Agam 24 Chhed 01 Nishith Sutra Sthanakavsi

Author(s): Amarmuni
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/002486/1

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sacitra nizItha sUtra -pravartaka zrI amara muni Illustrated Shri Nisheeth Sutra Pravartak Shri Amar Muni

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zrI nizItha sUtra cAra cheda sUtroM-dazA, bRhatkalpa, vyavahAra tathA nizItha meM nizItha sUtra kA sarvAdhika mahattvapUrNa sthAna hai| yaha atyanta gopanIya aura apavAdabahula sUtra hai| koI bhI sAdhu nizItha sUtra kA jJAtA hue binA svatantra rUpa se vihAra nahIM kara sktaa| isameM sAdhu-sAdhvI ke saMyama jIvana se sambandhita utsarga vidhi, apavAda vidhi evaM AcaraNIya prAyazcittoM kA vivecana hai| isameM kula bIsa uddezaka (adhyayana) haiN| jisameM se unnIsa uddezakoM meM cAra prakAra ke prAyazcittoM kA vidhAna hai aura bIsaveM meM prAyazcitta dene kI prakriyA batAI gaI hai| nizItha sUtra ko AcArAMga sUtra ke dvitIya zrutaskandha kI paMcama cUlA ke rUpa meM svIkAra kiyA jAtA hai| nizItha ke raciyatA artha kI dRSTi se bhagavAna mahAvIra svAmI aura sUtra kI dRSTi se zruta kevalI AcArya bhadrabAhu svAmI haiN| prastuta grantha ke sampAdana tathA prakAzana kI eka vizeSatA hai ki hamane nizItha ke kaI bhASyoM aura TIkAoM ke AdhAra para isakA sarala vivecana karake AgamAnusArI artha va bhAva prakaTa karane kA prayAsa kiyA hai| Shri Nisheeth Sutra Nisheeth Sutra occupies the most important status among the four Chhed Sutras - Dasha, Brihatkalp, Vyavahar and Nisheeth. It is a highly esoteric text dealing with many exceptional situations. No ascetic can move about independently in absence of the knowledge of Nisheeth Sutra. It elaborates the codes and procedures of renunciation to be pursued by male and female ascetics while following their ascetic-praxis, both in normal and abnormal situations along with needed Patonements. The scripture contains twenty chapters (Adhyayans). Of these, nineteen discuss four kinds of atonements and the twentieth details the procedure of prescribing Patonements. Nisheeth Sutra is accepted as the fifth appendix (Chula) of the second volume (Shrutskandh) of Acharanga Sutra. The author of Nisheeth in terms of doctrine is Bhagavan Mahavir Swami and in terms of text it is Shrut Kevali Bhadrabahu Swami. The distinctive feature of this edition is that we have tried to present the true meaning and spirit of the Aagam with simple elaborations based on numerous commentaries (Bhashyas and Tikas) of Nisheeth Sutra. 14 KUDAA UP

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sacitra zrI nizItha sUtra -pravartaka zrI amara muni 5000 saprema bheTa guru padma amara zikSaNa parivAra Illustrated Shri Nisheeth Sutra Pravartak Shri Amar Muni

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/ / / / zrI vardhamAnAya nmH|||| jAtma gurave gurave namaH rASTra santa uttara bhAratIya pravartaka anaMta upakArI gurUdeva bhaNDArI pa.pU. zrI padama candra jI ma.sA. kI puNya smRti meM sAhitya samrATa zrutAcArya pUjya pravartaka vANI bhUSaNa gurUdeva pa.pU. zrI amara muni jI ma.sA. dvArA saMpAdita evaM padma prakAzana dvArA vizva meM prathama bAra prakAzita (sacitra, mUla, hindI-iMgaliza anuvAda sahita) jainAgama sAdara saprema bheTa / bheMTakartA : zrutasevA lAbhArthI saubhAgyazAlI parivAra O zrImatI mIrAbAI ramezalAlajI luNiyA (samasta parivAra)

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zruta kevalI zrI bhadrabAhu svAmI praNIta sacitra nizItha sUtra mUla pATha, hindI-aMgrejI bhAvAnuvAda, vivecana tathA raMgIna citroM sahita sampAdaka zrutAcArya sAhitya samrAT pravartaka zrI amara muni jI mahArAja saha-sampAdaka zrI varuNa muni 'amara ziSya' saMjaya surAnA prakAzaka padma prakAzana, padma dhAma, narelA maNDI, dillI - 40

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uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI ma. sA. dvArA samprerita sacitra AgamamAlA kA sattAIsavA~ puSpa / sacitra nizItha sUtra 0 sampAdaka: zrutAcArya sAhitya samrATa pravartaka zrI amara muni jI mahArAja 0 saha-sampAdaka: zrI varuNa muni 'amara ziSya' DaoN. rAjendra 'ratneza' saMjaya surAnA / aMgrejI anuvAdakaH sAhitya manISI zrI munnAlAla jaina vizeSa sahayogI padma ratna zrI rAjakumAra jaina 0 prathamAvRttiH vi. saM. 2071, phAlguna suda 15, IsvI san 2015, mArca / prakAzaka evaM prApti-sthAna : padma prakAzana padma dhAma, narelA maNDI, dillI-110 040 mahendra jaina (adhyakSa) mo. : 09810027225 0 mudraNa: saMjaya surAnA zrI divAkara prakAzana e-7,avAgar3ha hAusa, ema. jI. roDa, AgarA-282 002 phona :0562-2851165, mo. : 9319203291,9927418262 0 mUlya: cAra sau rupayA mAtra (400/- rupaye) (c) sarvAdhikAra : padma prakAzana, dillI

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SHRUT KEVLI SHRI BHADRABAHU SWAMI PRANIT ILLUSTRATED NISHITH SUTRA | Original text with Hindi and English translations, elaboration and multicoloured illustrations O EDITOR O Shrut Acharya Sahitya Samrat Pravartak Shri Amar Muni ji Maharaj ITUTID ASSOCIATE-EDITOR O Shri Varun Muni "Amar Shishya" Sanjay Surana PUBLISHERS PADMA PRAKASHAN, PADMA DHAM, NARELA MANDI, DELHI-40

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The Twenty-seventh number of the Illustrated Agam Series Inspired by Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji M.S. O ILLUSTRATED NISHITH SUTRA o Editor Shrut Acharya Sahitya Samrat Pravartak Shri Amar Muniji Maharaj o Associate-Editor Shri Varun Muni"Amar Shishya" Dr. Rajendra 'Ratnesh' Shri Sanjay Surana o English Translator Sahitya Manishi Sh. Munnalal Jain Padam Ratan Shri Rajkumar Jain 0 First Edition Falgun Sudi 15, 2071 V., March, 2015 A.D. o Publishers and Distributors Padma Prakashan Padma Dham, Narela Mandi, Delhi-110040 Mahender Jain (President -9810027225) O Printers Sanjay Surana Shree Diwakar Prakashan, Agra A-7, Awagarh House, Opp. Anjna Cinema, M. G. Road, Agra-282 002. Ph. (0562) 2851165, Mob.: 9319203291,9927418262 o Price Four Hundred Rupees only (Rs. 400/-) (c) Copyright : Padma Prakashan, Delhi 14

