a difficult terrain. Durbhikshbhakt (dubbhikkhabhatte)-food prepared for distributing to beggars and destitute during a drought. Glanbhakt (gilaanbhatte)-food meant for the sick. Vardalikbhakt (vaddaliyabhatte)-food prepared and kept for distributing during periods of heavy rain, floods and other such calamities. Praghoornakbhakt (pahunagabhatte)-food meant for guests. In the same way, Ambad Parivrajak considers it forbidden to eat or drink anything having roots (bulbous roots, fruits, green leaves) and seeds. 97. ammaDassa NaM parivvAyagassa cauvvihe aNaTThadaMDe paccakkhAe jAvajjIvAe / taM jahA -avajjhANAyarie, pamAyAyarie, hiMsappayANe, pAvakammovaese / 97. ambar3a parivrAjaka ne cAra prakAra ke anarthadaNDoM kA jIvana paryanta ke lie parityAga kiyA hai| ve cAra anarthadaNDa isa prakAra haiM - ( 1 ) apadhyAnAcarita, (2) pramAdAcarita, (3) hiMsrapradAna, evaM (4) pApakarmopadeza / 97. Ambad Parivrajak has renounced four kinds of activities leading to unnecessary harm to others (anarth-dand). They are-- (1) apadhyanacharit, (2) pramadacharit, (3) himsrapradan, and (4) paapkarmopadesh. vivecana - binA kisI vizeSa uddezya yA prayojana ke jo hiMsA kI jAtI hai, use anarthadaNDa mAnA jAtA hai / prastuta sUtra meM sUcita cAra prakAra ke anarthadaNDa kI saMkSipta vyAkhyA isa prakAra hai (1) apadhyAnAcarita - arthAt duzcintana / duzcintana do prakAra kA hai - ArttadhyAna tathA raudradhyAna / ina donoM taraha se hone vAlA duzcintana apadhyAnAcarita rUpa anarthadaNDa hai| (2) pramAdAcarita - apane dharma va karttavya ke prati upekSA, asAvadhAnI pramAda hai; athavA madya, viSaya, kaSAya, nidrA aura vikathA rUpa AcaraNa pramAda haiM / inase sambaddha mana, vacana tathA zarIra ke vikAra pramAdAcarita meM Ate haiN| (3) hiMsrapradAna- hiMsA ke kAryoM meM sAkSAt sahayoga karanA, jaise-cora, DAkU tathA zikArI Adi ko hathiyAra denA, Azraya denA tathA dUsarI taraha se sahAyatA karanA / (4) pApakarmopadeza - dUsaroM ko pApa-kArya meM pravRtta hone meM preraNA, uttejanA, upadeza yA parAmarza denaa| Elaboration-Any act of violence committed unnecessarily or without any specific purpose is called anarth-dand. Brief description of its four kinds stated in this aphorism are aupapAtikasUtra (266) Aupapatik Sutra 907501.9.19.19.19.19.1.1.baha jaba baba baba baba

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CORDDYA (1) Apadhyanacharit-- This means bad or wrong thinking. This again is of two kinds-arttadhyan (tormented thoughts or grief) and raudradhyan (agitated thoughts or anger). These two kinds of bad thoughts are called apadhyanacharit anarth-dand. (2) Pramadacharit-Negligence and inattentiveness towards one's religion and duty is pramad (stupor). Indulgence in alcoholism, carnal pleasures, passions, sleep and gossiping is also pramad (stupor). Mental, vocal and physical perversions related to these are included in pramadacharit anarth-dand. (3) Himsrapradan - Direct involvement in acts of violence, such as providing weapons, shelter and other help to thieves, bandits, hunters, and other such people is called himsrapradan anarth-dand. (4) Paapkarmopadesh-To inspire, provoke, preach or advise others to indulge in sinful activities is called paapkarmopadesh anarth-dand. 98. ammaDassa kappai mAgahae addhADhae jalassa paDiggAhittae se vi ya vahamANae, No ceva NaM avahamANae jAva se vi ya paripUe, No ceva NaM aparipUe, se vi ya sAvajje tti kAuM No ceva NaM aNavajje, se vi ya jIvA ti kAuM, No ceva NaM ajIvA, seviya diNe, No ceva NaM adiNNe, se vi ya hatthapAya - caru - camasa - pakkhAlaNaTTayAe pibittae vA, No ceva NaM siNAittae / ammaDassa kampai mAgahae ya ADhae jalassa paDiggAhittae, se vi ya vahamANae jAva No ceva NaM adiNNe, se vi ya siNAittae No ceva NaM hattha - pAya - caru - camasapakhAlaNaTTayAe pabittae vA / 98. usa ambar3a ko mAgadhamAna-magadha deza ke tola ke anusAra AdhA ADhaka (do prastha pramANa) jala lenA kalpatA hai| vaha bhI pravahamAna (bahatA huA ) ho, apravahamAna nahIM ho| ( sUtra 80 ke anusAra) vaha bhI paripUta - vastra se chAnA huA ho to kalpya hai, anachAnA nhiiN| vaha bhI sAvadya mAnakara letA hai, niravadya mAnakara nahIM / sAvadya bhI vaha sajIva samajhakara hI letA hai, ajIva samajhakara nahIM / vaisA jala bhI diyA huA hI kalpatA hai, binA diyA huA nhiiN| vaha bhI hAtha, paira, caru, camasa, cammaca Adi dhone ke lie yA pIne ke lie hI kalpatA hai, nahAne ke lie nahIM / (vizeSa) isa ambar3a ko mAgadhamAna ke anusAra eka ADhaka pramANa pAnI lenA kalpatA hai / vaha bhI bahatA huA, yAvat diyA huA hI kalpatA hai, vaha bhI snAna ke lie lenA kalpatA hai, hAtha, paira, caru, camasa dhone ke lie yA pIne ke lie nahIM / ambar3a parivrAjaka prakaraNa (267) Story of Ambad Parivrajak.

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98. Ambad Parivrajak is allowed to take half Magadh Adhak " (two Magadh Prasth) water. This too should be from a flowing source like a river and not from a collected source like a pond. (same as aphorism 80) This too should be filtered with a cloth and not unfiltered. This too he accepts considering it to be savadya (involving sin) and not niravadya (not involving sin). This too he accepts considering it to have living organism and not without them. This too is acceptable if it is offered by a donor and not otherwise. This too is acceptable only for drinking or washing He hands, feet, bowl, or spoon and not for bathing. Ambad Parivrajak is allowed to take one Magadh Adhak water. This too should be from a flowing source... and so on up to... This too is acceptable if it is offered by a donor. This too is acceptable only for bathing and not for washing hands, feet, bowl, or spoon or drinking. 99. ammaDassa No kappai aNNautthiyA vA, aNNautthiyadevayANi vA, aNNautthiyapariggahiyANi vA ceiyAI vaMdittae vA, NamaMsittae vA, jAva pajjuvAsittae vA, NaNNattha arihaMte vA arihaMtaceiyAI vaa| 99. ambar3a ko arhat yA arhat-caityoM (arhat ke anuyAyI zramaNoM) ke atirikta * anyayUthika-(nirgrantha-dharmasaMgha ke atirikta anya saMghoM se sambaddha puruSa), unake deva tathA * una dvArA parigRhIta-svIkRta caityoM ko vandana karanA, namaskAra karanA, unakI paryupAsanA * karanA nahIM kalpatA hai| ____99. Besides Arihant (Jain Tirthankar) and Arihant chaityas (ascetic followers of Arihant) Ambad Parivrajak considers it forbidden to pay homage and obeisance to or worship any other religious organizations, their monks, their deities or their chaityas 9 (temples). * ambar3a ke AgAmI bhavoM kI pRcchA 100. ammaDe NaM bhaMte ! parivvAyae kAlamAse kAlaM kiccA kahiM gacchihiti ? kahiM uvavajihiti ? goyamA ! ammaDe NaM parivvAyae uccAvaehiM sIlavvayaguNaveramaNapaccakkhANaposahovavAsehiM appANaM bhAvemANe bahUI vAsAI samaNovAsayapariyAyaM pAuNihiti, OM aupapAtikasUtra Aupapatik Sutra AASPASSAGAPAGAPNPNEPASPIRGASPASPASPASPASPASSAGdeg06deg06deg0X600X6deg*TORRRORAKORAKORNKTI (268)

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/ pAuNihittA mAsiyAe saMlehaNAe appANaM jhUsittA, sahi bhattAI aNasaNAe chedittA, AloiyapaDikkate, samAhipatte kAlamAse kAlaM kiccA baMbhaloe kappe devattAe * uvvjjihiti| / tattha NaM atthegaiyANaM devANaM dasa sAgarovamAI ThiI pnnnnttaa| tattha NaM ammaDassa vi 'devassa dasa sAgarovamAI tthiii| 100. bhagavan ! ambar3a parivrAjaka mRtyukAla Ane para deha tyAgakara kahA~ jAyegA? kahA~ utpanna hogA? ____ gautama ! yaha ambar3a parivrAjaka-vizeSa tathA sAmAnya prakAra se zIlavrata, guNavrata, viramaNa, pratyAkhyAna evaM pauSadhopavAsa dvArA AtmA ko bhAvita karatA huA bahuta varSoM taka zramaNopAsaka-paryAya kA pAlana kregaa| pAlana karatA huA anta meM eka mAsa kI saMlekhanA | dhAraNa kara aura sATha bhakta-eka mAsa kA anazana sampanna kara, gRhIta vratoM kI AlocanA, pratikramaNa kara, mRtyukAla Ane para samAdhipUrvaka deha tyAga kregaa| deha tyAgakara vaha / brahmaloka (paMcama devaloka) meM deva rUpa meM utpanna hogaa| vahA~ aneka devoM kI Ayu-sthiti / daza sAgaropama pramANa batAlAI gii| ambar3a deva kA bhI AyuSya dasa sAgaropama pramANa hogaa| FUTURE REINCARNATIONS OF AMBAD 100. Bhante ! At the time of his death, abandoning this body, where will Ambad Parivrajak go ? Where will he reincarnate ? Gautam ! Ambad Parivrajak will live for many years as shramanopasak (ascetic worshipping householder) enkindling (bhaavit) his soul by observing the vows of self denial and restraints, renunciation, partial asceticism and fasting. Finally he will take the ultimate vow (samlekhana) for a month and observe month-long fasting doing critical review of the observed vows. Doing so, at the end time of death, he will abandon this earthly body in the state of meditation. Abandoning this body he will reincarnate as a god in the ce Brahma-lok (the fifth dev-lok). There the life-span of many gods is said to be ten Sagaropam (a metaphoric unit of time). The life-span of Ambad Dev will also be ten Sagaropam (a metaphoric unit of time). 101. se NaM bhaMte ! ammaDe deve tAo devalogAo AukkhaeNaM, bhavakkhaeNaM, ThiikkhaeNaM, aNaMtaraM cayaM caittA kahiM gacchihiti, kahiM uvavajjihiti ? ambar3a parivrAjaka prakaraNa (269) Story of Ambad Parivrajak

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Goday is * 101. bhagavan ! ambar3a deva apanA Ayu-kSaya (deva sambandhI AyuSya), bhava-kSaya (deva bhava ke hetu karmoM kI nirjarA) tathA sthiti-kSaya hone para usa devaloka se cyavana kara kahA~ / jAyegA? kahA~ utpanna hogA? ___101. Bhante ! After concluding his life-span (ayu-kshaya), the akarmas causing specific birth (bhava-kshaya) and the realm* specific state (sthiti-kshaya) where will he go from the realm of gods * (dev-lok) ? Where will he reincarnate ? 102. goyamA ! mahAvidehe vAse jAiM kulAI bhavaMti-aDDAI, dittAiM, vittAI, vitthiNNa-viula bhavaNa-sayaNAsaNa-jANa-vAhaNAiM, bahudhaNa-jAyarUva-rayayAI, Aoga-paogasaMpauttAI vicchaDDiya-paurabhattapANAI, bahudAsI-dAsa gomahisagavelagappabhUyAiM, bahujaNassa aparibhUyAI, tahappagAresu kulesu pumattAe * pccaayaahiti| 102. gautama ! mahAvideha kSetra meM aise kula haiM, jo dhanADhya haiM, dIpta, prabhAvazAlI evaM * sampanna haiM, bhavana, zayana, Asana, yAna, vAhana, vipula sAdhana-sAmagrI tathA sonA, cA~dI, * sikke Adi pracura dhana se sampanna hote haiN| ve nItipUrvaka dhana ke upArjana va samyak niyojana " meM kuzala hote haiN| unake yahA~ (itanA prabhUta bhojana banatA hai ki) bhojana kara cukane ke bAda bhI khAne-pIne ke bahuta padArtha bacate haiN| unake gharoM meM bahuta se naukara, naukarAniyA~, gAyeM, bhaiMse, baila, pAr3e, bher3a-bakariyA~ Adi hote haiN| ve anya logoM dvArA aparibhUta arthAt itane prabhAvazAlI hote haiM ki koI unakA tiraskAra yA apamAna karane kA sAhasa nahIM kara paataa| ambar3a (deva) aise kuloM meM se kisI eka meM puruSa rUpa meM utpanna hogaa| ___102. Gautam ! In the Mahavideh area there are clans that are affluent, brilliant, influential and wealthy. They are rich in terms of " buildings, furniture, vehicles, cattle and abundance of other me resources as well as wealth including gold, silver and coins. They are accomplished in earning and investing wealth honestly. In their * kitchens (so much food is cooked that) even after they eat, a large * quantity of food is left. They have a large number of servants, maids, cows, buffalos, goats, sheep etc. They are so influential that no one dares insult or offend them. Ambad will be re-born as a male child in one of these clans. IMURUVANOATOPATOPAvornoxoROLAROLARODARDRODRAPARODRODAR200944699694929.PRApkaise * aupapAtikasUtra (270) Aupapatik Sutra

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103. tae NaM tassa dAragassa gabbhatthassa ceva samANassa ammApiINaM dhamme daDhA paiNNA bhvissi| __ 103. ambar3a zizu ke rUpa meM jaba garbha meM AyegA, taba (usake puNya prabhAva se) mAtApitA kI dharma meM AsthA, zraddhA dRr3ha-dRr3hatara hogii| _____103. When Ambad is conceived, the faith and belief of his parents in religion will grow stronger and stronger (due to his meritorious influence). 104. se NaM tattha NavaNhaM mAsANaM bahupaDipuNNANaM addhaTThamANarAiMdiyANaM vIikkaMtANaM sukumAlapANipAe, jAva sasisomAkAre, kaMte, piyadaMsaNe, surUve dArae pyaahiti| 104. nau mahIne sAr3he sAta dina pUrNa hone para bAlaka kA janma hogaa| usake hAtha-paira / sukomala hoMge yAvat vaha sarvAMga sundara hogaa| usakA AkAra candramA ke samAna saumya hogaa| / vaha kAntimAn, dekhane meM priya evaM surUpa hogaa| / 104. At the end of nine months and seven and a half days the | male child will be born. His limbs will be delicate... and so on up to... he will be perfectly beautiful. His appearance will be as soothing as the moon. He will be radiant, lovable and handsome. 105. tae NaM tassa dAragassa ammApiyaro paDhame divase ThiivaDiyaM kAhiMti, biiyadivase caMdasUradaMsaNiyaM kAhiMti, chaThe divase jAgariyaM kAhiMti, ekkArasame divase vIikkaMte Nivatte asuijAyakammakaraNe saMpatte bArasAhe divase ammApiyaro imaM eyAsvaM goNaM, guNaNipphaNNaM NAmadhejjaM kAhiMti-jamhA NaM amhaM imaMsi dAragaMsi ganbhatthaMsi ceva samANaMsi dhamme daDhapaiNNA taM hou NaM amhaM dArae 'daDhapaiNNe' nnaamennN| tae NaM tassa dAragassa ammApiyaro NAmadhejjaM karehiMti dddhpinnnntti| / 105. tatpazcAt mAtA-pitA pahale dina usa bAlaka kA kulakramAgata rIti anusAra / janma sambandhI anuSThAna kreNge| dUsare dina candra-sUrya-darzanikA kreNge| chaThe dina jAgarikA rAtri jAgaraNa kreNge| gyArahaveM dina ve azuci-zodhana vidhAna (snAna Adi) se nivRtta hoNge| phira bArahaveM dina mAtA-pitA usakA guNaniSpanna nAmakaraNa kareMge, jaise-isa bAlaka ke garbha meM Ate hI hamArI dhArmika AsthA dRr3ha huI thI, ataH ise 'dRr3hapratijJa' nAma se pukArA jAya, 'dRr3hapratijJa'-yaha guNAnurUpa, guNaniSpanna nAma rkheNge| VOYOYOYOYO COROLLOIN REPRISPRISE ambar3a parivrAjaka prakaraNa * (271) Story of Ambad Parivrajak NEEMEDY wwwwwwwwwwwwwwwww k60

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105. On the first day, following the family tradition, the parents will perform ritual ceremonies related to birth of a son. On the second day they will perform the ritual adorational beholding of the sun and the moon. The sixth night will be spent singing devotional songs. On the eleventh day they will perform cleansing ceremony (taking bath and all). On the twelfth day the parents will perform the naming ceremony and give the child a name suiting his virtues Since this child was conceived our religious faith and belief strengthened, therefore, this boy should be called Dridhapratijna (firm in resolve). We will name him Dridhapratijna based on his qualities. 106. taM daDhapaiNNaM dAragaM ammApiyaro sAiregaTThavAsajAyagaM jANittA sobhaNaMsi tihi - karaNa - divasa - Nakkhatta - muhuttaMsi kalAyariyassa uvaNerhiti / 106. "dRr3ha pratijJa bAlaka ATha varSa se kucha adhika kA ho gayA hai," yaha jAnakara mAtA-pitA use zubha tithi, zubha karaNa, zubha divasa, zubha nakSatra evaM zubha muhUrtta meM zikSaNa hetu kalAcArya ke pAsa le jAyeMge / 106. "Child Dridhapratijna has become slightly more than eight years." Realizing this the parents will take him to an accomplished teacher (a scholar of numerous subjects) on an auspicious date, day and moment under auspicious astrological signs and constellation. 107. tae NaM se kalAyarie taM daDhapaiNNaM dAragaM lehAiyAo, gaNiyappahANAo, sauNaruya - pajjavasANAo vAvattarikalAo suttao ya atthao ya karaNao ya sehAvihiti, sikkhAvihiti taM jahA lehaM, gaNiyaM, rUvaM, NaTTaM, gIyaM, vAiyaM, saragayaM, pukkharagayaM, samatAlaM, jUyaM, jaNavAyaM, pAsagaM, aTThAvayaM, porekaccaM, dagamaTTiyaM, aNNavihiM, pANavihiM, vatthavihiM, vilevaNavihiM, sayaNavirhi, ajjaM, paheliyaM, mAgahiyaM, gAhaM, gIiyaM, siloyaM, hiraNNajuttiM, suvaNNajuttiM, gaMdhajuttiM, cuNNajuttiM, AbharaNavihiM taruNIpaDikammaM, itthilakkhaNaM, purisalakkhaNaM, hayalakkhaNaM, gayalakkhANaM, goNalakkhaNaM, kukkuDalakkhaNaM, cakkalakkhaNaM, chattalakkhaNaM, cammalakkhaNaM, daMDalakkhaNaM, asilakkhaNaM, maNilakkhaNaM, kAgaNilakkhaNaM, vatthuvijjaM, aupapAtikasUtra (272) Aupapatik Sutra

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khaMdhAramANaM, nagaramANaM, vatthunivesaNaM, bUhaM paDivUhaM cAraM paDicAraM cakkavUhaM, garulavUhaM, sagaDavUhaM, juddhaM, nijuddhaM, juddhAijuddhaM, muTThijuddhaM, bAhUjuddhaM, layAjuddhaM, isatthaM - charuppavAhaM, dhaNuvveyaM, hiraNNapAgaM, suvaNNapAgaM, vaTTakheDaM, suttAkheDaM, NAliyAkheDaM, pattacchejjaM, kaDagacchejjaM, sajjIvaM, nijjIvaM, sauNaruyamiti / bAvattarikalAo sehAvittA, sikkhAvettA ammApiINaM uvaNehiti / 107. taba kalAcArya bAlaka dRr3hapratijJa ko lekha ( akSara jJAna ) evaM gaNita ( aMka jJAna ) se prArambha kara pakSizabda jJAna paryanta bahattara kalAe~ sUtra rUpa meM - saiddhAntika dRSTi se, artha rUpa meM-vyAkhyAtmaka dRSTi se, karaNa rUpa meM - prayogAtmaka dRSTi se sadhAyeMge, abhyAsa kraayeNge| ve bahattara kalAe~ isa prakAra haiM (1) lekha - lekhana - akSaravinyAsa - kalA, (2) gaNita, (3) rUpa - bhitti, pASANa, vastra, rajata, svarNa Adi para vividha prakAra kA citrAMkana, (4) nATya-abhinaya, nAca, (5) gIta - gAyana-saMgIta-vidyA, (6) vAdya - vINA, dundubhi, Dhola Adi svara evaM tAla sambandhI vA (sAja) bajAne kI kalA, (7) svaragata - niSAda tathA paMcama-Adi sAta svaroM kA parijJAna, (8) puSkaragata-mRdaMga vAdana kI vizeSa kalA, (9) samatAla-tAla kA jJAna, (10) dyUta - A khelane kI kalA, (11) janavAda - logoM ke sAtha vArttAlApa athavA vAda-vivAda karane kI kalA, (12) pAzaka- pAsA pheMkane kI viziSTa kalA, (13) aSTApada - caupar3a, zataraMja jaise bisAta ke kheloM kI kalA, (14) puraH kAvya- AzukavitA athavA pauraskRtya - nagara kI rakSA, vyavasthA Adi kA parijJAna, (15) udaka - mRttikA - jala tathA miTTI ke mela se bartana Adi nirmANa kI kalA, (16) annavidhi - anna utpanna karane athavA bhojana pakAne kI kalA, (17) pAnavidhi - jala prabandhana tathA peya padArtha banAne tathA prayoga Adi kA parijJAna, (18) vastravidhi - vastra sambandhI jJAna, (19) vilepanavidhi - zarIra para candana, kuMkuma Adi sugandhita dravyoM ke lepa kA, maNDana kA jJAna, (20) zayanavidhi - zayyA Adi banAne, sajAne kI kalA, (21) AryA- AryA Adi mAtrika chanda racane kI kalA, (22) prahelikA- paheliyA~ Adi racane kI kalA, (23) mAgadhikA - magadha deza kI bhASA - mAgadhI - prAkRta meM kAvyaracanA, (24) gAthA-prAkRta bhASA meM gAthA racane kI kalA, (25) gItikA - geya kAvya kI racanA, (26) zloka - anuSTap Adi chandoM meM racanA, (27) hiraNyayukti - cA~dI banAne kI kalA, (28) suvarNayukti - sonA banAne kI kalA, (29) gandhayukti - sugandhita padArtha taiyAra karane kI vidhi kA jJAna, (30) cUrNayukti - vibhinna auSadhiyoM dvArA tAntrika vidhi se nirmita cUrNa DAlakara dUsare ko vaza meM karanA, svayaM antardhAna ho jAnA Adi (vidyAoM) kA jJAna, ambar3a parivrAjaka prakaraNa (273) Story of Ambad Parivrajak

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(31) AbharaNavidhi - AbhUSaNa banAne tathA dhAraNa karane kI kalA, (32) taruNIpratikarmayuvatiyoM ko sajAne, zRMgAra karane kI kalA, (33) strIlakSaNa - padminI, hastinI, zaMkhinI va citriNI striyoM ke lakSaNoM kA jJAna, (34) puruSalakSaNa - uttama, madhyama, adhama Adi puruSoM ke lakSaNoM kA jJAna, athavA zaza Adi puruSa - bhedoM kA jJAna, (35) hayalakSaNa - azva kI jAtiyoM, lakSaNoM Adi kA jJAna, (36) gajalakSaNa - hAthiyoM ke zubha, azubha Adi lakSaNoM kI jAnakArI, (37) golakSaNa - gAya, baila ke lakSaNoM kA jJAna, (38) kukkuTalakSaNa - murge ke lakSaNoM kA jJAna, (39) cakralakSaNa, (40) chatralakSaNa, (41) carmalakSaNa - DhAla Adi camar3e se banI viziSTa vastuoM ke lakSaNoM kA jJAna, (42) daNDalakSaNa, (43) asilakSaNa - talavAra kI zreSThatA, azreSThatA kA jJAna, (44) maNilakSaNa - ratnaparIkSA, (45) kAkaNIlakSaNa kAkiNI nAmaka ratna kI pahacAna, (46) vAstu - vidyA - bhavana - 1 na-nirmANa kI kalA, (47) skandhAvAramAna- chAvanI lagAnA, morcA lagAnA Adi kI kalA, (48) nagara nirmANa Adi kI kalA athavA nagara - racanA kI jAnakArI, (49) vAstunivezana - bhavanoM ke upayoga Adi ke sambandha meM vizeSa jJAna, (50) vyUha - AkAra - vizeSa meM senA sthApita karane yA mAne kI kalA, prativyUha - zatru dvArA race gaye vyUha ke mukAbale tatpratirodhaka dUsare vyUha kI racanA kI kalA, (51) cAra - candra, sUrya, rAhu, ketu Adi grahoM kI gati kA jJAna praticAraiSTajanaka, aniSTajanaka zAntikarma kA jJAna, (52) cakravyUha - cakra, ratha ke pahiye ke AkAra meM senA ko sthApita - sajjita karanA, (53) garur3avyUha ke AkAra meM senA kI racanA karanA, (54) zakaTavyUha - gAr3I ke AkAra meM senA ko sthApita karanA, (55) yuddha kI kalA, (56) niyuddha - paidala yuddha karane kI kalA, (57) yuddhAtiyuddha - talavAra, bhAlA Adi pheMkakara yuddha karane kI kalA, (58) muSTiyuddha - mukkoM se lar3ane meM nipuNatA, (59) bAhuyuddha - bhujAoM dvArA lar3ane kI kalA, (60) latAyuddha - jaise bela vRkSa para car3hakara use jar3a se lekara zikhara taka AveSTita kara letI hai, usI prakAra jahA~ yoddhA pratiyoddhA ke zarIra ko kasakara bhUmi para girA detA hai aura usa para car3ha baiThatA hai, vaha kalA, (61) iSuzastra- nAgabANa Adi ke prayoga kA jJAna, kSura - pravAha - churA Adi pheMkakara vAra karane kA jJAna, (62) dhanurveda - dhanurvidyA, hiraNyapAka - rajatasiddhi, (64) suvarNapAka-suvarNasiddhi, (65) vRttakhela - rassI Adi para calakara khela dikhAne kI kalA, (66) sUtrakhela-sUta dvArA khela dikhAne, kacce sUta dvArA karizme batalAne kI kalA, (67) nAlikAkhela - nAlikA meM pAsa yA kaur3iyA~ DAlakara girAnA - juA khelane kI eka vizeSa prakriyA kI jAnakArI, (68) patracchedya - eka sau ATha pattoM meM yatheSTa saMkhyA ke pattoM ko eka bAra meM chedane kA hasta - lAghava, (69) kaTacchedya - caTAI kI taraha kramazaH phailAye hue (63) aupapAtikasUtra Aupapatik Sutra (274) Z9.99 9.19.19.19.1.9.1.9.1.9.1.1.11.19.1.1.19.1.9.1.5.1.5.1.5.1.1.11.1.901.04.201201901 DES

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XSCOXSBTWO WAYTSONTWYNAVONVONVONY patra Adi ke chedana kI vizeSa prakriyA meM nipuNatA, (70) sajIva-pArada Adi mArita dhAtuoM ko punaH sajIva karanA-sahaja rUpa meM lAnA, (71) nirjIva-pArada, svarNa Adi dhAtuoM kA mAraNa karanA, tathA (72) zakuniruta-pakSiyoM ke zabda, gati, ceSTA Adi jAnane kI klaa| ye bahattara kalAe~ sadhAkara, inakA zikSaNa dekara, abhyAsa karAkara kalAcArya bAlaka ko 2 mAtA-pitA ko sauMpa deNge| (noTa-rAyapaseNiyasUtra, sUtra 282 meM bhI 72 kalAoM kA ullekha 9 , fong batohet 776875 377 ) 107. The teacher will then impart theoretical education, 5 including texts and meaning, as well as practical training of the seventy two arts (subjects) beginning with writing and mathematics and ending at the language of birds. The list of these subjects is as follows (1) writing or script (writing and reading) (lekh or leham), (2) mathematics (ganit or ganiyam), (3) decoration (art work on wall, rock, cloth, silver, gold etc.) (roop or roovam), (4) dramatics and dance (natya or nattam), (5) singing (geet or geeyam), (6) instrumental music (beat and rhythm) (vadya or vaiyam), (7) musicology (knowledge of musical notes) (svar-gat or saragayam), (8) playing percussion instruments, specially the mridang (pushkar-gat or pokkharagayam), (9) knowledge of beats (samataal or samataalam), (10) gambling (dyootor jooyam), (11) conversation and debating (janavaad or nanavaayam), e (12) playing dice (paashak or paasayam), (13) playing board games like chess and chopar (a type of ludo) (ashtapad or atthavayam), (14) instant poetry (purahkavya) or security and administration of a city (pauraskritya or porekachcham), (15) pottery (udak-mrittika or dagmattiyam), (16) farming and cooking (annaviddhi ore 9 annavihim), (17) water management including making drinks and use thereof (paan-vidhi or paan-vihim), (18) garment making (vastravidhi or vatthavuhim), (19) coating or applying pastes, such as sandalwood and making designs thereof (vilepan vidhi or vilevan vidhi), (20) the art of making bed (shayan vidhi or sayan vihim), (21) poetics specially metric rhyming in arya and other matrik chhand styles (arya or ajjam), (22) making and solving riddles and * / ambar3a parivrAjaka prakaraNa ( 275 ) Story of Ambad Parivrajak

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or or puzzles (prahelika or paheliyam), (23) Magadhi language and its poetics (magadhika or magahiyam), (24) Prakrit language and its poetics (gatha or gaham), (25) song writing (gitika or geeiyam), (26) poetics specially related to couplet style in anushtup and other suitable meters (shlok or siloyam), (27) silver refining and smithy (hiranya yukti or hirannajuttim), (28) gold refining and smithy (suvarn yukti or suvannajuttim), (29) art of making perfumes (gandh yukti or gandhajuttim), (30) the art of overpowering others and performing other miraculous acts using powder made of various herbs by tantric process (churna yukti or chunnajuttim), (31) making ornaments and art of adornment (abharan vidhi or abharan vihim), (32) taking care of females including their education, beautification etc. (taruni pratikarma tarunipadikamm), (33) knowledge of the characteristics of all the four categories of females-padmini, hastini, shankhini and chitrini (stree lakshan or itthilakkhanam), (34) knowledge of the characteristics of the male including their grades (noble, medium, and lowly) and classes (shash etc.) (purush lakshan purisalakkhanam), (35) knowledge of the characteristics of horses (haya lakshan or hayalakkhanam), (36) knowledge of the characteristics of elephants (gaj lakshan or gayalakkhanam), (37) knowledge of the characteristics of cows (go lakshan or gonalakkhanam), (38) knowledge of the characteristics of cocks (kukkut lakshan or kukkudalakkhanam), (39) knowledge of the characteristics of the disc weapon (chakra lakshan chakkalakkhanam), (40) knowledge of the characteristics of umbrella or canopy (chhatra lakshan or chhattalakkhanam), (41) knowledge of the characteristics of leather and leather goods, such as shield (charma lakshan or chammalakkhanam), (42) knowledge of the characteristics of the staff (dand lakshan or dandalakkhanam), (43) knowledge of the characteristics of the sword (asi lakshan or asilakkhanam), (44) knowledge of the characteristics of gems (mani lakshan or manilakkhanam), (45) knowledge of the characteristics of the kakini (a divine gem) (kakani lakshan or kaganilakkhanam), (46) architecture (vaastu vidya or vatthuvijjam), (47) study of military camping, logistics and aupapAtikasUtra or Aupapatik Sutra ( 276 ) WADA DIMITATA NATIVITETEVENTEENITALULUKUUNOT

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CORONA CRDIMINIROBIRORROR MAXIMIMAROPRONBAMBOXINROQRAROOROORPROOROPR. deployment (skandhaavasramaan or khandhaarmaanam), (48) town planning and urban development (nagar nirman or 10 nagaramanam), (49) study of building utility (vaastu niveshan or vatthunivesan), (50) attack and defence strategy or deployment of forces in various formations for effective attack and defence (vyuhaoprativyuha or vooham-padivooham), (51) knowledge of the movement, position and influence of stars and planets like the moon, the sun and planets and means and methods of impeding and enhancing their good and bad effects (chaar-pratichaar or chaarampadichaaram), (52) battle formation--circular (chakravyuha or chakkavooham), (53) battle formation-eagle shape (garuda vyuha or garulavooham), (54) battle formation--cart shape (shakat vyuha or sagadavooham), (55) battle or war (yuddha or juddham), (56) hand-to-hand combat (niyuddha or nijuddham), (57) war including the use of sword, spears, etc. (yuddhatiyuddh or juddhatijuddham), (58) fist-fight or boxing (mushtiyuddha or mutthijuddham), (59) arm wrestling (bahuyuddha or bahujuddham), (60) vine-like combat where the combatant embraces the adversary just as a vine entwines a tree and overpowers him (latayuddha or layajuddham), (61) the use of energized arrows or missiles like naag-baan and knife throwing (ishushastra and kshur-pravaha or isattham and Hochharuppavayam), (62) archery (dhanurvidya or dhanuvveyam), (63) chemistry of silver (hiranyapaak or hirannapagam), (64) chemistry of gold (suvarnapaak or suvannapagam), (65) games of the circle or rope, such as rope walking (vritta khel or vattakhedam), (66) games of the string (sutra khel or suttakhedam), (67) gambling or games played by dice thrown from a tube (nalika khel or naliyakhedam), (68) art of piercing maximum possible leaves in one stroke in a stack of one hundred eight leaves (patrachhed or pattachhejjam), (69) art of drilling or cutting of holes in leaves and plates in scattered formation (katachhed or kadagachhejjam), (70) art of converting metallic salts * into metals (sajiva or sajjivam), (71) art of making metallic salts from metals (nirjiva or nijjivam), and (72) knowing language, movement and other activities of birds (shakunirut or saunaruyamiti). ambar3a parivrAjaka prakaraNa (277) Story of Ambad Parivrajak *

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After teaching, imparting practical training and making skillful in all aforesaid seventy two arts or subjects, the teacher will send back the boy to his parents. (There is a mention of seventy two arts in Rayapaseniya Sutra also at p. 282 with some variations in the names.) 108. tae NaM tassa daDhapaiNNassa dAragassa ammApiyaro taM kalAyariyaM viulennN| asaNa-pANa-khAima-sAimeNaM vatthagaMdha-mallAlaMkAreNa ya sakkArehiMti, skkaarettaa| sammANehiMti, sammANettA viulaM jIviyArihaM pIidANaM dalaissaMti, dalaittA pddivisjjehiNti|| 108. taba usa dRr3hapratijJakumAra ke mAtA-pitA kalAcArya kA pracura azana, pAna, khAdya, svAdya, vastra, gandha (sugandhita padArtha), mAlA tathA alaMkAra Adi dvArA satkAra kareMge, sammAna kreNge| satkAra-sammAna kara unheM jIvikA ke yogya-jisase samucita rUpa meM jIvananirvAha hotA rahe, aisA prItidAna-puraskAra deNge| puraskAra dekara vidA kreNge| __108. Then the parents of Dridhapratijna Kumar will greet and honour the teacher with ample gifts like staple food, liquids, general food and savoury food (ashan, paan, khadya, svadya), clothes, perfumes, garlands and ornaments. After that they will give him endowments enough for his comfortable sustenance and bid him farewell. 109. tae NaM se daDhapaiNNe dArae bAvattarikalApaMDie, navaMgasuttapaDibohie, aTThArasadesI-bhAsAvisArae, gIyaraI, gaMdhavvaNaTTakusale, hayajohI, gayajohI, rahajohI, bAhujohI, bAhuppamaddI, viyAlacArI, sAhasie, alaMbhogasamatthe yAvi bhvissi| 109. isake bAda yaha dRr3hapratijJa bAlaka bahattara kalAoM meM paNDita hone para, usake nau aMgoM (do kAna, do netra, do ghrANa, eka jihvA, eka tvacA tathA eka mana-ina nava aMgoM) kI cetanA jAga jaayegii| vaha yauvanAvasthA ko prApta hogA tathA vaha aThAraha dezI bhASAoM-loka bhASAoM meM nipuNa banegA, gItapriya, gAndharva-nATya-kuzala-saMgIta-vidyA, nRtya-kalA Adi meM pravINa, azvayuddha, gajayuddha, rathayuddha, bAhuyuddha ina sabameM dakSatA prApta karegA, vikAlacArI hogaa| nirbhIkatA ke kAraNa rAta meM bhI ghUmane-phirane meM niHzaMka tathA sAhasika-pratyeka kArya meM sAhasI dRr3hapratijJa bnegaa| isa prakAra sAMgopAMga vikasita saMvarddhita hokara sAMsArika sukhoM kA upabhoga karane meM sarvathA samartha ho jaayegaa| 109. Thereafter when Dridhapratijna becomes well versed in * these seventy two arts; his awareness and consciousness of nine sense organs of his body (two ears, two eyes, two nostrils, one tongue, one skin or sense of touch and one mind) attains perfection * " * 2099999 * KAPAR " * aupapAtikasUtra (278) Aupapatik Sutra

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he will be a mature young man. He will also become proficient in eighteen dialects, singing, dramatics and other allied fields, dancing and other performing arts. He will acquire skills of different types of battles riding horse, elephant, chariot and hand to hand combat as well. He will become a fearless wanderer filled with courage. Thus with an all-round development he will become fully mature and capable of enjoying all comforts and pleasures of life. 110. tae NaM daDhapaiNNaM dAragaM ammApiyaro bAvattarikalApaMDiyaM jAva alaMbhogasamatthaM viyANittA viulehiM aNNabhogehiM, pANabhogehiM, leNabhogehiM, vatthabhogehiM, sayaNabhogehiM, uvaNimaMterhiti / 110. taba usa dRr3hapratijJakumAra ke mAtA-pitA use bahattara kalAoM meM marmajJa yAvat sAhasika jAnakara use sarvathA bhoga-samartha jAnakara anna, pAna, layana - sundara gRha Adi meM nivAsa, uttama vastra tathA zayana - uttama zayyA, bichaune Adi sukhaprada sAmagrI kA upabhoga karane kA Agraha kreNge| 110. Realizing that Dridhapratijna Kumar has become well versed in these seventy two arts... and so on up to... he has become fully mature and capable of enjoying all comforts and pleasures of life, his parents will beseech him to enjoy all comforts including best food, beautiful and furnished house and best of dresses. 111. tae NaM daDhapaiNNe dArae tehiM viulehiM aNNabhogehiM jAva sayaNabhogehiM No sajjihiti, No rajjahiti, No gijjhihiti, No mujjhihiti, No ajjhovavajjihiti / 111. taba vaha dRr3hapratijJakumAra mAtA-pitA dvArA prastuta vipula anna, zayana Adi bhogoM meM Asakta nahIM hogA, anurakta - ( AkarSita ) nahIM hogA, gRddha - kisI bhI prakAra lolupa nahIM hogA, mUrcchita - mohita nahIM hogA tathA unameM mana nahIM ramAyegA / 111. On being offered all the aforesaid things including food, abode and other comforts, Dridhapratijna Kumar will not have any attachment (asakt or sajjihit), attraction ( anurakt or rajjihit), covetousness (griddha or gijjhihit), fondness (murchhit or mujjhihit) and infatuation (adhyavasit or ajjhovavajjihit) for any of these things. 112. se jahANAmae uppale ivA, paume i vA, kumade i vA, naline ivA, subhage ivA, sugaMdhe i vA, poMDarIe i vA, mahApoMDarIe i vA, sayapatte i vA sahassapatte i vA, ambar3a parivrAjaka prakaraNa ( 279 ) Story of Ambad Parivrajak