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rASTrasanta uttara bhAratIya pravarttaka ananta upakArI pUjya gurudeva bhaNDArI zrI padmacandra jI mahArAja kI pAvana smRti meM sAdara savinaya samarpaNa pravarttaka amara muni

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Agama prakAzana meM parama sahayogI guru bhakta parama gurubhakta zrI suzIla jI- kauzalyA devI jaina yojanA vihAra, dillI) UMI PRADHDINASDADIMANDADAMDictioC ANANDHINANDAASCINDANSADGANA parama gurubhakta zrI satyapAla jI rUkminIdevI agravAla (kurukSetra) parama gurUbhakta zrI sudarzana jI - mohitA agravAla (kurukSetra) PARANASDADISCANDIGARH padmaratna zrI rAjakumAra jaina (madhubana, dillI) zrIyut munnA lAla jaina rohiNI, dillI)

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Agama prakAzana meM parama sahayogI guru bhakta MKARANA dAnavIra bhAmAzAha zrI AnaMda prakAza jaina evaM dharmapatnI (sadara bAjAra, dillI) JalyVide DABANDHURMNSARSDABA S ICASSO) parama gurubhakta zrI mahendra jI- kamaleza jaina (narelA. dillI) AADHANJAMMATOE parama gurubhakta zrI jineza jI - premalatA jaina (agra nagara, ludhiyAnA) SARAGRANENDRAPRIOSIGete parama gurubhakta zrI sureza jI - trizlA jaina (halAlapura vAle) dillI parama gurUbhakta zrI pavana jI-sumana baMsala (sAvana pArka,pAnIpata)

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HIOXOXOCOMORROR Agama prakAzana meM parama sahayogI guru bhakta parama gurubhakta zrI dharmavIra jI- rakSA devI sUda parama gurubhakta zrI rAma kumAra jI- kamalA jaina (jATala vAle)trI nagara, dillI Himalesaleel zraddhAzIla zrImatI zAMti devI jaina (gharoMDA vAle) baddI kinAGAJAL parama gurubhakta zrI mahAvIra jI- mohana mAlA jaina sonIpata parama gurUbhakta lA. premacanda jI-jagamatI devI jaina vivekAnaMda purI, dillI

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prakAzakIya kalA ke mukhyata: tIna stara mAne gae haiN| pahalI kalA nimna kalA hotI hai jo zarIra kI bhUkha miTAtI hai| dUsarI kalA madhyama kalA hotI hai jo mana aura buddhi kI bhUkha zAnta karatI hai aura tIsarI kalA ucca koTi kI hotI hai jo Atma-darzana karAtI hai| vAstava meM tInoM kalAoM meM se Atma-darzana karAne vAlI kalA sarvazreSTha hai| ise dharmakalA athavA jIvanakalA bhI kaha sakate haiN| yahI dharma kalA manuSya ko jIvana jInA sikhAtI hai, jIvana ko Anandamaya banAtI hai, kaTutA evaM kurupatA ko madhuratA evaM sundaratA ke vastra pahanAtI hai tathA AtmA kA zRMgAra karatI hai| isI krama meM AtmA kA zodhana karake Atmadarzana karAne vAlA Apta puruSoM dvArA prarUpita eka aisA hI Agama hai 'zrI nizItha sUtra' / bIsa uddezakoM meM varNita sAdhu samAcArI para AdhArita prastuta Agama kA cheda sUtroM meM mahatvapUrNa sthAna hai| lagabhaga bIsa varSa pUrva pUjya gurudeva uttara bhAratIya pravarttaka bhaNDArI zrI padmacanda jI ma. sA. ne apane suvinIta ziSya Agama divAkara pravarttaka zrI amara muni jI ma. sA. ko AgamoM ke aMgrejI anuvAda ke sAtha-sAtha sacitra saMskaraNa prakAzita karane kI preraNA dI thI jise pUjya guruvara ne apane saMyamamaya jIvana meM kaThina parizrama karake jaina Agama sAhitya ke prakAzana ko navIna mUrta rUpa pradAna karate hue eka naI vidhA kA zubhArambha kiyaa| Agama prakAzana zrRMkhalA meM 'sacitra nizItha sUtra' pUjya guruvara kI 27vIM racanA hai| isase pUrva jUna 2013 meM zrI bhagavatI sUtra kA caturtha bhAga Apake samakSa prastuta kiyA jA cukA hai| pUjya gurudeva zrI amara muni jI ma. sA. ne AgamoM kA citroM sahita aMgrejI anuvAda karAkara jo zramasAdhya zruta sevA kA kArya kiyA hai, isase unhoMne apanA nAma jaina zruta sAhitya meM svarNa akSaroM meM aMkita karA liyA hai| vartamAna meM pUjya gurudeva zrI amara muni jI ma. sA. ke sevAbhAvI ziSya evaM Agama rasika zrI varuNa muni jI ma. sA. kI nizrA meM AgamoM ke prakAzana kA kArya sucArU rUpa se cala rahA hai| hama unakA yaha upakAra bhUla nahIM skte| isa saMpAdana evaM citraNa meM mukhya sahayogI zrI saMjaya surANA, zrI divAkara prakAzana, AgarA kA sahayoga bhI sadA smaraNa rhegaa| zruta prakAzana ke lie jina gurubhaktoM ne udAra hRdaya se artha sahayoga pradAna kiyA hai, una sabhI ke prati hama sahRdaya se dhanyavAda vyakta karate haiN| yaha Agama pIyUSavarSI megha kI taraha zrutapremiyoM ko rasa vibhora kara jinavANI kI tAla para dharma nRtya karAne meM tatpara bnaae| isI bhAvanA ke sAtha...! (5) mahendra kumAra jaina adhyakSa : padma prakAzana, dillI

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Publisher's View Primarily three levels of art have been considered The first art is of lowest category which simply feeds the stomach. The second art is of medium category which satisfies the appetite of mind and intellect and third art has been of sublime level which leads to the SELF realisation. Virtually the art which makes the SELF to be percepted is of paramount standard out of all the three arts. It also can be termed as art of religion and art of life. Thus the art of religion teaches the man how to lead a life. It makes the life blissful, turns bitterness and ugliness into sweetness and beauty, and it exhalts the SELF. In the series of the publication of the Agamas there is such a type of Agama namely "Nishith Sutra" propagated by the liberated souls which purifying the SELF makes the SELF to be percepted. The present Agama based on the code of conduct of Ascetics and narrated in twenty chapters has an important place as "Chheda Sutra". About twenty years ago reverent Gurudev Uttar Bhartiya Pravartaka Shri Padamchand Ji MS motivated his humble disciple Agama Divakar Pravartka Shri Amar Muni Ji MS for the publication of Agamas with English Translation and pictorial illustration to which reverend Sh. Amar Muni Ji MS launched a new conception giving new coverage to the publication of Jain Agama literature through his hard labour in his turbulent life. In the series of Agama publication "Illustrated Nishith Sutra" is the twenty seventh composition of reverend Guruji. In the month of June 2013 the fourth volume of "Shri Bhagwati Sutra" has been released. After getting done the English translation of Agamas with pictorial illustration, Reverend Shri Amar Muni Ji MS has performed a unique task thereby his name is written in "Gold Letters" in the Jain Shrut Literature". Presently the work of the publication of Agamas has been moving ahead under the auspicious guidance of the devoted and Agam interested Sh. Varun Muni Ji MS the disciple of reverend Gurudev Shri Amar Muni Ji MS. We can never forget the great act of his kindness. The co-operation of the chief co-editor Sh. Sanjay Surana the proprietor of Shri Diwakar Prakashan, Agra will also be remembered forever for the publication and pictorial presentation of this Agam. We thank from the core of our hearts all devotees of Gurubhakts who have donated generously for the publication of the Shrut. Let this agam make the Shrut devotees propelled in a religious dance fervour by making them luscious like the nibus clouds. (6) -Mahaender Kumar Jain President, Padam Prakashan, Delhi

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prastAvanA pUrvAcAryoM ne vItarAga vANI rUpI 32 AgamoM ke tIna bheda kie haiM (1) AtmAgama, (2) anantarAgama, (3) prmpraagm| tIrthaMkara bhagavaMtoM ke lie jo 'AtmAgama' hai, vahI gaNadharoM ke lie 'anantarAgama' hai| gaNadhara bhagavaMtoM ne apanI prakhara evaM nipuNa buddhi se tIrthaMkaroM dvArA prArUpita artha ke AdhAra para jina sUtroM kI racanA kI vaha unake lie AtmAgama hai jabaki gaNadhara ziSyoM ke lie anantarAgama hai| gaNadhara ziSyoM ke pazcAt Age kI sthavira ziSya paramparA ke lie ye artha aura sUtra donoM hI paramparAgama hai / uttarottara kAla meM ina 32 jaina AgamoM kI racanAe~ do prakAra se huI hai (1) kRta, (2) niryuuhnn| jina AgamoM kI racanA svatantra rUpa se huI hai, jaise gaNadharoM ke dvArA dvAdazAMgI kI racanA tathA bhinna-bhinna sthaviroM dvArA upAMga sAhitya kA nirmANa Adi ye sabhI kRta Agama kahalAte haiN| niryUhaNa Agama mukhyatayA chaha haiM (1) dazavaikAlika, (2) AcAra cUlA, (3) nizItha, (4) . dazAzrutaskaMdha, (5) bRhatkalpa, (6) vyavahAra / inameM se cAra cheda sUtroM dazAzrutaskaMdha, bRhatkalpa, vyavahAra aura nizItha kA niryUhaka zrutakevalI AcArya zrI bhadrabAhu svAmI ko mAnA jAtA hai| ina chedasUtroM meM jaina zramaNa aura zramaNiyoM ke jIvana se sambandhita AcAra viSayaka niyamopaniyama kA vizad vizleSaNa kiyA gayA hai| isake alAvA niyama bhaMga ho jAne para zramaNa- zramaNiyoM dvArA anusaraNIya vividha prAyazcittoM kA vidhAna bhI chetrasUtroM meM varNita hai| sarvajJa tIrthaMkara bhagavAna mahAvIra svAmI ne zramaNasaMgha kI sudRr3ha AcAra saMhitA para bala dete hue khaMDita vratoM evaM pratisevita doSoM kI zuddhi hetu prAyazcitta saMhitA kA nirmANa kiyA hai| usa samaya bhAratavarSa meM aneka bhikSuka saMgha the jinameM aneka prakAra kI amaryAdita kriyAe~ evaM kupravRttiyA~ pracalita ina kupravRttiyoM ko zramaNasaMgha ke zramaNa athavA zramaNI dekhA-dekhI na apanA leM, isa dRSTi se zramaNa mahAvIra ne ina kupravRttiyoM kA niSedha kiyaa| yadi kisI zramaNa yA zramaNI ne kadAcita ina kupravRttiyoM ko kisI kAraNavaza apanA liyA hai to unake prAyazcitta kA vidhAna kiyaa| isa prakAra ina cAra chedasUtroM meM vividha dRSTiyoM se niSedha aura prAyazcitta vidhiyoM kA pratipAdana kiyA gayA hai| ata: cAritra meM kisI prakAra kI skhalanA hone para, doSa lagane para chedasUtroM ke AdhAra para kI zuddhi hotI hai| ye chedasUtra gupta gopya grantha haiM yAni unheM chipAkara rakhA jAtA hai| jisa prakAra rahasyamayI vidyA, maMtra-taMtra, yoga Adi anadhikArI yA aparipakva buddhi vAle vyakti ko nahIM batAI jAtI usI prakAra ye chedasUtra alpa sAmarthyavAna sAdhaka ko nahIM die jaate| jo sAdhaka pUrNa pAtra aura paripakva buddhi vAle hote haiM unheM hI chedasUtroM ko par3hane ke yogya mAnA jAtA hai / chedasUtra ke sabhI sUtra svatantra haiN| inakA Apasa meM koI sambandha nahIM hai| (7)

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ina chedasUtroM ko mukhyatayA do bhAgoM meM vibhakta kiyA gayA hai pahalA aMgAntargata aura dUsarA aMga bAhya / nizItha ko aMgAntargata mAnA gayA hai aura zeSa cheda sUtroM ko aMga bAhya / yaha nizItha sUtra kI mahattA ko sapramANa sUcita karatA hai| chedasUtra kA svataMtra varga banA aura nizItha kI gaNanA usameM kI jAne lagI, taba bhI vaha svayaM aMgAntargata hI mAnA jAtA rhaa| nizItha sUtra sabase gambhIra aura rahasyamaya sUtra hai / nizItha kA artha hai aprakAzya yAni aMdhakAra / nizItha eka gopanIya arthAt aprakAzya graMtha hai| ise hara koI vyakti par3ha nahIM sakatA kyoMki isameM sAdhu-sAdhvI ke saMyama jIvana se sambandhita utsarga vidhi, apavAda vidhi evaM AcaraNIya prAyazcittoM kA vivecana hai jo sUtra rAtri meM, ekAnta meM athavA vizeSa yogya pAThaka ko, yogya kSetrakAla meM par3hAyA jAtA hai, vaha nizItha hai| isakA adhyayana kevala pariNAmika-paripakva buddhi vAle pAThaka hI kara sakate haiN| aparipakva evaM kutarkapUrNa buddhi vAle pAThaka nizItha sUtra par3hane ke anadhikArI mAne gae haiN| ataH jo pAThaka AjIvana rahasya ko dhAraNa kara sakatA hai, vahI nizItha sUtra par3hane kA adhikArI hai| nizItha kA adhyayana gAMbhIrya Adi guNoM se yukta tIna varSa kA dIkSita sAdhu aura praur3hatA kI dRSTi se solaha varSa se jyAdA kI vaya vAlA sAdhu hI kara sakatA hai| nizItha kA adhyayana kie binA koI bhI zramaNa na to apane sambandhiyoM ke yahA~ bhikSA ke lie jA sakatA hai aura na hI vaha upAdhyAya pada ko prApta kara sakatA hai| zramaNa maMDalI kA pramukha banane hetu, svatantra vihAra karane hetu aura anya kisI zramaNa yA zramaNI ko prAyazcitta dene hetu nizItha sUtra kA jJAna honA parama Avazyaka hai| isa kAraNa vyavahAra sUtra meM nizItha ko eka mAnadaNDa ke rUpa meM prastuta kiyA gayA hai| nizItha kA niryUhaNa pratyAkhyAna nAmaka nauveM pUrva se huA hai| usa pUrva meM bIsa vastu arthAt bIsa arthAdhikAra hai| unameM tIsare vastu "AyAra" ke bIsa prAbhRtaccheda yAni upavibhAga haiN| inameM se bIsaveM prAbhRtaccheda se nizItha sUtra kA niryUhaNa huA hai| nizItha AcArAMga kI pA~cavI cUlA hai| ise eka svataMtra adhyayana bhI kahate haiN| isalie isakA apara nAma nizIthAdhyayana bhI hai| isameM 20 uddezaka haiN| pUrva ke 19 uddezakoM meM prAyazcittoM kA vidhAna hai aura bIsaveM uddezaka meM prAyazcitta dene kI prakriyA pratipAdita hai / pahale uddezaka meM mAsika anudghAtika ( guru mAsika), dUsare se lekara pA~caveM taka mAsika udghAtika (laghumAsika), chaThe se lekara gyArahaveM taka ke uddezaka cAturmAsika anudghAtika (guru cAturmAsika) tathA bArahaveM se lekara bIsaveM taka ke uddezaka meM cAturmAsika udghAtika (laghu cAturmAsika) prAyazcittoM kA ullekha hai| cU~ki nizItha sUtra kI viSaya vastu meM prAyaH gambhIratA, vibhinnatA evaM vividhatA dekhane ko milatI hai | ataH prastuta chedasUtra ke bhAvAnuvAda ke sAtha jahA~-jahA~ AvazyakatA huI, vahA~-vahA~ hamane sarala, sarasa evaM saMkSipta rUpa meM vivecana prastuta kiyA hai tAki sujJa pAThakoM ko koI bhI viSaya samajhane meM parezAnI na ho| itanA hI nahIM sthAna-sthAna para aneka mahatvapUrNa viSayoM ko samajhane ke lie bhAvapUrNa suramya raMgIna citroM kA citrAMkana bhI kiyA gayA hai tAki ye citra pAThakoM ke mAnasa paTala para ubhara jAyeM aura ve vItarAga paramAtmA dvArA Agama meM pharamAI gaI bAtoM kA marma AsAnI se grahaNa kara sakeM / (8)