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sayasaharasapatte ivA, paMke jAye, jale saMvuDDe govalippai paMkaraeNaM govalippai jalaraeNaM, evAmeva daDhapaNe vi dArae kAmehiM jAye, bhogehiM saMbuDDhe govalippihiti kAmaraeNaM, lipihiti bhogaraeNaM, Novalippihiti mittaNAi - Niyaga - sayaNa - saMbaMdhiparijaNeNaM / 112. jisa prakAra utpala, padma, kumuda, nalina, subhaga, sugandha, puNDarIka, mahApuNDarIka, zatapatra, sahasrapatra, zatasahasrapatra Adi vividha jAti ke kamala kIcar3a meM utpanna hote haiM, jala meM bar3hate haiM parantu paMka - raja - jala - kIcar3a se jala-raja jala-kaNoM se lipta nahIM hote, arthAt nirlepa svaccha rahate haiM, usI prakAra dRr3hapratijJakumAra jo kAmamaya jagat meM utpanna hogA, bhogamaya jagat meM vRddhi prApta hogA - palegA - bar3hegA, kintu kAma-raja se - zabda evaM rUpa sambandhI bhogya padArthoM se, bhoga-raja se -gaMdha-rasa tathA sparza sambandhI bhogya padArthoM kI Asakti se lipta nahIM hogA, mitra - jJAti - sajAtIya, nijaka- bhAI, bahana Adi pitRpakSa ke pArivArika, svajana - nAnA, mAmA Adi mAtRpakSa ke pArivArika tathA anyAnya sambandhI, parijana - sevakavRnda Adi ke moha bandhana meM nahIM pha~segA / 112. Different variety of lotuses including utpal, padma, kumud, nalin, subhag, sugandh, pundareek, mahapundarek, shatapatra, sahasrapatra, shatasahasrapatra sprout in mud and grow in water but still remain unblemished by fine particles of mud and droplets of water. In the same way, Dridhapratijna Kumar, born in the world of desires and brought up in the world of sensual pleasures, will remain unaffected by attachment of objects of desire having attributes of sound and form (kama-raj) and objects of sensual pleasures having attributes of smell, taste and touch (bhog-raj). He will also not be trapped in the bonds of love for friends, kinfolk (jnati ), paternal (nijak) and maternal (svajan) relatives and servants (parijan). 113. se NaM tahArUvANaM therANaM aMtie kevalaM bohiM bujjhihiti, bujjhittA agArAo aNagAriyaM pavvaihiti / 113. vaha tathArUpa-vItarAga kI AjJA ke anusAra samyak jJAna, samyak darzana, samyak cAritra se yukta sthaviroM - zramaNoM ke pAsa kevalabodhi-vizuddha samyak darzana prApta karegA, gRhavAsa kA parityAga kara vaha anagAradharma meM dIkSita hogA / 113. He will acquire pure and right perception / faith from sthavirs (senior ascetics) who follow the path of right knowledge, perception/ faith and conduct as shown by the Vitarag, and then get initiated in the order of the homeless ascetics, renouncing his household. aupapAtikasUtra (280) Aupapatik Sutra SONOROKORONKRKA

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10 ambar3a kA uttara bhava dRr3hapratijJa kumAra vidyArjana karake vApasa gurukula meM gamanA kalAcArya kA sammAna mAtA pitA dvArA sukha bhoga kA nimantraNA vividha prakAra kA tapazcaraNa mokSagamana DADAnalAnl Manualy

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citra paricaya - 10 ambar3a kA uttarabhava: dRr3ha pratijJa kumAra gaNadhara indrabhUti ke pUchane para bhagavAna mahAvIra ambar3a parivrAjaka kA dRr3hapratijJa kumAra ke bhava kA varNana karate haiN| mahAvideha kSetra meM eka dhanADhya kula meM usakA janma hogaa| ATha varSa kA hone para dRr3ha pratijJa mAtA-pitA kA AzIrvAda prApta kara kalAcArya ke pAsa zikSaNa hetu jAyegA / bahattara kalAoM meM niSNAta banAkara kalAcArya use mAtA-pitA ko sauMpa dete haiN| mAtA-pitA aneka prakAra ke AbhUSaNa, vastra, dhana Adi dekara kalAcArya kA sammAna karate haiN| yuvA hone para mAtA-pitA use vivAha karake dhana-vaibhava sampatti kA upabhoga karane ke lie bahutabahuta Agraha kareMge / dRr3hapratijJa kumAra unameM mohAsakta nahIM hogA / vaha ghara tyAga kara dIkSita hogA / dRr3ha pratijJa muni aneka varSoM taka vividha prakAra ke tapa karate hue saMyama kA pAlana kareMge / anta meM aneka prakAra ke upasargoM ko sahate hue ATha karmoM kA kSaya karake jyotirmaya sthAna siddhAlaya meM jAkara virAjamAna hoNge| Illustration No. 10 AMBAD'S FUTURE BIRTH : PRINCE DRIDHAPRATIJNA On being asked by Ganadhar Indrabhuti Bhagavan Mahavir narrates the story of Ambad Parivrajak's reincarnation as prince Dridhapratijna. He will be born in an affluent family in the Mahavideh area. When he is eight years old, Child Dridhapratijna will get blessings of his parents and go to a scholar of numerous subjects. The teacher makes him an expert of seventy two arts and brings him back to his parents. The parents honour the teacher by offering him ample ornaments, dresses, and money. - sUtra 101-115 When he enters youth his parents will insist him to marry and enjoy their wealth and grandeur. Prince Dridhapratijna will avoid this attachment. He will renounce the household and get initiated. Ascetic Dridhapratijna will follow the path of ascetic discipline for many years observing a variety of austerities. In the end enduring many afflictions he will shed all the eight types of karmas and transcend to the radiant realm of Siddhas. -Sutra 101-115 SIKKA

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114. se NaM bhavissai aNagAre bhagavaMte IriyAsamie jAva guttabaMbhacArI | 114. ve anagAra bhagavAna - dRr3hapratijJa muni IryAsamiti Adi samiti - gupti se yukta, gupta brahmacArI - sampUrNa niyamopaniyamapUrvaka (navabAr3a sahita) brahmacarya kA paripAlana karane vAle hoNge| 114. That anagar Bhagavan Dridhapratijna will become an ascetic strictly observing all the ascetic code from Irya samiti (care of movement) to gupta brahmachari (absolute celibacy). 115. tassa NaM bhagavaMtassa eeNaM vihAreNaM viharamANassa aNaMte, aNuttare, NivvAghAe, nirAvaraNe, kasiNe, paDipuNNe kevalavaraNANadaMsaNe samuppajjahiti / 115. isa prakAra kI caryA meM viharamAna - aisA sAdhanAmaya jIvana jIte hue dRr3hapratijJa muni ko kramazaH ananta - ananta padArthoM ko jAnane vAlA, anuttara - sarvazreSTha, nirvyAghAtabAdhA yA vyavadhAna rahita, AvaraNarahita, samagra - sarvArthagrAhaka, pratipUrNa paripUrNa, kevalajJAna, kevaladarzana utpanna hogA / 115. Leading such ascetic life of spiritual pursuits ascetic Dridhapratijna will, in due course, attain infinite, unmatched, unrestricted, unveiled, perfect and supreme omniscience (kevaljnana and keval-darshan). 116. tae NaM se daDhapaiNNe kevalI bahUI vAsAiM kevalipariyAgaM pAuNihiti, kevalipariyAgaM pAuNittA mAsiyAe saMlehaNAe appANaM jhUsittA, saTThi bhattAI aNasaNAe chedittA jassAe kIrai naggabhAve, muMDabhAve, aNhANae, adaMtavaNae, kesaloe, baMbhaceravAse, acchattaga aNovAhaNagaM, bhUmisejjA, phalagasejjA, kaTThasejjA, paragharapaveso laddhAvaladdhaM, parehiM hIlaNAo, khiMsaNAo, niMdaNAo, garahaNAo, tAlaNAo, tajjaNAo, paribhavaNAo, pavvahaNAo, uccAvayA gAmakaTaMgA, bAvIsaM parIsahovasaggA ahiyAsijjaMti, tamaTThamArAhittA carimehiM ussAsaNissAsehiM sijjhihiti, bujjhihiti, muccihiti pariNivyAhiti, savyadukkhANamaMtaM karehiti / 1 1 6 . tatpazcAt dRr3hapratijJa kevalI bahuta varSoM taka kevali-paryAya kA pAlana kareMge arthAt kevali avasthA meM vicareMge / kevali - paryAya kA pAlana karate hue, eka mAsa kI saMlekhanA aura sATha bhakta (pratidina do samaya kA bhojana mAnane ke anusAra sATha bhojana kAla arthAt) eka ambar3a parivrAjaka prakaraNa bhAbha (281) Story of Ambad Parivrajak

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* mAsa kA anazana sampanna kara jisa uddezya ke lie nagnabhAva (zarIra ke prati anAsakta bhAva), * muNDabhAva-sAMsArika sambandhoM va kaSAyoM kA tyAga, asnAna (snAna kA parityAga), adantavana (datauna Adi kA tyAga), kezaluMcana, brahmacaryavAsa, acchatraka-chAtA dhAraNa nahIM karanA, jUte yA pAdarakSikA dhAraNa nahIM karanA, bhUmi para sonA, phalaka-kASTapaTTa para sonA, bhikSA hetu paragRha meM praveza karanA, samaya para AhAra kI prApti ho yA na ho phira bhI samabhAva rakhanA, dUsaroM dvArA kI gaI bhartsanApUrNa avahelanA-avajJA yA tiraskAra, khiMsanA-marmodghATanapUrvaka apamAna sahanA, nindanA-nindA, garhaNA logoM ke samakSa prakaTa kI gaI mAnasika ghRNA, tarjanA-aMgulI Adi dvArA saMketa kara kahe gaye kaTu vacana, tAr3anA-thappar3a Adi dvArA paritAr3ana, paribhavanAapamAna, parivyathanA-vyathA, A~kha, kAna, nAka Adi indriyoM ke lie kaSTakara anukUlapratikUla sthitiyA~, bAIsa prakAra ke parISaha tathA devAdikRta upasarga Adi svIkAra kiye haiM, usa Atma-kalyANa rUpa carama lakSya ko prApta karake apane antima ucchvAsa-niHzvAsa (antima sA~sa) meM siddha hoMge, buddha hoMge, mukta hoMge, parinivRtta hoMge, saba duHkhoM kA anta kreNge| .. 116. After that, Dridhapratijna Kevali will live and move about as an omniscient for many years. At the last moment, on achieving the ultimate goal of spiritual beatitude for which, while living as an omniscient, he underwent and endured various hardships--such as remaining unclad (nagnabhaava or detached from body); tonsured (mundabhaava or renouncing mundane relations and passions); giving up bathing (asnana); not cleaning teeth (adantavan); pulling out hair (kesh lunchan); practicing celibacy (brahmacharyavaas); giving up use of umbrella and sandals (achhatrak and the anopahanagam); lying on ground (bhumishayan); lying on wooden or plank (phalak shayan and kashta shayan); visiting houses of other people to seek alms; remaining equanimous irrespective of getting * alms or not; ignoring rude neglect by others; tolerating scathing to tak insult, slandering, hatred of people, rebuke, beating, affront, pain, and conditions unfavourable for sense organs including eyes, ears and nose; and twenty two kinds of physical afflictions and divine afflictions--he will observe the ultimate vow with month long fasting and become perfect (Siddha), enlightened (buddha), liberated (mukta), free of cyclic rebirth (parinivrit) and thus shall end all miseries. * aupapAtikasUtra (282) Aupapatik Sutra

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pratyanIkoM kA upapAta 117. se je ime gAmAgara jAva saNNivesesu pavvaiyA samaNA bhavaMti, taM jahA - AyariyapaDiNIyA, uvajjhAyapaDiNIyA, kulapaDiNIyA, gaNapaDiNIyA, AyariyauvajjhAyANaM ayasakAragA, avaNNakAragA, akittikAragA, bahUhiM asabbhAvubbhAvaNAhiM micchattAbhiNivesehi ya appANaM ca paraM ca tadubhayaM ca buggAhemANA, vuppAmANA viharitA bahUI vAsAI sAmaNNapariyAgaM pAuNaMti / bahUI vAsAI sAmaNNapariyAgaM pANittA tassa ThANassa aNAloiya appaDikkaMtA kAlamAse kAlaM kiccA ukkoseNaM laMtae kappe devakibbisiesa devakibbisiyattAe uvavattAro bhavaMti / tarhi tesiM gaI, terasa sAgarovamAI TiI / aNArAhagA, sesaM taM ceva / 117. jo grAma, Akara, sanniveza Adi meM pravrajita zramaNa vihAra karate haiM, jaiseAcArya - pratyanIka- AcArya ke pratikUla AcaraNa karane vAle, upAdhyAya - pratyanIka, kulapratyanIka, gaNa - pratyanIka, AcArya aura upAdhyAya kA apayaza karane vAle, avarNakArakaavaguNa kathana karane vAle, akIrtikAraka - apakIrti yA nindA karane vAle, aneka prakAra ke asadbhAva kI udbhAvanA karane vAle vastutaH jo hai nahIM, aisI asatya bAtoM yA doSoM ke Aropa lagAne vAle tathA mithyAtva ke abhiniveza dvArA apane ko tathA anyoM ko donoM ko durAgraha meM DAlate hue, apane Apako tathA dUsaroM ko AzAtanA rUpa pApa meM girAte hue bahuta varSoM taka zramaNa - paryAya kA pAlana karate haiM / tathApi apane pApa-sthAnoM kI AlocanA, pratikramaNA nahIM karate hue mRtyukAla A jAne para maraNa prApta kara ve utkRSTa lAntaka nAmaka chaThe devaloka meM kilviSika jAti (jo devaloka meM sApha-saphAI Adi sevA - kArya karate haiM) ke devoM meM deva rUpa meM utpanna hote haiM / vahA~ apane sthAna ke anurUpa unakI gati hotI hai / unakI vahA~ sthiti teraha sAgaropama pramANa hotI hai / ve (AlocanA Adi nahIM karane ke kAraNa) anArAdhaka-dharma ke virAdhaka hote haiM / (zeSa varNana pUrvavat hai / ) THE UPAPAT OF PRATYANEEKS 117. In places like gram, aakar,... and so on up to... sannivesh there live some initiated Shramans who are defiant to acharyas, who are defiant to upadhyayas, who are defiant to their kula (ascetic lineage), who are defiant to their gana (ascetic group ), who defame acharya and upadhyaya, who criticize acharya and upadhyaya and who slander acharya and upadhyaya. For many years they live as Shramans inculpating others in many ways, ambar3a parivrAjaka prakaraNa Story of Ambad Parivrajak ( 283 )

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*.. *...*. .*. * misguiding themselves and others by indulging in unrighteous behaviour and pushing themselves and others into the sin of contemptuousness. They neither repent (doing critical review or pratikraman) nor atone for their sinful deeds. When time comes ney abandon their earthly bodies and are born as Kilvishik (doing menial duties) gods in the lofty sixth heaven called Lantak dev-lok. * Their state (gati) is according to their respective status. Their life span there is thirteen Sagaropam (a metaphoric unit of time). They do not aspire for next birth (because they do not atone for their sins). (rest of the details as already mentioned) saMjJI paMcendriya tiryak yoni jIvoM kA upapAta 118. se je ime saNNipaMciMdiyatirikkhajoNiyA pajjattayA bhavaMti, taM jahAjalayarA, thalayarA, khhyraa| tesi NaM atthegaiyANaM subheNaM pariNAmeNaM, pasatthehiM ajjhavasANehiM, lessAhiM visujjhAmANIhiM tayAvaraNijjANaM kammANaM khaovasameNaM IhAvUhamaggaNagavesaNaM karemANANaM saNNIpubajAisaraNe samuppajjai, tae NaM samuppaNNajAisaraNA samANA sayameva paMcANubbayAiM paDivajaMti, paDivajjittA * bahUhiM sIlabbaya-guNaveramaNa-paccakkhANa-posahovavAsehiM appANaM bhAvamANA bahUhiM vAsAI AuyaM pAleMti, pAlittA AloiyapaDikkaMtA, samAhipattA kAlamAse kAlaM kiccA ukkoseNaM sahassAre kappe devattAe uvavattAro bhvNti| tahiM tesiM gaI, aTThArasa sAgarovamAiM ThiI paNNattA, paralogassa ArAhagA, sesaM te cev| * 118. jo ye saMjJI-mana sahita, paryApta-(AhArAdi-paryAptiyukta) tiryaMcayoni meM utpanna (-pazu-pakSI jAti ke) jIva hote haiM, jaise-jalacara-pAnI meM calane vAle, sthalacara-pRthvI para calane vAle tathA khecara-AkAza meM calane vAle, unameM se kaiyoM ke uttama adhyavasAya, zubha * pariNAma tathA lezyAoM kI vizuddhi hone ke kAraNa jJAnAvaraNa evaM vIryAntarAya karma kA kSayopazama hone se apane viSaya meM IhA (sAmAnya vicAra), apoha (vizeSa cintana), mArgaNA, * gaveSaNA (anukUla-pratikUla yuktiyoM se vizeSa vimarza) karate hue unheM apanI saMjJI avasthA se pUrvavartI bhavoM kI smRti-jAtismaraNa jJAna utpanna ho jAtA hai| jAtismaraNa jJAna utpanna hone ke kAraNa ve jIva svayaM hI pA~ca aNuvratoM ko svIkAra kara lete haiN| phira anekavidha zIlavrata, guNavrata, viramaNa, pratyAkhyAna-tyAga, pauSadhopavAsa Adi dvArA AtmA ko bhAvita karate hue bahuta varSoM taka jIvita rahate haiN| phira ve apane kiye hue * aupapAtikasUtra (284) Aupapatik Sutra

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kutoka pApasthAnoM kI AlocanA kara, pratikramaNa kara, samAdhi-avasthA prApta kara, mRtyukAla Ane se para deha kA tyAga kara utkRSTa sahasrArakalpa devaloka meM deva rUpa meM utpanna hote haiN| apane sthAna ke ke anurUpa unakI gati hotI hai| unakI vahA~ sthiti aThAraha sAgaropama-pramANa hotI hai| ve paraloka ke ArAdhaka hote haiN| (zeSa varNana pUrvavat jaaneN|) THE UPAPAT OF SENTIENT FIVE SENSED ANIMALS 118. Because of the extinction-cum-pacification (kshayopasham) of jnanavaraniya (knowledge obscuring) karma and viryantaraya (potency hindering) karma caused by noble assiduity (adhyavasaya), good intentions (parinam) and purity of leshyas tut (colour-code indicator of purity of soul) many of these sentient (sanjni), fully developed (paryapt), animals (tiryanch) including aquatic (jal-char), terrestrial (sthal-char) and aerial (khe-char) @ beings acquire jati-smaran jnana or regain the memories of their parent births preceding the sentient state while indulging in the gradualmente process of iha (inquiry), apoh (deduction), margana (confirmation) and gaveshana (elimination) about the self. As a result of acquiring jati-smaran jnana (the knowledge about earlier births), these beings accept five minor vows of their own 9 volition. For many years they live enkindling their soul in many can ways observing vows of spiritual discipline, restraints that reinforce the practice of anuvrats, disinterest in the mundane, renunciation of in and partial ascetic vow. They repent (doing critical review or pratikraman) and atone before the guru for their sinful deeds and transcend into the state of meditation. When time comes they end abandon their earthly bodies and are born as gods in the lofty Sahasrara kalp dev-lok. Their state (gati) is according to their respective status. Their life-span there is eighteen Sagaropam (a metaphoric unit of time). They are spiritual aspirants for next birth (because they atone for their sins). (rest of the details as already mentioned) AjIvakoM kA upapAta 119. se je ime gAmAgara jAva saNNivesesu AjIviyA bhavaMti, taM jahA9. quintui, 2. Fariafun, 3. H aren, 8. Jumalleen, e kuku kukkkkkkkkk ambar3a parivrAjaka prakaraNa ( 285 ) Story of Ambad Parivrajak

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5. gharasamudANiyA, 6. vijjayaMtariyA, 7. uTTiyA samaNA, te NaM eyArUveNaM vihAreNaM viharamANA bahUI vAsAiM pariyAyaM pAuNittA kAlamAse kAlaM kiccA ukkoseNaM accue kappe devattAe uvavattAro bhavaMti, tarhi tesiM gaI, bAvIsaM sAgarovamAI ThiI, aNArAhagA, * sesaM taM cev| ma 119. grAma, Akara, sanniveza Adi meM jo AjIvaka-(gauzAlaka matAnuyAyI) hote haiM, * jaise-(1) do gharoM ke antara se-do ghara chor3akara bhikSA lene vAle, (2) tIna ghara chor3akara * bhikSA lene vAle, (3) sAta ghara chor3akara bhikSA lene vAle, (4) bhikSA meM kevala kamala-DaMThala grahaNa karane vAle, (5) pratyeka ghara se bhikSA lene vAle, (6) jaba bijalI camakatI ho taba bhikSA nahIM lene vAle, (7) miTTI se bane nA~da jaise bar3e bartana meM baiThakara tapa karane vAle, * ve aise AcAra kA pAlana karate hue-bahuta varSoM taka AjIvaka-paryAya kA pAlana kara, OM mRtyukAla Ane para maraNa prApta kara, utkRSTa acyuta kalpa (bArahaveM devaloka) meM deva rUpa meM * utpanna hote haiN| vahA~ apane sthAna ke anurUpa unakI gati hotI hai| unakI sthiti bAIsa * sAgaropama-pramANa hotI hai| ve ArAdhaka nahIM hote| (zeSa varNana pUrvavat hai|) THE UPAPAT OF AJIVAKS * 119. In places like gram, aakar,... and so on up to... sannivesh there live a variety of Ajivaks (followers of Gaushalak), such as(1) those who collect alms from every third house on the way, (2) those who collect alms from every fourth house on the way, (3) those who collect alms from every eighth house on the way, * (4) those who accept only lotus stalk as alms, (5) those who collect * alms from every house on the way, (6) those who do not accept alms He when lightening occurs, and (7) those who sit in a large earthen tub for their spiritual practices. They spend years as Ajivaks following the Ajivak code. When time comes, they abandon their earthly bodies and are born as gods in the lofty Achyut-kalp (the twelfth ro heaven). Their state (gati) is according to their respective status. Their life-span there is upto twenty two Sagaropam (a metaphoric unit of time). Other details are same as already mentioned. AtmotkarSaka Adi pravrajita zramaNoM kA upapAta 120. se je ime gAmAgara jAva saNNivesesu pavvaiyA samaNA bhavaMti, taM jahA attukosiyA, paraparivAiyA, bhUikammiyA, bhujo-bhujjo kouyakAragA, te NaM eyArUveNaM * aupapAtikasUtra (286) Aupapatik Sutra

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BSPRSIDEOGHORToptAORIAORaoni vihAreNaM viharamANA bahUI vAsAiM sAmaNNapariyAgaM pAuNaMti, pAuNittA tassa ThANassa aNAloiyaapaDikkaMtA kAlamAse kAlaM kiccA ukkoseNaM accuekappe Abhiogiesu devesu devattAe uvavattAro bhvNti| tahiM tesiM gaI, bAvIsaM sAgarovamAI ThiI, paralogassa aNArAhagA, sesaM taM cev| 120. grAma, Akara, sanniveza Adi meM jo pravrajita zramaNa hote haiM, jaise-AtmotkarSakaapanA utkarSa dikhAne vAle-apanI prazaMsA karane vAle, paraparivAdaka-dUsaroM kI nindA karane vAle, bhUtikarmika-jvara Adi rogagrasta logoM kI bAdhA tathA upadrava zAnta karane hetu abhimantrita bhasma Adi dene vAle, kautukakAraka-bhAgyodaya Adi ke nimitta camatkArika bAteM batAne vaale| ve isa prakAra kI caryA rakhate hue bahuta varSoM taka zramaNaparyAya kA pAlana karate haiN| apane gRhIta zramaNa-paryAya kA pAlana kara ve antataH apane kRta pApasthAnoM kI AlocanA nindA nahIM karate hue, unakA pratikramaNa nahIM karate hue, mRtyukAla Ane para zarIra tyAgakara utkRSTa acyutakalpa meM Abhiyogika-sevaka varga ke devoM meM deva rUpa meM utpanna hote haiN| vahA~ apane sthAna ke anurUpa unakI gati hotI hai| unakI sthiti bAIsa sAgaropama-pramANa hotI hai| ve paraloka ke ArAdhaka nahIM hote| (zeSa varNana puurvvt|) . THE UPAPAT OF ATMOKARSHAK AND OTHER INITIATED SHRAMANS ___120. In places like gram, aakar,... and so on up to... sannivesh there live some initiated Shramans who are indulging in self-praise (Atmokarshak), who criticize others (Parparivadak), who distribute consecrated ash and other such things for removing ailments and other problems of people (Bhootikarmik), and who claim expertise in miraculously bringing good luck to people. For many years they live as Shramans following the aforesaid ways. They neither repent (doing critical review or pratikraman) nor atone before the guru for their sinful deeds. When time comes they abandon their earthly bodies and are born as Abhiyogik gods (servant gods) in the lofty Achyut-kalp (the twelfth heaven). Their state (gati) is according to their respective status. Their life-span there is upto twenty two Sagaropam (a metaphoric unit of time). They do not aspire for next es birth (because they do not atone for their sins). (rest of the details as already mentioned) ambar3a parivrAjaka prakaraNa (287) Story of Ambad Parivrajak

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nihnavoM kA upapAta 121. se je ime gAmAgara jAva saNNivesesu NiNhagA bhavaMti, taM jahA-1. bahurayA, 2. jIvapaesiyA, 3. avvattiyA, 4. sAmuccheiyA, 5. dokiriyA, 6. terAsiyA, 7. abaddhiyA iccete satta pavayaNaNiNhagA, kevalacariyAliMgasAmaNNA, micchAddiTTi bahUhiM OM asabbhAvubbhAvaNAhiM micchattAbhiNiveseMhi ya appANaM ca paraM ca tadubhayaM ca buggAhemANA, * vuppAemANA viharittA bahUI vAsAiM sAmaNNapariyAgaM pAuNaMti, pAuNittA kAlamAse kAlaM kiccA ukkoseNaM uvarimesu gevejjesu devattAe uvavattAro bhvNti| tahiM tesiM gaI, ekkatIsaM sAgarovamAiM ThiI, paralogassa aNArAhagA, sesaM taM cev|| 121. grAma, Akara, sanniveza Adi meM jo ye nihnava hote haiM, jaise-(1) bahurata, (2) jIvaprAdezika, (3) avyaktika, (4) sAmucchedika, (5) dvaikriya, (6) trairAzika, tathA (7) abaddhika, ve sAtoM hI jina-pravacana-vItarAga vANI kA apalApa karane vAle yA viparIta prarUpaNA karane vAle hote haiN| ve kevala caryA-bhikSAyAcanA Adi bAhya kriyAoM meM * tathA liMga-rajoharaNa Adi cinhoM meM zramaNoM ke samAna dIkhate haiN| ve mithyAdRSTi haiN| jinakA koI sadbhAva yA astittva nahIM hai, aise avidyamAna padArthoM yA tathyoM kI udbhAvanA* nirAdhAra parikalpanA dvArA, mithyAtva abhiniveza dvArA apane ko, auroM ko-donoM ko hI * durAgraha meM DAlate hue, jina-pravacana ke pratikUla prarUpaNA karate hue bahuta varSoM taka zramaNa paryAya kA pAlana karate haiN| zramaNa-paryAya kA pAlana kara, mRtyukAla Ane para zarIra tyAgakara utkRSTa graiveyaka devoM meM deva rUpa meM utpanna hote haiN| vahA~ apane sthAna ke anurUpa unakI gati * hotI hai| vahA~ unakI sthiti ikatIsa sAgaropama pramANa hotI hai| ve paraloka ke ArAdhaka * nahIM hote| (zeSa varNana pUrvavat smjheN|) THE UPAPAT OF NIHNAVAS ___121. In places like gram, aakar,... and so on up to... sannivesh there live some nihnavas (mendacious seceders), such as(1) Bahurat, (2) Jivapradeshik, (3) Avyaktik, (4) Samuchhedik, (5) Dvaikriya, (6) Trairashik, and (7) Abaddhik. These seven are dissenters to the sermon of the Jina and present an opposing view. They are Shramans only in their charya or praxis (alms-seeking and other outward activities) and ling or appearance (garb and equipment). They have false perception and belief (mithyadrishti). For many years they live as Shramans misguiding themselves and others with baseless theories about non-existent things and aupapAtikasUtra (288) Aupapatik Sutra URUPYAYOYAYYALOYAYOYAYOYALYALYAYOYALYALYALYALYALPAPALPALINOXIMIALOPXOMAXXXARA ARARNOWROOS MA

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concepts, spreading falsehood and preaching against the sermon of the Jina. When time comes, they abandon their earthly bodies and are born as gods in the lofty Graiveyak dev-lok. Their state (gati) is according to their respective status. Their life-span there is upto thirty one Sagaropam (a metaphoric unit of time). They are not true spiritual aspirants for next birth (because they do not atone for their sins). (rest of the details as already mentioned) vivecana - prastuta sUtra meM jina sAta nihnavoM kA ullekha huA hai- AcArya abhayadevasUri ne apanI vRtti meM saMkSepa meM unakI carcA kI hai| nihnavoM ke viSaya meM yatra-tatra aneka granthoM meM ullekha prApta hote haiM / ninhavoM ke viSaya meM saMkSepa meM paricaya isa prakAra hai sAta nihnava nihnava ke rUpa meM yahA~ unakA ullekha hai, jinakA jaina tattva jJAna ke kisI eka viSaya meM matabheda huA, matabheda hone para jo bhagavAna mahAvIra ke zAsana se pRthak hue, kintu jinhoMne anya dharma-sampradAya ko svIkAra nahIM kiyA isalie ve jaina - zAsana ke eka viSaya kA apalApa karane vAle nihnava kahalAye / ninhava ve hote haiM, jo kisI viSaya ko lekara haThAgraha yA mithyA ahaMkAra ke kAraNa viparIta prarUpaNA karate haiN| ve sAta hue haiM unameM se do bhagavAna mahAvIra ke kaivalya-prApti ke bAda hue aura zeSa pA~ca nirvANa ke pazcAt / inakA astittvakAla zramaNa bhagavAna mahAvIra ke kaivalya-prApti ke caudaha varSa se nirvANa ke pazcAt pA~ca sau caurAsI varSa taka kA hai - (1) bahurata - bhagavAna mahAvIra ke kaivalya - prApti ke caudaha varSa pazcAt zrAvastI meM bahuratavAda kI utpatti huii| isake prarUpaka jamAli the| ye kSatriya rAjakumAra bhagavAna mahAvIra ke jAmAtA the| bahuratavAdI kArya kI sampannatA meM dIrghakAla kI apekSA mAnate haiN| vaha kriyamANa ko kRta nahIM mAnate, apitu vastu ke pUrNa niSpanna hone para hI usakA astittva svIkAra karate haiM / (2) jIvaprAdezika - bhagavAna mahAvIra ke kaivalya - prApti ke solaha varSa pazcAt RSabhapura jIvaprAdezikavAda kI utpatti huii| isake pravarttaka tiSyagupta the / jIva ke asaMkhya pradeza haiM, parantu jIvaprAdezika matAnusArI jIva ke carama pradeza ko hI jIva mAnate haiM, zeSa pradezoM ko nahIM / (3) avyaktika- bhagavAna mahAvIra ke parinirvANa ke do sau caudaha varSa pazcAt zvetAmbikA nagarI meM avyaktavAda kI utpatti huI / isake pravarttaka AcArya AsAr3ha ke ziSya the / avyaktavAdI ke ziSya aneka the, ataeva unake nAmoM kA ullekha upalabdha nahIM hai / mAtra unake pUrvAvasthA ke guru kA nAmollekha kiyA gayA hai| (4) sAmucchedika - bhagavAna mahAvIra ke nirvANa ke do sau bIsa varSa pazcAt mithilApurI meM samucchedavAda kI utpatti huii| isake pravarttaka AcArya azvamitra the / ye pratyeka padArtha kA sampUrNa vinAza mAnate haiM evaM ekAnta samuccheda kA nirUpaNa karate haiN| ambar3a parivrAjaka prakaraNa (289) Story of Ambad Parivrajak

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(5) baikriya - zramaNa bhagavAna mahAvIra ke nirvANa ke do sau aTThAIsa varSa pazcAt ullukAtIra nagara meM dvikriyAvAda kI utpatti huii| isake pravarttaka AcArya gaMga the| ye eka hI sAtha do kriyAoM kA anuvedana mAnate haiN| (6) trairAzika - zramaNa bhagavAna mahAvIra ke parinirvANa ke pA~ca sau cavAlIsa varSa pazcAt antaraMjikA nagarI meM trairAzika mata kA pravarttana huaa| isake pravarttaka AcArya rohagupta (SaDulUka ) the| unhoMne do rAzi ke sthAna para tIna rAziyA~ (jIva, ajIva, no jIva) mAnIM / (7) abaddhika - zramaNa bhagavAna mahAvIra ke nirvANa ke pA~ca sau caurAsI varSa pazcAt dazapura nagara meM baddhika mata kA prArambha huaa| isake pravarttakaM AcArya goSThAmAhila the| inakA yaha mantavya thA karma AtmA kA sparza karate haiM kintu unake sAtha ekIbhUta nahIM hote / 1 jamAli, 6 rohagupta tathA 7 goSThAmAhila ke atirikta anya cAra nihnava apanI-apanI bhUloM kA prAyazcitta lekara punaH saMgha meM sammilita ho gye| jamAli, rohagupta tathA goSThAmAhila, jo saMgha se anta taka pRthak hI rahe, unakI koI paramparA nahIM clii| na unakA koI sAhitya hI upalabdha hai| nihnavoM ke vizeSa varNana ke lie vizeSAvazyaka bhASya tathA jaina siddhAnta bola saMgraha, bhAga 2 meM dekhA jA sakatA hai| Elaboration-In his commentary (Vritti), Acharya Abhayadev Suri has briefly discussed the seven nihnavas (mendacious seceders) mentioned in this aphorism. Scattered references about them are also available in various other scriptures. A brief introduction of nihnavas (mendacious seceders) is as follows SEVEN NIHNAVAS (MENDACIOUS SECEDERS) Those people have been included in nihnavas (mendacious seceders) here who had difference of opinion on some particular philosophical topic or principle of Jainism. For these differences they left Bhagavan Mahavir's order but did not join any other school or sect. That is why they were called nihnavas (mendacious seceders) preaching against some specific Jain principle. Nihnavas (mendacious seceders) are those conceited individuals who oppose some established principle to propagate their dogmatic views. There have been seven such groups, two of which came into being after Bhagavan Mahavir attained omniscience and five after his nirvana. Their period extends from fourteen years after Bhagavan Mahavir's attaining omniscience to 584 ANM (After the Nirvana of Mahavir ). (1) Bahurat-Fourteen years after Bhagavan Mahavir attained omniscience the Bahurat-vaad school came into existence in Shravasti. Its founder was Jamali. This Kshatriya prince was the son-in-law of aupapAtikasUtra (290) Aupapatik Sutra Book Sho

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MYYTY V deg degdeg Bhagavan Mahavir. Bahurat-vaad maintains that a long period of time is needed for the conclusion of an act. They do not believe in the theory that the work in progress should be taken to be accomplished. They accept it only when it is concluded. (2) Jivapradeshik-Sixteen years after Bhagavan Mahavir attained omniscience the Jivapradeshik-vaad school came into existence in Rishabhpur. Its founder was Tishyagupta. Soul has innumerable spacepoints (pradesh) but according to the Jivapradeshik-vaad school only the final space-point (pradesh) is accepted as soul and not the rest. (3) Avyaktik-Two hundred and fourteen years after the nirvana of Mahavir the Avyakt-vaad school came into existence in Shvetambika city. Its founder was a disciple of Acharya Asadh. Avyakt-vaadi had many disciples but their names are not available. The only available mention is of his guru prior to his dissent. (4) Samuchhedik-Two hundred and twenty years after the nirvana of Bhagavan Mahavir the Samuchhed-vaad school came into existence in Mithilapuri. Its founder was Acharya Ashvamitra. This school believes in total destruction of every substance and propagates the theory of absolute destruction. (5) Dvaikriya-Two hundred and twenty eight years after the nirvana of Bhagavan Mahavir the Dvikriya-vaad school came into existence in Ullukateer city. Its founder was Acharya Gang. This school believed in the possibility of two simultaneous activities. (6) Trairashik-Five hundred and fourty four years after the nirvana of Bhagavan Mahavir the Trairashik-vaad school came into existence in Antaranjika city. Its founder was Acharya Rohagupta (Shaduluk). Instead of two groups-soul and matter-he postulated three groupssoul, matter and non-soul. (7) Abaddhik-Five hundred and eighty four years after the nirvana of Bhagavan Mahavir the Abaddhik-vaad school came into existence in Dashpur city. Its founder was Acharya Goshthamahil. This school believed that karmas touch soul but are not fused with it. Other than Jamali (1), Rohagupta (6) and Goshthamahil (7), four nihnavas later atoned for their misconceptions and mistakes to rejoin the order. Jamali, Rohagupta and Goshthamahil never rejoined the order. No lineage of disciples nor any literature connected with them is available. For further details about nihnavas consult Visheshavashyak Bhashya and Jain Siddhant Bol Samgrah, Part 2. ambar3a parivrAjaka prakaraNa ( 291 ) Story of Ambad Parivrajak

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alpAraMbhI Adi manuSyoM kA upapAta 122. se je ime gAmAgara jAva saNNivesese maNuyA bhavaMti, taM jahA - appAraMbhA, appapariggahA, dhammiyA, dhammANuyA, dhammiTThA, dhammakkhAI, dhammappaloI, dhammapalajjaNA, dhammasamudAyArA, dhammeNaM ceva vittiM kappemANA, susIlA, suvvayA, suppaDiyANaMdA / sAhUhiM gaccAo pANAivAyAo paDivirayA jAvajjIvAe, egaccAo apaDivirayA evaM jAva egaccAo kohAo, mANAo, lohAo, pejjAo, dosAo, kalahAo, abbhakkhANAo, pesuNNao, paraparivAyAo, arairaio, mAyAmosAo, micchAdaMsaNasallAo paDivirayA jAvajjIvAe, egaccAo apaDivirayA / egaccAo AraMbhasamAraMbhAo paDivirayA jAvajjIvAe, egaccAo apaDivirayA / egaccAo karaNakArAvaNAo paDivirayA jAvajjIvAe, egaccAo apaDivirayA / egaccAo payaNapayAvaNAo paDivirayA jAvajjIvAe, egaccAo payaNapayAvaNAo apaDivirayA / egaccAo koTTaNapiTTaNatajjaNatAlaNavahabaMdhaparikilesAo paDivirayA jAvajjIvAe, egaccAo apaDivirayA / egaccAo nhANamaddaNavaNNagavilevaNasaddapharisarasarUvagaMdhamallAlaMkArAo paDivirayA jAvajjIvAe, egaccAo apaDivirayA / jeyAvaNNe tahappagArA sAvajjajogovahiyA kamrmmatA parapANapariyAvaNakarA kajjaMti, tao vi egaccAo paDivirayA jAvajjIvAe, egaccAo apaDivirayA / 122. grAma, Akara, sanniveza Adi meM jo ye manuSya hote haiM, jaise- alpAraMbhIAvazyaka thor3I hiMsA se jIvana calAne vAle, alpaparigrahI sImita dhana, dhAnya Adi meM santoSa rakhane vAle, dhArmika - zruta cAritrarUpa dharma kA AcaraNa karane vAle, dharmAnuga - zruta dharma yA AgamAnumodita dharma kA anusaraNa karane vAle, dharmiSTha, dharmapriya-dharma meM prIti rakhane vAle, dharmAkhyAyI - dharma kA AkhyAna karane vAle, bhavya prANiyoM ko dharma batAne vAle athavA dharmakhyAti-dharma meM khyAti prApta karane vAle, dharmapralokI - dharma ko upAdeya rUpa meM dekhane vAle, dharmapraraMjana-dharma meM vizeSa rUpa se anuraMjita rahane vAle, dharmasamudAcAra-dharma kA samyak AcaraNa karane vAle, dharmapUrvaka apanI jIvikA calAne vAle, suzIla - uttama zIla, AcArayukta, suvrata - zreSTha vratayukta, supratyAnanda - jinakA citta sadA dharma meM Anandayukta rahatA ho / ve sAdhuoM ke pAsa - sAdhuoM kI sAkSI se egaccAo - AMzika rUpa meM, yA sthUla rUpa meM jIvanabhara ke lie hiMsA se nivRtta hote haiM, kintu sUkSma hiMsA se jo nivRtta nahIM hote, isI aupapAtikasUtra Aupapatik Sutra (292)