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pUrva meM prathama tIna chedasUtroM - zrI dazAzrutaskaMdha, zrI bRhatkalpa evaM vyavahAra sUtra kA prakAzana ho cukA hai| aba aMgrejI anuvAda evaM raMgIna citroM ke sAtha nae rUpa meM nizItha sUtra kA navIna saMskaraNa Apake hAthoM meM hai| isa Agama ke sampAdana meM yuvAcArya zrI madhukara muni jI ma. ke hindI vivecana tathA aneka vidvAnoM dvArA sampAdita tathA vyAkhyAta vivecana kA lAbha uThAte hue maiMne apanI buddhi evaM jJAna labdhi ke anusAra ina sUtroM kA anuvAda/vivecana prastuta kiyA hai| vaise to nizItha kA viSaya bar3A hI gahana hai| isameM varNita tathya, sAdhu samAcArI, vartamAna zramaNa samAcArI para aneka sthAnoM para vicAraNIya bindu bhI prastuta karate haiM parantu phira bhI vivAdaspada tathA AkSepAtmaka viSayoM se bacakara maiMne taTasthatA ke sAtha una viSayoM kA spaSTIkaraNa kiyA hai| yadi kahIM para bhI mere dvArA koI bhUla huI ho athavA jinavANI ke pratikUla koI bAta likha dI ho to usake lie bhUla sudhAra kI bhAvanA ke sAtha micchAmi dukkaDaM vyakta karatA huuN| vaizvIkaraNa ke isa yuga meM hamAre yuvakoM ko hindI kA akSara jJAna kama hotA jA rahA hai aura aMgrejI bhASA ke prati unakA rujhAna bar3ha rahA hai| ata: sarala bhAvAnusArI aMgrejI anuvAda dvArA isa Agama sAhitya ko aura bhI adhika upayogI evaM ruciprada banA diyA hai jo Aja kI yuvA pIr3hI ke aMdara zAstra paThana kI pyAsa jagAne evaM AtmAnubhUti kI lalaka jAgRta karane hetu upayogI siddha hogA / . Agama sampAdana ke isa mahatvapUrNa kArya kA nirvahana mere pUjya gurudeva uttara bhAratIya pravarttaka bhaMDArI zrI padmacaMda jI ma. kI preraNA evaM kRpA se ho rahA hai| pUjya gurudeva kA AzIrvAda sadA kI bhA~ti mere sAtha sambala ke rUpa meM rahA hai| prastuta Agama ke sampAdana meM mere ziSya Agama rasika zrI varuNa muni jI evaM sva. zrI zrIcanda surAnA 'sarasa' ke suputra zrI saMjaya surANA kA AtmIya sahayoga vizeSa rUpa se rahA hai| ina sabhI ko sasneha sAdhuvAda ! pUjya gurudeva kI kRpA se Agama sevA karane vAle gurubhaktoM ne isa prakAzana meM hara varSa kI bhA~ti dila kholakara apanA sahayoga diyA hai| unhIM ke sahayoga ke bala para hI saMsthA yaha vyaya sAdhya prakAzana kara rahIM hai| isa prakAra isa kArya meM jina-jina mahAnubhAvoM kA pratyakSa-apratyakSa sahayoga prApta huA hai, maiM una sabake prati hArdika AbhAra vyakta karatA huuN| AzA hai ki aMgrejI anuvAda ke sAtha yaha sacitra nizItha sUtra zruta upAsaka mumukSuoM ko na kevala saddharma AcaraNAbhimukha banAyegA apitu Atmadarzana karAne meM bhI sahAyaka siddha hogA / ludhiyAnA jaina sthAnaka, (9) - pravarttaka amara muni

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Preface < The earlier preceptors have classified into three divisions the "Vitrag Vani" mentioned in thirty two agamas-1. Atamagama, 2. Anantaragama, 3. Paramparagama. The substance of Agama is "Anantaragama" for fordmaker lords. The same "Arth" (substance) is "Anantaragamas for Ganadharas. The Ganadharas B by their sharp and perfect intellect, on the basis of the propagated substance of the Agamas by the ford-makers, which ever scriptures they composed are termed as Atamagamas for them whereas they are called Anantaragama for the disciples of Ganadharas. For the next generation disciple after the Gandhara disciples both Arth and Sutra are the "Paramparagama". The composition of these thirty two Jain Agamas has been of two types in the later periods-1. Krit. 2. Niryuhan. The agams & which were authored independently such as this composition of twelve agamas by Gandharas and the composition of upanga literature by different senior monks are called Krit Agamas. Niryuhana Agamas are mainly six in number-1. Dasvakalika, 2. Achar Chula, 3. Nishith, 4. Dashashurt Skanda, 5. Brihatkalpa, 6. Vyavhara. Out of these the four chheda sutra namely Dashashrutskand, Brihatkalpa, Vyavhara and Nishith are considered to be written by Shrut Kewali Acharaya Shri Bhadrabahu Swami. The detailed analysis of the laws and sublaws related to the conduct of the life of the Jain Shraman and Shramanis has been done in these Chheda Sutras. In addition to it the laws of various atonements to be followed by the Shraman and Shramanis in case they break their vows are also narrated in these Chheda Sutras. The omniscient Ford-maker Bhagwan Mahavir Swami has composed expiation code of laws for the purification of the broken vows and committed faults stressing on strong conduct code of laws of Shraman Sangh. There were many Bhikshu organizations in India at that time in which different types of unrestrained activities and malign tendencies were in practice. Shraman and Shramanis of Shramansangh may not adopt these bad tendencies following others Shraman Mahavira prohibited all these bad tendencies. Due to some reasons, if any Shraman and Shramani have ever adopted these bad tendencies then the laws of expiation have been provided. Thus, the laws of expiation and prohibition have been propounded with different perspectives in these four Chheda Sutras. Hence the conduct is purified (10)

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B on the basis of these Chheda Sutra if someone is afflicted with the faults or deviates from the restraints. These Chheda Sutras are the secret scriptures. It means they are kept secretly. Just as the occult teachings, Mantra, Tantra, Yoga etc. are not taught to an undeserved person to a person who has miniature intellect, similarly the study of Chheda Sutras are not allowed to the lesser competent practitioners. Only the practitioners who are of the mature intellect and are perfect are considered worthy to study the Chheda-Sutra. All the aphorisms of Chheda-Sutras are independent. They have no inter-relation with each other. These Chheda-Sutra have mainly been divided into two parts-First type consists of Anga Sutra' and second the 'Anga Bahya'"Nishith Sutra" is considered among Angas and the remaining Chheda-Sutras are Anga-Bahya. This statement proves the importance of "Nishith Sutra" logically. Later an independent class of Chheda-sutra came into existence and "Nishith" was included among the Chhedasutras. Even then it was being considered within Angas. Nishith-sutra is one of the most dignified and mysterious sutra. The meaning of term "Nishith" is without light i.e. darkness. Nishithe is a mysterious or non-published sutra. This Sutra cannot be studied by everyone as the commentary Utsarga (general) Vidhi, Apvada B (exceptional) Vidhi and applicable atonements related to the conduct of restrained shraman and shramani has been narrated in it. Nishitha is a sutra that is taught to an extraordinary able disciple at night in solitude, and in worthy Kshetra and period. Only the readers who have Pramanika-developed a intellect could study it. The students having immature and irrational intellect are not authorized to study the Nishith-sutra. Therefore, the readers who can hold the secret of the sutra for lifetime are authorised to study this sutra. The study of Nishith Sutra can only be done by the three years consecrated monk who is occupied with the attribution of seriousness etc. and the ascetic in respect of age should be more than sixteen years. Any shraman without the study of Nishith-sutra can neither go to beg food from the householder of his relatives nor he can be bestowed the title of upadhayaya even. The knowlodge of the Nishitha-sutra is most essential for appointment as the head of the ascetic group, to travel independently, and to give atonement to other shramana and shramani. In view of it the Nishith-sutra has been presented as the mode of a standard among the Vyavahara Sutras. The composition of Nishitha Niryulama is from ninth poorva Pratyakhayana. There are twenty vastu i.e. twenty Arthadhikara in this poorva while the third vastu UKI WAAHA XIX (11)

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"Ayaru" has twenty sub division out of these the constitution of Nishith-sutra has been done from this twentieth subdivision. M Nishitha is the fifth Chula of Acharanga-sutra. It is also called an independent chapter. Therefore, its another name is "Nishithadhyana" also. It has twenty chapters. The laws of atonement are found in first nineteen chapters and in the twentieth chapter the process of giving the expiation is propounded. In the first chapter the expiation monthly Anudghatika (Ghurumastik) is provided, second to fifth chapter monthly, Udghatika (Laghumasika) from sixth to eleventh chapters chaturmasik Anudghaliku (Guru chaturmasik) and from twelfth to twentieth chapter masku udghalika (laghu chaturmasik punishment) are narrated. Since the solemnity, variety and widely is almost noticed in the subject matter of Nishith-sutra, therefore along with the implied version of present chheda sutra where ever it was needed the simple, lucid and the commentary precise have been provided so that learned the readers may not face any difficulty in understanding its subject matter. Merely it is not so but for the easy comprehension of the various important subjects the multi-coloured, beautiful and attractive pictures have also been illustrated at various places so that such pictures may be engraved on mind of the readers and they may understand the depth of the subject propounded in this Agama by the omniscient almighty easily. The first three chheda-sutras namely Shree Darshurutskanda, Shree Brihatkalpa and Vyavahana Sutra have already been published. Presently the new edition of Nishith-sutra in the form of English version along with the coloured illustrations is published. In Editing his Agama I, with my own understanding, and taking help of the Hindi commentary written by Yuva Acharya Shree Madhukar Muni Ji MS and edited and elucidrated by other scholars, I have presented the version of these The subject matter of Nishith-Sutra is very deep. The substances narrated in it also presents many a contemplative points regenerating the ascetic conduct, shraman current code of conduct at various places. Nevertheless avoiding myself from the controversial and disputed subject. I have clarified all such subjects in an impartial manner. If I have committed anywhere any mistake or written anything adverse to the subject matter then I offer my Micchhami Dukkaram (apology) for the mistake that I have committed. In this era of globalization the linguistic knowledge of Hindi among our youngsters is decreasing and their interest towards English language is increasing (12)

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day by day. So this Agama literature has been made useful and interested through its English translation that would prove useful in awakening the desire of SELFrealization and create the dense of studying the scriptures in the hearts of the young generation. The responsibility of editing the present Agama is being fulfilled by the kind blessings and motivation of my reverend Gurudev Uttar Bhartiya Pravartak Bhandari Shri Padamchand Ji MS. The holy blessing of my reverned Gurudev has been guiding me in the form of a support. In the publication of the present Agama the great co-operation of my dear disciple Agama-Rasika Shri Varun Muni Ji MS and Sh. Sanjay Surana son of Late Sh. Shree Chand Surana has been worthy of appreciation. I wish them all my blessings. With the kind grace of reverned Gurudev Ji the devotees are always ready in the service the publication of Agamas who have helped generously alike previous years. Only on the strength of their financial help the institution is doing this expensive job of publication. In this way I offer my cordial gratitude to all those who have directly or indirectly co-operated in this work. It is hoped that the illustrated Nishith-Sutra with its English translation will also be helpful not only to diligent readers the Shrut Upasaks keen to attain salvation but also make them realize SELF-perception. Jain Sthanaka, Ludhiana (13) -Pravartaka Amar Muni

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anukramaNikA) sUtrAka viSaya Subject pRSTha naM. Page No. Sutra 15-18 prathama uddezaka (THE FIRST CHAPTER) prAthamikI Introduction veda-mohodaya kA prAyazcitta Expiation of the rise of (Ved-Mohodaya) Copulation aMgAdAna saMcAlana kA prAyazcitta ... Atonement of setting the penis in motion (Angadana) 10 sacitta padArtha sUMghane kA prAyazcitta / Atonement of smelling the organic substance gRhastha dvArA pagaDaMDI nirmANa kA prAyazcitta The atonement of constructing a track by the householder uttarakaraNa karAne ke prAyazcitta The atonement of Uttarkaran 19-22 binA prayojana yAcanA kA prAyazcitta The atonement of objects seeking without use 23-26 avidhi se yAcanA kA prAyazcitta Atonement of seeking objects without proper manner 27-30 anirdiSTa upayoga kA prAyazcitta The expiation of Non-indicated use 31-34 anyonya pradAna kA prAyazcitta Atonement of mutual giving (Pradan to Anyoanya) 35-38 avidhi se lauTAne kA prAyazcitta Atonement of returning the objects in an im-proper manner ___39 pAtra pariSkAra karAne kA prAyazcitta Atonement of amending the utensils (14) MIXMAMAIMIMILAIMIX