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* a. *. .*. *....* * Sxixixiesexexexe *. .* Q.90.90..PQ.90.9 90..90.9Q xxxchacheSTD ASHOKAMR.kodes VARTAINORMAOTAOntronomorontronmentamansar taraha sthUla mRSAvAda Adi se bhI samajhanA cAhie tathA jo krodha se, mAna se, mAyA se, lobha se, rAga se, dveSa se, kalaha se, abhyAkhyAna se, paizunya se, paraparivAda se, rati-arati se, * mAyA-mRSAbha se tathA mithyAdarzana zalya se sthUla rUpa se to nivRtta hote haiM, kintu sUkSma rUpa meM anivRtta avirata rahate haiN| ve sthUla rUpa meM jIvanabhara ke lie Arambha-samArambha se virata hote haiM, kintu sUkSma rUpa a) meM avirata hote haiM, ve jIvanabhara ke lie sthUlarUpa meM kisI kriyA ke karane-karAne se virata * hote haiM, sUkSma rUpa se aprativirata hote haiM, ve jIvanabhara ke lie pakAne-pakavAne se sthUla 1 rUpa meM prativirata hote haiM, kintu sUkSma rUpa meM avirata hote haiM, isI prakAra kUTane-pITane, tarjita karane-kaTu vacanoM dvArA bhartsanA karane, tAr3anA karane, thappar3a Adi dvArA tAr3ita karane, vadha-prANa lene, bandha-rassI Adi se bA~dhane, parikleza-pIr3A dene se sthUla rUpa meM prativirata hote haiM, sUkSma rUpa meM aprativirata hote haiM, ve jIvanabhara ke lie snAna, mardana, OM varNaka, vilepana, zabda, sparza, rasa, rUpa, gandha, mAlA tathA alaMkAra se sthUla rUpa meM virata hote haiM, sUkSma rUpa meM avirata rahate haiM, isI prakAra aura bhI pApamaya pravRttiyukta, chala prapaMcayukta, dUsaroM ke prANoM ko kaSTa pahu~cAne vAle karmoM se jIvanabhara ke lie sthUla rUpa meM 5) prativirata hote haiM, kintu sthUla rUpa meM aprativirata rahate haiN| THE UPAPAT OF ALPARAMBHI AND OTHER HUMAN BEINGS 122. In places like gram, aakar,... and so on up to... sannivesh there live people who--commit minimum violence barely essential for subsistence (alparambhi). They are content with limited wealth and possessions (alpaparigrahi). They follow the religious conduct are not as stated in scriptures (dharmik). They pursue the spiritual path as stated in the Agams (dharmanug). They have affinity for religione (dharmisth). They preach religion to the worthy (dharmakhyayi) or are famous as being religious (dharmakhyati). They consider religion to be their goal. They are absorbed in religion (dharmapraranjan), are steadfast in following the right religious conduct and earn their livelihood religiously. They are good in religious conduct (sushil). They are good observers of vows (suvrat) and are blissful in following the religious path (supratyanand). Under the guidance of ascetics they partially and broadly abstain from harming or destroying life (pranatipat) for their whole life but not absolutely and precisely. The same statement should be / ambar3a parivrAjaka prakaraNa (293) Story of Ambad Parivrajakan

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repeated for mrishavad (falsity), adattadan (taking without being given; act of stealing), maithun (indulgence in sexual activities) and parigraha (act of possession of things). Also they partially and broadly, but not absolutely and precisely, abstain from indulging in krodh (anger), maan (conceit), maya (deceit), lobha (greed), raag (attachment inspired by love, deceit and greed), dvesh (aversion inspired by suppressed anger and conceit), kalah (dispute), abhyakhyan (blaming falsely), paishunya (inculpating someone), paraparivad (slandering), rati-arati (inclination towards indiscipline and against discipline), mayamrisha (to betray or tell a lie deceptively) and mithyadarshan shalya (the thorn of wrong belief or unrighteousness). They partially and broadly, but not absolutely and precisely, desist for their whole life from indulging in sinful deeds. They * partially and broadly, but not absolutely and precisely, desist for * their whole life from worldly action and instigating such action. They a partially and broadly, but not absolutely and precisely, desist for their whole life from cooking or causing others to cook. In the same way they partially and broadly, but not absolutely and precisely, desist for their whole life from hammering, reprimanding, insulting, slapping or beating, killing, binding with a rope and tormenting. They partially and broadly, but not absolutely and precisely, desist for their whole life from bathing, massaging, painting, besmearing and ha and influence of sound, touch, taste, form, smell, garlands and ornaments. In the same way they partially and broadly, but not absolutely and precisely, desist for their whole life from all other activities that are sinful, deceitful and tormenting to others. 1 123. taM jahA-samaNovAsagA bhavaMti, abhigayajIvAjIvA, uvaladdhapuNNapAvA, 34749--foute-Part 41-37-19-21&-Hera- all, 3THE BUTT, Targe-m-12a-7en-fare-fogha-1769--HERMES devagaNehiM niggaMthAo pAvayaNAo aNaikkamaNijjA, niggaMthe pAvayaNe NissaMkiyA, NikkaMkhiyA, nivitigicchA, laTThA, gahiyaTThA, pucchiyaTThA, abhigayaTThA, viNicchiyaTThA aTTimiMjapemANurAgarattA "ayamAuso ! niggaMthe pAvayaNe aTe, ayaM paramaTe, sese ann?|" aupapAtikasUtra Aupapatik Sutra BOOGOOOOOOOOOOOOOOAV AVONVONVALVONVONA (294)

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UsiyaphalihA, avaMguyaduvArA, ciyattaMteuraparagharappavesA cauddasaTThamuddiTThapuNNamAsiNIsu paDipuNNaM posahaM sammaM aNupAlettA samaNe niggaMthe phAsuesaNijjeNaM asaNa-pANa-khAima sAimeNaM, vatthapaDiggaha-kaMbalapAyapucchaNeNaM, osahabhesajjeNaM paDihAraeNa ya * pIDhaphalagasejjAsaMthAraeNaM paDilA mANA vihrNti| viharittA bhattaM paccakkhaMti te bahUI bhattAiM aNasaNAe chedeti, chedittA AloiyapaDikkaMtA, samAhipattA kAlamAse kAlaM kiccA ukkoseNaM accue kappe devattAe uvavattAro bhvNti| tahiM tesiM gaI, bAvIsaM sAgarovamAI ThiI, ArAhagA, sesaM thev|| 123. isI prakAra aise zramaNopAsaka hote haiM, jo jIva, ajIva Adi padArthoM ke yathArtha ki svarUpa ke jJAtA hote haiN| jinhoMne puNya aura pApa kA bheda acchI prakAra jAnA hai| Asrava, saMvara, nirjarA, kriyA, adhikaraNa, bandha evaM mokSa ke viSaya meM heya-upAdeya ke jJAna se yukta haiN| jo dharma-sAdhanA meM kisI dUsare kI sahAyatA kI apekSA nahIM rakhate haiM, jinheM deva, nAga, se suparNa, yakSa, rAkSasa, kinnara, kiMpuruSa, garur3a, gandharva, mahoraga Adi deva nirgrantha-pravacana se 1 vicalita nahIM kara sakate, jo nirgrantha-pravacana meM zaMkArahita, anya bhautika AkAMkSAoM se * rahita, vicikitsA-saMzayarahita, dharma ke yathArtha tattva ko prApta kiye hue, jijJAsA yA prazna * dvArA use sthira kiye hue, tattva rahasya ko pUrNa rUpa meM grahaNa kiye hue, nizcita rUpa meM AtmasAt kiye hue haiM, jinakI asthi aura majjA taka dharma ke prati prema tathA anurAga se ra~ge haiN| jo dUsaroM ko isa prakAra batAte haiM, athavA jinakA yaha nizcita vizvAsa hai ki "yaha / nirgrantha-pravacana hI sArabhUta hai, isake sivAya anya saba sArahIna-vyartha haiN| (vyavahAra meM ve itane udAra aura vizvasanIya haiM ki-) ucchrita-parigha-kabhI jinake ghara 2 ke kivAr3oM ke Agala nahIM lagI rahatI, athavA jinakA hRdaya sphaTika ke samAna nirmala hai| 21 apAvRtadvAra-bhikSuka, atithi Adi khAlI na lauTa jAyeM, isa dRSTi se jinake ghara ke daravAje sadA khule rahate hoM tyaktAntaHpura gRhadvAra praveza-rAjA ke antaHpura athavA ghara ke bhItarI bhAga * meM jinakA praveza vizvasanIya evaM prItikAraka hai, sAdhanA kI dRSTi se caturdazI, aSTamI, amAvasyA evaM pUrNimA ko paripUrNa pauSadha kA samyak anupAlana karate hue, zramaNa-nirgranthoM ko prAsuka-acitta, eSaNIya-nirdoSa azana, pAna, khAdya, svAdya, AhAra, vastra, pAtra, kambala, pAda-proJchana, auSadha-jar3I-bUTI Adi vanauSadhi, bheSaja-taiyAra auSadhi, davA, prAtihArika vastu (-lekara vApasa lauTA dene yogya vastu), bAjoTa, Thaharane kA sthAna, bichAne ke lie ghAsa Adi dvArA pratilAbhita karate hue dharma kA pAlana karate haiN| WUNON OINONNYALAALAALINLIMIROS ambar3a parivrAjaka prakaraNa (295) Story of Ambad Parivrajak

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* * * __isa prakAra kA jIvana jIte hue ve anta samaya meM bhojana kA tyAga kara dete haiN| bahuta se bhojanakAla anazana rUpa meM vyatIta karate haiM, anazanakAla meM ve pApasthAnoM kI AlocanA karate haiN| pratikramaNa karate haiN| isa prakAra samAdhi avasthA prApta kara mRtyukAla Ane para deha tyAgakara utkRSTataH acyutakalpa meM deva rUpa meM utpanna hote haiN| apane sthAna ke anurUpa vahA~ unakI gati hotI hai| unakI sthiti bAIsa sAgaropama pramANa hotI hai| ve paraloka ke ArAdhaka a ti (sa qufa udaat 1) 123. Also there are Shraman worshippers (Shramanopasaks) who have properly acquired the knowledge of the living (jiva), nonliving (ajiva) and other substances, who have properly understood the difference between merit-demerit (punya-paap), who have discriminatory knowledge about inflow of karmas (asrava), blocking of inflow of karmas and shedding of karmas (smavar-nir action (kriya), means (adhikaran), bondage (bandh) and liberation (moksha). They do not seek help from others in their religious pursuits. They cannot be forced to waver from the Nirgranth sermon by gods and lower gods including Asur, Naag, Suparn, Yaksh, Rakshas, Kinnar, Kimpurush, Garud, Gandharva and Mahorag. Being free of any doubt, perplexity and ambiguity in the Nirgranth sermon they have received, confirmed by raising questions, absorbed, acquired in entirety and the real fundamentals of religion. Affinity and attachment for religion has penetrated deep into their bone and marrow. They have unwavering faith that only this Nirgranth sermon is meaningful or beatific and everything else is meaningless or worthless. (They are so liberal and upright in behaviour that-) in their houses door bolts are never used (Uchchhrit phaliha), this also means that their hearts are as pure as crystal; to avoid guests and beggars returning unattended, gates of their houses are never closed to anyone (Apavritadvar); and their entry to the inner (ladies) quarters of any house, including the king's palace, never offends anyone (Tyaktantahpura grihadvar pravesh). Properly observing the complete paushadh (partial ascetic vow) on eighth, fourteenth and fifteenth days of every fortnight and offering uncontaminated and acceptable food (of four kinds-ashan, paan, et 9 khadya and svadya), garb, blanket, napkin, medicine and aupapAtikasUtra (296) Aupapatik Sutra PRODBYDOBYTOK OFFFFFF GOD SOUTDOODSUYUYO

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returnable things like bed, living quarters, hay for making bed etc. d to Shraman-nirgranths, they lead a pious life. The Leading such pious life they finally take the ultimate vow (samlekhana) and observe a long period of fasting doing critical review of the transgressions committed. Doing so, at the time of death, they abandon this earthly body in the state of meditation. Abandoning this body they reincarnate as gods in the lofty Achyutkalp. Their state (gati) is according to their respective status. Their life-span there is upto twenty two Sagaropam (a metaphoric unit of A time). They are true aspirants for next birth. (rest of the details as already mentioned.) 1 Arambha tyAgI zramaNoM kA mokSa 124. se je ime gAmAgara jAva saNNivesesu maNuyA bhavaMti, taM jahA-aNAraMbhA, aparigahA dhammiyA jAva kappemANA susIlA, subbayA, supaDiyANaMdA, sAhU, sabAo pANAivAyAo paDivirayA, jAva savvAo pariggahAo paDivirayA, sabAo, kohAo, mANAo, mAyAo, lobhAo jAva micchAdasaNasallAo paDivirayA, savvAo AraMbhasamAraMbhAo paDivirayA, savvAo karaNa-kArAvaNAo paDivirayA, savvAo payaNapayAvaNAo paDivirayA, savvAo koTTaNa-piTTaNa-tajjaNa-tAlaNa-vaha-baMdha parikilesAo paDivirayA, savvAo pahANa-maddaNa-vaNNaga-vilevaNa-sadda-pharisa6 rasa-rUva-gaMdha-mallAlaMkArAo paDivirayA, je yAvaNNe tahappagArA sAvajjajogovahiyA kammaMtA parapANapariyAvaNakarA kajjati, tao vi paDivirayA jaavjjiivaae| 124. grAma, Akara, sanniveza Adi meM jo ye manuSya rahate haiM, unameM se kaI eka manuSya sAdhu hote haiN| Arambharahita hote haiN| parigraha ke tyAgI hote haiN| dhArmika hote haiM yAvat dharma kA A anusaraNa karane vAle, dharmiSTa tathA dharmapUrvaka AjIvikA calAne vAle hote haiN| suzIla, suvrata-vratoM kA nirdoSa pAlana karane vAle, jinakA citta sadA dharmadhyAna se Ananda AlhAdayukta rahatA ho, ve jIvanabhara ke lie sampUrNataH saba prakAra kI hiMsA (yAvat sampUrNataH asatya Adi) tathA samasta parigraha se virakta hote haiM, ve sabhI prakAra ke krodha se, mAna se, 2 mAyA se, lobha se yAvat mithyAdarzanazalya se virakta hote haiM, saba prakAra ke Arambha-samArambha 3 se nivRtta hote haiM, karane tathA karAne se sampUrNataH virakta hote haiN| saba prakAra pacana-pAcana kI kriyAoM se virakta hote haiN| kUTane, pITane, tarjita karane, tADita karane, kisI ke prANa lene, POPPOISORIGORYGORIG000IG8XORIGORIGORYHORTHORTHORTHORVAORNADAYADAYAORTAORMAORMAOINORNOWowIONAOMIOwronwonwromotinnition 1 ambar3a parivrAjaka prakaraNa (297) Story of Ambad Parivrajak

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* rassI Adi se bA~dhane evaM kisI ko kaSTa dene se sampUrNa rUpa meM prativirata hote haiM, snAna, HG, qurch, famiga, STEG, P73f, TH, 174, TTHET, HIGIT SITT reicht A f quf 79 # * dUra rahate haiM, isI prakAra sabhI sAvadya-pApa pravRttiyukta, chala-prapaMcayukta jo dUsaroM ke prANoM ko kaSTa pahu~cAne vAle kArya haiM, unase bhI jIvanabhara ke lie sampUrNa rUpa meM virata hote haiN| THE UPAPAT OF ARAMBH-TYAGI SHRAMANS 124. In places like gram, aakar,... and so on up to... sannivesh to go there live people some of whom are sadhus (ascetics). They commit no sinful activity or violence. They completely renounce upon possessions. They follow the religious conduct as stated in the scriptures (dharmik),... and so on up to... subsist religiously, are a good in religious conduct (sushil), are good observers of vows (suvrat) and are blissful in following the religious path (supratyanand). Under the guidance of ascetics they absolutely and precisely abstain from harming or destroying life (pranatipat) for their whole life. The same statement should be repeated for mrishavad (falsity), adattadan (taking without being given, act of stealing), maithun (indulgence in sexual activities) and parigraha (act of possession of things). Also they absolutely and precisely abstain from indulging in krodh (anger), maan (conceit), maya (deceit), lobha (greed),... and so on up to... mithyadarshan shalya (the thorn of wrong belief or * unrighteousness). They absolutely and precisely, desist for their company whole life from indulging in sinful deeds. They absolutely and the precisely, desist for their whole life from worldly action and instigating such action. They absolutely and precisely, desist for their whole life from cooking or causing others to cook. In the same en way, they absolutely and precisely, desist for their whole life from hammering, reprimanding, insulting, slapping or beating, killing, binding with a rope and tormenting. They absolutely and precisely, desist for their whole life from bathing, massaging, painting, not besmearing and influence of sound, touch, taste, form, smell, garlands and ornaments. In the same way, they absolutely and en precisely, desist for their whole life from other activities that are en sinful, deceitful and tormenting to others aupapAtikasUtra ( 298 ) Aupapatik Sutra

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G 125. se jahANAmae aNagArA bhavaMti-iriyAsamiyA, bhAsAsamiyA, jAva iNameva niggaMthaM pAvayaNaM puraokAuM vihrNti| 125. ye jo anagAra-bhagavaMta hote haiM, ve IryA samiti, bhASA samiti Adi pA~ca samitiyoM meM samyak rUpa meM yatanAzIla hote haiM yAvat ve nirgrantha ke sabhI guNoM se yukta hote the haiN| nirgrantha, pravacana vItarAga vANI rUpa jina-AjJA ko sammukha rakhate hue vicaraNa karate 1) haiM aisA pavitra AcArayukta jIvana vyatIta karate haiN| 9 125. These Anagar Bhagavants (venerated ascetics) properly follow the right code of self regulation related to movement, speech (etc.)... and so on up to... are endowed with all qualities of a Nirgranth. Keeping in mind the Nirgranth sermon, they lead life observing the pious code of conduct. 126. tesi NaM bhagavaMtANaM eeNaM vihAreNaM viharamANANaM atthegaiyANaM aNaMte jAva kevalavaranANadaMsaNe smuppjji| te bahUI vAsAiM kevalipariyAgaM pAuNaMti, pAuNittA bhattaM paccakkhaMti, bhattaM paccakkhittA bahUI bhattAiM aNasaNAe chedeti, chedittA jassaTThAe kIrai naggabhAve jAva aMtaM krNti| 126. isa prakAra nirgrantha-pravacana ko Age karake saMyamI jIvana vyatIta karane vAle zramaNoM meM se kaiyoM ko antarahita, kevalajJAna, kevaladarzana utpanna hotA hai| ve bahuta varSoM taka kevalI-paryAya kA pAlana karate hue pRthvI para vicaraNa karate haiN| anta meM AhAra kA parityAga karate haiM, bahuta bhaktoM kA anazanakAla sampanna kara jisa lakSya ke lie nagna bhAva / dhAraNa kiyA hai usakI ArAdhanA karate hue saba duHkhoM kA anta karate haiN| ___126. Some of these Shramans leading a disciplined life keeping in mind the Nirgranth sermon acquire keval-jnana and kevaldarshan (ultimate knowledge and perception). For many years they wander around on this earth as omniscients. In the end they observe the ultimate vow for a long period of fasting and pursuing the goal for which they had embraced the unclad state they end all their miseries (attain liberation). 127. jesi pi ya NaM egaiyANaM No kevalavaranANadaMsaNe samuSpajjai, te bahUI vAsAiMsa chaumatthapariyAgaM pAuNaMti, pAuNittA AbAhe vA aNuppaNNe vA bhattaM pcckkhNti| te bahUI 1 bhattAI aNasaNAe chedeti, jassaTTAe kIrai naggabhAve jAva tamaTThamArAhittA carimehi AONTAontrontrontAORNORTAORYAOIMMONTHORTOIMAormwomwimminwroommonwirmirmirmirmirmonionwintionarmy 1 ambar3a parivrAjaka prakaraNa (299) Story of Ambad Parivrajak *

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sexietariasir * * * * * * * Anchahekh 2009069409 RODARDQ SAJAPANA 75 UsAsaNIsAsehiM aNaMtaM aNuttaraM, nivvAghAyaM, nirAvaraNaM, kasiNaM, paDipuNNaM * kevalavaranANadaMsaNaM uppAdeMti, tao pacchA sijjhihiMti jAva aMtaM krehiti| 127. ina zramaNa bhagavaMtoM meM se katipaya anagAroM ko kevalajJAna, kevaladarzana zIghra utpanna nahIM hotA, ve bahuta varSoM taka chadmastha-paryAya meM rahate hue saMyama kA pAlana karate haiN| phira kabhI cAhe kisI prakAra ke roga Adi vighna utpanna hoM, cAhe nahIM hoM, to bhI ve bhojana kA parityAga kara dete haiN| bahuta dinoM kA anazana karate haiN| anazana sampanna kara, jisa lakSya se kaSTapUrNa saMyama-patha svIkAra kiyA, usakI samyak ArAdhanA kara apane antima ucchvAsa niHzvAsa meM (antima samaya meM) ananta, anuttara, nirvyAghAta, nirAvaraNa, kRtsna, pratipUrNa * kevalajJAna, kevaladarzana prApta karate haiN| tatpazcAt siddha hote haiM, saba duHkhoM kA anta karate haiN| ____127. Some of these Shramans do not acquire keval-jnana and * kevaldarshan (ultimate knowledge and perception) soon. They * observe ascetic-discipline for many years living as chhadmasth (one who is short of omniscience due to residual karmic bondage). At some opportune moment they abandon food irrespective of being sick and tormented or not. After a prolonged period of fasting and pursuing the goal for which they had accepted the rigorous path of ascetic-discipline, they acquire the infinite, unique, unimpeded, unveiled, absolute and complete keval-jnana and keval-darshan (ultimate knowledge and perception) during their last breath. After that they attain the status of Siddha and end all miseries. ekabhavAvatArI zramaNa 128. egaccA puNa ege bhayaMtAro puvakammAvaseseNaM kAlamAse kAlaM kiccA ukkoseNaM savvaTThasiddhe mahAvimANe devattAe uvavattAro bhvNti| tahiM tesiM gaI, tetIsaM * sAgarovamAiM ThiI, ArAhagA, sesaM taM cev| 128. una anagAra bhagavaMtoM meM kucha aise bhI anagAra hote haiM jo eka hI bhava karane " vAle bhaviSya meM kevala eka hI bAra manuSya-deha dhAraNa karane vAle athavA bhayatrAtA* saMyamamayI sAdhanA dvArA saMsAra bhaya se apanA paritrANa karane vAle sAdhaka, jinake pUrva saMcita * karmoM meM se kucha karma avazeSa raha jAte haiM, jisa kAraNa mRtyukAla Ane para deha tyAgakara * utkRSTa sarvArthasiddha mahAvimAna meM deva rUpa meM utpanna hote haiM, vahA~ apane sthAna ke anurUpa unakI gati hotI hai| unakI sthiti tetIsa sAgaropama pramANa hotI hai| ve paraloka ke ArAdhaka hote haiN| (zeSa varNana pUrvavat jaaneN|) 4 aupapAtikasUtra Aupapatik Sutra * GRUP ROYAYOYAYOYALOVA YOYALOVALYMO PROPRIO RODRO RODRIARD DR098 (300)

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GDPOTHORTHoproptionionTAORTAORNADAYADRIAORTIAORTAOTwimmine SHRAMANS DESTINED FOR JUST ONE REINCARNATION 128. Some of these Anagar Bhagavants (venerable ascetics) are those who are to reincarnate in future, only once as human beings or those aspirants who seek salvation from the fear of rebirths through their ascetic practices. As they are left with some residual karmas from those accumulated in the past, at the time of death, they abandon this earthly body and reincarnate as gods in the lofty Sarvarth Siddha Mahaviman (a divine dimension). Their state that 1 (gati) is according to their respective status. Their life-span there is thirty-three Sagaropam (a metaphoric unit of time). They are true aspirants for next birth. (rest of the details as already mentioned.) ) sarvakAmAdivirata manuSyoM kA upapAta 129. se je ime gAmAgara jAva saNNivesesu maNuyA bhavaMti, taM jahAsabakAmavirayA, savarAgavirayA, savvasaMgAtItA, savasiNehAikkaMtA akkohA, nikkohA, khINakkohA evaM mANa-mAya-lohA, aNupubveNaM aTTha kammapayaDIo khavettA uppiM loyaggapaiTThANA hvNti| 129. grAma, Akara, sanniveza Adi meM jo ye manuSya rahate haiM, jaise-zabda Adi samasta kAmya viSayoM se jo virakta ho cuke haiM, saba prakAra ke rAga pariNAmoM se jo nivRtta haiM, sarva saMgAtIta-saba prakAra kI AsaktiyoM se dUra haiM, sarvasnehAtikrAnta-saba prakAra ke sneha se mukta ho cuke haiM, krodha ko viphala karane vAle, niSkrodha-jinake krodha kA udaya hI nahIM hotA, kSINakrodha-jinakA krodha mohanIya karma kSINa ho gayA ho, isI prakAra jinake mAna, mAyA, lobha kSINa ho gaye hoM, ve AThoM karma-prakRtiyoM kA kSaya karate hue loka ke agra bhAga meM pratiSThita hote haiM arthAt mokSa prApta karate haiN| THE UPAPAT OF SARVAKAMADIVIRAT ___129. In places like gram, aakar,... and so on up to... sannivesh to there live some people who have become apathetic to all kinds and a objects of desire, such as sound; who are devoid of all thoughts and attitudes of attachment; who are beyond any infatuations; who are free of all kinds of fondness and love; who have subdued their anger | (akrodh); in whom anger does not even arise (nishkrodh) and who have shed the anger-creating deluding karma (krodh mohaniya karma). In the same way, there are those who have shed the conceit, deceit and greed creating deluding karmas (maan, maya, lobhe. ambar3a parivrAjaka prakaraNa (301) Story of Ambad Parivrajak *

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mohaniya karmas). They shed all the eight karma prakritis (species of karma by qualitative segregation) and are installed at the edge of the universe. In other words, they attain liberation. kevalI - samudghAta sambandhI praznottara 130. aNagAre NaM bhaMte ! bhAviyappA kevalisamugdhAeNaM samohaNittAkevalakappaM loyaM phusittA NaM ciTThai ? haMtA, ciTTha | 130. bhagavan ! bhAvitAtmA - ( adhyAtma rasa se anuprINita) anagAra kevali - samudghAta dvArA Atma-pradezoM ko deha se bAhara nikAlakara kyA samagra loka kA sparza kara sthita hote haiM ? hA~, gautama ! sthita hote haiN| QUESTIONS REGARDING KEVALI-SMUDGHAT 130. Bhante ! Do the worthy souls (inspired by spiritualism) expand their soul-space-points (atmapradesh) through the process of Kevali-samudghat (the bursting process through which an omniscient destroys the residual karma particles) and touch the entire universe (lok or occupied space)? Yes, Gautam ! They do. 131. se nUNaM bhaMte kevalakappe loe tehiM nijjarApoggalehiM phuDe ? haMtA, phuDe / 131. bhagavan ! kyA una samudghAta se nirjarita - khire hue pudgaloM se samagra loka spRSTa ( vyApta) hotA hai ? hA~, gautama ! hotA hai / 131. Bhante ! Do the particles of matter shed and scattered during this process of samudghat (bursting) envelope the entire universe (lok or occupied space) ? Yes, Gautam ! They do. chadmastha kI jAnane kI kSamatA 132. chaumatthe NaM bhaMte ! maNusse tesiM NijjarApoggalANaM kiMci vaNNeNaM vaNNaM, gaMdheNaM gaMdha, raseNaM rasaM, phAseNaM phAsaM jANai pAsai ? aupapAtikasUtra (302) Aupapatik Sutra

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YONYADHYAON goyamA ! No iNaTThe samaTTe / 132. bhagavan ! chadmastha - sarAga avasthA meM rahA manuSya kyA una nirjarA pudgaloM ke varNa rUpa se varNa ko, gandha rUpa se gandha ko, rasa rUpa se rasa ko tathA sparza rUpa se sparza ko jAnatA hai ? dekhatA hai ? gautama ! aisA sambhava nahIM hai / CAPACITY OF A CHHADMASTH TO EXPERIENCE 132. Bhante ! Is it possible for a chhadmasth (one who is short of omniscience due to residual karmic bondage) to experience and know the appearance, smell, taste and touch of the matter particles so shed and scattered in the form of appearance, smell, taste and touch ? No, Gautam ! That is not possible. 133 . se keNaTTeNaM bhaMte ! evaM buccai chaumatthe NaM maNusse tesiM NijjarApoggalANaM No kiMci vaNNaM vaNNaM jAva (gaMdheNaM gaMdha, raseNaM rasaM, phAseNaM phAsaM) jANai, pAsai ? 133. bhagavan ! yaha kisa abhiprAya se kahA jAtA hai ki chadmastha manuSya una khire hue pudgaloM ke varNa rUpa se varNa ko, gandha rUpa se gandha ko, rasa rUpa se rasa ko tathA sparza rUpa se sparza ko jarA bhI nahIM jAnatA, nahIM dekhatA ? 133. Bhante ! For what reason it is said that it is not possible for a chhadmasth (one who is short of omniscience due to residual karmic bondage) to experience and know the appearance, smell, taste and touch of the matter particles so shed and scattered in the form of appearance, smell, taste and touch ? 134. goyamA ! ayaM NaM jaMbuddIve dIve savvadIvasamuddANaM savvabdhaMtarAe, savvakhuDDAe, baTTe, telApUyasaMThANasaMThie baTTe, rahacakkavAlasaMTANasaMTie ekkaM joyaNasayasahassaM AyAmavikkhaMbheNaM, tiNNi joyaNasayasahassAiM solasasahassAiM doNNi ya sattAvIse joyaNasae tiNNi ya kose aTThAvIsaM ca dhaNusayaM terasa ya aMgulAI addhaMguliyaM ca kiMci visesAhie parikkheveNaM paNNatte / 134. gautama ! yaha jambUdvIpa nAmaka dvIpa sabhI dvIpoM tathA samudroM ke bilakula bIca meM sthita hai| yaha AkAra meM sabase choTA hai, gola hai / tela meM pake hue pUe ke samAna gola hai / ambar3a parivrAjaka prakaraNa (303) Story of Ambad Parivrajak

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-Artist -* -*-* Kheshasheshesh DROIRD *. .*. .*. .*. . thNachArthachachand PARODA80999.00 ratha ke pahiye ke AkAra ke sadRza golAkAra hai| kamalakarNikA-kamala ke bIja-koSa kI taraha gola hai| pUrNa candramA ke AkAra ke samAna golAkAra hai| isakI lambAI-caur3AI eka 0 lAkha yojana pramANa hai| tIna lAkha solaha hajAra do sau sattAIsa yojana, tIna kosa, eka sau 6 aTThAIsa dhanuSa tathA sAr3he teraha aMgula se kucha adhika isakI paridhi batalAI gaI hai| 134. Gautam ! This Jambudvipa continent is located at the center of all continents and oceans. It is round and smallest of all. * It is round like a pua (a round fried cookie), like a chariot wheel, like a lotus seed pod and like a full moon. Its length and breadth is one hundred thousand Yojans (one Yojan being eight miles). Its circumference is said to be three hundred sixteen thousand two hundred twenty seven Yojans, three Kosas, one hundred twenty eight Dhanushas and thirteen Anguls. (for details about these units see Illustrated Anuyog-dvar Sutra, Part II, p. 72) * 135. deve NaM mahiDDIe, mahajutIe mahabbale, mahAjase, mahAsukkhe, mahANubhAve, savilevaNaM gaMdhasamuggayaM giNhai, giNhittA taM avadAlei, avadAlittA jAva iNAmeva tti kaTu kevalakappaM jaMbuddIvaM dIvaM tihiM accharANivAehiM tisattakhutto aNupariyaTTittA NaM hvvmaagcchejjaa| 135. eka atyadhika RddhimAn, dyutimAn, atyanta balavAn, mahAyazasvI, parama sukhI, * bahuta prabhAvazAlI aisA koI deva candana, kesara Adi vilepana karane yogya sugandhita cUrNa se paripUrNa peTI letA hai, lekara usa peTI ko vahIM para kholatA hai, kholakara usa sugandhita cUrNa ko sarvatra bikheratA huA tIna cuTakI bajAne jitane samaya meM samasta jambUdvIpa kI ikkIsa * parikramAe~ kara turanta lauTa AtA hai| ____135. A god endowed with great fortune, radiance, power, glory, happiness and influence takes a box filled with perfumed powder (sandalwood, saffron etc.) prepared for application. He opens the box and sprinkling around the powder, moves with great speed going around Jambudveep twenty one times and returning in as little time as taken in snapping fingers thrice. 136. se nUNaM goyamA ! se kevalakappe jaMbuddIve dIve tehiM ghANapoggalehiM phuDe ? | haMtA phuDe ! para aupapAtikasUtra OPPROOGORIGORIGORORIGORIGOR (304) Aupapatik Sutra FORVAORM

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86degdegdegdeg56 136. gautama ! kyA samasta jambUdvIpa una sugandhita ghrANa pudgala paramANuoM se spRSTa hotA hai; bharA jAtA hai ? hA~, bhagavan, aisA hotA hai / 136. Gautam ! Is the whole Jambudveep enveloped by those ultimate smell particles of matter? Yes, Bhante! It is. 137. chaumatthe NaM goyamA ! maNusse tesiM ghANapoggalANaM kiMci vaNNeNaM vaNNaM jAva jANai pAsai ? bhagavaM ! No iNaTTe samaTThe / 137. gautama ! kyA chadmastha manuSya una ghrANaga- pudgaloM ko varNa rUpa se varNa Adi ko kiMcit rUpa meM bhI jAna pAtA hai ? dekha pAtA hai ? bhagavan ! aisA sambhava nahIM hai / 137. Is it possible for a chhadmasth (one who is short of omniscience due to residual karmic bondage) to experience and know the appearance... and so on up to ... touch of those ultimate smell particles of matter? No, Bhante ! It is not possible. 138. se teNaTTeNaM goyamA ! evaM vuccai chaumatthe NaM maNusse tesiM NijjarApoggalANaM No kiMci vaNNaM vaNNaM jAva jANai, pAsai / 138. gautama ! isI abhiprAya se yaha kahA jAtA hai ki chadmastha manuSya una khire hue pudgaloM ke varNa rUpa se varNa Adi ko jarA bhI nahIM jAnatA, nahIM dekhatA / 138. Gautam ! For the same reason it is said that it is not possible at all for a chhadmasth (one who is short of omniscience due to residual karmic bondage) to experience and know the appearance, smell, taste and touch of the matter particles so shed and scattered in the form of appearance, smell, taste and touch. 139. ee suhumA NaM te poggalA paNNattA, samaNAuso ! savvaloyaM pi ya NaM te phusittANaM ciTThati / ambar3a parivrAjaka prakaraNa (305) Story of Ambad Parivrajak

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. 26 139. AyuSmAn zramaNo ! ve pudgala atyanta sUkSma hote haiN| ve samagra loka kA sparza ka kara sthita rahate haiN| ____139. Long lived Shramans ! Those particles are extremely subtle. They exist in a touching state and enveloping the entire lok * (occupied space or universe). kevalI-samudghAta kA hetu 140. kamhA NaM bhaMte ! kevalI samohaNaMti ? kamhA NaM kevalI samugghAyaM gacchaMti ? * goyamA ! kevalI NaM cattAri kammaMsA apalikkhINA bhavaMti, taM jahA-1. veyaNijjaM, 2. AuyaM, 3. NAmaM, 4. gottN| savvabahue se veyaNijje kamme bhvi| savvatthoe se Aue kamme bhvi| visamaM samaM karei baMdhaNehiM ThiIhi y| evaM khalu kevalI samohaNaMti, evaM khalu, kevalI samugghAyaM gchNti| 140. bhagavan ! kevalI kisa kAraNa samudghAta karate haiM-kisa kAraNa Atma-pradezoM * ko phailAte haiN| ___ gautama ! kevaliyoM ke vedanIya, AyuSya nAma tathA gotra-ye cAra karmAMza-karma dalika / * aparikSINa rahate haiM-pUrNataH kSINa nahIM hote, unameM vedanIya karma sabase adhika hotA hai, a AyuSya karma sabase kama hotA hai| bandhana evaM sthiti dvArA viSama karmoM ko ve sama karate haiN| bandhana evaM sthiti kI dRSTi se viSama karmoM ko sama karane hetu kevalI-samudghAt karate haiN| * Atma-pradezoM ko phailAte haiN| THE PURPOSE OF KEVALI SAMUDGHAT og 140. Bhante ! Why does a Kevali undertake the process of Kevali * samudghat ? Why does he acquire the rarefied state of soul-space* points ? Gautam ! Parts of four kinds of karmas of Kevalis are not completely shed or destroyed; they are vedaniya (karma that causes feelings of happiness or misery), ayushya (karma that determines the span of a given life-time), naam (karma that determines the destinies and body types) and gotra (karma responsible for the ka higher or lower status of a being). Of these residual karmas, vedaniya is maximum and ayushya is minimum. They have to equate these disproportionate karmas in terms of intensity and periodicity. They undertake the process of Kevali samudghat in aupapAtikasUtra (306) Aupapatik Sutra LATOPATOPAYOYADUATOPATOVADVAIDAOUNDAVALUANOUNLOINDIANUARY

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order to balance these karmas, disproportionate in terms of intensity and periodicity. For that purpose they launch the process / of bursting and rarefying the soul-space-points. 141. sabbe vi NaM bhaMte ! kevalI samugghAyaM gacchaMti ? No iNaDhe samaDhe; akittA NaM samugghAyaM, aNaMtA kevalI jinn| jarAmaraNavippamukkA, siddhiM varagaiM gyaa|| 141. bhagavan ! kyA sabhI kevalI-samudghAta karate haiM ? gautama ! aisA nahIM hai| samudghAta kiye binA hI ananta kevalI, jina-(vItarAga) jarA aura mRtyu se sarvathA mukta hokara siddhAvasthA rUpa sarvotkRSTa gati ko prApta hue haiN| (samudghAta ve hI karate haiM, jinake viSaya meM sUtra 140 lAgU hotA hai|) ____141. Bhante ! Do all Kevalis undergo the process of Kevalisamudghat ? Gautam ! That is not true. Without undertaking samudghat infinite Kevali Jinas (detached omniscients) have got themselves liberated from ageing and death and attained the most exalted state of perfection (Siddha). (Samudghat is undertaken only by those to whom conditions described in aphorism 140 are applicable.) samudghAta kA svarUpa 142. kaisamae NaM bhaMte ! AujjIkaraNe paNNatte ? goyamA ! asaMkhejjasamaie aMtomuhuttie pnnnntte| 142. bhagavan ! yaha mokSa-prApti kA AvarjIkaraNa-ba~dhe hue karmoM ko udayAvasthA meM se lAne kA prakriyAkrama kitane samaya kA kahA gayA hai ? gautama ! vaha asaMkhyeya samayavartI antarmuhUrta kA kahA gayA hai| NATURE OF SAMUDGHAT 142. Bhante ! What is said to be the time required to bring the e karmas fused to the soul to the state of fruition (avarjikaran)? ambar3a parivrAjaka prakaraNa (307) Story of Ambad Parivrajak

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Gautam! It is said to be an antarmuhurt (less than one muhurt or 48 minutes) consisting of innumerable Samayas (the ultimate fractional unit of time that cannot be divided any further; the smallest unit of time). 143. kevalisamugdhAe NaM bhaMte ! kaisamaie paNNatte ? goyamA ! aTThasamaie paNNatte / taM jahA- paDhame samae daMDaM karei, biIe samae kavADaM karei, taie samae maMthaM karei, cautthe samae loyaM pUrei, paMcame samae loyaM paDisAharai, cha samae maMthaM paDisAharai, sattame samae kavADaM paDisAharai, aTThame samae daMDaM paDisAharai / tao pacchA sarIratthe bhavai / 143. bhagavan ! kevalI - samudghAta kitane samaya kA kahA hai ? gautama ! kevalI - samudghAta ATha samaya kA kahA gayA hai| pahale samaya meM kevalI Urdhvaloka tathA adholoka ke aMta taka Atma-pradezoM ko vistIrNa kara daNDa ke AkAra meM phailAte haiN| dUsare samaya meM kevalI Atma-pradezoM ko kapATAkAra vistIrNa karate haiM arthAt Atma-pradeza pUrva tathA pazcima dizA meM phailakara kapATa kA AkAra dhAraNa kara lete haiN| tIsare samaya meM kevalI unheM manthAnAkAra karate haiM - Atma- pradeza dakSiNa tathA uttara dizA meM phailakara mathAnI kA AkAra le lete haiN| cauthe samaya meM kevalI lokazikhara sahita sampUrNa loka ke antarAloM (bIca ke khAlI sthAna ko) Atma-pradezoM se bhara dete haiN| pA~caveM samaya meM usI ke viloma krama meM antarAla sthita Atma-pradezoM kA saMharaNa karate haiN| chaThe samaya meM manthAnI ke AkAra meM avasthita Atma-pradezoM kA saMharaNa karate haiN| sAtaveM samaya meM kapATa ke AkAra meM sthita Atma-pradezoM ko vApasa saMkucita karate haiN| AThaveM samaya meM daNDa ke AkAra meM sthita Atma- pradezoM kA pratisaMharaNa karate haiN| tatpazcAt ve (pUrvavat) apane zarIra meM sthita ho jAte haiN| 143. Bhante ! What is said to be the time required for Kevali - samudghat? Gautam! It is said to be eight Samayas (the smallest unit of time) In the first Samaya the Kevali expands his soul-spacepoints to envelope space from lowest tip of the lower world (hells) to the highest tip of the upper world (heavens) in shape of a stick (cylindrical). In the second Samaya he expands his soul-spacepoints laterally from east to west taking the shape of a door (cubical but flat). In the third Samaya he expands his soul-space-points across from south to north taking the shape of a churning-stick. In aupapAtikasUtra Aupapatik Sutra (308)

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The YOYAYOYAYOYAYOYAL PALAROROOD 9.00 the fourth Samaya he expands his soul-space-points filling the remaining void with his soul-space-points to cover the whole lokakasha (the occupied space or the universe). In the fifth Samaya he reverses the process and shrinks the soul-space-points from the line void (to regain the churning stick shape). In the sixth Samaya from me the churning stick shape (to regain the door shape). In the seventh Samaya from the door shape (to regain the stick shape). In the eighth Samaya from the stick shape to regain the original form of the body. samudghAta meM yoga pravRtti 144. se NaM bhaMte ! tayA samugghAyaM gae ki maNajogaM muMjai ? vayajogaM muMjai ? kAyajogaM jhuMjai ? ___ goyamA ! No maNajogaM juMjai, No vayajogaM juMjai, kAyajogaM juNji| 144. bhagavan ! samudghAta avasthA meM pravarttamAna kevalI kyA manoyoga kA prayoga karate haiM ? kyA vacanayoga kA prayoga karate haiM ? athavA kAyayoga kA prayoga karate haiM ? ___ gautama ! samudaghAta meM pravarttamAna kevalI na to manoyoga kA prayoga karate haiM, na hI vacanayoga kA, kintu mAtra eka kAyayoga kA prayoga karate haiN| arthAt usa samaya kevala kAyayoga kI kriyA hotI hai| ASSOCIATION DURING SAMUDGHAT 144. Bhante ! During the process of samudghat does a Kevali $ indulge in activity associated with mind (mano-yoga) ? Does he indulge in activity associated with speech (vachan yoga) ? Does he indulge in activity associated with body (kaya-yoga) ? Gautam ! During the process of samudghat a Kevali neither indulges in activity associated with mind nor in activity associated with speech. He only indulges in activity associated with body? 145. kAyajogaM juMjamANe kiM orAliyasarIrakAyajogaM jhuMjai ? orAliyamissasarIrakAyajogaM muMjai ? veubviyasarIrakAyajogaM juMjai ? veuvviyamissasarIrakAyajogaM ga~jai ? . AhAragasarIrakAyajogaM guMjai ? | AhAragamissasarIrakAyajogaM muMjai ? kammasarIrakAyajogaM guMjai ? LA NOVA ambar3a parivrAjaka prakaraNa (309) Story of Ambad Parivrajak

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goyamA ! orAliyasarIrakAyajogaM juMjai, orAliyamissasarIrakAyajogaM pi juMjai No veuvviyasarIrakAyajogaM juMjai, No veuvviyamissasarIrakAyajogaM juMjai, AhAragasarIrakAyajogaM juMjai, No AhAragamissasarIrakAyajogaM juMjai, kammasarIrakAyajogaM pi jujui / paDhamamesu samaesu orAliyasarIrakAyajogaM juMjai, biiyachaTusattamesu samaesa orAliyamissasarIrakAyajogaM juMjai, taiyacauttha paMcamehiM kammasarIrakAyajogaM juMjai / 145. bhagavan ! kAyayoga kA prayoga karate hue kyA ve kevalI audArika zarIra kAyayoga ko kAma meM lete haiM, audArika zarIra se kriyA karate haiM ? athavA audArika- mizra ( audArika aura kArmaNa) donoM zarIroM se kriyA karate haiM ? kyA vaikriya zarIra se kriyA karate haiM ? athavA vaikriya - mizra (kArmaNa - mizrita athavA audArika mizrita vaikriya) zarIra se kriyA karate haiM ? kyA AhAraka zarIra se kriyA karate haiM ? athavA AhAraka - mizra ( audArika mizrita AhAraka zarIra) se kriyA karate haiM ? kyA kArmaNa zarIra se kriyA karate haiM ? arthAt sAta prakAra ke kAyayoga meM se kisa kAyayoga kA prayoga karate haiM ? gautama ! samudghAta avasthA meM sthita kevalI bhagavAna audArika zarIra kAyayoga se kriyA karate haiM, audArika - mizra kAyayoga se bhI kriyA karate haiM / kintu ve vaikriya zarIra tathA vaikriya - mizra zarIra se kriyA nahIM krte| AhAraka zarIra tathA AhAraka - mizra zarIra kAyayoga se bhI kriyA nahIM karate / arthAt ve kevalI bhagavAna mAtra audArika tathA audArika ke sAtha-sAtha kArmaNa zarIra kAyayoga kA prayoga karate haiN| pahale aura AThaveM samaya meM ve audArika zarIra kAyayoga kA prayoga karate haiM / dUsare, chaThe evaM sAtaveM samaya meM ve audArika- mizra zarIra kAyayoga kA prayoga karate haiN| tIsare, cauthe aura pA~caveM samaya meM kArmaNa zarIra kAyayoga kA prayoga karate haiM / (arthAt sAta prakAra ke kAyayogoM meM mAtra audArika zarIra kAyayoga, audArika- mizra zarIra kAyayoga tathA kArmaNa zarIra kAyayoga kA prayoga karate haiM / ) 145. Bhante ! While undertaking activity associated with the body does a Kevali employ association of the Audarik sharira (acts with the gross physical body) or mixed Audarik sharira, i.e. Audarik and Karman (both, gross physical body and karmic) body ? Does he employ Vaikriya sharira (transmutable body) or mixed Vaikriya sharira, i.e. Vaikriya-Karman or Vaikriya-Audarik (karmic and papAtakasU Aupapatik Sutra (310)

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BYGORIGINGDEPEGORIGORIGORMAORNHORVAORVAOTwimminantra transmutable or karmic and gross physical) bodies ? Does he employment Aharak sharira (telemigratory body) or mixed Aharak sharira, i.e. Aharak and Audarik (telemigratory and gross physical) bodies ? Does he employ Karman sharira (karmic body) ? In other words, of the the seven kinds of body associations which one does he employ? Gautam ! While undertaking activity associated with the body a Kevali employs association of the Audarik sharira (acts with the gross physical body) and also mixed Audarik sharira. He does not employ Vaikriya sharira (transmutable body) or mixed Vaikriya & sharira. He also does not employ Aharak sharira (telemigratory body) or mixed Aharak sharira. In other words, a Kevali employs association only with gross physical body and karmic body. In the first and eighth Samaya he employs activity associated with gross physical body. In the second, sixth and the seventh Samayas he employs activity associated with mixed gross physical body. In the third, fourth and fifth Samayas he employs activity associated with karmic body. (In other words, of the seven kinds of body associations he only employs Audarik sharira association, mixed Audarik sharira association, and Karman sharira association.) (for details about five kinds of bodies refer to Illustrated Anuyogadvar Sutra, Part II, aphorism 405) samudghAta ke pazcAt yoga-pravRtti 146. se NaM bhaMte ! tahA samugdhAyagae sijjhai, bujjhai, muccai, pariNivvAi, sabadukkhANamaMtaM karei ? ___No iNaDhe smddhe| se NaM tao paDiNiyattai, paDiNiyattitA ihamAgacchai, AgacchittA tao pacchA maNajogaM pi juMjai, vayajogaM pi jujai, kAyajogaM pi juNji| 146. bhagavan ! kyA samudghAta karate samaya kevalI bhagavAna siddha hote haiM ? buddha hote / haiM ? mukta hote haiM ? parinirvANa ko prApta karake samasta duHkhoM kA anta karate haiM ? ___ gautama ! aisA nahIM hotaa| kintu ve usa-samudghAta kriyA se nivRtta hokara vApasa lauTate haiN| lauTakara apane manuSya zarIra meM sthita hote haiN| tatpazcAt manoyoga, vacanayoga tathA kAyayoga ko bhI prayukta karate haiM-mAnasika, vAcika evaM kAyika kriyA bhI karate haiN| ambar3a parivrAjaka prakaraNa (311) Story of Ambad Parivrajakt

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POST SAMUDGHAT ASSOCIATION 146. Bhante ! While undergoing the process of samudghat, does a Kevali become Siddha (attain the state of perfection), Buddha (enlightened), Mukta ( liberated) and attain nirvana to end all miseries ? Gautam! This does not happen. But concluding the process of samudghat he returns. On returning he maintains himself in his human body. After that he also employs associations (yoga) with mind, speech and body in activity. In other words he indulges in mental, vocal and physical activities. 147. maNajogaM juMjamANe kiM saccamaNajogaM juMjai ? mosamaNajogaM juMjai ? saccAmosamaNajogaM juMjai ? asaccAmosamaNajogaM juMjai ? goyamA ! saccamaNajogaM juMjai, No mosamaNajogaM juMjai, No saccAmosamaNajogaM juMjai, asaccAmosamaNajogaM pi juMjai / 147. bhagavan ! samudghAta se nivRtta hone para kevalI bhagavAna manoyoga kA upayoga karate hue kyA satya manoyoga kA upayoga karate haiM ? athavA mRSA-asatya manoyoga kA upayoga karate haiM ? kyA satya - mRSA, satya-asatya mizrita manoyoga kA upayoga karate haiM ? kyA asatya - amRSA, arthAt vyavahAra manoyoga kA upayoga karate haiM ? gautama ! ve kevalI bhagavAna satya manoyoga kA upayoga karate haiM kintu asatya manoyoga tathA satya-asatya mizrita manoyoga kA upayoga nahIM karate / parantu asatya - amRSA manoyoga rUpa vyavahAra manoyoga kA upayoga karate haiM / 147. Bhante ! After concluding the samudghat process, while performing activities of the mind (manoyoga) does a Kevali use association based on truth or untruth or truth-untruth or nontruth-non-untruth? Gautam ! A Kevali uses mind-association based on truth. He does not use mind-association based on untruth or truth-untruth. However, he uses that based on practical non-truth-non-untruth ? 148. vayajogaM juMjamANe kiM saccavaijogaM juMjai ? mosavaijogaM juMjai ? saccAmosavaijogaM juMjai ? asaccAmosavaijogaM juMjai ? aupapAtikasUtra (312) Aupapatik Sutra

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choose the clock sl slok, seshastoor goyamA ! saccavaijogaM juMjai, No mosavaijogaM juMjai, No saccAmosavaijogaM juMjai, asaccAmosavaijogaM pi juMjai / 148. bhagavan ! ve kevalI bhagavAnavacana yoga ko kAma meM lete hue kyA satya vacanayoga kA prayoga karate haiM? kyA mRSA vacanayoga ko prayukta karate haiM ? athavA asatya-amRSA vacanayoga ko prayukta karate haiM ? gautama ! ve satya vacanayoga kA prayoga karate haiM / kintu na to asatya vacanayoga kA prayoga karate haiM, na ve satya - mRSA vacanayoga kA hI prayoga karate haiM parantu ve asatya - amRSA - vacanayoga kA bhI prayoga karate haiM / 148. Bhante ! After concluding the samudghat process, while performing activities of the speech (vachan yoga) does a Kevali use association based on truth or untruth or truth-untruth or nontruth-non-untruth ? Gautam ! A Kevali uses speech-association based on truth. He does not use speech-association based on untruth or truthuntruth. However, he uses that based on non-truth-non-untruth? 149. kAyajogaM juMjamANe Agacchejja vA, ciTTejja vA, NisIejja vA, tuyaTTejja vA, ullaMghejja vA, palaMghejja vA, ukkhevaNaM vA, avakkhevaNaM vA, tiriyakkhevaNaM vA karejjA pAsihAriyaM vA pIDhaphalagasejjAsaMthAragaM paccappiNejjA / 149. samudghAta se nivRtta kevalI bhagavAna kAyayoga meM pravRtti karate hue Agamana karate haiM, Thaharate haiM, baiThate haiM, leTate haiM, lA~ghate haiM - ulA~ghate haiM, utkSepaNa - avakSepaNa tathA tiryakkSepana karate haiM - hAtha Adi ko Upara karate haiM, nIce karate haiM, tirache yA Age-pIche karate haiM athavA U~cI, nIcI aura tirachI gati karate haiM tathA prAtihArika - kAma meM lene ke bAda vApasa lauTAne yogya paTTa, zayyA, saMstAraka Adi upakaraNa lauTAte haiN| 149. After concluding the samudghat process, while performing activities of the body (kayayoga) a Kevali comes, stays, sits, lies down, crosses, goes across, moves up-down and sideways (or moves his hands up-down and sideways) as well as returns plank, bed, ascetic-broom and other returnable ascetic-equipment. siddhAvasthA - prApti kA krama 150. se NaM bhaMte ! tahA sajogI sijjhai, jAva (bujjhai, muccai, pariNivvAi, dukkhANaM) aMtaM karei ? ambar3a parivrAjaka prakaraNa (313) savva Story of Ambad Parivrajak

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No iTTe sama / 150. bhagavan ! ve kevalI bhagavAna kyA sayogI avasthA meM siddha hote haiM (buddha hote haiM, mukta hote haiM, parinirvRtta hote haiM, parinirvANa ko prApta karate haiM) evaM saba duHkhoM kA anta karate haiM ? gautama ! aisA nahIM hotA / PROGRESS TO PERFECTION 150. Bhante ! While still in this aforesaid state of association (sayogi avastha), does a Kevali become Siddha (attain the state of perfection), Buddha ( enlightened ), Mukta ( liberated) and attain nirvana to end all miseries? No, Gautam ! This does not happen. 151. se NaM puvvAmeva saNNissa paMciMdiyassa pajjattagassa jahaNNajogissa heTThA asaMkhejjaguNaparihINaM paDhamaM maNajogaM niruMbhai, tayANaMtaraM ca NaM biMdiyassa pajjattagassa jahaNNajogissa heTThA asaMkhejjaguNaparihINaM biiyaM vaijogaM niruMbhai, tayANaMtaraM ca NaM suhumassa paNagajIvassa apajjattagassa jahaNNajogassa heTThA asaMkhejjaguNaparihINaM taiyaM kAyajogaM NiraMbha i / 151. ve sayogI kevalI bhagavAna sabase pahale paryApta saMjJI - paMcendriya jIva ke jaghanya manoyoga ke bhI nIce ke stara se asaMkhyAta guNahIna manoyoga kA nirodha karate haiM, arthAt itanA sUkSma manovyApAra unake bAkI rahatA hai| usake bAda paryApta dvIndriya jIva ke jaghanya vacanayoga ke nIce ke stara se asaMkhyAta guNahIna vacanayoga kA nirodha karate haiN| usake pazcAt aparyApta-sUkSma panaka - lIlana - phUlana Adi nigodiyA jIva ke jaghanya yoga ke nIce ke stara se asaMkhyAta guNahIna kAyayoga kA nirodha karate haiM / 151. That Sayogi Kevali first of all, restricts the residual activities associated with mind which are of the order of an infinite fraction of the minimum mental activity of a fully developed five sensed sentient being; which means that he was left with only such a minute mental activity. After that he restricts the residual activities associated with speech which are of the order of an infinite fraction of the minimum mental activity of a fully developed two sensed being. Then he restricts the residual activities associated with body aupapAtikasUtra Aupapatik Sutra (314)

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9:269,26200000.00000 which are of the order of an infinite fraction of the minimum physical The activity of underdeveloped dormant life forms like moss and lichen. 152. se NaM eeNaM uvAeNaM paDhamaM maNajogaM NiruMbhai, maNajogaM NikaMbhittA vayajogaM ANibhai, vayajogaM NibhittA kAyajogaM NisaMbhai, kAyajogaM NibhittA joganirohaM karei, joganirohaM karettA ajogattaM pAuNai, * ajogattaNaM pAuNittA IsiM hassapaMcakkharuccAraNaddhAe asaMkhejjasamaiyaM aMtomuhuttiyaM selesiM pddivjji| pubbaraiyaguNaseDhiyaM ca NaM kammaM tIse selesimaddhAe asaMkhejjehiM guNaseDhIhiM aNaMte kammaMse khavayaMte, veyaNijjAuyaNAmagoe iccete cattAri kammase jugavaM khavei, khavittA orAliyateyakammAiM savAhiM vippajahaNAhiM vippajahai, vippajahittA ujjuseDhIpaDivaNNe aphusamANagaI ur3e ekkasamaeNaM aviggaheNa gaMtA sAgArovautte sijjhi| 152. isa prakAra ke upAya dvArA ve kevalI bhagavAna sarvaprathama manoyoga kA nirodha karate haiM, manoyoga kA nirodha kara vacanayoga kA nirodha karate haiM, vacanayoga kA nirodha kara kAyayoga kA nirodha karate haiN| kAyayoga kA nirodha kara sarvathA yoganirodha karate haiM-mana, vacana tathA zarIra se sambaddha pravRtti mAtra ko rokate haiN| isa krama se samasta yogoM kA nirodha kara ve ayogi avasthA prApta karate haiN| ayogi avasthA prApta ho jAne para madhyama gati se a, i, u, R, lU ke pA~ca hrasva akSara uccAraNa kAla meM jitanA samaya lagatA hai utane asaMkhyAta samaya ke antarmuhUrta kAla meM zailezI avasthA-(meruvat akampa) dazA ko prApta ho jAte haiN| usa zailezI kAla meM pUrva racita guNa-zreNI ke rUpa meM rahe karmoM ko, asaMkhyAta guNazreNiyoM meM ananta karmAMzoM (karmadalikoM) ko kSINa karate hue vedanIya, AyuSya, nAma tathA gotra-ina cAroM karmadalikoM kA eka sAtha kSaya kara dete haiN| inheM kSINa kara audArika, taijas tathA kArmaNa zarIra kA pUrNa rUpa se parityAga kara dete haiN| karmoM ke kSINa hone para RjuzreNipratipanna ho arthAt AkAza-pradezoM kI vigraharahita sIdhI paMkti kA avalambana kara antarAla ke pradezoM ko nahIM sparzate hue eka samaya meM Urdhvagamana kara sAkAropayogajJAnopayoga meM siddha avasthA meM virAjamAna hote haiN| se 152. This way he first of all stops mental activity. After stopping mental activity he stops all vocal activity. After stopping vocal activity he stops all physical activity. After stopping physical activity he stops all activity or association; which means he stops all intent of any activity associated with mind, speech and body. Having thus terminated all association in the said order he attains & Chanks ke ke sikskske.skeskeekseekeekesekssaks ke sakse FR ambar3a parivrAjaka prakaraNa (315) Story of Ambad Parivrajak *

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the state of non-association or non-action ( ayogi ). Once the ayogi state is attained he transcends to the shaileshi state (rock-like stillness) within an antarmuhurt (less than fourty eight minutes) of infinite Samayas equivalent to the time taken in pronouncing the five short vowels a, i, u, ri and Iri with average speed. During the period he is in that shaileshi state he sheds infinite fractions of karmas (the subtle karma particles) prearranged or already existing in the innumerable qualitative sequences (gunashreni). This instantaneously brings to an end all the four karmas (non-vitiating karmas), namely Vedaniya (harma that causes feelings of happiness or misery), Ayushya (karma that determines the span of a given life-time), Naam (karma that determines the destinies and body types) and Gotra (karma responsible for the higher or lower status of a being). Shedding all karmas he completely abandons the audarik (gross physical), taijas (fiery) and karman (karmic) bodies through diverse methods of renunciation. Once the karmas are shed he rises taking a straight line vertical path (rijushreni) and not touching the intervening space-points, transcends in just one Samaya to the state of perfection (Siddha state) and ever pulsating knowledge (sakaropayoga). vivecana - isa sUtra meM yoga nirodha kara siddha avasthA - prApti kA krama batAyA hai| yahI krama uttarAdhyayanasUtra, adhyayana 29 ke sUtra 73-74 meM bhI hai| isameM Aye vizeSa zabda guNa zreNI tathA Rju zreNI kA saMkSipta bhAva isa prakAra hai guNa zreNI - kevalI avasthA meM avaziSTa vedanIya Adi cAra karmoM ko zIghratara kSaya karane ke nimitta unake dalikoM ko krama se prati samaya pUrva - pUrva kI apekSA uttarottara asaMkhyAta guNa vRddhi se guNita kara svalpa, bahu, bahutara evaM bahutama isa zreNI rUpa meM vibhAjita karate hue karma sthiti kA kSaya karanA, guNa zreNI hai| arthAt guNa zreNI ke prathama samaya meM karmadalika svalpa grahaNa kiye jAte haiM, dvitIya samaya meM pUrva kI apekSA asaMkhyAta guNita dalika grahaNa kiye jAte haiM, tRtIya samaya meM isase bhI asaMkhyAta guNita karmalika grahaNa kiye jAte haiN| isa prakAra jaba taka antarmuhUrtta kA samaya pUrNa nahIM ho jAtA kramazaH uttarottara asaMkhyAta guNa karmadalikoM ko kSaya kiyA jAtA hai| karma pudgaloM kI isa zreNIbaddha racanA kA nAma guNazreNI hai / kevalI bhagavAna prathama racita guNa zreNika karma ko usa zaileSI avasthA meM naSTa karate hue ananta karmAMzoM kA kSaya kara dete haiM / Rju zreNIgata aspRzamAna gati - jIva kI gati do prakAra kI zreNI meM hotI hai - Rju aura vakra | mukta jIva kA Urdhvagamana Rju zreNI - AkAza pradeza kI mor3arahita sarala sIdhI gati se hotA hai| usa samaya aupapAtikasUtra Aupapatik Sutra (316)

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Do kkkkkPROPRO AtmA dvArA spRSTa Atma-pradezoM ke atirikta antarAlavartI AkAza pradezoM kA sparza na karate hue gati karanA aspRzad gati hai| (aupapAtika, abhayadeva vRtti) Elaboration-This aphorism describes the progression of attaining the Siddha state through termination of association (yoga). The same order is also mentioned in Uttaradhyayan Sutra 29/73-74. The two technical terms used here are briefly explained as follows Gunashreni-The process of shedding karma particles every Samaya in exponential progression, from few to more to much more to much-much more, in order to end all the four kinds of residual karmas including vedaniya is called Gunashreni (qualitative sequence). This means that in the first Samaya of this sequence only a few karma particles are shed; in the second Samaya innumerable times more karma particles are shed; in the third Samaya innumerable times more karma particles than those shed in the second Samaya are shed; this process continues for one antarmuhurt and more and more karma particles are shed exponentially. This sequential formation of karma particles for shedding is called Gunashreni. A Kevali destroying these prearranged sequences while he is in the shaileshi state sheds infinite number of karma particles. Untouched movement in Rijushreni-A being moves two ways, straight and crooked. A liberated being or soul rises upwards in a straight line. During this rise the soul does not touch any external space-point. This movement or instantaneous jump without touching the intervening space-points is called untouched movement in Rijushreni (straight line). (Aupapatik Abhayadev Vritti) siddhoM kA svarUpa 153. te NaM tattha siddhA havaMti sAdIyA, apajjavasiyA, asarIrA, jIvaghaNA, daMsaNanANovauttA, niTTiyaTThA, nireyaNA, nIrayA, NimmalA, vitimirA, visuddhA sAsayamaNAgayaddhaM kAlaM ciTThati / 153. ve (pUrva sUtra meM kathita manuSya sarvakAmamukta hokara aSTa karmaprakRtiyoM kA kSaya karake Urdhvaloka meM loka ke agra bhAga Urdhvaloka meM sthita hote haiM) lokAgra bhAga meM sthita sAdimokSa-prApti ke kAla kI apekSA se Adi sahita hai, aparyavasita - punaH janma-maraNa se mukta hai, azarIra - zarIrarahita hai, jIvadhana - saghana avagAr3ha Atma- pradezayukta hai ( pUrva zarIra ko chor3ate samaya zarIrAkRti ke antarAloM meM Atma- pradeza bhara jAne se unakI avagAhanA saghana - Thosa ho jAtI hai, arthAt pUrva zarIra se tIna bhAga nyUna avagAhanA rahatI hai| jJAna rUpa sAkAra tathA darzana ambar3a parivrAjaka prakaraNa (317) Story of Ambad Parivrajak

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* rUpa anAkAra upayoga sahita hai, niSThitArtha-kRtakRtya hai, nirejana-nizcala, sthira yA niSkampa hai, nIraja-karma rUpa raja se rahita hai, nirmala-pUrvabaddha karmoM ke mala se vinirmukta hai, vitimira-ajJAna * rUpa andhakAra se rahita hai, parama zuddha-samasta karmakSaya ho jAne para parama Atma-zuddhiyukta siddha * bhagavAna bhaviSya meM zAzvatakAla paryanta (apane svarUpa meM) saMsthita rahate haiN| *LO NATURE OF SIDDHAS 153. They, located at the edge of the universe (as mentioned in the preceding aphorism), are with a beginning (saadi) in context of the moment of attaining liberation but without an end (aparyavasit) in context of never to be reborn and without a body (asharira). They have a compact soul (jivaghan) or a soul having dense soul-spacepoints (when they abandon their body the void thus created is compensated by compacting of soul-space-points; the space occupied ** by the soul-space-points is two-third of the space occupied by the original body). They are with a manifest vivacity (sakar upayog) of knowledge and non-manifest vivacity (anakar upayog) of perception. They are free of all needs (nishthitarth); free of any movement or * absolutely still (nirejan); beyond the reach of the dirt of karmas (neeraj); free of the dirt of karmas accumulated in the past (nirmal); free of the darkness of ignorance (vitimir); and absolutely pure (param shuddha), having attained ultimate spiritual purity as a consequence to the complete shedding of all karmas. These perfect souls eternally remain in the aforesaid form. 154. se keNaTeNaM bhaMte ! evaM vuccai, te NaM tattha siddhA bhavaMti sAdIyA, apajjavasiyA jAva (asarIrA, jIvaghaNA, daMsaNanANovauttA, niTThiyaTThA, nireyaNA, nIrayA, himmalA, vitimirA, visuddhA sAsayamaNAgayaddhaM kAlaM) ciTThati ? OM goyamA ! se jahANAmae bIyANaM aggidaDDANaM puNaravi aMkuruppattI Na bhavai, evA meva siddhANaM kammabIe daDDhe puNaravi jammuppattI na bhvi| se teNaTeNaM goyamA ! evaM vuccai-te *NaM tattha siddhA bhavaMti sAdIyA, apajjavasiyA jAva cittuNti| * 154. bhagavan ! Apa kisa kAraNa se kahate haiM ki vahA~ jo siddha bhagavAna sthita haiM, ve sAdi tathA aparyavasita hote haiM, yAvat (zarIrarahita, ghanarUpa, darzanajJAnopayukta niSThitArtha-nirejana, nIraja, nirmala, vitimira, vizuddha-parama zuddha, zAzvata kAlaparyanta) * sthira rahate haiM ? 2 aupapAtikasUtra Aupapatik Sutra CARRISPRINGPRISORIGINSPIRSPASPASPASPASPREPBAGPANGPRAKORMAOINION (318)

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gautama ! jaise agni se dagdha-sarvathA jale hue bIjoM kI punaH aMkuroM ke rUpa meM utpatti nahIM hotI, usI prakAra karma - bIja sampUrNa rUpa meM dagdha hone ke kAraNa siddhoM kI bhI phira janmotpatti nahIM hotI / gautama ! maiM isI Azaya se yaha kaha rahA hU~ ki siddha sAdi, aparyavasita hote haiN| 154. Bhante ! Why do you say that they, located at the edge of the universe (as mentioned in the preceding aphorism), are with a beginning (saadi) in context of the moment of attaining liberation; without an end (aparyavasit).... and so on up to.... These perfect souls eternally remain in the aforesaid form? Gautam ! Seeds burnt in fire cannot germinate. In the same way, as the seeds of karmas in case of Siddhas (perfected beings) are completely burnt, they are not born again. So Gautam ! I say that they, located at the edge of the universe (as mentioned in the preceding aphorism), are with a beginning (saadi) in context of the moment of attaining liberation; without an end (aparyavasit)... and so on up to... These perfect souls eternally remain in the aforesaid form. siddha hote jIva ke saMhanana saMsthAna Adi 155. jIvA NaM bhaMte ! sijjhamANA kayaraMmi saMghayaNe sijjhati ? goyamA ! vairosa bhaNArAyasaMghayaNe sijjhati / 155. bhagavan ! siddha avasthA prApta hote hue jIva kisa saMhanana meM siddha hote haiM ? gautama ! ve vajra - RSabhanArAca saMhanana meM siddha hote haiM / CONSTITUTION AND STRUCTURE 155. Bhante ! In which constitution (samhanan) do the beings destined to be Siddhas (perfected beings) attain perfection? Gautam! They attain perfection in vajra-rishabh-narach samhanan (a specific type of constitution of human body where the joints are perfect and strongest). 156. jIvA NaM bhaMte! sijjhamANA kayaraMmi saMThANe sijyaMti ? gomA ! chaNhaM saMThANANaM aNNayare saMThANe sijjhati / ambar3a parivrAjaka prakaraNa at (319) Story of Ambad Parivrajak

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156. bhagavan ! siddha avasthA prApta hote hue jIva kisa saMsthAna meM siddha hote haiM ? gautama ! chaha saMsthAnoM meM se kisI bhI saMsthAna se siddha ho sakate haiN| ____156. Bhante ! In which body structure (samsthan) do the beings a destined to be Siddhas (perfected beings) attain perfection ? Gautam ! They attain perfection in any of the six kinds of body Pastructures (samsthan). 9. 157. jIvA NaM bhaMte ! sijjhamANA kayaraMmi uccatte sijhaMti ? goyamA ! jahaNNeNaM sattarayaNIe, ukkoseNaM paMcadhaNusaie sijhNti| __ 157. bhagavan : siddhagati prApta hote hue jIva kitanI avagAhanA-U~cAI meM siddha hote haiM ? gautama ! kama se kama sAta hAtha tathA adhika se adhika pA~ca sau dhanuSa (4 hAtha kA eka * dhanuSa) kI avagAhanA meM siddha hote haiN| 157: Bhante ! In what space-occupation or height (avagahana) of the body do the beings destined to be Siddha (perfected beings) attain perfection ? Gautam ! They attain perfection in a minimum body height of seven cubits and a maximum of five hundred Dhanush (one Dhanush being four cubits). vivecana-sUtra meM siddha avasthA prApta hone vAle jIvoM kI jo avagAhanA batAI hai, vaha tIrthaMkaroM kI 8 apekSA se samajhanA caahie| jaise ki bhagavAna mahAvIra jaghanya sAta hAtha kI aura bhagavAna RSabha utkRSTa 9 pA~ca sau dhanuSa kI avagAhanA se siddha hue| sAmAnya kevaliyoM kI apekSA yaha kathana nahIM hai| kyoMki OM kUrmAputra do hAtha kI avagAhanA se siddha hue, marudevI mAtA kI avagAhanA pA~ca sau dhanuSa se adhika thii| Elaboration--The avagahana or body height of the beings destined to be Siddha mentioned in this aphorism is in context of Tirthankars. The minimum body height of seven cubits refers to the height of Bhagavan Mahavir and the maximum of five hundred Dhanush refers to that of Bhagavan Rishabhadeva. This statement does not relate to ordinary omniscients because Kurmaputra attained perfection with a body height of two cubits and mother Marudevi with a body height of more than five * hundred Dhanush. 158. jIvA NaM bhaMte ! sijjhamANA kayarammi Aue sijhaMti ? * aupapAtikasUtra (320) ... Aupapatik Sutra OS * * *

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goyamA ! jahaNNeNaM sAiregaTThavAsAue, ukkoseNaM puvakoDiyAue simNti|| 158. bhagavan ! siddhagati prApta hote hue jIva kitane AyuSya meM siddha hote haiM ? gautama ! kama se kama ATha varSa se kucha adhika AyuSya meM tathA adhika se adhika karor3a * pUrva ke AyuSya meM siddha hote haiN| (isakA tAtparya yaha huA ki ATha varSa yA usase kama kI * Ayu vAle aura kroDa pUrva se adhika kI Ayu vAle jIva siddha nahIM hote haiN|) ___ 158. Bhante ! At what age do the beings destined to be Siddhasss (perfected beings) attain perfection ? . Gautam ! They attain perfection at a minimum age of a little more than eight years and a maximum of ten million Purvas (one Purva being 7056 x 1010 years). siddhoM kA parivAsa 159. atthi NaM bhaMte ! imIse rayaNappahAe puDhavIe ahe siddhA parivasaMti ? ___No iNaTe samaDhe, evaM jAva ahe sttmaae| 159. bhagavan ! kyA isa ratnaprabhA pRthvI-(prathama nAraka bhUmi) ke nIce siddha bhagavAna OM nivAsa karate haiM ? nahIM, aisA kahanA ThIka nahIM hai| ratnaprabhA ke sAtha-sAtha zarkarAprabhA, bAlukAprabhA, paMkaprabhA, dhUmraprabhA, tamaHprabhA tathA tamastamaHprabhA-pahalI se sAtavIM taka sabhI nArakabhUmiyoM ke sambandha meM aisA hI samajhanA cAhie arthAt unake nIce siddha nivAsa nahIM krte| ABODE OF SIDDHAS 159. Do the Siddhas reside beneath the Ratnaprabha land (the first hell)? No, this is not true. This statement also holds good for all the infernal worlds a including Sharkaraprabha, Balukaprabha, Pankaprabha, Dhoom prabha, Tamahprabha and Tamastamahprabha. That means Siddhas do not reside beneath any of these infernal worlds. 160. atthi NaM bhaMte ! sohammassa kappassa ahe siddhA parivasaMti ? ambar3a parivrAjaka prakaraNa (321) Story of Ambad Parivrajak **

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ODACODXCODAI RSS No iNaTe samaTe, evaM savvesiM pucchA-IsANassa, saNaMkumArassa jAva (mAhiMdassa, baMbhassa, laMtagassa, mahAsukkassa, sahassArassa, ANayassa, AraNassa) accuyassa gevejjavimANANaM aNuttara vimaannaannN| 160. bhagavan ! kyA siddha bhagavAna saudharmakalpa (prathama devaloka) ke nIce nivAsa karate haiM ? * nahIM, aisA kahanA ThIka nahIM hai| IzAna, sanatkumAra (mAhendra, brahma, lAntaka, mahAzukra, * sahasrAra, Anata, prANata, AraNa evaM) acyutakalpa taka, graiveyaka vimAnoM tathA anuttara * vimAnoM ke sambandha meM bhI aisA hI samajhanA caahie| arthAt inake nIce bhI siddha nivAsa * nahIM krte| TELE 160. Do the Siddhas reside beneath the Saudharma-kalp (the first dev-lok or heaven)? No, this is not true. The same also holds good for Ishan, Sanatkumar... and so on (Mahendra, Brahma, Lantak, Mahashukra, Sahasrar, Anat, Pranat, Aran and) up to... Achyut as 9 well as Graiveyak and Anuttar Vimans. That means Siddhas do not a reside beneath any of these dev-loks or heavens. 161. asthi NaM bhaMte ! IsIpabhArAe puDhavIe ahe siddhA parivasaMti ? No iDhe smddhe| 161. bhagavan ! kyA siddha bhagavAna ISatprAgbhArA pRthvI ke nIce nivAsa karate haiM ? nahIM, aisA kathana ThIka nahIM hai| 161. Do the Siddhas reside beneath the Ishatpragbhara Prithvi ? No, this is not true. 162. se kahiM khAi NaM bhaMte ! siddhA parivasaMti ? goyama ! imIse rayaNappahAe puDhavIe bahusamaramaNijjAo bhUmibhAgAo uTuM caMdimasUriyaggahagaNaNakkhatta-tArAbhavaNAo bahUI joyaNAI, bahUI joyaNasayAI, bahUI " joyaNasahassAI, bahUI joyaNasayasahassAiM, bahUo joyaNakoDIo, bahUo joyaNakoDAkoDIo uDataraM uppaittA sohammIsANasaNaMkumAramAhiMdabaMbhalaMtagamahAsukkasahassAraANayapANayaAraNaaccue, tiNNi ya aTThAre gevijavimANAvAsasae * aupapAtikasUtra (322) Aupapatik Sutra *

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vIIvaittA vijaya - vejayaMta - jayaMta - aparAjiya - savvaTTasiddhassa ya mahAvimANassa savvauvarillAo thubhiyaggAo duvAlasajoyaNAI abAhAe ettha NaM IsIpabbhArA NAma puDhavI paNNattA / paNayAlIsaM joyaNasayasahassAiM AyAmavikkhaMbheNaM, egA joyaNakoDI bAyAlIsaM ca sayasahassAiM tIsaM ca sahassAiM doNNi ya auNApaNNe joyaNasae kiMci visesAhie pariraeNaM / 162. bhagavan ! siddha bhagavAna kahA~, kisa sthAna para nivAsa karate haiM ? gautama ! isa ratnaprabhA pRthvI ke bahusama ramaNIya bhUbhAga se Upara, candra, sUrya, grahagaNa, nakSatra tathA tAroM ke bhavanoM se bahuta yojana, bahuta saikar3oM yojana, bahuta hajAroM yojana, bahuta lAkhoM yojana, bahuta karor3oM yojana tathA bahuta kroDAkroDa yojana se Urdhvatara- bahuta Upara jAne para saudharma, IzAna, sanatkumAra, mAhendra, brahma, lAntaka, mahAzukra, sahasrAra, Anata, prANata, AraNa, acyutakalpa tathA tIna sau aThAraha graiveyaka vimAna AvAsa se bhI Upara ( nava graiveyaka meM tIna-tIna ke tIna trika samUha haiM / prathama trika meM 999, dUsare trika meM 107 tathA tIsare trika meM 100 isa prakAra tIna sau aThAraha graiveyaka vimAna haiM) vijaya, vaijayanta, jayanta, aparAjita aura sarvArthasiddha mahAvimAna ke zikhara ke agra bhAga se bAraha yojana Upara ISatprAgbhArA pRthvI (siddhazilA ) hai / vaha pRthvI paiMtAlIsa lAkha yojana lambI-caur3I hai| eka karor3a bayAlIsa lAkha tIsa hajAra do sau unacAsa yojana se kucha adhika paridhi vAlI hai / 162. Bhante ! Where do the Siddhas reside ? Gautam Many Yojans above the beautiful land known as Ratnaprabha Prithvi and abodes of Moon, Sun, planets, constellations and stars; in fact hundreds of Yojans, thousands of Yojans, hundreds of thousands of Yojans, millions of Yojans, million times millions of Yojans above them, even above the heavens (devlok) known as Saudharma, Ishan, Santkumar, Mahendra, Brahma, Lantak, Mahashukra, Sahasrar, Anat, Pranat, Aran, Achyut and the three hundred eighteen Graiveyak Vimans (they are in three groups having 111, 107 and 100 Vimans in this class of heavens) and twelve Yojans above the highest point of Vijaya, Vaijayant, Jayant, Aparajit and Sarvarthasiddha Anuttar Vimans is located the Ishatpragbhara Prithvi (Siddhashila). (Ishatpragbhara Prithvi literally means 'the land or world just before the edge'.) ambar3a parivrAjaka prakaraNa bhut bll bhull md bhut b (323) Story of Ambad Parivrajak