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sUtrAMka biSaya Subject Sutra 57 40 daMDAdi ke pariSkAra karAne kA prAyazcitta Expiation regarding the amendment of staff (Dand) .. pAtrasaMdhAna baMdhana prAyazcitta The atonement of repairing and tying of utensils 47-56 vastra-saMdhAna-baMdhana prAyazcitta / The atonment of stitching reparing of cloths gRhadhUma-parisATana prAyazcitta Atonements of (Grah Dhoom Parshatana) removing the smoke paticles from the ceiling and walls of the kitchen __58 pUtikarma-prAyazcitta "Putikaram" atonement dvitIya uddezaka (THE SECOND CHAPTER) prAthamikI . Introduction 1-8 daMDayukta pAdapoMchana grahaNa karane Adi kA prAyazcitta Atonement of taking over the dust removing piece of cloth with the staff (Padprochhana) itrAdi sUMghane kA prAyazcitta Atonement of smelling the scent padamArga Adi banAne kA prAyazcitta The atonement of constructing track 17 uttarakaraNa karane kA prAyazcitta The atonement of Uttrakarana (Repairing) prathama mahAvrata ke aticAra kA prAyazcitta The Expiation of the partial transgression of Ist full vow 19 dvitIya mahAvrata ke aticAra kA prAyazcitta The expiation of the transgression of second full vow 20 tRtIya mahAvrata ke aticAra kA prAyazcitta The expiation of the partial transgression of the third full vow 10-13 (15)

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sUtrAMka Sutra viSaya Subject pRSTha naM. Page No. 21 caturtha mahAvrata ke atikramaNa kA prAyazcitta The expiation of the transgression of the fourth full vow kRtsna carma dhAraNa kA prAyazcitta The expiation of wearing the full leather piece, kRtsna vastra dhAraNa kA prAyazcitta Expiation of wearing full cloth . abhinna vastra dhAraNa kA prAyazcitta The atonement of taking the un-divided cloth pAtraparikarma-prAyazcitta The expiation of repairing utensils daNDa Adi ke parikarma karane kA prAyazcitta The atonement of Parikarma of Staff etc. 27-31 anya-gaveSita-pAtra grahaNa kA prAyazcitta The Expiation of taking the utensils brought by others ___32 agrapiMDa grahaNa prAyazcitta The atonement of accepting the "Agarpind" (food separtely kept for anohter one) 33-36 ___ dAnapiMDa prAyazcitta The atonement of food kept for charity nitya nivAsa prAyazcitta The expiation of permanent residence 38 pUrva-pazcAt saMstava-prAyazcitta The expiation of earlier or later on praise bhikSAkAlapUrva svajana-gRhapraveza prAyazcitta The expiation of seeking food before proper time 40-42 anyatIrthika (anyamatI) Adi ke sAtha bhikSAcaryAdi-gamana-prAyazcitta The atonement of going for seeking alms along with the non-believer. ... (16)

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sUtrAMka Sutra 43 44 45 46-47 48 49 50-51 52 53 54-55 viSaya Subject manojJa jala pIne aura amanojJa jala paraThane kA prAyazcitta The expiation of consuming the delicious water and throwing away the non-tasty water manojJa bhojana khAne aura amanojJa paraThane kA prAyazcitta The atonement of eating the delicious food and throwing away the non-tasty food avaziSTa AhAra-animaMtraNa-prAyazcitta The expiation of the left over food (Not inviting other) zayyAtara piMDa - prAyazcitta The expiation of food from one who accords permission to stay zayyAtara ke ghara kI jAnakArI nahIM karane kA prAyazcitta pRSTha naM. Page No. 50 The atonement of not getting the information in respect of the shyyatara residence zayyAtara kI nezrAya se AhAra grahaNa kA prAyazcitta The atonement of accepting food with the help of Shayyatara zayyA - saMstAraka ke kAlAtikramaNa kA prAyazcitta The expiation of crossing the limit of time of Shayya-Samstaraka varSA se bhIgate hue zayyA - saMstAraka ke na haTAne kA prAyazcitta The atonement of not removing the Shayya Samsttaraka (bedding) soaking in rain zayyA - saMstAraka binA AjJA anyatra le jAne kA prAyazcitta The atonement of carrying the Shayya Samstaraka without permission zayyA - saMstAraka vidhivata na vApasa karane kA prAyazcitta The expiation of not returning the Shayya Samstaraka in proper manner 56-57 khoye gae zayyA - saMstAraka kI gaveSaNA nahIM karane kA prAyazcitta The atonement of not searching the Lost Shayya Samstaraka (17) 51 52 53 53 54 55 55 56 57 57

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MAMMALAIMILAILAILAIMLAIMILAILAMMAMALAMAAAAAAAAAAAAAMANI sUtrAMka Sutra viSaya Subject pRSTha naM. Page No. 64-87 tRtIya uddezaka (THE THIRD CHAPTER) prAthamikI Introduction 1-12 avidhi-yAcanA prAyazcitta The expiation of seeking alms in an improper manner niSiddha gRhapraveza-prAyazcitta The atonement of entering into a prohibited house 14 saMkhaDI gamanaprAyazcitta The expiation of going for Sakhandi 15 abhihata AhAra grahaNa prAyazcitta The expiation of accepting the "Abhihit" food 16-21 pA~ca parikarma prAyazcitta The atonement of five "Parikaram" . 22-27 kAya-parikarma-prAyazcitta The atonemetof massaging the physical body 28-33 vraNa-cikitsA-prAyazcitta The expiation of the surgery 34-39 gaMDAdi-zalya-cikitsA-prAyazcitta The atonement of curing the bump etc. through operation ___40 kRmi-nIharaNa prAyazcitta The expiation of removing the worms 41 nakha-parikarma prAyazcitta The expiation of cutting the nails 42-47 roma-parikarma prAyazcitta Expiation of hair cut 48-50 daMta-parikarma-prAyazcitta The atonement of brushing the teeth (18)