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This world is four million five hundred thousand (45,00,000) Yojans long and wide with a circumference of slightly more than fourteen million two hundred thirty thousand two hundred forty nine (1,42,30,249) Yojans. 163. IsIpabbhArAeM NaM puDhavIe bahumajjhadesabhAe aTThajoyaNie khette aTTha joyaNAI bAhalleNaM, tayANaMtaraM ca NaM mAyAe mAyAe parihAyamANI savvesu carimaperaMtesu macchiyapattAo taNuyatarA aMgulassa asaMkhejjaibhAgaM bAhalleNaM paNNattA / 163. ISatprAgbhArA pRthvI apane ThIka madhya bhAga meM ATha yojana moTI hai| tatpazcAt moTAI meM kramazaH kucha-kucha kama hotI huI sabase antima kinAroM para makkhI kI pA~kha se bhI adhika patalI hai| una antima kinAroM kI moTAI aMgula ke asaMkhyAtaveM bhAga ke tulya kahI gaI hai| 163. Ishatpragbhara Prithvi is eight Yojans deep at the center, tapering down to the thickness of the wings of a house-fly at its periphery. It is said that the thickness of these edges is equal to the innumerable fraction of an Angul. ISatprAgbhArA pRthvI ke bAraha nAma 164. IsIpabbhArAe NaM puDhavIe duvAlasa NAmadhejjA paNNattA, taM jahA - IsI i vA, IsIpabbhArA ivA, taNU i vA, taNutaNU ivA, siddhI i vA, siddhAlae i vA, muttI ivA, ivA, loge ivA, loyaggabhigA ivA, loyaggapaDibujjhaNA ivA, savvapANabhUya - jIva - sattasuhAvahA i vA / 164. ISatprAgbhArA pRthvI ke bAraha nAma kahe gaye haiM, jo isa prakAra haiM (1) ISat, (2) ISatprAgbhArA, (3) tanu, (4) tanutanu, (5) siddhi, (6) siddhAlaya, (7) mukti, (8) muktAlaya, (9) lokAgra, (10) lokAgrastUpikA, (11) lokAgrapratibodhanA, (12) sarvaprANabhUtajIvasattvasukhAvahA / TWELVE NAMES OF ISHATPRAGBHARA PRITHVI 164. Ishatpragbhara Prithvi is said to have twelve names. They are as follows (1) Ishat, (2) Ishatpragbhara, (3) Tanu, (4) Tanutanu, (5) Siddhi, (6) Siddhalaya, (7) Mukti, (8) Muktalaya, (9) Lokagra, (10) Lokagrastupika, (11) Lokagrapratibodhana, (12) Sarva-praanbhoot-jiva-sattva-suhhavaha. aupapAtikasUtra (324) Aupapatik Sutra

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siddhazilA meM siddhoM kA nivAsa RACK siddha zilA para ananta siddha AtmA pAMca anuttara vimAna rivate & Personal use only TAY.COM DIORAJEIO

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| citra paricaya-11 / Illustration No. 11 siddha zilA meM siddhoM kA nivAsa gaNadhara indrabhUti bhagavAna se pUchate hai-bhante ! siddha AtmA kahA~ nivAsa karatI haiM ? uttara meM bhagavAna mahAvIra kahate haiM-tiryak loka se karor3oM yojana Upara jAne para saudharma kalpa Adi bAraha deva vimAna haiN| inase karor3oM yojana Upara navagraiveyaka vimAna haiN| graiveyaka vimAnoM se aneka yojana Upara pA~ca anuttara vimAna haiN| ina pA~ca vimAnoM meM aneka deva nivAsa karate haiN| inameM sabase Upara sarvArtha siddha vimAna haiN| usake sarvocca zikhara se bAraha yojana Upara ISat prAgbhArA pRthvI hai| yaha pRthvI paiMtAlIsa lAkha yojana lambIcaur3I hai| isakI kula paridhi eka karor3a bayAlIsa lAkha tIsa hajAra do sau unacAsa (1,42,30,249) yojana se kucha adhika hai| 8 yaha pRthvI ThIka madhya bhAga meM ATha yojana moTI hai| phira donoM tarapha kramazaH patalI hotI-hotI sabase antima 9 kinAroM para makkhI kI pA~kha se bhI adhika patalI hai| (yaha ulaTe rakhe chatra ke AkAra kI hai) manuSya loka se deha tyAga kara jo AtmA aSTakarma mukta hokara vahA~ jAte haiM, ve usI tyakta deha kI ghanAkAra Thosa AkRti meM pUrva deha ke tihAI bhAga kama avagAhanA meM sthita hote haiN| eka siddha kI avagAhanA meM anya ananta siddhoM kI avagAhana avagADha-samAhita ho jAtI hai| amUrta tathA * aguru-laghu hone se unameM kisI prakAra kI bAdhA utpanna nahIM hotii| ye sabhI AtmA kevalajJAna-kevaladarzana ke cinmaya-jyoti svarUpa meM sthita hai| -sUtra 163-180 SIDDHAS DWELLING AT SIDDHA SHILA Ganadhar Indrabhuti asks Bhagavan-Bhante ! Where do the Siddhas reside? Bhagavan Mahavir replies-Millions of Yojans above the Tiryak lok there are twelve celestial vehicles including Saudharm Kalp. Millions of Yojans above these are Nava-Graiveyak Vimans. Many Yojans above these are five Anuttar Vimans. Many gods reside in these five celestial vehicles. Highest among these is the Sarvarth Siddha Viman. Twelve Yojans above the highest point of this Viman is located the Ishatpragbhara Prithvi. This world is four million five hundred thousand (45,00,000) Yojans long and wide with a circumference of slightly more than fourteen million two hundred thirty thousand two hundred forty nine (1, 42, 30, 249) Yojans. This Prithvi is eight Yojan deep at the center tapering down to the thickness of me the wings of a house-fly at its periphery. (Its shape is like an upturned umbrella) After abandoning the body as human beings the souls that are liberated from eight type of karmas reach there and occupy a space one third less than that occupied by their solid earthly bodies. The space occupied by one Siddha is also occupied by infinite other Siddhas. As these souls are formless and non-gross or subtle there is no problem in their occupying the same space. All these souls exist in an eternal glow-like state of Keval Jnana and Keval Darshan. -Sutra 163-180 WORORORORIXINBOXINXIMUMALINAMINLARIMINALINOX MIXIXIXIXXIXPRO

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165. IsIpabbhArA NaM puDhavI seyA AyaMsatalavimala-solliya-muNAla-dagarayatusAra-gokkhIrahAravaNNA, uttANayachattasaMThANasaMThiyA, savvajjuNasuvaNNayamaI, acchA, * saNhA, laNhA, ghaTTA, maTThA, NIrayA, NimmalA, NippaMkA, NikkaMkaDacchAyA, samarIciyA, suppabhA, pAsAdIyA, darisaNijjA, abhirUvA, pddiruuvaa| * 165. vaha ISatprAgbhArA pRthvI zveta hai, darpaNatala ke jaisI nirmala hai, zveta puSpa, * kamalanAla, tuSAra, jala-bindu (barpha), gAya ke dUdha tathA muktAhAra ke samAna zveta varNa vAlI hai| ulaTe kie hue chatra jaisA usakA AkAra hai| vaha arjuna svarNa, zveta svarNa-jaisI ujjvala dyutiyukta hai| vaha AkAza yA sphaTika-jaisI svaccha, zlakSNa (snigdha), zubha paramANu-skandhoM se banI hone ke kAraNa komala tantuoM se bune hue vastra ke samAna mulAyama, laSTa-ghuTe hue vastra ke samAna cikanI, ghRSTa-teja zANa para ghise hue patthara kI taraha mAno tarAzI huI cikanI, mRSTa-sukomala zANa para ghisakara mAno patthara kI taraha sa~vArI huI, * nIraja-rajarahita, nirmala, niSpaMka-kardamarahita, AvaraNarahita, samarIcikA-sundara kiraNoM * kI prabhA se yukta, prAsAdIya-citta ko prasanna karane vAlI, darzanIya-dekhane meM A~khoM ko tRpti * dene vAlI, abhirUpa-manojJa-mana ko apane meM ramA lene vAlI tathA pratirUpa-mana meM basa jAne * vAlI hai| * 165. That Ishatpragbhara Prithvi is white and faultless like anter * mirror. It is as white as Solliya flower, lotus stalk, dew, drop of fo water, snow, cow's milk and pearl necklace. Its shape is like an upturned umbrella. It has a brilliant glow like that of white gold. It is clean like sky or crystal; constituted of smooth particles; it is as soft as a piece of cloth made of fine fibre (shlakshna); it is gossamer * like polished cloth (lasht); it is smooth like a stone polished on a grinder (ghrisht); it is glossy as if honed on a fine honing wheel (mrisht); it is free of dust, dirt, and slime; it is without any cover; it is radiant with rays and it is delightful, spectacular, attractive and enchanting. 166. IsIpabhArAe NaM puDhavIe seyAe joyaNami logNte| tassa joyaNassa je se uvarille gAue, tassa NaM gAuyassa je se uvarille cha bhAge, tattha NaM siddhA bhagavaMto sAdIyA, apajjavasiyA aNegajAi-jarA-maraNa-joNi-veyaNaM saMsArakalaMkalIbhAvapuNabhava-gabbhavAsa-vasahI-pavaMcamaikkaMtA sAsayamaNAgayaddhaM cittuNti| ambar3a parivrAjaka prakaraNa (325) Story of Ambad Parivrajak *

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166. usa zubhra ISatprAgbhArA pRthvI se Upara eka yojana para lokAnta hai| usa yojana ke Upara ke kosa ke chaThe bhAga (333 dhanuSa 32 aMgula pramANa sthAna para) para siddha bhagavAna, 8 jo sAdi-Adiyukta, aparyavasita-ananta kAla sthiti meM virAjamAna janma, jarA, mRtyu Adi 2 aneka yoniyoM kI vedanA, saMsAra ke bhISaNa duHkha, punaH punaH hone vAle garbhavAsa rUpa prapaMcoM se mukta ho cuke haiM, apane zAzvata bhaviSya meM sadA susthira svarUpa meM saMsthita rahate haiN| ____166. One Yojan above that white Ishatpragbhara Prithvi is the edge of the universe (lokant or edge of the occupied space). The Siddhas, who are with a beginning (saadi) and without an end to (aparyavasit); who have gone beyond the agonies of birth, ageing and death in numerous genuses; who are liberated from the terrible miseries of rebirth and the complexity of stay in womb time and en again; who are in their eternal and stable state of future e immortality, are stationed at a level around one-sixth of the last po Kosa (quarter Yojan), which is equivalent to 333 Dhanush and 32 Angul, from this edge of the universe. 167. kahiM paDihayA siddhA, kahiM siddhA paDiTThiyA ? kahiM bodi caittA NaM, kattha gaMtUNa sijjhaI ? // 1 // 167. bhagavan ! siddha bhagavAna kisa sthAna para pratihata haiM-kahA~ jAkara Age jAne se ruka jAte haiM ? ve kahA~ pratiSThita haiM-isa loka meM zarIra ko chor3akara kahA~ jAkara siddha hote haiM ? 167. Where do the Siddhas halt (pratihat) ? Where are they se stationed ? Where do they abandon their body and where do they go to become Siddhas ? 168. aloge paDihayA siddhA, loyagge ya pdditttthiyaa| iha boMdi caittA NaM, tattha gaMtUNa sijjhii||2|| 168. siddha bhagavAna loka ke agra bhAga meM pratiSThita haiM, ataH Age aloka meM jAne meM ruka gaye haiN| isa martyaloka meM hI zarIra ko chor3akara ve siddha sthAna meM jAkara siddha hote haiN| .. 168. The Siddhas are stationed at the edge of the universe, thust they halt before aloka (unoccupied space). They abandon their parents earthly body on this earth only, and go to the edge of the universe to become Siddhas there. * aupapAtikasUtra (326) Aupapatik Sutra *

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169. jaM saMThANa tu ihaM bhavaM cayaMtassa carimasamayaMmi / AsI ya paesaghaNaM, taM saMThANaM tarhi tassa // 3 // 169. isa bhava meM deha kA tyAga karate samaya antima samaya meM siddha kA manuSya kSetra meM jo saMsthAna thA, usa siddha bhagavAna kA vaha saMsthAna usa siddha kSetra meM nAka, kAna, A~kha Adi indriyoM ke pole rikta sthAna bhara jAne ke kAraNa ghanIbhUta AkAra pradezaghana rUpa hotA hai / vahI AkAra vahA~ siddha sthAna meM rahatA hai / 169. There they have the same compact form that they acquire during the last Samaya in their human body on this land of humans through the process of filling the voids of nose, ear, eyes and other organs with soul-space-points. 170. dIhaM vA hassaM vA, jaM carimabhave havejja saMThANaM / tattatibhAgahINaM, siddhANogAhaNA bhaNiyA // 4 // 170. antima bhava meM saMsthAna cAhe dIrgha 500 dhanuSa kA ho yA hrasva do hAtha kA ho yA madhyama avagAhanA vAlA ho, lambA-ThiganA, bar3A-choTA jaisA bhI AkAra hotA hai, usase tIsarA bhAga kama meM siddhoM kI avagAhanA - avasthiti hotI hai| 170. The space occupied by the Siddhas is one-third less than the space occupied by their body during their last birth (500 Dhanush or 2 cubits or in between) irrespective of it being large or small, tall or short or medium. 171. tiNNi sayA tettIsA, dhaNuttibhAgo ya hoi boddhavvo / esA khalu siddhANaM, ukkosogAhaNA bhaNiyA // 5 // 171. siddhoM kI utkRSTa avagAhanA tIna sau tetIsa dhanuSa tathA eka dhanuSa kA tIsarA bhAga (battIsa aMgula ) hotI hai, sarvajJoM ne aisA batalAyA hai| (jinakA zarIra pA~ca sau dhanuSavistAramaya hotA hai, unakI apekSA yaha avagAhanA kahI hai / ) 171. As told by the omniscients, the maximum avagahana (space occupied) of Siddhas is one-third of a Dhanush more than three hundred thirty three Dhanush (333 Dhanush and 32 Anguls). (This is in context of those whose original avagahana was maximum, i.e. 500 Dhanush.) ambai parivrAjaka prakaraNa (327) Story of Ambad Parivrajak

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172. cattAriya rayaNIo, rayaNitibhAgUNiyAya boddhavyA / esA khalu siddhANaM, majjhimaogAhaNA bhaNiyA // 6 // 172. siddhoM kI madhyama avagAhanA cAra hAtha aura eka hAtha kA tIsarA bhAga (solaha aMgula) pramANa hotI hai, aisA sarvajJoM ne nirUpita kiyA hai| siddhoM kI isa madhyama avagAhanA kA kathana una manuSyoM kI apekSA se hai, jinakI deha kI avagAhanA sAta hAtha parimANa hotI hai| 172. As told by the omniscients, the medium avagahana (space occupied) of Siddhas is one-third of a cubit more than four cubits (4 cubits and 16 Anguls ). ( This is in context of those whose original avagahana was medium, i.e. seven cubits.) 173. ekkA ya hoi rayaNI, sAhIyA aMgulAI aTTha bhave / esA khalu siddhANaM, jahaNNaogAhaNA bhaNiyA // 7 // 173. siddhoM kI jaghanya - nyUnatama avagAhanA eka hAtha tathA ATha aMgula hotI hai, aisA sarvajJoM kA kathana hai / yaha avagAhanA do hAtha kI avagAhanA vAle jIvoM kI apekSA se kahI gaI hai| 173. As told by the omniscients, the minimum avagahana (space occupied) of Siddhas is one cubit and eight Anguls. (This is in context of those whose original avagahana was minimum, i.e. two cubits.) 174. ogAhaNA siddhA, bhavattibhAgeNa hoMti parihINA / saMTANamaNitthatthaM, jarAmaraNavippamukkANaM // 8 // 174. siddha apane antima bhava kI avagAhanA se tRtIya bhAga kama avagAhanA vAle hote haiN| unakA saMsthAna - AkAra kisI bhI laukika AkAra se nahIM miltaa| ve janma, jarA evaM maraNa se sadA ke lie mukta ho cuke haiN| 174. The Siddhas have an avagahana (space occupied) one-third less than their original avagahana during their last birth. Their constitution does not match any other constitution in this world. They are eternally liberated from birth, ageing and death. aupapAtikasUtra (328) Aupapatik Sutra

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175. jattha ya ego siddho, tattha aNaMtA bhavakkhayavimukkA / aNNoNNasamogADhA, puTThA savve ya logaMte // 9 // 175. jisa siddha kSetra meM eka siddha bhagavAna rahate haiM, vahA~ bhavakSaya - janma-maraNa rUpa sAMsArika AvAgamana naSTa ho jAne se mukta hue ananta siddha bhagavAna virAjamAna haiM, jo paraspara avagAr3ha-eka-dUsare meM mile hue haiN| ve saba lokAnta kA - lokAgra bhAga kA saMsparza kiye hue haiM, kyoMki aloka meM dharmAstikAya nahIM hai, ataH loka ke Age gati kA abhAva hai| 175. Where there is one Siddha, there are many who have been liberated (due to the termination of cyclic incarnations in mundane state) and they all exist fused together or in a state of assimilation, touching the edge of the universe. This is because in alok (unoccupied space) there is an absence of motion (dharmastikaya) and thus it is impossible for them to move beyond lok (occupied space). 176. phusa anaMte siddhe, savvapaesehi niyamasA siddho / te vi asaMkhejjaguNA, desapaesehiM je puTThA // 10 // 176. eka siddha apane samasta Atma- pradezoM (asaMkhyAta pradezoM) dvArA dUsare ananta siddhoM kA sampUrNa rUpa meM saMsparza kiye hue sthita haiN| isa prakAra eka siddha kI avagAhanA meM ananta siddhoM kI avagAhanA hai- eka meM ananta samAhita ho jAte haiM aura unase bhI asaMkhyAta guNa siddha aise haiM jo dezoM aura pradezoM se katipaya bhAgoM se eka-dUsare meM samAhita, eka-dUsare kA sparza kiye hue haiN| tAtparya yaha hai ki ananta siddha to aise haiM jo pUrI taraha eka-dUsare meM samAye hue haiM aura unase bhI asaMkhyAta guNita siddha aise haiM jo deza-pradeza se katipaya aMzoM meM, eka-dUsare meM samAye hue haiN| amUrta hone ke kAraNa unakI eka-dUsare meM avagAhanA hone meM kisI prakAra kI bAdhA utpanna nahIM hotI / 176. One Siddha is stationed fully touching infinite number of Siddhas with all his soul-space-points (innumerable space-points). Thus the space occupied (avagahana) by one Siddha is also occupied by infinite Siddhas at the same time. In other words infinite Siddhas are assimilated within one. Innumerable times more than these are Siddhas who are in a state of partial mutual assimilation or contact of their soul-sections (desh) and soul-spacepoints (pradesh). ambar3a parivrAjaka prakaraNa (329) Story of Ambad Parivrajak

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Het This means that there are infinite Siddhas who exist in a state of complete mutual assimilation and innumerable times more than these are those who exist in a state of partial mutual assimilation. So As they are formless, nothing prevents them from this mutual assimilation. 177. asarIrA jIvaghaNA, uvauttA daMsaNe ya NANe y| sAgAramaNAgAraM, lakkhaNameyaM tu siddhaannN||11|| 177. siddha bhagavAna zarIrarahita haiM, jIvaghana-saghana Atma-pradezoM se yukta tathA darzanopayoga evaM jJAnopayoga haiN| kevalajJAna kI apekSA ve sAkAra jJAnopayoga evaM kevaladarzana kI apekSA anAkAra darzanopayogayukta haiN| yahI siddhoM kA lakSaNa hai| ___ 177. They are without a body. They are in a state of compacted soul-space-points having pulsating knowledge and perception. They are endowed with Keval-jnana or a manifest vivacity of knowledge and Keval-darshan or a non-manifest vivacity of perception. That, in fact, is the sign of a Siddha. 178. kevalaNANuvauttA, jANaMtI svvbhaavgunnbhaave| pAsaMti savvao khalu kevaladiTThIhiNaMtAhi // 12 // 178. ve siddha bhagavAna kevalajJAnopayoga dvArA sabhI padArthoM ke guNoM evaM unakI ananta paryAyoM ko jAnate haiM tathA ananta kevaladarzana dvArA samagra rUpa meM samasta bhAvoM ko dekhate haiN| ____178. With the help of this Keval-jnana they know all attributes of all substances and their infinite modes. And with the help of Keval-darshan they perceive all feelings and states in their totality. siddhoM ke ananta anupama sukha 179. Na vi atthi mANusANaM, taM sokkhaM Na vi ya svvdevaannN| jaM siddhANaM sokkhaM, avvAbAhaM uvgyaannN||13|| 179. siddhoM ko jo sarvathA vighna bAdhArahita-avyAbAdha zAzvata sukha prApta hai, vaha tIna loka meM na to manuSyoM ko prApta hai aura na samagra devatAoM ko hI upalabdha hai| THE INFINITE UNENDING BLISS 179. The absolutely uninterrupted and unobstructed (avyabadh) eternal bliss experienced by Siddhas is beyond the reach of any and all humans and gods in the three worlds. andesse. sessis kesaisake.sksiksewisekes siksake. sieke.keske.ske.ke.ke.ske.ke.ske.sakeseksike. siesake. skesakesiate * aupapAtikasUtra (330) Aupapatik Sutra

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godde 180. jaM devANaM sokkhaM, savvaddhA piMDiyaM anaMtaguNaM / Naya pAvai muttisuhaM NaMtAhiM vaggavaggUhiM // 14 // 180. tIna kAla se guNA kiyA huA deva-sukha, yadi ananta bAra vargavargita kiyA jAye to bhI vaha mokSa - sukha ke samAna nahIM ho sakatA / 180. Let the happiness of the divine beings be multiplied by three (for three periods of time) and then squared infinite times. Still it does not reach the level of the bliss of liberation. vivecana - isa sUtra kA bhAvArtha isa prakAra samajhA jA sakatA hai - sarva devoM kA sukha bhUta, vartamAna tathA bhaviSya tInoM kAloM se guNA karane para traikAlika sukha kahA jAtA hai, kalpanA kareM, usa deva - sukha ko yadi loka tathA aloka ke ananta AkAza pradezoM meM eka-eka pradeza para sthApita karate-karate ananta AkAza ke samUce pradeza usase bhara jAyeM taba usa samasta pradezastha sukhoM ko paraspara meM guNA kareM to vaha ananta deva - sukha kahA jAtA hai| usa ananta deva - sukha kA ananta se varga-varga kiyA jAye to bhI vaha mokSa ke eka kSaNabhara sukha ke samAna nahIM ho sakatA / arthAt samasta devoM kA jo traikAlika sukha hai, use ananta guNA kiyA jAye to bhI vaha siddha bhagavAna ke eka kSaNa ke sukha kI samAnatA nahIM kara sktaa| do samAna saMkhyAoM kA paraspara guNana karane se jo guNanaphala prApta hotA hai, use 'varga' kahA jAtA hai / udAharaNArtha pA~ca kA pA~ca se guNana karane para guNanaphala paccIsa AtA hai| paccIsa pA~ca kA varga hai / varga kA varga se guNana karane para jo guNanaphala AtA hai, use 'vargavargita' kahA jAtA hai| jaise paccIsa kA paccIsa se guNana karane para chaha sau paccIsa guNanaphala AtA hai| yaha pA~ca kA vargavargita hai / gaNita ke isa niyama ke anusAra devoM ke ukta ananta sukha ko yadi ananta bAra vargavargita kiyA jAye to bhI vaha muktisukha ke samAna nahIM ho sktaa| Elaboration-The happiness of divine beings multiplied by three, the number representing three periods of time-past, present and future-is called traikalik sukha or the happiness of three periods of time. Suppose this divine happiness is placed as unit on every space point. This way, when all the infinite number of space-points in lok and alok (occupied and unoccupied space) are filled, the square of this infinite number of units of happiness will be called 'endless divine happiness' (anant dev sukha). Now if this resultant infinite number is squared the same infinite number of times it still does not amount to the momentary bliss of liberation. In other words if the happiness of all the divine beings of past, present and future is added together and squared infinite times still it does not reach the level of the bliss a Siddha experiences for one moment. ambar3a parivrAjaka prakaraNa Story of Ambad Parivrajak (331)

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the A number multiplied by the same number gives the square of that number. For example five multiplied by five is equal to twenty five. Thus twenty five is square of five. The square multiplied by itself is called 'varg-vargit (square of square) of the original number. For example twenty five multiplied by twenty five is equal to six hundred twenty five. * Thus six hundred twenty five is 'varg-vargit' of five. Using this method if the said infinite divine happiness is square-squared infinite times. It still cannot equal the bliss of liberation. 181. siddhassa suho rAsI, savvaddhA, piMDio jai hvejjaa| soNaMtavaggabhaio, savvAgAse Na mAejjA // 15 // 181. eka siddha bhagavAna ke sukha kI rAzi ko tInoM kAla ke samayoM se guNita karane * para jo sukha-rAzi prApta hotI hai use yadi ananta varga se vibhAjita kiyA jAye, taba.jo * sukha-rAzi bhAga ke rUpa meM prApta ho, vaha sukha-rAzi bhI itanI adhika hotI hai ki sampUrNa * AkAza meM samAhita nahIM ho sktii| * 181. If the quantum of bliss experienced by a Siddha is multiplied by the number of Samayas in all the three periods of time and the square root of the resultant number infinite times over O is calculated, the resultant fraction of the said quantum of bliss is so large that it cannot be accommodated in the whole space. OM dRSTAnta dvArA sukhoM kI upamA 182. jaha NAma koi miccho, nagaraguNe bahuvihe viyaannNto| na caei parikaheuM, uvamAe tahiM asNtiie||16|| 182. jaise koI mleccha-vanavAsI puruSa nagara ke bahuta prakAra ke guNoM ko jAnatA huA * bhI zabdoM se nagara ke guNoM kA varNana karane meM samartha nahIM ho pAtA, kyoMki vana meM vaisI koI * upamA nahIM miltii| METAPHORIC EXPRESSION OF BLISS * 182. A primitive aborigine cannot describe the attributes of a city in words because he does not come across any suitable metaphors Ke in the forest. 183. iya siddhANaM sokhaM, aNovamaM Natthi tassa ovmm| kiMci viseseNetto, ovammamiNaM suNaha vocchN||17|| * aupapAtikasUtra (332) Aupapatik Sutra OSHAir growing paragraprapaparitagraaptaraprao

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* . * -* -* -* -* ROOOO.OOOO 10%AR.PO) Res 809209802869808989 *Made savA 183. usI prakAra siddhoM kA sukha anupama hai| sAMsArika padArthoM se usakI koI upamA ra nahIM dI jA sktii| phira bhI (sAmAnya janoM ke bodha hetu) vizeSa rUpa se upamA dvArA use samajhAyA jA rahA hai| 183. In the same way the bliss of Siddhas is unparalleled and no suitable metaphors for it can be found in mundane things. Still an effort is being made to explain it with the help of some special metaphors (for the benefit of common people). - vivecana-sUtra 182-183 meM siddhoM ke anupama sukha ke lie vana meM rahane vAle bhIla kA dRSTAnta diyA hai| TIkAkAroM ne isa sthAna para nimna dRSTAnta kA ullekha kiyA hai___ eka rAjA ghUmane-phirane kA bar3A zaukIna thaa| eka dina apane sAtha kucha sainika lekara ghor3e para savAra hokara vaha vana-vihAra ke lie niklaa| usakA ghor3A pavanagAmI thaa| havA se bAteM karatA thaa| ataH dekhate-dekhate hI rAjA bahuta Age nikala gayA aura sainika bahuta pIche chUTa gye| grISma Rtu kI kar3I dhUpa par3a rahI thI, havA kAnoM va zarIra ko jalA DAlanA cAhatI thii| pazu-pakSI bhI ThaNDe chAyAdAra jagata meM zaraNa lie par3e the| aise kaThina kAla meM vaha rAjA akelA par3a gayA aura mArga bhUla gyaa| ghaNToM taka vaha idhara-udhara bhaTakatA huA mArga khojatA rahA, kintu mArga milA hI nhiiN| rAjA thakakara cUra-cUra ho gyaa| pyAsa ke mAre usake prANoM para bana aaii| grISma kI usa bhayAvaha Rtu meM kahIM eka bUMda pAnI bhI use nahIM milaa| usake prANa chaTapaTAne lge| anta meM thaka-hArakara, usane eka chAyAdAra vRkSa ke nIce Thaharakara vizrAma karanA cAhA, kintu vaha itanA azakta ho cukA thA ki azva para se utara bhI na skaa| vaha gira par3A aura mUrchita ho gyaa| saMyogavaza ghUmatA huA eka vanavAsI bhIla yuvaka usa sthAna para A phuNcaa| usane dekhA ki eka pathika mUrchita par3A hai| pAsa hI usakA sundara ghor3A khar3A hai| usane anumAna lagAyA-'yaha pathika pyAsa se vyAkula hokara hI mUrchita huA hai| usake pAsa zItala jala thaa| jala ke chIMTe usane rAjA ke mukha para ddaale| dhIre-dhIre rAjA kI cetanA lauttii| bhIla ne rAjA ko thor3A pAnI pilAyA aura bAda meM kucha kandamUla tathA roTiyA~ bhI use khAne ke lie diiN| isa prakAra rAjA ke prANoM kI rakSA huii| rAjA ko ve rUkhI-sUkhI roTiyA~ apane chappana bhogoM se bhI adhika susvAdu aura amRtatulya lgiiN| bhIla ke prati atyanta kRtajJa hote hue rAjA ne kahA-"bhaiyA ! Aja tumane mujhe nayA jIvana diyA hai| mujha para aisA upakAra kiyA hai jise maiM jIvanabhara bhulA nahIM sktaa|" bhole bhIla ne rAjA ke ye udgAra sunakara sahaja bhAva se uttara diyA-"are bhAI, isameM upakAra kI kyA bAta hai| bhUkhe aura pyAse rAhagIra ko roTI-pAnI denA to hamArA dharma hai|" uttara sunakara rAjA gadgada ho utthaa| jaMgalI kahe jAne vAle manuSya meM bhI mAnavatA kA kaisA ujjvala rUpa nikhara rahA hai| usane snehapUrvaka bhIla ke kandhe para hAtha rakhA aura kahA-"bhAI ! tumhAre isa niH VOLVEOLYTO * ambar3a parivrAjaka prakaraNa (333) Story of Ambad Parivrajak *

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* * * * * svArtha upakAra kA badalA to maiM kabhI cukA hI nahIM sktaa| hone ko maiM rAjA hU~, kintu maiM tumheM isa samaya * kyA dU~ ? dekho, tuma kabhI mere nagara meM avazya aanaa|'' __ "isameM dene-lene kI kyA bAta hai bhAI ! pAnI aura roTI kyA maiMne Apake hAtha becI haiM ?' bhIla * muskarAtA huA bolaa| rAjA ke netroM meM kRtajJatA ke A~sU umar3a aaye| bolA-"acchA bhAI, lekina tuma kabhI nagara meM mere mahala para avazya aanaa|" ___bhIla ne rAjA kA Agraha svIkAra karate hue kahA-'acchA, dekhA jAyegA, kabhI AU~gA to jarUra * miluuNgaa| para yaha to batA ki terA nAma-dhAma kyA hai ? kaise terA patA calegA? kyA tU mujhe dekhakara pahacAna * legA?" rAjA ko bhIla kI bholI bAtoM ko sunakara ha~sI A gaI, bolA-"are bhAI ! tumheM kyoM nahIM * pahacAnU~gA? tujhe isa jIvana meM maiM kabhI bhUla hI nahIM sktaa| nagara meM Akara tU kisI se bhI pUcha lenA * ki rAjA kA ghara kahA~ hai ? basa, maiM tujhe mila jaauuNgaa|" rAjA apane ghor3e para savAra hokara aura apane prANadAtA bhIla se vidA lekara nagara kI ora / " cala pdd'aa| nagara kA mArga usane usa bhIla se pUcha liyA thaa| thor3I dUra jAne para hI use apane sainika bhI " mila gye| kucha dina bAda vaha bhIla kisI kAma se zahara gyaa| usane socA-'calo, AyA hI hU~ to usa * rAjA se mila luuN| becArA bAra-bAra kaha gayA thaa|' yaha socakara usane kisI se pUchA- "rAjA kA ghara kauna-sA hai?" ___ logoM ko usakI mUrkhatA para bar3I ha~sI aaii| eka ne kahA-"are, rAjA kA ghara nahIM, mahala kh|'' ___ "are bAbA, mahala hI sahI, kintu vaha hai kahA~, yaha batAo n|' logoM ne rAjamahala kA mArga batA diyaa| vaha bhIla sIdhA dhar3adhar3AtA huA vahA~ pahu~ca gyaa| usane dekhA ni ki rAjA kA ghara to bahuta bar3A hai, U~cA hai, sundara hai| bar3A acchA laga rahA hai| vaha bhItara jAne ke lie " Age bar3hA to dvArapAla ne use DA~Takara rokate hue kahA-"are ! are ! kahA~ ghusA calA AtA hai?" / ____ "yahA~ koI rAjA rahatA hai na?" ___"hA~, rahatA hai to tujhe kyA? bar3A AyA rAjA ke pAsa jAne vaalaa| bhAga yahA~ se mUrkha, OM gNvaar.........|" dvArapAla na jAne usa bhole ko kitanA DA~TatA-phaTakAratA aura gAliyA~ detA, kintu saMyogavaza apane mahala ke gavAkSa meM baiThe rAjA kI dRSTi usa bhIla para par3a gii| usane dvArapAla ko rokA aura svayaM uThakara daur3atA huA dvAra para A gayA aura use premapUrvaka hAtha pakar3akara bhItara le gyaa| dvArapAla, darabArI aura dAsa-dAsiyA~ yaha dekhakara vismita ho gye| HeartRAGINGPRASPASRAEPRISORSPONSPRASPBASPXGPBXGRAHAMROANAONION aupapAtikasUtra (334) Aupapatik Sutra

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201 EXERS P rAja bhavana meM vanavAsI MIMIT saMgIta nRtya sukhAnubhava lain Education meational mokSa sukhoM kI anupameyatA / Vinate & Personal Use Orie miSThAnna bhojana zabdoM se batAyA nahIM jA sakatA 12 ww.jajhelibrary.org

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citra paricaya - 12 mokSa sukhoM kI anupameyatA mokSa meM AtmA kaisA sukha anubhava karatI hai, isako samajhAne ke lie eka dRSTAnta diyA gayA hai| jaMgaloM meM rahane vAlA koI vanavAsI puruSa rAjA kI mitratA ke kAraNa ekabAra nagara meM aayaa| rAjA ne use apane sundara susajjita mahaloM meM tthhraayaa| mahaloM kI cakAcauMdha va sajAvaTa dekhakara vaha cakita sA raha gayA hai| phira rAjA use aneka prakAra ke miSThAnna pakvAnna khilAtA hai| svAdiSTa bhojana parosatA hai aura zItala - sugandhita peya Adi pilAtA hai| bhojana ke pazcAt rAjamahaloM kI komala zaiyyA para sonA, vahA~ nRtya - gAyana tathA dAsiyoM kI sevA-cAkarI va vividha prakAra ke phaloM va madhura peyoM se svAgata-satkAra / ina saba abhUtapUrva sukhoM ke anubhava se vaha mana hI mana bar3A cakita - bhramita-sA ho gyaa| kucha dina rAjabhavana ke sukhoM kA Ananda lekara vaha apane vana meM calA jAtA hai| vahA~ ke vanavAsI svajana - parijana usase pUchate haiM- tumane vahA~ kyA khAyA, pIyA ? kaisA svAda thA usakA ? kaisA sukha anubhava kiyA ? vanavAsI una saba bhoge hue sukhoM kA varNana karanA cAhatA hai, parantu usake pAsa na to zabda hai, na hI upamA / vaha una anubhUta sukhoM kA varNana nahIM kara paataa| basa yahI kahatA hai, bahuta anupama sukha thaa| bar3A hI Ananda AyA / Illustration No. 12 isI prakAra mokSa meM AtmA ko jina abhUtapUrva sukhoM kA anubhava hotA hai, unakA varNana karane ke lie na to paryApta zabda haiM na hI koI yathArtha upamA hai| isalie unheM anupameya sukha kahakara batAyA jAtA hai| INCOMPARABLE BLISS OF LIBERATION A story is narrated to explain the bliss experienced by a soul in the liberated state. - sUtra 183-184 An aborigine living in a jungle comes to a city to visit the king who is a friend. The king took him to his beautiful and decorated palace for stay. The aborigine was dumbfounded to see the grandeur and radiance of the palace. When it was meal time he was served rich and tasty dishes and flavoured cold drinks. After meals he enjoyed music and dance, was served a variety of fruit juices by maids, and enjoyed sleeping in the soft bed. This unprecedented experience of pleasure astonished and intoxicated the aborigine. Enjoying the stay for a few days he returned to the jungle. There his curious friends and relatives asked him what he saw ? What he ate ? How was the taste? How he enjoyed everything? The aborigine wants to express his pleasurable experiences but fails to find words or metaphors to do so. He was unable to express what he had experienced. He just utters-"It was very good. It was excellent. It was fun." Same is true for the unearthly spiritual bliss of a Siddha which is unique. There is no suitable allegory or metaphor to convey it. That is why it is called incomparable bliss -Sutra 183-184

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rAjamahala kI adbhuta zobhA dekhakara vaha sIdhAsAdA bhIla yuvaka bhauMcakkA-sA raha gyaa| rAjA ne usakI mAliza karavAI, snAna karAyA, sundara mulAyama kapar3e pahanAye / bhojana kA samaya jaba huA taba ratnajaTita sone ke thAloM meM aneka prakAra ke svAdiSTa pakavAna use parose gaye / zItala madhura peya pilAye / bhIla ke lie yaha sArI bAteM indrajAla ke samAna hI thiiN| bhojana ke bAda rAjA ne use apane mahala kA zeSa bhAga bhI dikhAyA, jise dekha-dekhakara vaha apanA bhAna hI bhUla baiThA aura use aisA anubhava huA mAno vaha kisI jAdU nagarI athavA parIloka meM hI saira kara rahA ho / usake lie yaha apane jIvana kA prathama anubhava thA, jisakI kalpanA bhI usane kabhI na kI hogii| Ananda manAte hue do-cAra dina dekhate-dekhate bIta gaye / kintu usake bAda use apane ghara aura parivAra kI yAda satAne lgii| use yAda Ane lage apane ve parvata aura jaMgala ke kanda-mUla aura phala, vaha svatantratA aura zuddha vAyu / isake atirikta usake mana meM apane mAtA-pitA tathA anya baMdhu - bAndhavoM ko isa vilakSaNa sukha aura Ananda kA anubhava batAne kI tIvra lAlasA bhI jAgrata ho utthii| becArA pahAr3I bhIla to thA hI, nagara-sabhyatA se usakA kyA lenA-denA? ataH ziSTatA - aziSTatA kA kucha bhI vicAra kiye binA, vaha binA kisI se kahe, binA rAjA se mile, apanI lakuTiyA uThAkara jaMgala kI rAha cala pdd'aa| eka navIna AnandAnubhUti ke kAraNa usake paira pRthvI para nahIM par3a rahe the| havA meM ur3atA huA-sA vaha jaMgaloM meM jA phuNcaa| apane svajana - sAthiyoM se usane sArI ghaTanA kA aura jo kucha bhI usane dekhA, anubhava kiyA, usakA varNana karane lagA / utsuka bhIloM kI bhIr3a laga gii| usane kyA dekhA, kyA khAyA, kaisA svAda thA, kaise rahA ityAdi praznoM kA uttara dete-dete vaha Akhira thaka gayA / vastuoM ke nAma to use yAda the nahIM, praznoM ke uttara meM vaha itanA hI kahatA rahA - " bahuta acchA, bahuta bar3hiyA, bar3A majedAra thA / " vana meM pAI jAne vAlI aneka vastuoM ke nAma le-lekara bhIla usase pUchate - "kyA aisA hI thA ? " kintu vaha uttara detA- "nahIM, isase hajAra gunA adhika acchA thA, lAkha gunA adhika svAdiSTa thA vaha !' aura aisA kahate-kahate vaha khuzI se nAca uThatA thA / kaha detA thA - "kyA thA, kaisA thA- kucha na pUcho ! ajIba thA, bahuta bar3hiyA / " prakRti ke sarala putra usa bhIla yuvaka meM nAgarika sauMdarya, Ananda tathA rAjamahala ke sukha aura vaibhava ko vyakta karane kI kSamatA nahIM thI / na hI usake pAsa zabda the / na hI koI upamA thii| vaha to mana hI mana una anubhUtiyoM kA Ananda lekara magna ho rahA thA / una anubhUtiyoM ko zabdoM dvArA prakaTa karane meM vaha samartha nahIM thA / siddha bhagavAna ko isI prakAra kA alaukika AtmAnanda tathA sukha hai, jo anupama hai| use kisI upamA dvArA batAyA nahIM jA sakatA / ambar3a parivrAjaka prakaraNa (335) Story of Ambad Parivrajak