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- sUtrAMka viSaya pRSTha naM. Sutra Subject Page No. re 51-56 oSTha-parikarma-prAyazcitta The expiation of lips decoration 57-63 cakSu-parikarma prAyazcitta The expiation of eyes decoration 64-66 roma-keza-parikarma prAyazcitta The expiation of trimming hair on pores 67 prasvedanivAraNa-prAyazcitta The atonement of the removal of the sweat etc. . 68 cakSu-karNa-dasa-nahamalanIharaNa-prAyazcitta The expiation of cleaning the dirt of eyes, teeth and nails . 69 vihAra meM mastaka DhA~kane kA prAyazcitta The atonement of covering the forehead during travelling 70 vazIkaraNasUtra-karaNa prAyazcitta The atonement of overpowering others 71-79 gRhAdi vibhinna sthaloM meM mala-mUtra pariSThApana prAyazcitta The atonement of discarding excreta and urine at different places such as houses avidhi-pariSThApana prAyazcitta Expiation of discarding in an im-proper manner 80 ....... 88-110 1-5 caturtha uddezaka (THE FOURTH CHAPTER) prAthamikI Introduction rAjA Adi ko apane vaza meM karane kA prAyazcitta .. The expiation of controlling the king.. rAjA Adi kI prazaMsA karane kA prAyazcitta The expiation of kings admiration .. .. . 6-10 .. ... (19)

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sUtrAMka Sutra 11-15 16-20 21-25 26-30 31 32 33 34 35 36 37 viSaya Subject 38 rAjA Adi ko AkarSita karane kA prAyazcitta The atonement of attracting the kings etc grAma-rakSaka Adi ko apane vaza meM karane kA prAyazcitta The expiation of controlling village guard etc grAmarakSaka Adi kI prazaMsA karane kA prAyazcitta The atonement of praising the village security guard grAmarakSaka Adi ko AkarSita karane kA prAyazcitta The expiation of attracting the village security guard etc kRtsna dhAnya khAne kA prAyazcitta The expiation of eating full (kritsan) grain The atonement of putting utensils on the path of Nuns nayA kalaha karane kA prAyazcitta The atonement of creating a new quarrel upazAMta kalaha ko ubhArane kA prAyazcitta The atonement of inciting the subsided struggle hAsya- prAyazcitta The atonement of laughing 39-48 pArzvastha Adi ko saMghATaka ke AdAna-pradAna kA prAyazcitta AjJA lie binA vigaya khAne kA prAyazcitta The atonement of eating 'Vigaya' (healthy food) without permission sthApanAkula kI jAnakArI kie binA bhikSArtha praveza karane para prAyazcitta The atonement of entering for seeking alms without knowing the "Sthapanakul" upAzraya meM avidhi se praveza karane para prAyazcitta sAdhvI The expiation of entering into the Upashraya of nuns in an im-proper manner sAdhvI ke Agamana patha meM upakaraNa rakhane kA prAyazcitta The expiation of taking and giving cloth etc. the 'parshvasth' (ignorous) etc. for company sake (20) pRSTha naM. Page No. 90 91 92 92 93 94 94 95 96 96 96 97 97

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sUtrAMka viSaya pRSTha naM. Sutra Subject Page No. 49-63 sacitta-lipta hastAdi se AhAra grahaNa karane kA prAyazcitta The expiation of taking food from the hands smeared with live object 64 anyonya zarIra kA parikarma karane kA prAyazcitta 102 The atonement of cleaning one anothers bodies 118-127 pariSThApanA samiti ke doSoM kA prAyazcitta . 103 The atonement of the faults of discarding (excreta and urine etc) Uchchar-Pasavan Samiti 128 pArihArika saha bhikSArtha gamana prAyazcitta 105 The atonement of going for seeking alms with "Pariharika" paMcama uddezaka (THE FIFTH CHAPTER) 111-126 111 113 ___13 114 prAthamikI Introduction vRkSaskandha ke nikaTa Thaharane Adi kA prAyazcitta The atonement of staying near the trunk of a tree gRhastha se caddara silavAne kA prAyazcitta The atonement of getting sewed the shawl from the householder cAdara ke dIrghasUtra karane kA prAyazcitta The atonement of tying long thread to the shawl patte khAne kA prAyazcitta The atonement of eating the leaves pratyarpaNIya pAdapoMchana sambandhI prAyazcitta The atonement related to returnable foot pad pratyarpaNIya 'daMDa' Adi kA prAyazcitta The expiation of returnable "Dand" etc. pratyarpita zayyAsaMstAraka saMbaMdhI prAyazcitta The atonement related to returnable "S Samstaraks" ___14 114 15-18 115 19-22 ___ 23 117 (21)

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sUtrAMka Sutra viSaya Subject pRSThana. Page No. 24 kapAsa (rUI) kATane kA prAyazcitta : The expiation of plucking the cotton flower (plant) .. 25-30 sacitta, raMgIna aura AkarSaka daNDa banAne kA prAyazcitta / The expiation of making live, coloured and attractive staff 31 navanirmita grAmAdi meM praveza karane kA prAyazcitta The atonement of entering into the newly built village etc navanirmita khAna meM praveza karane kA prAyazcitta The atonement of entering into the newly created mines 33-35 vINA banAne va bajAne kA prAyazcitta The atonement of making and playing the violin 36-38 auddezika zayyA meM praveza karane kA prAyazcitta The atonement of entering into specially prepared shayya 39 saMbhoga-pratyayika kriyAniSedha kA prAyazcitta The atonement of "Sambhoga-pratiyika Kriyanishedh" 40-42 dhAraNa karane yogya upadhi ke parityAga kA prAyazcitta The atonement of renouncing the article worthy of holding 43-52 rajoharaNa sambandhI viparIta anuSThAna prAyazcitta The atonement of carrying out the undesireable activities related to "Rajoharana" chaThA uddezaka (THE SIXTH CHAPTER) prAthamikI Introduction abrahma ke saMkalpa se kie jAne vAle kRtyoM ke prAyazcitta . The atonement of contemplation affecting celebacy 1-78 HICAT JERICH (THE SEVENTH CHAPTER) 133-147 122 prAthamikI Introduction (22)

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sUtrAMka Sutra 1-3 4-6 7-9 10-12 13 14-67 68-75 76-77 78-79 80 83-85 86-89 viSaya Subject mAlA - nirmANAdi ke prAyazcitta The atonement of making the beads of rosary etc dhAtuoM ke nirmANa Adi kA prAyazcitta The atonement of making metal bracelet etc. AbhUSaNa - nirmANa Adi ke prAyazcitta The atonement of making the Ornaments vastra-nirmANa Adi ke prAyazcitta The expiation of making garments etc. strI aMga saMcAlana kA prAyazcitta The expiation of moving the ladies limbs zarIraparikarma Adi ke prAyazcitta 81-82 pudgalaprakSepaNAdi ke prAyazcitta The atonement of decorating the body sacitta pRthvI Adi para niSadyAdi karane kA prAyazcitta The atonement of doing the activities of Nishadyadi on the animate land etc. aMga meM palyaMka-niSadyAdi karane kA prAyazcitta The atonement of doing undesirable activities with limbs dharmazAlA Adi meM niSadyAdikaraNa prAyazcitta The atonement of making the activities of "Nishadhya dikaran in Dharamshala cikitsAkaraNa- prAyazcitta The atonement of curing pRSTha naM. Page No. 133 The atonement of decorating the house with substance (Pudgals) pazu-pakSiyoM ke aMgasaMcAlana Adi kA prAyazcitta The expiation of making the movement of the limbs and organs of the Birds and Animals. bhakta-pAna AdAna-pradAna prAyazcitta The atonement of taking and giving the eatables (23) 134 135 136 138 138 139 142 142 143 143 144 145