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* Elaboration-Aphorisms 182 and 183 give the example of a primitive aborigine to explain the bliss of Siddhas. However, the commentators have added the following story as an example A king was very fond of outings. One day he went out riding a horse along with some soldiers to roam around in a forest. His horse was very fast. It had the speed of the wind. Thus, the king soon went far ahead of the accompanying soldiers. It was the scorching sun of the summer season and the hot air was tormenting the body, specially the ears. Animals and birds had also taken refuge in the shade. In such difficult conditions the king got isolated and lost his way. For hours he roamed around in vain in search of an exit. He * was completely exhausted. He was dying with thirst but could not find even a drop of water in that scorching summer afternoon. He felt as if he was going to die. At last in a state of complete exhaustion he thought of stopping in the shade of a dense tree to rest. But he had become so feeble 20 that he could not even get down from the horse. He fell on the ground and lost consciousness. * Coincidentally an aborigine youth who was residing in that forest arrived there. He saw that a wayfarer was lying unconscious and his beautiful horse was standing nearby. He at once realized that 'the wayfarer had lost his consciousness due to thirst.' The aborigine carried cold water ** with him. He sprinkled some water on the king's face. Slowly the king regained his consciousness. The aborigine made him drink a little water and then gave some fruits and bread to eat. Thus the king was saved. The king found the ordinary dry bread much more tasty and satiating than the rich and gourmet food he was used to. Expressing his gratitude to the aborigine, the king said--"Brother ! You have given me a new life today. You have done me a favour that I cannot forget all my life." The simple aborigine responded naturally--"Hey fellow ! Don't talk of gratitude. To provide food and water to a hungry and thirsty wayfarer is our duty." This answer moved the king. A surprisingly high degree of humanitarian values were evident in a person who was called a primitive. He placed his hand affectionately on the shoulder of the aborigine and said--"Brother ! I can never repay for this selfless obligation. Although I am a king, there is nothing I can give you at the moment. I insist that whenever possible you must come to my city." * aupapAtikasUtra (336) Aupapatik Sutra 310

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YORUZ kkkkkkuksksksksksksksks "Why do you talk of give and take ? Did I sell you the water and bread?" The aborigine said with a smile. The king's eyes brimmed with tears of gratitude. He said "All right, brother! But I beseech you to come to my city and my palace." Accepting the king's offer the aborigine said-"All right. But who knows the future. However, if I happen to visit the city some time, I will certainly meet you. But tell me your name and address. How will I find you? Will you recognize me when you see me?" The king laughed at this guileless statement and replied "Hey brother! How can I not recognize you? I can never forget you in this life. When you are in the city just ask anyone where is the house of the king? That is enough and you will find me there." The king sat on his horse, bid farewell to his aborigine saviour and left for his city. He had asked the aborigine about the path to the city. After he covered some distance he also found his soldiers. Some days later, that aborigine went to the city for some work. He thought-Why not meet the king while I am in the city? The poor chap had requested me many a time.' He asked some pedestrian-"Where is the house of the king?" People standing around laughed at his ignorance. One of them said"Stupid! Don't say king's house, say king's palace." "All right. Let it be king's palace. But tell me where it is ?" Someone showed him the way to the palace. The aborigine straight away went there and saw that the king's house was very large, high and beautiful. It was very attractive. When he stepped ahead to enter, the gatekeeper frowned and stopped him. He asked-"Stop there! Where are you going?" "Doesn't some king live here ?" "Yes, he lives here. So what? You hardly qualify to meet the king. Go away, you fool, rustic.... !" The guard would have further insulted and ill-treated the aborigine but luckily for him the king was sitting in the verandah and he happened to look down at his aborigine friend. He shouted at the guard and rushed to the gate. He affectionately held the aborigine's hand and took him inside the palace. The gatekeeper, courtiers, servants and maids all were taken aback. ambar3a parivrAjaka prakaraNa (337) Story of Ambad Parivrajak

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The simple aborigine youth was dumbfounded to see the divine grandeur of the palace. The king arranged for his massage and bath and got him dressed in fine soft clothes. When it was meal time he was served rich and tasty dishes in gem studded golden plates. He was also offered sweet and flavoured cold drinks. For the aborigine all this was like a magic spell. When the meals were over, the king took him around the palace. As the aborigine went around the palace and witnessed its gorgeousness he was stunned and felt as if he had come to some magical city or fairy land. It was his first experience of a king's palace and he could never imagine that even in his dreams. Enjoying the stay, a few days passed unawares. But after that he felt homesick and missed his family. He thought of his mountain and forest and fruits and the freedom and the pristine air. Besides these, he was filled with a burning desire to share his experience of this unique joy and pleasure with his parents and friends. He was a simple aborigine of hilly area and was ignorant of the city culture. Not encumbered by any thought of social norms and etiquette, he took his staff and left without informing anyone or meeting the king. His newfound experience made him fleet-footed. He reached the forest as if floating in air. He started describing in detail the incident and what he saw and experienced. A crowd of curious aborigines gathered around asking him, what he saw, what he ate, how was the taste, how he enjoyed everything? Answering all their questions he at last got tired. As he did not remember the names of all the things he had seen, he replied all questions uttering-"It was very good. It was excellent. It was fun." His friends asked him pointing at various things available in the forest "Was it like this ?" And he replied-"No! Thousand times better than this. Hundreds of thousand times tasty than this." And he would start dancing with joy. Finally he would say-"Don't ask what it was or how it was? It was strange but it was excellent." A simple son of nature, that aborigine lacked the ability or knowledge to express in words the urban beauty and pleasure or the joy and grandeur of the palace. He neither had words nor any metaphors. He was happy enjoying reminiscences of his experiences. It was impossible for him to express those feelings in words. Same is true for the unearthly spiritual bliss of a Siddha which is unique. There is no suitable allegory or metaphor to convey it in words. aupapAtikasUtra (338) Aupapatik Sutra

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184-85. jaha savvakAmaguNiyaM, puriso bhottUNa bhoyaNaM koI / taNhA - chuhAvimukko, acchejja jahA amiyatitto // 18 // iya savvakAlatittA, atulaM nivvANamuvagayA siddhA / sAsayamavvAbAhaM, ciTThati suhI suhaM pattA // 19 // 184 - 185. jaise koI puruSa apane dvArA cAhe gaye pA~coM indriyoM ko tRpta karane vAle sabhI guNoM-vizeSatAoM se yukta yathecchita bhojana kara bhUkha-pyAsa se mukta hokara amRtapAna ke samAna aparimita tRpti kA anubhava karatA hai, usI prakAra siddha bhagavAna sarvakAlatRptasarvadA parama tRptiyukta, anupama zAntiyukta-sadA kAla sthira rahane vAlA tathA sabhI vighna-bAdhAoM se rahita avyAbAdha - parama sukha meM nimagna rahate haiM / 184-185. If a person has tasted ambrosia and is free of all hunger and thirst, he feels amply satiated after eating desired food, having all qualities required to gratify all the five senses and in required quantity. In the same way a Siddha remains fully engulfed in the unobstructed and uninterrupted ultimate bliss that is ever satiating, extremely serene and absolutely permanent. 186. siddhattiya buddhattiya, pAragayatti ya paraMparagayatti / ummukkakammakavayA, ajarA amarA asaMgA ya // 20 // 186. ve siddha haiM- unhoMne apane sAre prayojana sAdha lie haiN| ve buddha haiM, kevalajJAna dvArA samasta vizva kA bodha unheM prApta hai / ve pAragata haiM, saMsAra-sAgara ko pAra kara cuke haiN| ve paramparAgata haiM, ve paramparA se prApta mokSa ke upAyoM kA avalambana kara saMsAra - sAgara ke pAra pahu~ce hue haiM, ve unmukta - karmakavaca haiM, jo karmoM kA kavaca - AvaraNa una para lagA thA, usase ve mukta ho cuke haiN| ve ajara haiM, vRddhAvasthA se rahita haiN| amara haiM, mRtyu ke pAra ke pahu~ca gaye haiM, tathA ve asaMga haiM, saba prakAra kI AsaktiyoM se tathA samasta para -1 ra-padArthoM ke saMsarga se rahita haiN| 186. They are Siddhas (perfect ones) as they have attained all their goals. They are Buddhas (enlightened ones) as they know all that is to know through omniscience. They are Paragat (accomplished ones) as they have crossed the ocean of mundane existence. They are Paramparagat (adept ones) as they have attained salvation from cycles of rebirth following the traditional ambar3a parivrAjaka prakaraNa Story of Ambad Parivrajak (339)

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* the path. They are Unmukt-karmakavach (unveiled ones) as they are free of the armour like veil of karmas they had when they were born. They are Ajar (ageless) as they are immune to the process of ageing. They are Amar (immortal ones) as they have gone beyond death. And they are Asang (detached ones) as they are free of all attachment and involvement with all things other then the self. 187. NitthiNNasavvadukkhA, jaaijraamrnnbNdhnnvimukkaa| avvAbAhaM sukkhaM, aNuhoti sAsayaM siddhaa||21|| 187. ve siddha bhagavAna saba duHkhoM ko pAra kara cuke haiM, janma, jarA tathA mRtyu ke bandhana se mukta haiN| nirbAdha, zAzvata sukha kA ananta kAla taka anubhava karate rahate haiN| 187. They have gone beyond all miseries and are free of the bondage of birth, ageing and death. They experience unobstructed and uninterrupted spiritual bliss eternally. 188. atulasuhasAgaragayA, avvAbAhaM aNovamaM pttaa| savvamaNAgayamaddhaM, ciTuMti suhI suhaM pttaa||22|| * ovAiyaM samattaM . 188. ve siddha bhagavAna anupama sukha-sAgara meM lIna, bAdhArahita anupama muktAvasthA ko prApta kiye hue anAgata kAla meM bhaviSya meM sadA sukhoM meM sthita rahate haiN| * aupapAtikasUtra samApta * 188. Having attained the unobstructed unique state of liberation and engulfed in unfathomable ocean of beatitude they remain in the state of spiritual bliss for all times to come. * AUPAPATIK SUTRA CONCLUDED * aupapAtikasUtra (340) Aupapatik Sutra

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pariziSTa APPENDIX

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00000 DO

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pariziSTa- 1 AgamoM kA anadhyAyakAla ( sva. AcAryapravara zrI AtmArAma jI mahArAja dvArA sampAdita nandIsUtra se uddhRta ) svAdhyAya ke lie AgamoM meM jo samaya batAyA gayA hai, usI samaya zAstroM kA svAdhyAya karanA caahie| anadhyAyakAla meM svAdhyAya varjita hai / manusmRti Adi smRtiyoM meM bhI anadhyAyakAla kA vistArapUrvaka varNana kiyA gayA hai| vaidika loga bhI veda ke anadhyAyoM kA ullekha karate haiM / isI prakAra anya ArSa granthoM kA bhI anadhyAya mAnA jAtA hai / jainAgama bhI sarvajJokta, devAdhiSThita tathA svara - vidyA saMyukta hone ke kAraNa, inakA bhI zAstroM meM anadhyAyakAla varNita kiyA gayA hai| sthAnAMgasUtra ke anusAra, dasa AkAza se sambandhita, dasa audArika zarIra se sambandhita, cAra mahApratipadA, cAra mahApratipadA kI pUrNimA aura cAra sandhyA / isa prakAra battIsa anadhyAyakAla mAne gae haiM, jinakA saMkSepa meM nimna prakAra se varNana hai| dasavihe aMtalikkhi asajjhAe paNNatte, taM jahA - ukkAvAte, disidAghe, gajjite, vijjute, nigdhAte, juvate, jakkhAlitte, dhUmitA, mahitA, rayaugdhAte / dasavihe orAlie asajjhAe, taM jahA- aTThI, maMsaM, soNite, asutisAmaMte, susANasAmaMte, caMdovarAte, sUrovarAte, paDaNe, rAyabuggahe, uvassayassa aMto orAlie sarIrage / - sthAnAMgasUtra, sthAna 10 no kappati niggaMthANa vA, niggaMdhINa vA cauhiM mahApADivaehiM sajjhAyaM karittae, taM jahAAsADhapADivae, iMdamahapADivae, kattiapADivAe sugimhapADivae / no kappai niggaMthANa vA niggaMdhINa vA, cauhiM saMjhAhiM sajjhAyaM karettae, taM jahA - paDhimAte, pacchimAte, majjhaNhe, aDDharatte / kappai niggaMthANaM vA niggaMthINa vA, cAukkAlaM sajjhAyaM karettae, taM jahA - puvvaNhe avaraNhe, paose, paccUse / - sthAnAMgasUtra, sthAna 4, uddezaka 2 AkAza sambandhI dasa anadhyAya 1. ulkApAta - tArApatana - yadi mahat tArApatana huA hai to eka prahara paryanta zAstra - svAdhyAya nahIM karanA cAhie / pariziSTa (343) Appendix

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* 2. digdAha-jaba taka dizA raktavarNa kI ho arthAt aisA mAlUma par3e ki dizA meM * Aga-sI lagI hai, taba bhI svAdhyAya nahIM karanA caahie| 3. garjita-bAdaloM ke garjana para eka prahara paryanta svAdhyAya na kre| OM 4. vidyut-bijalI camakane para eka prahara paryanta svAdhyAya na kre| kintu garjana aura vidyut kA asvAdhyAya cAturmAsa meM nahIM mAnanA caahie| kyoMki vaha * garjana aura vidyut prAyaH Rtu-svabhAva se hI hotA hai| ataH ArdrA se svAti nakSatra paryanta anadhyAya nahIM mAnA jaataa| 5. nirghAta-binA bAdala ke AkAza meM vyantarAdikRta ghora garjanA hone para do prahara * taka asvAdhyAyakAla hai| 6. yUpaka-zukla pakSa meM pratipadA, dvitIyA, tRtIyA ko sandhyA kI prabhA aura candraprabhA * ke milane ko yapaka kahA jAtA hai| ina dinoM prahara rAtri paryanta svAdhyAya nahIM karanA caahie| 7. yakSAdIpta-kabhI kisI dizA meM bijalI camakane jaisA, thor3e-thor3e samaya pIche jo prakAza hotA hai vaha yakSAdIpta kahalAtA hai| ataH AkAza meM jaba taka yakSAkAra dIkhatA rahe taba taka svAdhyAya nahIM karanA caahie| 8. dhUmikA-kRSNa-kArtika se lekara mAgha mAsa taka kA samaya meghoM kA garbhamAsa hotA hai| isameM dhUmra varNa kI sUkSma jalarUpa dhuMdha par3atI hai| vaha dhUmikA-kRSNa kahalAtI hai| jaba taka vaha dhuMdha par3atI rahe, taba taka svAdhyAya nahIM karanA caahie| 9. mihikAzveta-zItakAla meM zveta varNa kI sUkSma jalarUpa dhuMdha mihikA kahalAtI hai| OM jaba taka yaha giratI rahe, taba taka asvAdhyAyakAla hai| 10. raja-udghAta-vAyu ke kAraNa AkAza meM cAroM ora dhUla chA jAtI hai| jaba taka * yaha dhUla phailI rahatI hai, svAdhyAya nahIM karanA caahie| * audArika zarIra sambandhI dasa anadhyAya 11-13. haDDI, mA~sa aura rudhira-paMcendriya, tiryaMca kI haDDI, mA~sa aura rudhira yadi sAmane dikhAI deM, to jaba taka vahA~ se yaha vastue~ uThAI na jAe~, taba taka asvAdhyAya hai| vRttikAra AsapAsa ke 60 hAtha taka ina vastuoM ke hone para asvAdhyAya mAnate haiN| isI prakAra manuSya sambandhI asthi, mA~sa aura rudhira kA bhI anadhyAya mAnA jAtA hai| vizeSatA itanI hai ki inakA asvAdhyAya sau hAtha taka tathA eka dina-rAta kA hotA * pariziSTa nniglleennigllenninnbhnn...............je.je.je.je.je.je.rjeglllli (344) Appendix

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" hai| strI ke mAsika dharma kA asvAdhyAya tIna dina taka tathA bAlaka evaM bAlikA ke janma kA asvAdhyAya kramazaH sAta evaM ATha dina paryanta kA mAnA jAtA hai| 14. azuci-mala-mUtra sAmane dikhAI dene taka asvAdhyAya hai| 15. zmazAna-zmazAna bhUmi ke cAroM ora sau-sau hAtha paryanta asvAdhyAya mAnA jAtA hai| 16. candragrahaNa-candragrahaNa hone para jaghanya ATha, madhyama bAraha aura utkRSTa solaha * prahara paryanta svAdhyAya nahIM karanA caahie| 17. sUryagrahaNa-sUryagrahaNa hone para bhI kramazaH ATha, bAraha aura solaha prahara paryanta * asvAdhyAyakAla mAnA gayA hai| 18. patana-kisI bar3e mAnya rAjA athavA rASTra-puruSa kA nidhana hone para jaba taka * usakA dAha-saMskAra na ho, taba taka svAdhyAya nahIM karanA cAhie athavA jaba taka dUsarA * adhikArI sattArUr3ha na ho, taba taka zanaiH-zanaiH svAdhyAya karanA caahie| 19. rAjavyudgraha-samIpastha rAjAoM meM paraspara yuddha hone para jaba taka zAnti na ho jAe, taba taka aura usake pazcAt bhI eka dina-rAtri svAdhyAya nahIM kre| OM 20. audArika zarIra-upAzraya ke bhItara paMcendriya jIva kA vadha ho jAne para jaba taka kalevara par3A rahe, taba taka tathA 100 hAtha taka yadi nirjIva kalevara par3A ho to svAdhyAya nahIM karanA caahie| 21-28. cAra mahotsava aura cAra mahApratipadA-ASAr3ha-pUrNimA, Azvina-pUrNimA, kArtika-pUrNimA aura caitra-pUrNimA ye cAra mahotsava haiN| ina pUrNimAoM ke pazcAt Ane se vAlI pratipadA ko mahApratipadA kahate haiN| inameM svAdhyAya karane kA niSedha hai| 29-32. prAtaH, sAyaM, madhyAhna aura ardha-rAtri-prAtaH sUrya ugane se eka ghar3I pahale * tathA eka ghar3I piiche| sUryAsta hone se eka ghar3I pahale tathA eka ghar3I piiche| madhyAhna arthAt 8 dopahara meM eka ghar3I pahale aura eka ghar3I pIche evaM ardha-rAtri meM bhI eka ghar3I pahale tathA eka ghar3I pIche svAdhyAya nahIM karanA caahie| isa prakAra asvAdhyAyakAla TAlakara dina-rAtri meM cAra kAla kA svAdhyAya karanA caahie| * pariziSTa (345) Appendix

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DOORPROOKOOKOOKOPRORDOD RODRODD *ga * ** * INAPPROPRIATE TIME FOR STUDY OF AGAMS Scriptures should be studied only at the appropriate time as prescribed in the Agams. Study of scriptures at a time * inappropriate for studies' (anadhyaya kaal) is prohibited. Detailed description of anadhyaya kaal (time inappropriate for studies) is also included in Smritis (the corpus of Sanatan Dharmashastra) like Manusmriti. Vedic people also mention about the anadhyaya kaal (time inappropriate for studies) of the Vedas This rule is applicable to other Aryan holy books. As Jain Agams are sermons of the Omniscient, ensconced by the devas, and phonetically composed, discussion about the anadhyaya kaal (time inappropriate for studies) is also included in the scriptures. For * example : According to Sthananga Sutra there are thirty two slots of time * defined as anadhyaya kaal (time inappropriate for studies)--tene related to sky, ten related to the gross physical body (audarik sharira), four relating to mahapratipada (the date following a specific full moon night), four relating to the date of the said full moon night, and four relating to sandhya (the four junctions of parts of the day, viz. morning, noon, evening, and midnight). They are briefly described as follows: RELATING TO SKY 1. Ulkapat or Tarapatan-If a falling star or a comet is visible in the sky scriptures should not be studied for three hours following the incident. 2. Digdaha-As long as the sky looks crimson in any direction, as if there was a fire then study of scriptures should not be done. 3. Garjit-For three hours following thunder of clouds such may studies are prohibited. 4. Vidyut-For three hours following lightening such studies are prohibited. However, the prohibition related to thunder and lightening is not applicable during the four months of monsoon. This is because * pariziSTa ( 346 ) Appendix R29.29. 22loint OPPORT

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ARDROGOPRO 2 200 COLOR COPIO * og Ha frequent thunder and lightening is an essential attribute of that season. Thus this prohibition is relaxed starting from Ardra till att Svati Nakshatra (lunar mansion or 27/28 divisions of the ecliptic on the path of the moon). 5. Nirghat--For six hours following thunder without clouds (demonic or otherwise) such studies are prohibited. 6. Yupak--The conjunction of solar and lunar glows at twilight hour on first second and third days of the bright half of a month (Shukla Paksha) is called Yupak. During these dates such studies are prohibited during the first quarter of the night. 7. Yakshadeepti--Some times there is a lightning like intermittent glow visible in the sky. This is called Yakshadeepti. As long as such glow is visible in the sky such studies are prohibited. 8. Dhoomika-krishna-The months from Kartik to Maagh are months of cloud formation. During this period smoky fog of suspended water particles is a frequent phenomenon. This is called Dhoomika-krishna. As long as this fog exists such studies are * prohibited. 9. Mihikashvet-The white mist during winter season is called ** Mihikashvet. As long as this exists such studies are prohibited. 10. Raj-udghat-High speed wind causes dust storm. This is called Raj-udghat. As long as the sky is filled with dust such studies are prohibited. THE RELATING TO GROSS PHYSICAL BODY 11-13. Bone, flesh and blood-As long as bone, flesh and blood of five sensed animals are visible and not removed from sight such studies are prohibited. According to the commentator (Vritti) if such things are lying up to a distance of 60 yards the prohibition is effective. This rule is applicable to human bones, flesh and blood with the * amendment that the distance is 100 cubits and the effective period is one day and night. The period prohibited for studies is three days in case of a women in menstruation, seven days in case of malechild birth and eight days in case of a female-child birth. 209 * pariziSTa ( 347 ) Appendix *

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14. Ashuchi-As long as excreta is visible and not removed from sight such studies are prohibited. 15. Smashan-Up to a distance of hundred yards in from a cremation ground such studies are prohibited. 16. Chandra grahan-At the time of lunar eclipse such studies are prohibited for eight, twelve, or sixteen hours. 17. Surya grahan-At the time of solar eclipse such studies are prohibited for eight, twelve, or sixteen hours. 18. Patan-On the death of a king or some other nationally eminent person such studies are prohibited as long as he is not cremated. Even after that, the period of study is kept limited as long as his successor does not take over. any direction 19. Raaj-vyudgraha-During a war between neighbouring states such studies are prohibited as long as peace does not prevail. Studies should be resumed only 24 hours after peace is established. 20. Audarik Sharir-In case a five sensed animal dies or is killed in an upashraya (place of stay for ascetics) such studies are prohibited as long as the dead body is not removed. This prohibition also applies if a dead body is lying within 100 yards of the place of stay. 21-28. Four Mahotsavas and four Mahapratipada-Ashadh, Ashvin, Kartik, and Chaitra purnimas (the full moon days of these four months) are called great festival days. The days after these festival days are called Mahapratipada. On all these days such studies are prohibited. 29-32. Sandhya-During the twenty four minutes preceding and following the four junctions of parts of the day, viz. morning, noon, evening, and midnight such studies are prohibited. Studies of scriptures or other holy books should be done avoiding all these anadhyaya kaal (time inappropriate for studies). pariziSTa (348) Appendix

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Appendix-2 Technical Terms AUPAPATIC SUTRA The alphabetical index of technical terms according to aphorism number (A) aagar dharma = householder's code (57) Aaigaranam (Aadikaranam) = the first propounders of Jainism (20) Aaigare (Aadikar) = the first propounder of the shrut dharma (Jainism) of his time (16 (a)] aak = a plant yielding fine fibre (10) aakar = settlement near a mine (53, 69, 70, 71, 72, 73, 75, 76, 117, 120, 121, 122, 123, 125, 130) aaram = entertainment centers [1 (b)] Abaddhik = a group of dissenters (122) abharan vidhi (abharan vihim) = art of making ornaments; art of adornment (107) Abhayadayanam (Abhayadayakanam) = those who dispel fear (20) Abhayadaye (Abhayadayak) = he who dispels fear (16 (a)] abhigam codes of courtesy meant for a religious assembly (54, 55) abhiksha laabh = to resolve to accept food only if it does not fall in the category of bhiksha laabh (30 (c)] abhinibodhik (mati) jnana vinaya (30 (g)] Abhiyogik gods = servant gods (121) abhyahrit (abhihade) = food that is brought to the place of stay of an ascetic and given to him (96) abhyakhyan - blaming falsely (56 (b), 87, 123] abhyakhyan viraman = to abstain from blaming falsely (56 (b)] abhyangan = rubbing of oils, creams and pastes (48) abhyantar tap (30 (f)] abhyasavartita = to sit still near spiritual guides and noble persons (30 (g) abhyutthan = to stand up to show respect to elders and masters when they arrive (30 (g)] Achal (Ayal) = the unwavering (16 (a), 20] acharya = head of the order (30 (g), 117] achhatrak = giving up use of umbrella (116) achit = non-living (28); free of living organisms (54, 55) Achuyt kalp = name of a dev-lok; the twelfth heaven (37, 120, 121, 124, 161, 163) adan-bhand-patra nikshepan maintaining ascetic equipment including bowls (27) adantavan = not cleaning teeth (116) adattadan = taking without being given; act of stealing (56 (b), 57, 123, 125] adattadan viraman = to abstain from taking without being given; to abstain from acts of stealing (56 (b)] Adhai Dveep = the area inhabited by human beings (37) adhikaran = means (124) (349)

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DOMOSOMMARCA oma l adho-lok = lower world (37) adhyavapur (aijhoyar) = food the quantity of which has been increased during cooking in anticipation of an ascetic's arrival (96) adhyavasaya = assiduity (118) adhyavasit (ajjhovavaijihit) infatuation (111) adrisht laabh = to resolve to accept food not seen earlier or from a donor never seen before [30 (c)] agar (aagaar) = householder's life (23) Agar = aloe wood; Aquillaria agallocha; fragrant herb used as incense (2 (a), 79) Agni-kumar = a class among bhavanvasi gods (34, 37) aharak sharira = telemigratory body (146) ahat = undamaged (48) ahvaniya = suitable for charitable deeds [2 (b)] ajar = ageless (187) ajiva = the non-living or matter (56 (b), 94, 124] Ajivaks = followers of Gaushalak (120) ajna = commandments (30 (g)] ajna-ruchi = to have faith and interest in worship and propagation of the teachings of the vitarag (30 (g)] ajna-vichaya = meditation on the teachings of Tirthankar (30 (g)] ajnana dosh = to indulge in sinful activities out of ignorance or mistaken belief inspired by fallacious scriptures [30 (g)] ajnat charya = to resolve to accept food only if it is offered by a stranger and that too without revealing one's identity (30 (c)] akaam brahmacharya = unintended or enforced celibacy (69, 72) akaam nirjara = to endure inflicted pain aimlessly or out of helplessness (57); unintentional shedding of karmas (70) akaam-tap = austerity devoid of the aspiration for spiritual purity (69) akanduyak = to resolve not to scratch any part of the body when itching (30(e)] akash pratipati labdhi = the power to fly or to shower good or bad objects from the sky (24 (b)] akashativadi labdhi = power to control formless things like sky (24 (b)] akhyapak = auger (1 (a), 2 (b)] akinchan = devoid of possessions (16 (c), 27] Akriyavadi = non-doers (73) akrodh = without anger (130) Akshaya (Akkhaya) = he who is free of decay (16 (a), 20] akshinamahanasik labdhi = the power of making the source of food inexhaustible (24 (b)] alamban = support or aid (30 (g)] aleek vachan = telling lies (57) alhadajanak = rejuvenating and exhilarating body and senses (48) alochanarh prayashchit - the atonement made simply by revealing a censurable fault (30 (g)] alok = unoccupied space or the space beyond the known universe (56 (b), 169, 176, 181) alpaparigrahi = people content with limited wealth and possessions (123) alparambhi = people who commit minimum violence barely essential for subsistence (123) alsi = linseed (10) amam = selfless (27) amanojna artadhyan = anxious mental state to be rid of detestable and adverse conditions and things (30 (g)] a PROYO Bol ( 350 ) 6660060 POGO

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* Amar = immortal ones (187) amaranant dosh = continued indulgence in mistakes and sinful activities without any repentance till the end of life (30 (g)] amarshaushadhi labdhi = this power turned the touch of the adept curative (24 (b)] amatsarata = absence of jealousy and appreciation of virtues (57) amatya (amachch) = counselors heading eighteen different sections (15) Ambad = a class of Parivrajaks (76) Ambubhakshi = those who subsisted only on water (74) amralata = a creeper (8) anagar (anagaar) = homeless (23); homeless ascetic (93) anagar bhagavant = venerable ascetic (114, 126, 129) anagar dharma = ascetic way (38); ascetic code (57) anakar upayog = non-manifest vivacity (154) Anant = Infinite and Eternal (16 (a), 20) anant dev sukha = endless divine happiness (181) anantavrittitanupreksha = to contemplate again and again about the eternality of the cycles of rebirth (30 (g)] Anapannik = a class among vaanvyantar gods (35, 37) anarth-dand = unnecessary harm to others (97) anarth-dand viraman = to avoid attitudes and indulgences that are detrimental to the attributes of soul (57) anarya = of ignoble class (56 (a)] anashan = to abandon food and desire for food (30 (a)] Anat - name of a dev-lok; ninth heaven (37, 161, 163) anavasthapyarh prayashchit - the atonement that includes banishment of the defaulter from the ascetic order and * not re-initiating him as long as he does not successfully perform the specified austerities prescribed for atonement (30 (g)] anayukt gaman = improper and careless movement (30 (g)] anayukt nishidan = improper and careless sitting (30 (g)] anayukt prollanghan = improper and careless crossing of water or slime on the way repeatedly (30 (g)] sarvandriyakayayoga yojanata = indulge in improper and careless activities of all sense organs and body (30 (g)] anayukt sthan = improper and careless halting and standing (30 (g)] anayukt tvagvartan = improper and careless lying and turning (30 (g)] anayukt ullanghan = improper and careless crossing of water or slime on the way [30 (g)] angad = bracelet for upper arm (79) Angul = a linear measurement equal to the width of a finger (135, 167, 172, 173, 174) anima = power of miniaturization (56 (b)] anishthivak = to resolve not to spit (30(e)) anisrisht (anisitthe) = food given without permission of the owner (96) anityanupreksha = to revolve around the thought that mundane things are ephemeral (30 (g)] anjan = collyrium (38) ankush = gardening hook used for cutting leaves from trees (86) annaglyayak = to resolve to accept food only if it was cooked on the previous day (30 (c)] ( 351 )

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she she she sh annaviddhi (annavihim) = farming and cooking (107) anopahanagam = giving up use of footwear (116) = antahar to eat food prepared from cheap and low quality food grains (30 (d)] antahpur women's quarters (23) antaraya karma vyutsarg= to renounce causes of bondage of karma particles responsible for impeding the attribute of infinite energy of the soul (30 (g)] antarmuhurt = less than one muhurt or 48 minutes (143, 153) ascetic disciples [23, 24 avoiding antevasi (a), 25] antyashatana vinaya disrespect [30 (g)] anumat = commendable (87) over anupreksha = to ruminate anything connected with the scriptures including the text, meaning and related topics [30 (g)] anurakt (rajjihit) = attraction (111) Anuttar Vimans (37, 161) anuvrats = minor vows (38, 57, 118) apadhyanacharit bad or wrong thinking (97) apaneet charya to resolve to accept alms only from the portion separated and kept away for donating to a person other than the seeker [30 (c)) apaneetopaneet charya to resolve to accept alms only from the food which is apaneet or upaneet and also the food. which is first decried and then extolled [30 (c)] apanvithi marketplaces (40) Aparajit (163) apardh less than half [30 (b)] aparyavasit = without an end (154, 155, 167) (352) ROD Apavritadvar in whose house doors are never closed to anyone (94, 124) apaya-vichaya contemplation and meditation about removal of sources of sorrow, breaking of the bondage of karma, and gaining the transcendental state (30 (g)] apayanupreksha = to contemplate again and again about the torments caused by influx of karmas [30 (g)] apoh = deduction (92, 118) aprashast kaya vinaya ignoble modesty or non-modesty of body [30 (g)] aprashast man = ignoble mind [30 (g)] aprashast mano vinaya ignoble modesty or non-modesty of mind [30 (g)] aprashast vachan vinaya = ignoble modesty or non-modesty of speech (30 (g) Apratighat (Appadihaya) holder of unlimited unveiled knowledge and perception [16 (a), 20] apravartak = to remain unclad [30 (e)] aprisht laabh to resolve to accept food only if not so addressed [30 (c)] apsaras goddesses (37) apt-purush [30 (g)] sagacious individuals Apunaravartak (Apunaravattiam) = those who attain the state from where there is no return to the cycles of rebirth [16 (a), 20] Arabia; name of a geographic Arab area (55) aradhak spiritual aspirant (69) aram = garden [30 (f)] Aran = name of eleventh dev-lok (37, 161, 163) = arasahar to eat tasteless and flavourless food [30 (d)] archaniya = suitable for offering scented substances [2 (b)] DARY

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archi = divine brilliance (33) ardh half [30 (b)] = ardh-haar half necklace; nine string necklace (38, 48, 79) Ardhamagadhi language [56 (a)) ardhamasik bhakt = fasting for a fortnight (30 (b)] Arhantanam = the worthy ones (20, 87) Arhat (Araha) worthy of worship [16 (a), 30 (g), 56 (b)] Arihant Jain Tirthankar (57, 99) = Arihant chaityas Arihant (99) arjav simplicity and honesty [30 (g)] Arjun a tree (6) ascetic followers of art-gaveshanata to take proper care, with medicine and food, of the ailing and aging ascetics and spiritual guides [30 (g)] arttadhyan grievous thoughts or agitated state of mind caused by gain and loss of coveted things and conditions [30 (g), 97) Aruja (Arua) who are free of ailments [16 (a), 20] arya (aryaa) (ajjam) poetics specially metric rhyming in aryaa and other matrik chhand (107) arya of noble class [56 (a)] asakt (sajjihit) attachment (111) asamkhyat samaya = a unit of time (28) asammoha= not to be deluded by any illusions created by gods or any other subtle and complex subjects [30 (g)] asamyat absence of self-restraint (64, 67, 68) asan-pradan to provide seat to elders when and where they want to sit [30 (g)] asanabhigrah to carry cushion or mattress for elders to sit on [30 (g)] Asang detached ones (187) (353) asanklisht parinam = unperturbed attitude (70) asansrisht charya = to resolve to accept food only if served with clean hands or spoons unsoiled with the food (30 (e)) asasaga tree (37) ashan (87, 94, 108, 124) asharananupreksha to revolve around the thought that there is no succour and refuge other than the teachings of the jina [30 (g)] asharira without a body (154) ashatana-anavasthapya prayashchit = this atonement is prescribed for the fault of committing acts of disrespect to Tirthankar and other individuals of high religious status [30 (g)] Ashoka pious tree for Kimpurush and Kinnar (37) ashokalata = a creeper (8) ashram hermitage (53, 69, 70) ashruthitherto unknown (38) asht-mangal-eight auspicious symbols (49) ashtaashtamika = eight eight-day duration bhikshupratima [24 (c)] ashtam bhakt = giving up eight meals or fasting for three days [30 (b)] ashtapad (atthavayam) = playing board games like chess and chopar (107) ashubhanupreksha to contemplate again and again about the ills and evils of the world [30 (g)] asi lakshan (asilakkhanam) knowledge of the characteristics of the sword (107) asnana = giving up bathing (116) asrava inflow of karmas [16 (c), 56 (b), 124] asravakar = attracting attracting influx influx of demeritorious karmas [30 (g)]

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Avyabadh (Avvavaha) = those who are beyond all obstructions (16 (a), 20); unimpeded (180) Avyaktik = a group of dissenters (122) avyatha = not to get disturbed by any divine or demonic affliction (30 (g)] ayamasikth bhoji = to consume meager quantities of grain-wash and the few leftover grains in it (30 (d)] ayambil (achamamla) = eating once in a day food cooked or baked with a single ingredient even without any salt or other condiments (30 (d)] ayambil-vardhaman-tap (24 (c)] ayan = a unit of time (28) ayogi = state of non-association or nonaction (153) ayu = karma that determines the span of a given lifetime (30 (g)] ayu-kshaya = concluding one's life-span (101) ayushya = karma that determines the span of a given lifetime (141, 153) ayushya karma vyutsarg = to renounce causes of bondage of karma particles responsible for life-span (30 (g)] KA * sey Asur or Asur-kumar = a class among bhavan-vasi gods (33, 34, 37, 53, 94, 124) atank artadhyan = anxious desire to be rid of terror and ailments (30 (g)] atapak = to remain exposed to the sun or other sources of heat (30 (e)] Atharvan (77) atibali - having infinite strength (56 (a)] atimuktakalata = a creeper (8) atithi samvibhag = to respectfully share, from one's lawful possessions, things needed by ascetic and coreligionist guests for discipline and sustenance (57) atmapradesh = soul-space-points (131) atmokarshak = Shramans who are indulging in self-praise (121) audarik - gross physical (153) audarik sharira - gross physical body (146) auddeshik (uddesiyam) - prepared specifically for shramans against the code of ahimsa (96) avadhi-jnana = extrasensory perception of the physical dimension, something akin to clairvoyance (24 (a), 30 (g), 92] avadhi-jnana vinaya (30 (g)] avagahana = space-occupation or height (158); space occupied; (172, 173, 174, 175, 177) avalika = a unit of time (28) avamodarika = eating less than appetite and also to limit use of other utilities (30 (a)] **avarjikaran = the state of fruition (143) avirat = not abstained from violence and other such acts (64, 67, 68) Aviruddha = those who follow ** humbleness or submissive devotion as religion (73) * PODV5-16VDONONONONVAO VAO VONVONVONVONVONAO VONVONVONVONVONVONVAO VAO VAO VODOVOLVAONACAP (B) baal tap = to indulge in austerities and other such practices in state of unrighteousness or ignorance (57) Bahal = name of a geographic area (55) bahu dosh = to remain absorbed in thoughts of many or all of the sinful activities like violence, falsehood, etc (30 (g)] Bahudak = a class of Parivrajaks; those who, as a rule, spend only one night in a village and five nights in a city (76) bahumat - admirable (87) (354)

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* bahurakshika = arm-bands (19) Bahurat = a group of dissenters (122) bahuyuddha (bahujuddham) - arm wrestling (107) bajuband = armlets (37) Bal = a class of Parivrajaks (76) bal = four pronged army (23); physical strength (56 (a), 69, 70) balasampanna = rich in physical strength (25) balavyaprit = the chief of the commissariat of his army (40) Baldev = epoch maker sovereign of the land (56 (b)] bali karma = propitiatory rites (38) balis = earrings (37) Balukaprabha = the third hell (160) bandh = bondage of karmas (56 (b), 124] Barbar = name of a geographic area (55) bater = quail [4 (b)] bavadi = a deep and elaborate masonry tank or well with steps down to the water level (1 (b), 79) beej buddhi = capacity to elaborate the meaning of an aphorism like growing of a large tree from a seed (24 (b)] bhaava avamodarika (30 (b)] bhaava vyutsarg (30 (g)] bhaavabhigrah charya - to resolve to accept alms only if a donor displays a specific sentiment or activity such as mirth, singing, entertaining himself, etc (30 (c) bhaavit = enkindling [21, 22, 23, 24 (a), 26, 31, 38, 62, 94,100] bhadra kalyan = endowed with bliss, love, great charm and joy (56 (c)] bhadrapratima (24 (c)] bhadrasan - a specific design of seat (49) Bhagavantanam = the supreme ones (20) Bhagnak = a class of Parivrajaks (76) bhakt paan dravya avamodarika = restricted consumption of food items [30 (b)] bhakt pratyakhyan = lifelong fasting (30 (b)] bhakt-pan vyutsarg = to renounce food and water and attachment for them (30 (g)] Bhaktivadi = those who took submissive devotion as religion (73) bhanit = speech (12 (a)] bharand = a mythical bird of giant proportions (27) Bhargava = a class of Parivrajaks; the followers of the tradition founded by sage Bhrigu (76) bhasha = speech (27) bhava-kshaya = shedding the karmas causing specific birth (101) Bhavan-vasi = mansion residing (34) bhavans = abodes (37) bhavya jiva = souls worthy of attaining liberation (56 (c)] bhedakar = filled with thoughts of piercing nose, ears, and other bodyparts of beings (30 (g)] bheem = terrifying appearance (42) bheri = a musical instrument (49, 52) bhiksha laabh = to resolve to accept food only when it is so lowly as to be worthy of a beggar or that which the donor himself has collected as alms or cooked from collected alms (30 (c)] bhikshacharya = to live on alms (30 (a)] bhikshupratima (24 (c)] bhindimal = javelins or slingshots (49) bhingarak = a type of bird producing humming sound like a bumble-bee [4 (b)] * ( 355 )

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Brahmin Parivrajaks = the initiates from the Brahmin clans (76) Brihaspati = Jupiter (36) brimhaniya = toning up of muscles (48) Buddha = enlightened (116, 147, 151) Buddhanam z enlightened ones (20, 187) Buddhe (Buddha) = the enlightened (16 (a)] Budha = Mercury (36) bura = a plant (10) (C) Bhog = king's ministers (23, 38) Bhog-putra = sons of ministers (38) bhog-raj = dust of indulgence (112) bhojak = singers of devotional songs [2 (b)] Bhoot = a class among vaan-vyantar gods (35, 37) Bhoot-vadik = a class among vaanvyantar gods (35, 37) Bhootikarmik - Shramans who distribute consecrated ash and other such things for removing ailments and other problems of people (121) bhring = black-bee (16 (b)] bhritya = servants (49) bhuj-mochak gem (16 (b)] bhujag = serpent (37) Bhujagapati mahakaya mahorag - a class among vaan-vyantar gods (37) bhumishayan = lying on ground (116) bhugundi = a sling like weapon for throwing stones (1 (b)] Bijahari = those who subsiston seeds (74) Bil-vasi - those who lived in caves and holes (74) bimb fruit = kundaru; Coccinia cordifolia (1) cogn. (16 (b), 33] Bohayanam (Bodhakanam) = those who are the givers of enlightenment (20) Bohaye (Bodhak) = the giver of enlightenment (16 (a)] Bohidayanam (Bodhidayakanam) = those who steer one to enlightenment (20) Brahma = name of a dev-lok (37, 161, 163) brahmacharya = chastity (62) brahmacharyavaas practicing celibacy (116) Brahmalok = the fifth dev-lok (100) chaap graah = attendants who carried bows and arrows (49) chaar-pratichaar (chaarampadichaaram) - knowledge of the movement, position, and influence of stars and planets like the moon and the sun, and means and methods of impeding and enhancing their good and bad effects (107) chaatukar = flatterers (49) chaityas = temples (99) Chakkhudayanam (Chakshudayakanam) = those who give spiritual vision (20) Chakkhudaye (Chakshupradayak) = he who gives spiritual vision (16 (a)} chakor = a type of partridge (4 (b)] chakra = disk-weapon [1 (b)}; wheel (16 (b)] chakra lakshan (chakkalakkhanam) = knowledge of the characteristics of the disc weapon (107) chakravak - brahminy duck; anas casarca (4 (b)] chakravarti = emperor (16 (c), 50); epoch maker sovereign of the land (56 (b)] chakravyuha (chakkavooham) - battle formation - circular (107) ( 356 )

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chakrik - potters (53) chakshurindriya-vishaya-prachar. nirodh = to restrain the indulgence of mind in activities of the sense organ of seeing (30 (f)] chamar = whisk (19) chamar graah = attendants who carried whisks (49) Chamarendra (53) chamars = yaks (10) champaka = a creeper (8) chandan = sandal-wood tree (6) Chandra - the moon; a class among jyotishk gods (36, 37) charam mohaniya karma or sukshma lobh - residual deluding karma or minute greed (66) charan labdhi = special power of movement and speed (24 (b)] charitra vinaya = modesty of conduct (30 (g)] charitrasampanna = strict adherents of ascetic-conduct (25) charma lakshan (chammalakkhanam) = knowledge of the characteristics of leather and leather goods, such as shield (107) Charvak (56 (b)] charya = praxis (122) chaturdash bhakt = giving up fourteen meals or fasting for six days (30 (b)] chaturmasik bhakt = fasting for four months (30 (b)] chaturth bhakt = giving up four meals or fasting for a day (30 (b)] chaturvidh vandan = quintuple bowing; a specific posture of squatting and bending forward bowing head, two hands and two knees (38) chauthai - quarter (30 (b)] ched or sevak = attendants and servants (15) chhadmasth = one who is short of omniscience due to residual karmic bondage (128, 133, 134, 138, 139) chhagal = goat (37) chhand = poetics (77) chhatra = umbrellas (86) chhatra lakshan (chhattalakkhanam) = knowledge of the characteristics of umbrella or canopy (107) chhedakar = filled with thoughts of cutting limbs of beings (30 (g)] chhedarh prayashchit = the atonement done by curtailing some period from ascetic-state (30 (g)] chhedopasthapaniya charitra vinaya (30 (g)] chhek = astute (48) chhinnagranth = free from any bonds in the form of attachment for material things (27) chhinnapravah = free from any mundane activities (27) chirasthitik = with a very long life-span (56 (c)] chopar = a type of ludo (107) chudamani = a jewel worn in the crest of a diadem (33, 79) churna yukti (chunnajuttim) - the art of overpowering others and performing other miraculous acts using powder made of various herbs by tantric process (107) (D) daan dharma = religion of charity (78) dadhiparna = a tree (6) dadim = a tree (6) daksh = skilled (48) ( 357 )

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Dakshin-koolak = those who lived on the southern bank of the Ganges (74) damarkar = hailers (49) Damila = Dravid; name of a geographic area (55) dand lakshan (dandalakkhanam) = knowledge of the characteristics of the staff (107) dandanayak (dandanayag) administrators (15) dandayatik (dandayaiye) = to remain standing ramrod straight (30 (e)] dandi = attendants who carried sticks (49) Dantolu Khalik = those who eat fruits only (74) darbh = grass (5) darpan = a mirror (49) darpaniya - enhancing physical strength (48) darshan vinaya = modesty of perception/faith (30 (g)] darshan-sampanna = having profound perception/faith (25) darshanavaraniya karma vyutsarg = to renounce causes of bondage of perception/faith obscuring karma particles (30 (g)] dash-mudrikas = ten rings (79) dashadashamika = ten ten-day duration bhikshupratima (24 (c)] dasham bhakt = giving up ten meals or fasting for four days (30 (b)] davakar = comedians (49) deept tapasvi = ascetic who is capable of turning the acquired karmas to ashes (62) desh = soul-sections (177) deshakalajnata = to behave properly and according to time and place (30 (g)? deshavakashik = gradual disciplining of one's desires and indulgences (57) dev = divine beings; god (56 (b), 69) dev-lok - heavenly abodes, divine dimension; heaven; realm of gods (37, 56 (b), 56 (c), 101, 163) dev-samsar vyutsarg = to renounce causes of karmic bondage leading to rebirth as a divine being (30 (g)] Devagupt = a class of Parivrajaks (76) devakul = temple (30 (f)] Dhamma Chakkavatti (Dharma Chakravarti) = Emperor of religion (16 (a)] Dhammadayanam (Dharmadayak) = originators of dharma (20) Dhammadesayanam (Dharmadeshaka. nam) = preceptors of dharma (20) Dhammanayaganam (Dharmanayakanam) = leaders of dharma (20) Dhammasarahinam (Dharmasarathinam) = true guides of dharma (20) Dhammavarachaurant-chakkavatthi. nam (Dharmavarachaturanta Chakravartinam) = emperors of dharma in all the four dimensions of life (20) dhan = herds of cattle (23) dhanurvidya (dhanuvveyam) - archery (107) Dhanush = a linear measure equivalent to four cubits (135, 158, 167, 172,) dhanya (dhaanya) = stock of grains (23) dharak = capable of retaining in memory (77) Dharanendra (53) dharim = traded by weight such as grains, sugar, etc (38) Dharmachintak = those who study scriptures only (73) dharmadhyan = virtuous meditation or pious thinking inspired and enhanced by religious sentiments (30 (g)] (358)

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CORPYAYOYA YOYA MOY YOYA ROY ROY ROYCOPYOY WOY WOYA sheshest dharmakatha to comment, elaborate, and lecture on shrut dharma (30 (g)); to steer self and others towards spiritual discipline with the help of spiritual stories, biographies, and incidents (30 (g)] dharmakhyati = people famous as being religious (123) dharmakhyayi people who preach religion to the worthy (123) dharmanug people who pursue the spiritual path as stated in the Agams (123) dharmapraranjan people who are absorbed in religion (123) dharmastikaya passive motion (176) dharmik = people who follow the religious conduct as stated in scriptures (123, 125) dharmisth people who have affinity for religion (123) dhaturakt saffron garb (86) dhav a tree (6) Dhoom-prabha the fifth hell (160) dhoomketu = comet (36) dhoop = fragrant material used as incense [2 (a), 40] dhvaj flag (42) dhyan meditation, concentration, and restraint of feelings and attitudes [30 (1 dhyan tap meditation, concentration, and restraint of feelings and attitudes [30 (g)] digvrat to limit movement in different directions (57) dirghika large pond (79) Disha (dik)-kumar bhavan-vasi gods (34, 37) = = a class among Dishaprokshi (Disapokkhi) those who sprinkled water in all directions before collecting fruits and flowers (74) (359) 300 900 divo (deepak) lamp [16 (a), 20] divo (dveep) island (16 (a), 20] doot (duya) = emissaries ambassadors (15) dovariya = gatekeepers or guards (15) dravya avamodarika (30 (b))] dravya vyutsarg [30 (g)] = and dravyabhigrah charya to resolve to accept alms only when a specific thing is available under some specific conditions [30 (c)] Dridhapratijna firm in resolve (105) drisht laabh = to resolve to accept food seen first of all or from the donor seen first of all (30 (e)l dronmukh = a settlement connected with land rout as well as water rout; a hamlet (53, 69, 70) dundubhi = a musical instrument (52) duragantik = faraway [56 (c)) durbhiksh bhakt (dubbhikkhabhatte) = food prepared for distributing to beggars and destitute during a drought (96) durdur = toad (37) dushchirna = unrighteous (56 (b)] dvadash bhakt = giving up twelve meals or fasting for five days (30 (b)] Dvaikriya = a group of dissenters (122) dvaimasik bhakt = fasting for two months [30 (b)] = Dvaipayan a class of Parivrajaks (76) Dveep-kumar a class among bhavanvasi gods (34, 37) = dvesh = aversion inspired by suppressed anger and conceit [56 (b), 87, 123] dvesh viraman to abstain from aversion inspired by suppressed anger and conceit [56 (b)] dvibhag= half [30 (b)]

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dvitiya saptaratrindiva = two one week duration bhikshupratima [24 (c)] dyoot (jooyam) = gambling (107) dyuti divine glow or family grandeur (33); radiance (69, 70) (E) ekant baal absolutely unrighteous or who has intense false perception or belief (64, 67) = = ekant dand only inflicting pain on self and others (64, 67) ekant supt state of deep stupor of false belief (64, 67) = ekarchcha = Idestined to be born just once as human beings [56 (c)] ekatvanupreksha to revolve around the thought that good and bad karmas are acquired by a being alone and their fruits are also suffered by a being alone. [30 (g)] ekatvavitark-avichar meditation on a single aspect of a single substance [30 (g)] ekavali single line bead-string (79) ekavali-tap [24 (c)] eshana alms seeking (27) eshaniya = acceptable for ascetics [30 (f)] (G) gachh larger groups (31) gada = mace [1 (b)] gaj lakshan (gayalakkhanam) knowledge of the characteristics of elephants (107) gajapati bull elephant (37) gana = ascetic group [30 (g), 117] gana vyutsarg to renounce gana and attachment for it [30 (g)] 360) ganadhar = chief disciple of a Tirthankar [30 (g)] ganak (ganaga) = astrologers (15) gananayak (gananayag) = chieftains (15) gandh yukti (gandhajuttim) = art of making perfumes (107) Gandharva = a class among vaanvyantar gods (35, 37, 94, 124) ganetrika = rosaries of Rudraksh beads (86) ganim traded by numerical count, such as coconut, betel nut, etc (38) Ganipitak the corpus of basic Jain canon (26) = ganit (ganiyam) = mathematics (107) garud = eagle [16 (b), 34, 94, 124] garuda vyuha (garulavooham) = battle formation eagle shape (107) gatha (gaham) Prakrit language and its poetics (107) = gati (gai)= gait [12 (a)); movement [16 (a), 20); dimension or realm of birth; state (29, 69, 70, 75, 81, 88, 117, 118, 120, 121, 122, 124, 129) Gautam = those who beg their livelihood by displaying entertaining acts of an ox (73) (53) gaveshana = elimination (92, 118) geet (geeyam) = singing (107) Geet-ratipriya = those who have keen interest in music and entertainment and who like the company of song-lovers (75) ghanamridang = a musical instrument ghranendriya-vishaya-prachar-nirodh = to restrain the indulgence of mind in activities of the sense organ of smelling [30 (f)] ghrisht smooth like a stone polished on a grinder (166)

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gitika (geelyam) song writing (107) glan ailing ascetics [30 (g)] glan bhakt (gilaanbhatte) = food meant for the sick (96) go lakshan (gonalakkhanam) knowledge of the characteristics of cows (107) tek gorochan fragrant material used as incense [2 (a), 40] goshirsh fragrant material used as incense (48) Goshthamahil (122) Gotra = karmas that determine environmental circumstances [30 (g)]; karma responsible for the higher or lower status of a being (141, 153) gotra karma vyutsarg = to renounce causes of bondage of karma particles responsible for the higher or lower status of a being [30 (g)] Govratik those who take a vow of serving cows (73) Graha planets; a class among vaanuyantar gods (37) Graiveyak (161) Graiveyak dev-lok (122) Graiveyak Vimans (163) gram=small village (53, 69, 70, 71, 72, 73, 75, 76, 117, 120, 121, 122, 123, 125, 130) granthim = stringing (79) griddha (gijjhihit) = covetousness (111) Grihadharmi = those who consider the householder's code, including serving guests and charity, to be beneficial and observe that only (73) gulm smaller sub-groups (31) guna-shreni(153) gunasthan (66) # qualitative sequences (361) gunavrats = restraints that reinforce the practice of anuvrats (57) gunjalika = oblong tank (79) gupta = introvert and detached (27) gupta brahmachari who practiced absolute celibacy with nine fences. (27, 114) guptindriya complete restraint over sense organs (27) guptis = restraints (27) (H) haar = common necklace (38, 48, 79) haaskar jesters (49) hadappaya graah attendants who carried pots of beetle leaves and beetlenuts (49) Hamsa a class of Parivrajaks who lived in mountain-caves, mountain trails, hermitages, temples or gardens (76) Hastitapas (Hatthitavas) those who killed an elephant and subsisted long on its meat (74) haya stallion (37) haya lakshan (hayalakkhanam) knowledge of the characteristics of horses (107) himsanubandhi raudradhyan = to think of violence [30 (g)] himsrapradan direct involvement in acts of violence (97) hiranya silver (23) hiranya yukti (hirannajuttim) silver refining and smithy (107) hiranyapaak (hirannapagam) chemistry of silver (107) = Hotrak those who do offerings at fire sacrifice (74) hudakk = a musical instrument (49, 52) Humbauttha= those who carry bowls (74)

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(I) ibhya affluent (23, 38) ichchha parimaan = to limit the desire of possession (57) iha inquiry (92, 118) Indra = the king or overlord of gods (11 (b), 37, 50] indriya pratisamlinata activities of sense organs [30 (f)] irya = movement (27) irya samiti = care of movement (114) Ishan name of a dev-lok; second heaven (37, 161, 163) Ishat = a name for Siddhashila (165) = a name for Ishatpragbhara Siddhashila (165) Ishatpragbhara Prithvi the land or world just before the edge (162, 163, 164, 165, 166, 167) isht adorable (87) = restraint of kshur-pravaha ishushastra and (isattham and chharuppavayam) the use of energized arrows or missiles like naag-baan and knife throwing (107) ishvar influential and rich persons (38) Isigina Isin; name of a geographic area (55) itvarik = abstaining from food intake for a specific period of time or temporary fasting [30 (b)] itvarik tap temporary fasting [30 (b)] (J) jal-char = aquatic living being (118) Jal-vasi those who lived in water, like in a river (74) - jalla trapeze artists (1 (a), 2 (b)); filth [16 (b)); sand (69) jallaushadhi labdhi = this power turned the slime or mucus from various parts of the adept's body fragrant and medicinal (24 (b)) (362) Jamali (122) Jambudvipa = a continent (135, 137) janavaad (nanavaayam)= conversation and debating (107) Janaye (Jnata/Jnapak) the lamp of knowledge and beacon on the path of victory over attachment and aversion [16 (a)] jati with matted hair (49) jati-smaran jnana the knowledge about earlier births (118) jatisampanna = belonging to high castes (25) java and so on upto (39) Javayanam (Jnayakama/Jnapakanam) = lamps of knowledge and beacons on the path of victory over attachment and aversion (20) Jayant (163) jayini racing at high speed (49) jhalar = a musical instrument (49, 52) jhool = caparisons (42) jihvendriya-vishaya-prachar-nirodh to restrain the indulgence of mind in activities of the sense organ of tasting [30 (D) Jinanam and aversion (20) Jine (Jina) = the conqueror of attachment and aversion [16 (a)] jiva the living or soul [56 (b), 94, 124] Jivadayanam (Jivanadayakanam) those who give spiritual meaning to life (20) conquerors of attachment Jivadaye (Jivanprad) he who gives spiritual meaning to life [16 (a)] jivaghan compact soul (154) Jivapradeshik a group of dissenters. (122) = jnana vinaya = modesty of knowledge [30 (g)]

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* jnanasampann = rich in knowledge (25) jnanavaraniya = knowledge obscuring (118) jnanavaraniya karma vyutsarg = to renounce causes of bondage of knowledge obscuring karma particles (30 (g)] jnata clan (23) jnati = kinfolk (112) Jona = Yunana or Greece; name of a geographic area (55) jyotish = astrology (77) Jyotishk = stellar (36, 37) Jyotishk dev-loks (74) (K) kaalabhigrah charya = to resolve to accept alms only at a specific time like first quarter of the day, second quarter of the day, or any other predetermined time (30 (c)] kadamb = a musical instrument (49); a tree (6); pious tree for Pishach (37) kahal = a musical instrument (49) kakani lakshan (kaganilakkhanam) = knowledge of the characteristics of the kakini gem (107) kaksha = tether (42) kalah = dispute (56 (b), 87, 123) kalah viraman = to abstain from dispute (56 (b)] kalahansa = swan (4 (b)! kalangi - feather plume (35) kalash = an urn (49) Kalp = ritual procedures of performing Yajnas (77) Kalp vimans (heavens) = the twelve divine lands known as Kalps (56 (c)} kalp-vasi vaimanik gods = gods dwelling in kalp-heaven or a specific celestial area (37) kalp-vriksh = wish-fulfilling tree (48) kalpateet vaimanik gods = gods dwelling outside the kalp-heavens (37) kalyan-maya = suitable for revering as a place that is a source of boons and beatitude [2 (b)] kalyanaks = auspicious events in the lives of Tirthankars (birth, initiation, attaining omniscience, and nirvana) (37) kama-raj = dust of attachment (112) Kamagam = name of celestial vehicle (37) kamagam = power to go wherever one desired (35) kamal = ordinary lotus (16 (b)] kamandal = gourd-bowl (82) kamarupadhari = power to assume whatever form they desired (35) kanak = bullion (23) kanakavali = golden bead-string (79) kanakavali-tap (24 (c)] kanchanika = strings (86) kanchuki = female-guards of inner quarters (55) Kandahari = those who subsisted on bulbuous roots (74) Kandarpik = merriment loving who habitually act like a clown, humourist, and jester (75) kandarpkar = flirts (49) kank bird = white kite (16 (b)] kansaal = a musical instrument (49) kant = lovable (87) kantak = pious tree for rakshas (37) kantarbhakt (kantarbhattae) emergency food packed and taken along while crossing a difficult terrain (96) kanth-mukhi = specific design of necklace (79) kanth-sutras = a type of necklace (37) kanthalas = a type of necklace (37) (363)

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kanthis = a type of necklace (37) kanti radiance [56 (a)] kapalik = skull-carrying mendicants (53) Kapil = a class of Parivrajaks (76) karadhani waist-band (38) karans = means (mind, speech, and body) (57) karapidit persons who suffered under heaving state tax and other duties (53) karbat market (53); a very small town or a trading post (69, 70) karghani waistbands (37) Karkant a class of Parivrajaks (76) harsh and devoid of love karkash [30 (g)] karma prakritis species of karma by qualitative segregation (130) karma vyutsarg (30 (g)] karman = karmic (153) Karman sharira karmic body (146) karnpurs = ornament for the ears made of fresh flowers (79) karotika = earthen pots (86) kartal a musical instrument (53) karya hetu to show respect and offer services to teachers before, during and after acquiring knowledge (30 (g)] kashaya pratisamlinata passions [30 (f) restraint of kashaya vyutsarg [30 (g)] kashta shayan plank (116) = = katachhed (kadagachhejjam) = art of drilling or cutting of holes in leaves and plates in scattered formation (107) katak bangles (79) kathak story tellers [1 (a), 2 (b)) katisutra = waist band (79) lying on wooden (364) Thekk katuk a source of pain for self and others [30 (g)] kaudi = shells (73) Kaukuchik those who amuse people with ridiculous and grotesque gestures and behaviour (75) = Kautrak those who sleep on the ground (74) kautuk auspicious mark on forehead. (17); placatory rites to invoke good omen (38) kautumbik heads of large families (38) kautvik = bards (49) kaya vinaya = modesty of body [30 (g)] kaya-yoga activity associated with body (145, 150) kayabali endowed with strength of body [24 (a)] kayaklesh mortification of body [30 (a), 30 (e)] kayaklesh tap [30 (e)] kayayoga pratisamlinata = turning absolutely still [30 (f)] kayotsarg dissociating mind from the body [30 (g)] kesh lunchan pulling out hair (116) kesharika dusters or mops (86) Keval jnanis (24 (a)] keval-darshan = right perception/faith (115, 179); a non-manifest vivacity of perception in Siddha (178) Keval-jnana omniscience [24 (a), 30 (g), 115, 179); a manifest vivacity of knowledge (178) keval-jnana and darshan ultimate knowledge and perception (127, 128) = Kevali the omniscient [16 (a), 141, 142, 145, 146, 147, 149, 150, 151] COD ROY CODROGADEG

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B Kevali Jinas detached omniscients (142) Kevali-samudghat the bursting process through which an omniscient destroys the residual karma particles (131, 141, 142, 144) * keyur armlets; another design of bracelet for upper arm (19, 79) khadaun = wooden sandals (86) khadga = rhinocerous (37) khadya eatables (87, 94, 108, 124) khandik = students (53) khanjana bird (10) kharmuhi = a musical instrument (52) khe-char aerial (118) khelaushadhi labdhi this power turned the phlegm of the adept fragrant and medicinal [24 (b)] khet kraal or a settlement with boundary wall made of mud (53, 69, 70) kilvishik clowns and jesters (53); doing menial duties (117) kimpak phal = a poisonous fruit (23) Kimpurush = a class among vaanvyantar gods (35, 37, 94, 124) kinchit nyun slightly less [30 (b)) kinkar attendants (49) Kinnar a class among vaan-vyantar gods (10, 35, 37, 94, 124) kirati from the Kirat country (55) = kobhagak (4 (b)) koda-kodi ten million multiplied by ten million (37) kodumbiya (chowdhary) = heads of prominent families and villageheads (15) kondalak a type of bird [4 (b)] Kooladhmayak those who took their meals on the bank after shouting loudly (74) (365) POP NOP NO korant flowers (49, 50) Kosa = quarter Yojan (135, 167) kosh treasury (23) koshtagar silos (23) koshth buddhi = the capacity to remember text and meaning eternally like grains stored in a silo or koshth [24 (b)] krandanata = to weep and cry loudly [30 (g)] Krandit = a class among gods (35, 37) kraunch bird curlew [56 (a)] kreetakrit (ke-agadam) = purchased for shramans (96) kridakar = entertainers (49) Krishna a class of Parivrajaks (76) krit-pratikriya to express gratitude and offer services to those who have obliged in any way [30 (g)] kriti behaviour [12 (a)] kritikarma to offer them homage and obeisance in prescribed manner [30 (g)] kriya action (124) kriyavan = ascetics immaculately following the code [30 (g)] krodh anger [56 (b), 87, 123, 125] krodh mohaniya karma. creating deluding karma (130) krodh viraman = to abstain from anger [56 (b)] krodh vyutsarg to renounce anger [30 (g)] anger kshanti endurance and forgiveness [30 (g)] kshatriya the warrior or the regal caste [11 (a), 23, 38] Kshatriya Parivrajaks from the Kshatriya clans (76) kshatrop a tree (6) = the initiates

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kshayopasham pacification (92, 118) kshemankar = who works for the lasting welfare of his people [11 (b)] kshetrabhigrah charya to resolve to accept alms only from a specific place like village, city, or any other predetermined area [30 (c)] extinction-cum kshir-madhu-sarpirasav labdhi = this power turned the speech of the adept as sweet and delightful [24 (b)] kubja hunchbacks (55) kukkut lakshan (kukkudalakkhanam) = knowledge of the characteristics of cocks (107) kula ascetic family or disciples of the same acharya [30 (g)l;ascetic lineage (117) kulasampanna = coming from noble families (25) kumud = a kind of lotus (112) kundal earrings (37, 79) = kundarushk fragrant material used as incense [2 (a)] kundika water-pot (86) kunt spears (49) kunt graah spears (49) = attendants who carried kupya graah = attendants who carried leather oil-bags (49) kuru clan (23) kuruvind grass [16 (b)) kush = grass (5) Kushmand = a class among vaanvyantar gods (35, 37) kutaj a tree (6) Kutichar a class of Parivrajaks who disciplined their passions while still living as householders (76) kutrikapan= a divine store where all coveted things are available (26) 2099 (366) (L) labdhi special miraculous supernatural powers [24 (b), 24 (c)] laghav-sampanna having minimum possessions as well as passions (25) laghumokapratima (24 (c)] laghusimhanishkridit-tap [24 (c)] lajjasampanna shy of indulging in sinful activities (25) = lakshan attribute or expression [30 (g)] lakuch a tree (6) = = lakutashayi (laudasaiye) to lie like a curved piece of wood; keep the body raised placing head and heals on the ground [30 (e)] langalik farmers (53) langot loin-cloth (76) = lankh stilt-dancers and pole-acrobats [1 (a), 2 (b)] Lantak name of a dev-lok (37, 161, 163) or Lantak dev-lok = sixth heaven (117) lasak folk-dancers [1 (a), 2 (b)] lasht gossamer like polished cloth (166) lashti graah = attendants who carried staffs (49) Lasiya Lasak; name of a geographic area (55) latayuddha (layajuddham) vine-like combat where the combatant embraces the adversary just as a vine entwines a tree and overpowers him (107) Lakush; name of a geographic Lausa area (55) lav = a unit of time (28) lavanya charm (23) lekh (leham) writing or script (107) leshya divine orb (33); the colour code indicator of complexion of soul (25, 92, 118)

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Lichchhivi = members of the Lichchhivi republic (38) Lichchhiviputra sons of Lichchhivis (38) ling = appearance (122) loban = fragrant material used as incense [2 (a), 40] lobh greed (56 (b), 87, 123, 125] lobh vyutsarg = to renounce greed [30 (g)] lobh viraman = to abstain from greed [56 (b)) lodhra a tree (6) Logahiyanam (Lokahitanam) benefactors of all the worlds (20) Loganahanam (Lokanathanam) masters of all the worthy beings of all the worlds (20) Logapaivanam (Lokapradipanam) lamps of wisdom who dispel the darkness of ignorance in all the worlds (20) Logapajjoyagaranam (Lokapradyotakaranam) = spiritual illuminators of all the worlds (20) Loguttamanam (Lokottamanam) eminent among all beings in the lok (20) lok occupied space or universe [56 (b), 131, 132, 140, 176, 181] Lokagra = a name for Siddhashila (165) Lokagrapratibodhana = a name for Siddhashila (165) = Lokagrastupika = a name Siddhashila (165) lokakasha the occupied space or the universe (144) for lokant the edge of the universe; edge of the occupied space (167) modesty of social lokopachar vinaya behaviour (30 (g)] lokpal (37) (367) kosk (M) maan = conceit [56 (b), 87, 123, 125] maan viraman = to abstain from conceit [56 (b) maan vyutsarg to renounce conceit [30 (g)] maataa = mother [56 (b)] madamb an isolated settlement or a borough (53, 69, 70) madambiya (jamindar) = landlords (15) madaniya acting as aphrodisiac (48) magadh = bard [2 (b), 79] Magadh Adhak a measure popular in Magadh during that period (80, 98) Magadh Prasth a measure popular in Magadh during that period (80, 98) magadhika (magahiyam) Magadhi language and its poetics (107) = Maggadayanam (Margadayakanam). those who show the path of liberation (20) Maggadaye (Margapradayak) = he who shows the path of liberation (16 (a)] maha-arambh extreme violence (57) maha-parigraha = excessive possession and covetousness (57) mahabali having great strength [56 (a)] mahabhadrapratima [24 (c)] Mahakaya Bhujagapati = a type of vaan-vyantar gods (35) Mahakrandit a class among vaanvyantar gods (35, 37) (mahamanti) = chief mahamantri ministers (15) mahamokapratima [24 (c)] mahapundareek= 2 kind of lotus (112) Mahashukra = name of a dev-lok (37, 161, 163) mahasimhanishkridit-tap (24 (c)]

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Fa RORO mahatta - greatness (56 (a)] Mahavideh area = a mythical area (102) Mahendra = a mountain (11 (a)}; name of a dev-lok; fourth heaven (37, 161, 163) mahish = buffalo (37) Mahorag = a type of vaan-vyantar gods (94,124) maithun = indulgence in sexual activities (56 (b), 57, 123, 125] maithun viraman = to abstain from indulgence in sexual activities (56 (b)} malaya = a mountain (11 (a)] malla = dry dirt (16 (b), 69); wrestlers [1 (a), 2 (b)] Mallaki = members of the Malla republic (38) mamtarahit = selfless (16 (c) manaam = worth cherishing (87) manah-paryav jnana = extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy [24 (a), 30 (g)] mandavik = landlords (38) Mangal = Mars (36) mani lakshan (manilakkhanam) = knowledge of the characteristics of gems (107) mano vinaya = modesty of mind (30 (g)] mano-yoga = activity associated with mind (145, 148) manobali = endowed with strength of mind (24 (a)] manogam = name of celestial vehicle (37) manojna = beautiful (87) manojna artadhyan = intense desire to have perpetual hold on lovable indulgences and things (30 (g)] manoyoga pratisamlinata = restraining evil thoughts and cultivating noble thoughts (30 (f)] mans-bhakshan = eating meat (57) mantri (manti) = ministers (15) manuj-samsar vyutsarg = to renounci causes of karmic bondage leading ti rebirth as a human being (30 (g)] mardav = tenderness, gentleness, and absence of pride (30 (g)] margana = confirmation (92, 118) masik bhakt = fasting for a month (30 (b)] mati-jnana - sensory knowledge or to know the apparent form of things coming before the soul by means of five sense organs and the mind [24 (a), 30 (g)] mati-jnanis (24 (a)] matsya = a fish (49) Maukharik = who indulge in incoherent and senseless banter (75) mauna charya = to resolve to accept food observing complete silence (30 (c)] maushtik = pugilists [1 (a), 2 (b)] maya = deceit (56 (b), 87, 123, 125) maya viraman = to abstain from deceit (56 (b)] maya vyutsarg = to renounce deceit (30 (g)] mayamrisha = betray or tell a lie deceptively (56 (b), 87, 123] mayamrisha viraman = to abstain from betraying or telling a lie deceptively (56 (b)] mayapurna nikriti = guileful deception (57) medhavi = experienced in new and old techniques (48) Meru = a mountain (11 (a)] meya = traded by volume measure, such as milk, etc (38) michchami dukkadam = may my improper actions be without consequence or may my faults be undone (30 (g)] ( 368 )

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* * mishrajat (meesjayam) = food cooked jointly for family and ascetics (96) mithyadarshan shalya = the thorn of wrong belief or unrighteousness (56 (b), 87, 123, 125) mithyadarshan shalya viraman = to remove the thorn of wrong belief or unrighteousness (56 (b)] mithyadrishti = false perception and belief (122) mohaniya = deluding (65) mohaniya karma = deluding karma (66) mohaniya karma vyutsarg = to renounce causes of bondage of karma particles responsible for delusion (30 (g)] moksha = state of liberation (56 (b), 124) Moolahari = those who subsisted on roots only (74) Moyaganam (Mochakanam) = those who are liberators (20) Moyaye (Mochak) - the liberator (16 (a)} mridang = a musical instrument (49, 52) mrig - deer (37) Mrigalubdhak = those who trapped deer and subsisted on its meat (74) mrishanubandhi raudradhyan = to think of falsehood (30 (g)] mrishavad = falsity (56 (b), 57, 123, 125] mrishavad viraman = to abstain from falsity (56 (b)] mrisht = glossy as if honed on a fine honing wheel (166) muhurt = unit of time (28) mukhamangalik - admirers and flatterers (53) mukhi - specific design of necklace (79) Mukta - liberated (116, 147, 151) Muktalaya = a name for Siddhashila sam (165) muktavali = pearl string (79) Mukti = a name for Siddhashila (165) mukti = freedom from greed and other feelings of attachment (30 (g)] mukund = a musical instrument (49) mukut = crown (79) mularh prayashchit = the atonement done by re-initiation (30 (g)] mundabhaava = tonsured; renouncing mundane relations and passions (116) mundi = with tonsured heads (49) munis = ascetics observing the vow of silence or discipline of speech (56 (a)] muraj = a musical instrument (52) murchhit (muihihit) = fondness (111) Murund = name of a geographic area (55) mushtiyuddha (mutthijuddham) = fistfight or boxing (107) Muttanam (Muktanam) = liberated (20) Mutte (Mukta) = the liberated (16 (a)] myna = a type of asian starling (4 (b)] * (N) naag - pious tree for Bhujagapati Mahakaya Mahorag (37) Naag or Naag-kumar = a type of bhavan-vasi gods (34, 37, 53, 94, 124) naagalata = a creeper (8) naam = karma that determines the destinies and body types (30 (g), 141, 153] naam karma vyutsarg = to renounce causes of bondage of karma particles responsible for negating the attribute of formlessness of soul (30 (g)] nagar = city (53, 70); city where no tax is levied (69) ( 369 )

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nagar nirman (nagaramanam) = town planning and building (107) nagar-guptik = municipal officer (45) nagarik (nagarnigam) citizens (15) nagnabhaava remaining unclad; detached from body (116) Nagnak a class of Parivrajaks (76) nairayik infernal beings (56 (b)] nairayik-samsar vyutsarg to renounce causes of karmic bondage leading to rebirth as an infernal being (30 (g)] naishadyik to sit cross-legged [30 (e)] nakshatra = constellations; a class among vaan-vyantar gods (37) nalika khel (naliyakhedam) = gambling or games played by dice thrown from a tube (107) nalin a kind of lotus (112) namaskaraniya homage [2 (b)] suitable for paying Nandan-van- the divine garden [1 (b)) nandi vriksh = a tree (6) the nandighosh arrangement combined sound of twelve musical instruments (49) nandimukh a type of bird [4 (b)] nandyavart a specific elaborate graphic design resembling an extended swastika (49) = name of of celestial = Nandyavart vehicle (37) Narad a class of Parivrajaks (76) narak hell [56 (b)] nartak dancers [1 (a), 2 (b)] nartan-sheel who love dancing (75) nat actors; also acrobats [1 (a), 2 (b), 79] natya (nattam) = dramatics and dance (107) Nava graiveyak vimans (37) The shesheshes (370) navanavamika = nine nine-day duration bhikshupratima [24 (c)) naya system of variant perspectives (25) neem a tree (6) neeraj beyond the reach of the dirt of karmas (154) nigam trade center (53, 69, 70) nighantu lexicon (77) nihnavas mendacious seceders (122) nijak = paternal relatives (112) nikshipt charya to resolve to accept alms only from the portion that has not been taken out from the cooking pots [30 (c)] nikshipt-utkshipt charya to resolve to accept alms only from the portion taken. out from the cooking pot and placed at a different place [30 (c)] Nimajjak those who remain under water for some time (74) niravadya not involving sin (98) nirejan = absolutely still (154) nirgranth = knotless (57, 124) nirgranth sermon the tenets of Jainism (16 (c)) Nirgranth Shraman = Jain ascetic (76) Nirishvar Samkhya atheist Samkhya (76) nirjara = shedding of karmas [56 (b)] nirjiva (nijjivam) art of making metallic salts from metals (107) nirmal free of the dirt of karmas accumulated in the past (154) Nirukt etymology or the knowledge of origin and formation of Vedic terms (77) nirupahat free of any ailment or deformity [16 (b)) nirupalep = free from any coating in the form of bondage of karmas (27) GAGAGAG

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nirvikritik = to give up food containing butter, oil, milk, curd, jaggery, and sugar (30 (d)] nirvyaghatim = lifelong fasting in absence of any affliction (30 (b)] nisarg-ruchi - to have natural or spontaneous interest in the religion of the Jina (30 (g)] nishkrodh = in whom anger does not even arise (130) nishthitarth = free of all needs (154) nishthur = cruel (30 (g)] niyuddha (nijuddham) = hand-to-hand combat (107) ROYALO2 techON (0) oghbali - having constantly uniform and inexhaustible strength (56 (a)] (P) paan (87, 94, 108, 124) paan-vidhi (paan-vihim) - water management including making and use of drinks (107) paap or paap karma - demeritorious karmas or sins (56 (b), 64, 65) paapkarmopadesh = to inspire, provoke, preach or advise others to indulge in sinful activities (97) paash graah = attendants who carried lances and whips (49) paashak (paasayam) = playing dice (107) pad - verse (24 (b)] padanusari buddhi - the capacity to acquire knowledge of hundreds of verses of a scripture just by hearing a single verse (24 (b)] padma - a kind of lotus (112) padmalata = a creeper (8) padopagaman = lie down like a fallen tree (86); lifelong fasting keeping the body motionless like a fallen tree (30 (b)] paduka = sandals (86) paishunya = inculpating someone [56 (b), 87, 123] paishunya viraman = to abstain from inculpating someone (56 (b)] Paittha (Pratishtha) = anchor (16 (a)}; he anchors (20) Pakkun = Pakkan; name of a geographic area (55) palak = name of celestial vehicle (37) palakhi (38) palyopam = a metaphoric unit of time (74, 75) Panapannik = a class among vaanvyantar gods (35, 37) panas = a tree (6) panav = a musical instrument (52) panchamasik bhakt = fasting for five months (30 (b)] panchendriya vadh = killing of five ex sensed beings (57) Panhava = Pahlava; name of a geographic area (55) pani = hands (16 (b)] panit-griha = store (30 (f)] panit-shala = business center (30 (f)] pank = wet dirt or slime (69) Pankaprabha = the fourth hell (160) parachhandanuvartita = to obey the wishes and commands of spiritual guides and noble persons (30 (g)] parag = profound scholars (77) paragat - accomplished ones (187) parakram = valour (23, 69, 70) param shuddha = absolutely pure (154) (371)

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Param-hamsa = a class of Parivrajaks who lived on river banks or where two rivers met (76) paramparagat = adept ones (187) prayashchit paranchikarh the atonement done with an earnest desire to rise above one's sinful doings with the help of austerities [30 (g)] slandering (56 (b), paraparivad 87, 123] = paraparivad viraman to abstain from slandering (56 (b)) Paras = Persia; name of a geographic area (55) Parashar a class of Parivrajaks (76) parichchhedya = traded by quality testing; diamond, pearl, etc (38) parigraha act of possession of things [56 (b), 57, 123, 125] = parigraha viraman to abstain from acts of possession of things [56 (b)] pariharavishuddhi (30 (g)] charitra vinaya parijan servant (112) parimardan kneading for deeper penetration of oils (48) parimit pindapatik to resolve to accept food only in limited quantity or only from one house [30 (c) parinam intentions (118) parinirvana = state of liberation [56 (b)] parinivrit free of cyclic rebirth (116) parinivritta liberated soul [56 (b)] pariparshvak (peedhamadda) bodyguards who are always at the back of the king (15) paritapanakar filled with thoughts of torturing beings [30 (g)] = parivartana to revise and repeat what has already been learnt (30 (g)] ( 372 ) fastest one Parivrajak who renounces everything and takes to peripatetic life; the sanyasins who travel all around (76, 78) parparivadak = Shramans who criticise others (121) parush = devoid of affection (30 (g)] paryapt fully developed (118) pata buddhi = the capacity to contain the voluminous scriptural knowledge in memory [24 (b)] patah = a musical instrument (49, 52) pataka = streamers (42) patrachhed (pattachhejjam) art of piercing maximum possible leaves in one stroke in a stack of one hundred eight leaves (107) Patrahari leaves (74) those who subsisted on pattan = harbour or port city (53, 69, 70) pauraskritya (porekachcham) security and administration of a city (107) paushadh = partial ascetic vow (94, 124) paushadhopavas to live like an ascetic. for a limited period and to observe fast (57) Pavan (vayu)-kumar a class among bhavan-vasi gods (34, 37) pavitrika = copper rings (86) Payausa = Bakush; geographic area (55) peeth seat [30 (f) name of a peeth graah = attendants who carried seats (49) peethmard (peedhamadda) bodyguards who are always at the back of the king (15) phalak wooden plank (30 (f)) phalak graah attendants who carried wooden planks (49)

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Brok sksksksk phalak shayan = lying on wooden plank (116) phutkar smaller random groups (31) pichchhi = attendants who carried peacock feather brooms (49) pilukalata a creeper (8) Pishach a class among vaan-vyantar gods (35, 37) pitaa father [56 (b)) plavak = gymnast [1 (a), 2 (b)] pooshyamanav = bards (53) Potrak = the clad ones (74) prabha divine shine (33) pradesh = space-points (177) praghoornak bhakt (pahunagabhatte) = food meant for guests (96) prahelika (paheliyam) = making and solving riddles and puzzles (107) prahvaniya suitable for performing special rites and rituals [2 (b)] prakriti bhadrata natural goodness (57) prakriti vinitata = natural humbleness (57) pralamb long necklace (79) pramad = torpor and delusion [32 (a)] pramadacharit = negligence and inattention towards one's religion and duty (97) praman prapt = full standard meal [30 (b)] pramitya (pamiccham) food that is taken on loan for the specific purpose of giving to ascetics (96) Pranat = name of a dev-lok; tenth heaven (37, 161, 163) pranatipat = harming or destruction of life (56 (b), 57, 123, 125] pranatipat viraman to abstain from harming or destroying life [56 (b)) Sola pranitarasa parityag to give up food from which liquids like butter, oil, milk, and syrup are dropping (30 (d)] (373) prantahar = to eat leftover or remnants of food or scrapings from cooking utensils (30 (d)] prapa water-hut [30 (f) praptarth = well trained (48) prashast kaya vinaya noble modesty of body (30 (g)] prashast mano vinaya noble modesty of mind [30 (g)] prashast vachan vinaya = noble modesty of speech (30 (g)] Prashasta = administrative officers (23, 38) prasuk lifeless [30 (f)] pratham saptaratrindiva = one week duration bhikshupratima [24 (c)] pratiharak remover of hurdles, faults, and adverse conditions [2 (b)] pratihat halt (168) pratikarm other activities including cleaning the body, undergoing treatment, and medicine intake [30 (b)] pratikraman = critical review (117, 118, 121) pratikramanarh prayashchit the atonement required for withdrawing the soul involved in sinful and evil activities (30 (g)] pratimas = special codes and resolutions for an ascetic (29) pratimasthayito observe any of the twelve ascetic-pratimas including the monthly one [30 (e)] pratiprichhana to ponder over the lessons and resolve difficulties and doubts by seeking clarification and elaboration from the learned ones [30 (g)]

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* pratisamlinata = to hold back and limit 9 internal as well as external efforts [30 (a) pratisamlinata tap = to restrain the extrovert attitudes related to senses, passions, etc and focus on the soul (30 (f)] pratisevanaanavasthapyarh prayashchit = this atonement is prescribed for those who indulge in theft and fierce fighting (30 (g)] pratotradhar - drivers (44) pratyakhyan - perfect abstainment (64, 67, 68) prayashchit = atonement for the faults and transgressions committed while observing vows (30 (f)] prayashchit tap = the conscious activity of purifying the soul through atonement for the faults and transgressions committed (30 (g)] Prayat (Patag) = a class among vaanvyantar gods (35, 37) prejya = worth idolizing (87) preya = worth doting (87) prinaniya = improving blood and fluid circulation (48) prisht laabh = to resolve to accept food only if addressed, "O ascetic ! What may I offer you?" (30 (c)] prithaktvavitark-savichar = shifting meditation on a chosen substance (30 (g)] pritigam = name of celestial vehicle (37) priyak = a tree (6) priyangu = a tree; pipal (6, 37) pua = a round fried cookie (135) pujaniya = suitable for worshiping with flowers and other such things [2 (b)] Poland - Pulind; name of a geographic area (55) pundareek = white lotus (11 (b), 112) punya - meritorious karmas (56 (b)) punya-paap - merit-demerit (73 94, 124) pur = cities (23) purahkavya (porekachcham) = instant poetry (107) purim = braiding or filling (79) Purisasihanam (purush-simhanam) = lions among men (20) Purisasihe (purush-simha) = a lion among men because of his spiritual valour (16 (a)] Purisavar-gandhahatthi (purush-vargandhahasti) = a glorious elephant among men (16 (a)] Purisavar-gandhahatthinam (purushvar-gandhahastinam) - glorious elephants among men (20) Purisavar-pundariyanam (purush-varpundareekanam) = unspoiled among men like a white lotus (20) Purisavar-pundariye (purush-varpundareek) = unspoiled among men like a white lotus (16 (a)} Purisuttamanam (purushottamanam) * supreme among men (20) Purisuttame (purushottam) = supreme among men (16 (a)] puropag = a tree (6) purtikarma (pooikammam) * mixed with even a small quantity of aadhakarmik food (96) purush lakshan (purisalakkhanam) = knowledge of the characteristics of the male including their grades and classes (107) purushakar - human form (69, 70) purvabhukta artadhyan = intense desire to have perpetual hold on lovable indulgences and things already enjoyed in the past and regained now [30 (g)] (374)

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testest Purvas one Purva being 7056 x 1010 years (159) pushkar-gat (pokkharagayam) playing percussion instruments, specially the mridang (107) pushkarini a round masonry tank with steps or a masonry tank with lotuses (79) Pushpahari those who subsisted on flowers (74) pushpak = name of celestial vehicle (37) pustak graah attendants who carried. books (49) (R) raag attachment inspired by love, deceit, and greed [56 (b), 87, 123] raag viraman = to to abstain from attachment inspired by love, deceit, and greed [56 (b)] rachit (raittae) = food re-cooked specifically for an ascetic (96) Rahu (36) raja regional kings (38) rajanya king's advisors (23, 38) Rajaraj a class of Parivrajaks (76) Rajarama a class of Parivrajaks (76) rajavriksha tree (6) rajeshvar/yuvaraj (raisar) princes and kings (15) Rakshas a class among vaan-vyantar gods (35, 37, 94, 124) rasa parityag giving up use of tasty and desirable things [30 (a)] rasa parityag tap [30 (d)] rathyantar inner lanes (40) inclination rati-arati towards indiscipline and against discipline [56 (b), 87, 123) rati-arati viraman to abstain from inclination towards indiscipline and against discipline [56 (b)] (375) Ratnaprabha Prithvi the one hundred eighty thousand Yojan deep first hell (37, 160, 163) ratnavali gem bead-string (79) raudradhyan cruel thoughts or anger inspired and animated by violent sentiments [30 (g), 97] riddhi divine wealth (33); wealth and family (69,70); wealth of paranormal abilities [56 (c)] rijumati limited range [24 (b)] rijushreni straight line path (153) Rik one of the four Vedas (77) rishi sages with supernatural powers [56 (b)); ascetics endowed with avadhijnana (56 (a)] = Rishivadik = a class among vaanvyantar gods (35, 37) rishtak = a gem (10) Rohagupta (122) = roop (roovam) = decoration (107) roop-sampanna = handsome (25) ruchak gem (33) Rudraksh berries = of the tree Elaeocarpus ganitrus (86) rukshahar to eat dry and nonnutritious food (30 (d)] ruru an animal (10) (S) saadi with a beginning (154, 155, 167) saarthavah (satthavaha) = chiefs (15) caravan Sabar = Shabar; name of a geographic area (55) sabha assembly hall [30 (f) sachit living (28); infested with living organisms (54, 55) sadharmik = co-religionists [30 (g)] sadhus ascetics [16 (e), 125] =

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sadhvis female ascetics [16 (c)] Sagaropam a metaphoric unit of time (81, 88, 100, 117, 118, 120, 121, 122, 124, 129) Sahasambuddhanam (Svayamsambuddhanam) the self-enlightened ones (20) Sahasambuddhe (Svayam-sambuddh) = the self-enlightened one [16 (a)] sahasrapaak a type of medicated and perfumed oil (48) sahasrapatra = a kind of lotus (112) = Sahasrar name of a dev-lok; eighth heaven (37, 161, 163) Sahasrara kalp dev-lok (118) sajiva (sajjivam) art of converting metallic salts into metals (107) sakar upayog manifest vivacity (154) sakaropayoga = pulsating knowledge (153) sakriya involved in sinful deeds [30 (g); indulges in mundane activities, physical, vocal, and mental (64, 67) sallekhana = ultimate Vow and austerity (57, 100, 124); to reduce association from body and passions (86) sam-chaturasra (sam-chauramsa) = the anatomical structure of a human being where parallel lines drawn from the extremities of a body sitting cross-legged form a square and all the parts of body are of standard dimensions [16 (b), 62] Sama = one of the four Vedas (77) samanik gods (37) samataal (samataalam) knowledge of beats (107) ever samavasaran = the divine assembly of a Tirthankar (21, 37) Samaya = the ultimate fractional unit of time that cannot be divided any further; the smallest unit of time (28, 143, 144, 153, 170, 182) ( 376 ) samayik = the prescribed Jain meditation aimed at equanimity (57) samayik charitra vinaya [30 (g)] sambhinnashroto labdhi highly enhanced capacity to hear [24 (b)] sambhogik ascetics of the same group or those following the same codes [30 (g) samghat divine physical build (33) samhanan = constitution (156) samhriyaman charya to resolve to accept alms only from the portion that the donor has put in a pot after cooling it by spreading in a bowl [30 (c)] samitis regulations (27) Samkhya a class of Parivrajaks; the followers of the Samkhya school of philosophy (76) Samkhya school [56 (b)) = samkhyadatik to resolve to accept food only in counted units such as one piece or one spoon or one unbroken pouring [30 (c)) Sammajjak = those who bathe by repeating dips (74) samman = to honour them [30 (g)] sammananiya = suitable for giving a place of honour in one's mind [2 (b)) sammat agreeable (87) Samprakshalak those who cleanse. their body by rubbing sand or clay (74) samrakshananubandhi raudradhyan = to think violently of protecting acquired wealth and other means of enjoyment (30 (g)] samsar vyutsarg [30 (g)] = samsaranupreksha to revolve around the thought that with passage of time this being enters into a variety of relationships and takes birth in a variety of forms (30 (g)]

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Skok kkkk samstarak smaller bed or cushion just enough to stretch legs [30 (f)] samsthan = constitution or body structure (33, 157) samsthan-vichaya contemplation and meditation on the structure of universe and other things [30 (g)] samuchchhinnakriya anivritti meditation where all vibrations of soulsections stop [30 (g)] Samuchhedik = a group of dissenters (122) samudghat bursting (132, 142, 145, 147, 150) samvah settlement in a valley (53, 69,70) samvahan artful (48) samvar stoppage of inflow of karmas [32 (b), 56 (b)] samvar-nirjara blocking of inflow and shedding of karmas (94, 124) samyamasamyam = conduct (57) san the plant Cannabis sativa (10) Sanatkumar = name of a dev-lok (37, 161, 163) householder's sandhipal (sandhival) border guards and diplomats (15) sangh religious organization [30 (g)] sanghatim interweaving or entwining (79) sanjni sentient (118) sankhyan mathematics (77) sannivesh temporary settlement or a camp site for caravans or armies (53, 69, 70, 71, 72, 73, 75, 76, 117, 120, 121, 122, 123, 125, 130) sansrisht charya to resolve to accept alms only if served with hands or spoons soiled with the food [30 (e)] kindness sanukroshata compassion (57) and (377) sanyasins (76) saptaparna = a tree (6) saptasaptamika seven seven-day duration bhikshupratima [24 (e)] sarabh = octopus (10) sarag samyam = ascetic-discipline where attachment and passions are still active (57) Roko sarak (saraga) = propagators of the Vedas through teaching (77) the refuge [16 Saranam (Sharanam) (a), 20] Sarandayanam (Sharanadayakanam) = those who give refuge to the seekers of the right path (20) Sarandaye (Sharanprad) he who gives refuge to the seekers of the right path [16 (a)] sarthavaha = caravan chief (38) sarthavahaputra = sons of caravan chiefs (38) sarus = crane [4 (b)] Sarva-praan-bhoot-jiva-sattva-sukhavaha = a name for Siddhashila (165) sarvagatra-parikarm-vibhusha-vipramukt = to resolve to refrain from any and all cosmetic care of the body [30 (e)] Sarvarth Siddha Mahaviman (129) sarvartha-apratilomata = not to transgress the code of behaviour required for any and all activity [30 (g)] Sarvarthasiddha Anuttar (163) Sarvatobhadra = name of celestial vehicle (37) sarvatobhadrapratima [24 (c)] sarvaushadhi labdhi = this power turned the phlegm, slime from every part of the body as also the nails and hair of the adept fragrant and medicinal [24 (b)] satkar to show them respect [30 (g)]

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satkaraniya = suitable for honouring by offering clothes [2 (b)] Saudharm or Saudharm Kalp = the first dev-lok or heaven (37, 75, 161, 163) saumanas = name of celestial vehicle (37) savadya = sinful activities (30 (g); involving sin (98) Savvadarisinam (Sarvadarshinam) = all-seeing (20) Savvadariso (Sarvadarshi) = all-seeing (16 (a)] Savvannu (Sarvajna) = all-knowing (16 (a)] Savvannunam (Sarvajnanam) = allknowing (20) savya = a tree (6) sayogi avastha = state of association (151) Sayogi Kevali (66, 152) sehara = wreath; tiara (35) semal fruit = silk-cotton (16 (b)] senapati (senavai) = commander of the armed forces (15, 23, 38) Seshvar Samkhya = theist Samkhya (76) seth = merchants (23) shaal = a tree (6) shaiksh = new initiates (30 (g)] shaileshi state = rock-like stillness (153) Shaivalabhakshi (Sevalabhakkhi) = those who subsisted on moss only (74) shakat = chariot (79) shakat vyuha (sagadavooham) = battle formation - cart shape (107) shakti = tridents (49) shakunirut (saunaruyamiti) = knowing language, movement and other activities of birds (107) shalaka purush = epoch makers (62) Shanaishchar = Saturn (36) shankh - conch shell; a musical instrument (49, 52) Shankhadhmayak = those who took their meals after blowing conchshell (74) shankhik = conch-shell blowers (53) shannalika = tripods (86) sharir vyutsarg = to renounce body and bodily relationships and attachment for them (30 (g)] Sharkaraprabha = the second hell (160) Shashidhar (Shashidharak) = a class of Parivrajaks (76) shasht bhakt = giving up six meals or fasting for two days (30 (b)] Shashtitantra = the works of Kapil (77) shataghni = a giant catapult capable of launching large rocks that could crush hundreds of soldiers (1 (b)] shatamasik bhakt = fasting for six months (30 (b)] shatapatra = a kind of lotus (112) shatasahasrapatra = a kind of lotus (112) shatpaak = a type of medicated and perfumed oils (48) shauch dharma = religion of cleansing or conduct based on physical cleanliness (78) shayan vidhi (sayan vihim) = the art of making bed (107) shayya = bed (30 (f)] shikhandi = with topknots (49) shiksha = phonetics or the special science of pronouncing Vedic mantras (77) shikshavrats = instructive or complimentary vows of spiritual discipline (38, 57) Shiladhi = a class of Parivrajaks (76) KURALLATOYA OYAYOYAYOYAYOYAYOPAYPALMPREMBORONGAPROPRIROQ99Q.D.ROQ (378)

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shirish a flowering tree (6, 37) shivika small palanquin with curtains [1 (b), 38, 79] shlakshna soft as a piece of cloth made of fine fibre (166) shlok (siloyam) = poetics specially related to couplet style in anushtup and other suitable meters (107) shochanata to feel wretched and humiliated (30 (g)] shodash bhakt = giving up sixteen meals or fasting for seven days (30 (b)] Shraddhakin = those who perform rituals for the benefit of deceased relatives (74) Shraman-nirgranths (124) shramanopasak householder (57, 94, 100, 124) Shramanopasak religion (82) shramanopasika = a devout Jain woman (57, 82) Shramans (117) Shravak Brahmins who listen to recital of religious scriptures (73) shravak Jain lay man (57) dharma shravak code (38) 2 ascetic-worshipping householder's shravika Jain lay woman (57) shreshthi (setthi) merchants specially those who wore golden headband marked with the sign of Lakshmi (15) shreshti established merchants (38) shringar rasa amatory sentiment (12 (a), 37] shrivats a specific mark found on the chest of all Tirthankars [16 (b), 49] Shrivats=name of celestial vehicle (37) shrotrendriya-vishaya-prachar-nirodh# to restrain the indulgence of mind in activities of the sense organ of hearing [30 (f)] (379) to shrut already known (38) shrut dharma Jainism or the religion propagated by Jinas [30 (g),38] shrut-jnana scriptural knowledge (24 (a), 30 (g)] shrut-jnana vinaya [30 (g)] shuddhaishanik = to resolve to accept food only if it is pure, free of all faults and acceptable according to the ascetic code (30 (c)] shukla dhyan = pure meditation or noble and spiritual thinking [30 (g)] Shukra Venus (36) = shunyavad idealism [56 (b)] = Siddha perfect being or liberated soul [56 (b), 57, 116, 128, 155, 156, 157, 158, 159, 160, 161, 163, 167, 168, 168, 171, 172, 173, 174, 175, 176, 177, 180, 181, 182, 184, 187]; the most exalted state of perfection (147, 151, 153) siddha gai or siddha gati = state of ultimate perfection [16 (a), 38] Siddhalaya = a name for Siddhashila (165) Siddhashila = the abode of Siddhas (163) Siddhi = a name for Siddhashila (165) siddhi state of perfection (56 (b)] silindhra = a flower (33, 37) Simhala Ceylon; name of a geographic area (55) triangular courtyards singhatak (38, 40) Siva (Shiva)= the epitome of beatitude [16 (a)] Sivam (Shivam) beatitude (20) epitomes of smarak (saraga) = inspiring others to memorize (77) smit smile [12 (a)]

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* Poblet snagat = graceful [12 (a)] solliya = a flower (166) sparshendriya-vishaya-prachar-nirodh = to restrain the indulgence of mind in activities of the sense organ of touch (30 (f)] stainyanubandhi raudradhyan = to think of stealing (30 (g)] Stanit-kumar = a class among bhavanvasi gods (34, 37) sthal-char = terrestrial (118) Sthalakin - those who carry thali and other pots (74) sthanasthitik = to remain in a fixed posture, sitting or standing (30 (e)] sthapit (thaitae) = food kept apart for the donor himself (96) sthavir = ascetics senior in terms of knowledge, initiation, and age (25, 30 (g), 113) sthiti = life-span (69, 70, 72) sthiti-kshaya = terminating the realmspecific state (101) sthool = general (95) sthool adattadan = to abstain generally from taking without being given or stealing (57) sthool mrishavad = to abstain generally from falsity (57) sthool pranatipat = to abstain generally from intentional harming or killing of mobile beings (57) stok = unit of time (28) stree lakshan (itthilakkhanam) = knowledge of the characteristics of all the four categories of females, namely padmini, hastini, shankhini, and chitrini (107) subhag = a kind of lotus (112) subhat = guards (23, 38) suchirna = righteous deeds (56 (b)] sugandh = a kind of lotus (112) sukshmakriya-apratipati = level of meditation where only subtle activities of the body, such as minimal breathing, remain (30 (g)] sukshmasamparaya (66) sukshmasamparaya charitra vinaya (30 (g)] Suparn or Suparn-kumar = a class among bhavan-vasi gods (34, 37, 94, 124) supratyanand = blissful in following the religious path (123, 125) Surya = the sun; a class among jyotishk gods (36, 37) sushil = good in religious conduct (123, 125) sushrusha vinaya = modesty of service (30 (g)] sutra khel (suttakhedam) = games of the string (107) sutra-ruchi = to have interest and faith in agams (30 (g)] suvarn = gold (23) suvarn yukti (suvannajuttim) = gold refining and smithy (107) suvarnapaak (suvannapagam) chemistry of gold (107) suvrat = good observers of vows ( (123, 125) svadar-santosh - to be content with normal sex with one's own wife and refrain from any other normal or perverse sexual activity (57) svadhyaya = study and teaching of spiritual scriptures (30 (f)] svadhyaya tap = study and teaching of spiritual scriptures (30 (g) svadya (87, 94, 108, 124) svajan = maternal relatives (112) * . octobre OPATOLOSALOYACOPACOPALOVAROVAROR ACOMORODOARDOWO AVROVATONTOYAYOYAYOPAYS (380) GOGODYGOWOCO 9 er EN D

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svar-gat (saragayam) = musicology or knowledge of musical notes (107) svaroop = form (30 (g)] swastika - a specific graphic design resembling the mathematical sign of addition with a perpendicular line added to each of the four arms in clockwise direction (49) syadvad - doctrine of qualified assertion (56 (b)] syandamanika = large palanquin (1 (b), 38, 79) st DOGODIVOSTOPENGONGOXTOXIMITYVOVAVE OVO tapt tapasvi = aglow with the power of his austerities (62) tara = stars; a class among vaanvyantar gods (37, 53) Tarayanam (Tarakanam) = those who help crossing the ocean of cycles of rebirth (20) Taraye (Tarak) = he who helps crossing the ocean of cycles of rebirth (16 (a)] taruni pratikarma (tarunipadikamm) = taking care of females including their education and beautification (107) tej = influence (56 (a)] tejoleshya = fire power (62) tepanata = to shed tears silently (30 (g)] thali = plate (74) thilli = coach driven by two horses or ponies (79) tilak = a tree (6); auspicious mark on the forehead (38) tinduk = pious tree for Gandharvas (37) Tinnanam (Tirnanam) = those who have crossed the ocean of cycles of rebirth (20) Tinne (Tirna) = he who has crossed the ocean of cycles of rebirth (16 (a)] tirthabhishek = religion of bathing at pilgrimage centers (78) Tirthankar (38, 55) Tiryak lok = middle world (37) tiryak-samsar vyutsarg = to renounce causes of karmic bondage leading to rebirth as an animal (30 (g)] tiryanch = animals (118) tiryanch yoni animal genus (56 (b)] titar = partridge (4 (b) Titthagaranam (Tirthankaranam) = the religious ford-makers (20) Titthagare (Tirthankar) = the religious ford-maker or founder of the four-fold religious order [16 (a), 38] (T) taal = a tree (6) taalaachar = clappers or those who entertain by clapping (1 (a)] Taanam (tran) = the succour (16 (a), 20) taijas = fiery (153) taijat sansrisht charya = to resolve to accept food only if hands are soiled specifically with the dish being offered (30 (c)] tal-bhangak = bracelet (33) talavar (pattadhari) = knights of honour (15, 38) talim = a musical instrument (49) Tamah-prabha = the sixth hell (160) tamal = a tree (6) Tamastamah-prabha = the seventh hell (160) Tanu = a name for Siddhashila (165) Tanutanu = a name for Siddhashila (165) tapas = forest dwelling hermits (73, 74) tapasvi = ascetics observing austerities (30 (g)] tapoarh prayashchit = the atonement done through austerities (30 (g)] * VODY V COPA90LR O Obce VODVODOVODVONA ( 381 )

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tiryanch-yonik jiva = animals (56 (b)] torans = ornamental entrances (1 (b)] traikalik sukha = the happiness of three periods of time (181) traimasik bhakt = fasting for three months (30 (b)] Trairashik = a group of dissenters (122) Trayastrinsh gods (37) tridand = triple staff (86) trikashtika = tripods (86) trisarak = three line necklace (79) tritiya saptaratrindiva = three one week duration bhikshupratima (24 (c)] trutik = armlets (33, 37) trutit = a specific design of wristlet (79) tulsi = pious plant for bhoot (37) tumb veenak = players of drone or snake-charmer's pipe (1 (a), 2 (b)] tunailla = players of a musical instrument called tuna [1 (a), 2 (b)] turya = a musical instrument (53) Tvachahari = those who subsisted on bark of a plant (74) tyaktantahpura griha dvar pravesh = whose entry to the inner (ladies) quarters of any house never offends anyone (94, 124) udak-mrittika (dagmattiyam) = pottery (107) udak-saptam = consuming six food items and water (73) udak-tritiya = consuming two food items and water (73) Uddandak = those who moved about raising their staff (74) udvalan - reverse rubbing or rubbing against the tilt of body-hair (48) udyan = orchard (30 (f)] ugra = warrior families (23); security officers (38) ugraputra = sons of security officers (38) Unmaijak = those who bathe by taking just one dip in water; also those who bathe by pouring water only on the body up to ears (74) Unmukt-karmakavach - unveiled ones (187) upabhog paribhog pariman = to limit use and consumption of things (57) upadesh-ruchi = to have interest and faith in the religious discourse of ascetics and learned people (30 (g)] upadhi vyutsarg = to renounce possessions (30 (8)] upadhyaya = teacher of scriptures [30 (g), 117) upadravanakar = filled with thoughts of causing death-like pain to others or depriving them of their belongings (30 (g)] upakaran dravya avamodarika = restricted use of ascetic equipment (30 (b)] upaneet charya = to resolve to accept alms only from the food a donor has received as gift from someone (30 (c) upaneetapaneet charya - to resolve to accept alms only from the food which is upaneet and apaneet and also the food which is first extolled and then decried (30 (c)] UNUNONOVNOYNOYATOYNOYNOYNOYALOPMYYMYYNYNPOOMVOIRODAR * uchchar-prasravan = excreta disposal (27) uchchhrit phaliha = in whose house door bolts are never used (94, 124) Udadhi-kumar = a class among bhavanvasi gods (34, 37) udak-dvitiya = consuming only one food item and water (73) udak-ekadash = consuming ten food items and water (73) ( 382 ) R OQROSS

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Upangas - the auxiliary explanatory works to the twelve (1) angas or the main corpus of the Jain canonical texts (1) upanihit = to resolve to accept food only if it is placed near the donor who himself is eating (30 (c)] upapat = instantaneous birth (61, 69, 70, 72) upasham discipline, containment, suppression of passions (59) utkanchanta = to conceal intent of and postpone swindling someone for a limited period (57) utkshipt charya = to resolve to accept alms only from the portion the donor has taken out for himself from cooking pots (30 (c)] utkshipt-nikshipt charya = to resolve to accept alms only from the portion that has been transferred from the cooking pot to some other pot and is placed near or away from the cooking area (30 (c)] utkutukasanik - to sit in utkutuk posture; to squat with feet flat on the ground and keep both palms joined (30 (e)] utpal = blue lotus (16 (b), 112] utsanna dosh = to remain absorbed in thoughts of any one of the sinful activities like violence, falsehood, etc (30 (g)] Uttar-koolak = those who lived on the northern bank of the Ganges (74) uttariya - a long scarf-like piece of cloth or long one-piece shawl (19, 48, 54) vaastu niveshan (vatthunivesan) study of building utility (107) vaastu vidya (vatthuviujam) = architecture; study of military camping, logistics and deployment (107) vachan vinaya = modesty of speech (30 (g)] vachan yoga = activity associated with speech (145, 149) vachana = to take lessons of the scriptures methodically from the acharya at proper time following proper procedure (30 (g)] vachanbali = endowed with strength of speech (24 (a)] vadya (vaiyam) = instrumental music (107) vagyoga pratisamlinata = restraining use of abject words or speech and cultivating use of noble words or speech (30 (f)] vaidurya mani = cat's-eye gems (49) Vaijayant (163) vaikriya labdhi = divine or special power of transmutation (35, 37, 92) vaikriya sharira = transmutable body (146) vaimanik = endowed with celestial vehicles (37) Vaishraman Kuber = the god of wealth (50) vaiyavritya - to offer food and other services to fellow ascetics and seniors (30 (f)] vaiyavritya tap = to offer food and other services to fellow ascetics and seniors (30 (g)] vajra = thunder-weapon (34) vajra-rishabh-narach = a specific type of constitution of human body where the com joints are perfect and strongest (16 (b), 62) vaadkar = debaters (49) vaahan shoes/carrier, including vehicle (19, 38) vaan-vyantar = interstitial (35, 37) ( 383 )

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o * vajra-rishabh-narach samhanan = a specific type of constitution of human body where the joints are perfect and strongest (156) vajramadhyachandrapratima (24 (c)] Valkavasi = the bark-clad (74) vamani = dwarf (55) vamsh = a musical instrument (49) vanamala = garlands (35) Vanaprastha ashram = according to the Vedic religion the third quarter of life when a person retired and lived as a forest dweller (74, 76) vanavyantar dev-lok = interstitial divine realms (69, 70, 71, 73) vanchanta = to swindle someone (57) vandaniya = suitable for salutations by reciting panegyrics and other rites [2 (b)] varah = wild boar (37) vardalik bhakt (vaddaliyabhatte) = food prepared and kept for distributing during periods of heavy rain, floods and other such calamities (96) vardhaman = illustration of cup-saucer or a man riding another man's shoulders (34); persons carried on shoulders (53) vardhamanak = a specific design of vessel (49) varg.vargit = square of square (181) varna = complexion (23) varshadhar = eunuchs (55) vartishyaman charya = to resolve to accept alms only from the portion already served in plate for eating (30 (c) vasantilata = a creeper (8) vasati = living quarters (30 (f)} Vasina = Charukinik; name of a geographic area (55) vastravidhi (vatthavuhim) - garments making (107) Vasudev = epoch maker sovereign of the land (56 (b)] Vayubhakshi (Vaubhakkhi) = those who subsisted only on air (74) vedana = suffering (56 (b)] vedaniya = karma responsible for mundane experience of pain and pleasure [30 (g), 66, 141, 153] vedaniya karma vyutsarg = to renounce causes of bondage of karma particles responsible for mundane experience of pain and pleasure (30 (g)] Vedas (77) veena = a musical instrument (53) veena graah = attendants who carried veena (49) veeyak = a plant (10) Vel-vasi = those who lived near seashore (74) veshtim = wrapping (79) Viattachhaumanam (Vyavrittachhadmaanam) = free of masks of ignorance and illusion (20) Viattachhaume (Vyavrittachhadma) = free of masks of ignorance and ambiguities (16 (a)] vidambak = comedians, clowns or jesters [1 (a), 2 (b)] Videha = a class of Parivrajaks (76) vidyadhar prajnapti labdhi (24 (b)] Vidyut-kumar = a class among bhavanvasi gods (34, 37) Vijaya (163) vijaya-vaijayanti = flag of victory (49) vikurvana (vaikriya labdhi) - having power of self-mutation or that of acquiring different forms of body [24 (b)] (384) des : : . . . . . . . . . . . /

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vilapanata to lament [30 (g)] vilas movement [12 (a)] vilepan vidhi (vilevan vidhi) = coating or applying pastes (107) Vimal = name of celestial vehicle (37) vinamit = bent low due [4 (b)] vinaya modesty (30 (f)] vinaya tap to cleanse the soul of the karmic filth through modesty in behaviour including acts of offering respect, homage, devotion, services, etc [30 (g)] vinayasampanna modest (25) Vinayavadi who took humbleness as religion (73) vipak-vichaya = contemplation and meditation on the forms of karma and their fruition (30 (g)] viparinamanupreksha to contemplate again and again about the incessantly transforming state of the world [30 (g)] viprudaushadhi labdhi this power turned the constituents of urine and faeces of the adept fragrant and medicinal [24 (b)] vipulmati wide range [24 (b)] virasahar to eat food prepared from very old, flat and fetid grains [30 (d)] virasanik = to sit in vira posture; half squatting as if sitting on a chair with feet flat on the ground and retaining the posture when the chair is removed. [30 (e)l viravalaya warrior's bangle (48) Viruddha = those who refute soul and other spiritual things and are against spiritual practices both physical and mental (73) = virya spiritual power; potency [56 (a), 69, 70] (385) virya labdhi - power of potency (92) viryantaraya = potency hindering (118) Vitarag (113) vitimir free of the darkness of ignorance (154) = vivek the realization that soul and body are separate entities (30 (g)]; discerning attitude (59) vivekarh prayashchit the atonement by abandoning a thing or activity with discerning attitude [30 (g)] vivikta-shayanasan-sevanata to retire into solitude as prescribed in the ascetic code [30 (f)] Vriddha = old or ancient (73) Vriddha-tapas those who retire in old age to become hermits (73) Vrikshamoolak = those who lived under trees (74) vrishabh = bull (37) vrishika = wooden planks (86) vritta khel (vattakhedam) = games of the circle or rope, such as rope walking (107) vyaghatim affliction based lifelong fasting (30 (b)] vyakaran grammar (77) vyuha-prativyuha (voohampadivooham) = attack and defense strategy or deployment of forces in various formations for effective attack and defense (107) vyutsarg= renounce evil and mundane things [30 (f); to renounce body and ascetic-equipment with total detachment (30 (g)] vyutsarg tap mundane things (30 (g)] renounce evil and = the vyutsargarh prayashchit atonement done by kayotsarg [30 (g)]

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(Y) yaan = vehicles (38) Yajin = those who perform yajna (ritual sacrifice) (74) Yaju = one of the four Vedas (77) Yaksh = a class among vaan-uyantar gods (35, 37, 94, 124) yash = fame (69, 70) yathakhyat charitra vinaya (30 (g)] Yati Parivrajaks (76) yatis = ascetics immaculate in observing the code of conduct (56 (a)] yavamadhyachandrapratima (24 (c)] yavatkathit = abstaining from food intake for whole life or lifelong fasting (30 (b)] yavatkathit tap = lifelong fasting (30 (b)] yoddha = soldiers (23) ; commissioned warriors (38) yoga = association (153, 147) yoga pratisamlinata = restraint over physical, vocal, and mental activities (30 (f)] yogas = methods (do, induce, and attest) (57) Yogi = a class of Parivrajaks who practiced Hath-yoga (76) Yojan = eight miles (135) yuddha (juddham) = battle or war (107) yuddhatiyuddh (juddhatijuddham) - war including use of sword, spears, etc. (107) yugma = a palanquin shaped vehicle (1 (b)] yupa = the ceremonial pillar in a yajna (16 (b)] the (386)

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upapravartaka zrI amara muni prastuta sUtra ke sampAdaka zrI amara muni jI, zrI varddhamAna sthAnakavAsI jaina zramaNasaMgha ke eka tejasvI saMta haiN| ApakI vANI meM jAdU hai| zrotA jaba ApazrI ke mukha se jinavANI kA rasAsvAda karate haiM to / jhUmane laga jAte haiN| jinavANI ke parama upAsaka gurubhakta zrI amara muni jI kA janma vi. saM. 1993 bhAdavA sudi 5 (san 1936), kveTA (balUcistAna) ke malhotrA parivAra meM huaa| 11 varSa kI laghuvaya meM Apa jainAgama ratnAkara AcAryasamrATa zrI AtmArAma jI mahArAja kI caraNa-zaraNa meM Aye aura AcAryadeva ne apane priya ziSyAnuziSya bhaNDArI zrI padmacandra jI mahArAja ko isa ratna ko tarAzane sa~vArane kA dAyitva sauNpaa| gurudeva zrI bhaNDArI jI mahArAja ne amara ko sacamuca amaratA ke patha para bar3hA diyaa| Apane saMskRtaprAkRta-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 aneka AgamoM kI sundara vistRta vyAkhyAe~ kI haiN| Agama sAhitya kA sacitra prakAzana karane kI abhinava advitIya saMkalpanA kI hai| UP-PRAVARTAK SHRI AMAR MUNI The editor-in-chief of this Sutra, is a brilliant ascetic affliated with Shri Vardhaman Sthanakvasi Jain Shraman Sangh. He is endowed with a maganetic style of oration. When masses listen to the tenets of Jina they are spellbound. A great worshiper of the tenets of Jina and a devotee of his Guru, Shri Amar Muni Ji was born in a Malhotra family of Queta (Baluchistan) on' Bhadva Sudi 5th in the year 1993 V. He took refuge with Jainagam Ratnakar Acharya Samrat Shri Atmaram Ji M. at an immature age of eleven years. Acharya Samrat entrusted his dear grand-disciple, Bhandari Shri Padmachandra Ji M. with the responsibility of cutting and polishing this raw gem. Gurudev Shri Bhandari Ji M. indeed, put Amar (immorta) 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 Bagavati Sutra (in four parts), Prashnavyakaran Sutra (in two parts), Sutrakritanga Sutra (in two parts) and some other Agams. He is the one who came out with the unique concept of the publication of Ilustrated Agam literature. For Private

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vijabInandA vizva meM pahalI bAra jaina sAhitya ke itihAsa meM eka nayA zubhArambha sacitra Agama: hindI evaM aMgrejI anuvAda ke sAtha For the first time in the history of Jain Literature a unique beginning Illustrated Agams With Hindi and English Translations tarAdhyayana payana mana Rs.500.00 SRI HANDI SUIRA sacitra uttarAdhyayanasUtra (Illustrated Uttaradhyayan Sutra) bhagavAna mahAvIra kI antima vANI atyanta zikSAprada, jJAnavarddhaka jIvana sndesh| The last sermon of Bhagavan Mahavir. Inspiring and enlightening teachings. AcArAMgasUtra CHARANCASTRA sacitra antakRdadazAsUtra (Illustrated Antakriddasha Surtra) Rs.500.00 aSTama aMga / 90 mokSagAmI AtmAoM kA tapa-sAdhanA pUrNa rocaka jIvana vRttAnta / The eighth Jain canon (Anga). Inspiring stories of the spiritual pursuits of 90 great men destined to be liberated. SMS KLIPASURES sacitra kalpasUtra (Illustrated Kalpa-Sutra) Rs.500.00 paryuSaNa parva meM paThanIya 24 tIrthaMkaroM kA jIvana-caritra va sthavirAvalI Adi kA vrnnn| raMgIna citrmy| Most suited for study during the Paryushan Parva. The biographies of the 24 Tirthankars along with the chronological list of the Sthavirs of the post Mahavir Jain tradition. Multicolored illustrations. kalpasatra sacitra jJAtA dharma kathAMgasUtra (bhAga 1,2) Rs. 1000.00 (Illustrated Jnata Dharma Kathang Sutra, Part 1 & 2) bhagavAna mahAvIra dvArA kathita bodhaprada dRSTAnta evaM rUpakoM Adi ko suramya citroM dvArA sarala subodha zailI meM prastuta kiyA gayA hai| Famous inspiring and enlightening tales told by Bhagavan Mahavir presented with colorful illustrations in this unique and attractive edition of the sixth Jain canon. AvArAMga saka Acharnga Sutra (3) LATE lioarakDashaand AnuttaraupaparA Dasham sacitra dazavakAlikasUtra (Illustrated Dashavaikalik Sutra) Rs.500.00 jaina zramaNa kI sarala AcAra saMhitA: jIvana meM pada-pada para kAma Ane vAle vivekayukta, saMyata vyavahAra, bhojana, bhASA, vinaya Adi kI mArgadarzaka suucnaaeN| AcAra vidhi ko raMgIna citroM ke mAdhyama se AkarSaka aura subodha banAyA gayA hai| The simple rule book of Shraman conduct rendered vividly with the help of colorful illustrations, Useful at every step in life, even for common man, as a guide book for good behavior, balanced conduct, and norms of etiquette, food and speech. tAdharmakathAsUtra eta Dharma Kathanga Sutra sacitra zrI nandIsUtra (Ilustrated Sri Nandi Sutra) Rs. 500.00 matijJAna-zrutajJAna Adi pA~ca jJAna kA sarvAMga pUrNa vivecana citroM sahita / All enveloping discussion of the five facets of knowledge including Mati-Jnana and Sruta Jnana. sacitra AcArAMga sacitra AcArAMga sUtra (bhAga 1,2) (Illustrated Acharanga Sutra-Part 1&2) Rs. 1000.00 AcArAMga sUtra bhagavAna mahAvIra ke darzana kA AdhArabhUta prathama aMga sUtra hai| Acharanga Sutra is the first Anga Sutra, the foundation of Bhagavan Mahavir's philosophy. tAdharmakathAGka sUtra Mata Dharma Kathanga Sute anuyogadArasUtra U Anuyog-dvar Sutra sacitra sacitra upAsaka dazA evaM anuttaraupapAtika dazA sUtra (Illustrated Upasak Dasha and Anuttaraupapatik-Dasha Sutra) illustrated Upasak part :71271 27 2017 4 of 10 Shravak vaikAlikasU Rs. 500.00 Description of Spiritul and ascetic practices of 10 Shravaks and 33 Shramans. Rs.500.00 sacitra rAyapaseNiya sUtra (Illustrated Raipaseniya Sutra) | rAjA pradezI aura kezIkumAra zramaNa ke bIca huI AdhyAtmika carcA / The spiritual discussions between Keshi Kumar Shraman and King Pradeshi. anuyogadvAra sUtra BASAVAKSUKA SUTRA Rnuyog-dvar Sutra sabhI sacitra AgamoM ke sampAdaka vANI bhUSaNa upapravartaka zrI amara muni