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sUtrAMka Sutra 90-91 92 1-9 10 11 12 13 viSaya Subject 1-2 vAcanA dene - lene kA prAyazcitta he atonement of teaching and learning holy scriptures vikAravardhaka AkAra banAne kA prAyazcitta The atonement of drawing harmful figures AThavA~ uddezaka (THE EIGHTH CHAPTER) prAthamikI Intoroduction akelI strI ke sAtha samparka karane ke prAyazcitta The atonement of establishing contacts with solitary woman strIpariSad meM rAtri - kathA karane kA prAyazcitta The atonement of delivering discourses at night in woman's assembly nirgrathI se samparka karane kA prAyazcitta The atonement of establishing contacts with "Nun" upAzraya meM rAtri strInivAsa prAyazcitta Atonement for night stay with woman in Upashraya strI ke sAtha rAtri meM gamanAgamana karane kA prAyazcitta pRSTha naM. Page No: nava uddezaka (THE NINETH CHAPTER) prAthamikI Intoroduction rAjapiMDa - grahaNa prAyazcitta The atonement of accepting the royal food (24) 146 146 148-156 148 148 151 151 152 Atonement for night stay with woman 14-18 mUrddhAbhiSikta rAjA ke mahotsavAdi sthaloM se AhAra grahaNa karane kA prAyazcitta 152 The atonement of accepting food from the places of royal festivities * 152 157-170 157 157

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sUtrAMka Sutra 3-5 6 7 8-9 10 11 12 13-18 19 20 21-27 viSaya Subject aMtaHpura - praveza va bhikSAgrahaNa prAyazcitta The atonement of accepting alms through entering the inner part of palaces rAjA kA dAnapiMDa - grahaNa prAyazcitta The atonement of accepting the food prepared for charity by the king rAjA ke kaThora Adi sthAnoM ko jAne binA bhikSAgamana kA prAyazcitta The repentance of going for seeking food without knowing the stores of king rAjA Adi ko dekhane ke lie prayatna karane kA prAyazcitta The atonement of making efforts to see the king etc zikArAdi ke nimitta nikale rAjA kA AhAra grahaNa karane para prAyazcitta The expiation of accepting the food of the king going out for hunting rAjA ne jahA~ bhojana kiyA ho, vahA~ se AhAra grahaNa karane kA prAyazcitta The atonement of accepting food from the site from where the king has taken his meal pRSTha naM. Page No. 158 rAjA ke upanivAsasthAna ke samIpa Thaharane Adi kA prAyazcitta The atonement of staying near to the sub residence of the king yAtrA meM gae hue rAjA kA AhAra grahaNa karane para prAyazcitta The Atonement of accepting the food of the king going on journey rAjyAbhiSeka ke samaya gamanAgamana kA prAyazcitta The Atonement of coming and going at coronation celebrations rAjadhAnI meM bArambAra praveza kA prAyazcitta The atonements of entering into the capital repeatedly rAjA ke adhikArI va karmacArI varga ke nimitta banA huA AhAra grahaNa karane kA prAyazcitta The atonement of accepting the food prepared for the use of officers and officials of the King (25) 159 159 160 160 161 162 162 164 164 166

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sUtrAMka Sutra viSaya Subject pRSTha naM. Page No. 0 za dasavA~ uddezaka (THE TENTH CHAPTER) 171-190 prAthamikI Intoroduction 1-4 AcAryAdi ke avinaya karane kA prAyazcitta The Atonement of not showing submissiveness towards preceptors etc 5 anaMtakAyasaMyukta AhAra karane kA prAyazcitta The Atonement of consuming the infinite bodies mixed food 6 AdhAkarma AhArAdi ke upayoga meM lene kA prAyazcitta The atonement of consuming the "Adhakarmi" (food specially prepared for another monks) food etc. 7-8 nimittakathana prAyazcitta The atonement of forecasting 9-10 ziSya-apaharaNa kA prAyazcitta The atonement of transgrissing the disciple 11-12 dizA-apaharaNa kA prAyazcitta The atonement of kidnapping the "Disha" ajJAta bhikSu ko Azraya dene kA prAyazcitta The atonement of providing shelter to the unknown ascetic 14 kalaha karake Ae hue bhikSu ke sAtha AhAra karane kA prAyazcitta The atonement of taking food with an ascetic who has come after struggling 15-18 viparIta prAyazcitta kahane evaM dene kA prAyazcitta The Atonement of saying or giving the contradictory repentance 19-24 prAyazcitta yogya bhikSu ke sAtha AhAra karane kA prAyazcitta The atonement of taking food along with an ascetic who is worthy of atonement 25-28 sUryodaya-vRttilaMghana kA prAyazcitta The Atonement of avoiding the sun rise and sun set timings ___180 181 (26)

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sUtrAMka Sutra 29 30-33 34-35 varSAkAla meM vihAra karane para prAyazcitta 40 41 viSaya Subject 36-37 paryuSaNakAla meM paryuSaNa na karane kA prAyazcitta 1-4 udgAla gilane kA prAyazcitta The atonement of swallowing the morsel glAna kI sevA meM pramAda karane kA prAyazcitta 5-6 .38-39 paryuSaNa ke dina bAla rahane dene kA aura AhAra karane kA prAyazcitta The atonement of taking the food and not tonsuring the full head before the Paryushana day paryuSaNAkalpa gRhastha ko sunAne kA prAyazcitta The atonement of telling the laws of ascetic conduct (Paryushana kalp) to the householder varSAkAla meM vastra grahaNa karane kA prAyazcitta The Atonement of accepting cloth during "Chaturmas" 7 The atonement of showing laxity in the service of ill ascetics The atonement of travelling during the rainy season (Chaturmas) The atonement of not celebrating the Paryushan Parva during the relevant period of festivities gyArahavA~ uddezaka (THE ELEVENTH CHAPTER) prAthamikI Intoduction niSiddha pAtragrahaNa - dhAraNa- prAyazcitta The atonement of accepting and keeping the Prohibited utensils pAtra hetu ardhayojana kI maryAdA bhaMga karane kA prAyazcitta The atonement of crossing the limit of a half yojan for accepting the utensils pRSTha naM. Page No. 183 dharma kI niMdA karane kA prAyazcitta The atonement of criticizing the spirituality (27) 184 184 185 186 187 187 191-207 191 191 192 193

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sUtrAMka Sutra viSaya Subject pRSTha naM. Page No. .8 adharma-prazaMsA-karaNa-prAyazcitta The atonement of praising religion of (Non-religious) 9-62 gRhastha kA zarIra-parikarma-karaNa prAyazcitta The atonement of cleaning the body of householders 64 bhayabhItakaraNa-prAyazcitta The atonement of threatening the householders etc. 65-66 vismitakaraNa-prAyazcitta The atonement of making others astonished 67-68 viparyAsakaraNa-prAyazcitta The atonement of doing contrary to the fact 69 anya mata prazaMsAkaraNa-prAyazcitta The Atonement of praising the non-believer or foreign faith 70 virUddharAjya-gamanAgamana-prAyazcitta The Atonement of coming and going to the rival kingdoms 71-72 divasa-bhojana niMdA tathA rAtri-bhojana prazaMsA karane kA prAyazcitta The atonement of criticizing of taking food during day time and praising food taken at night 73-76 rAtri-bhojana karane kA prAyazcitta The atonement of taking food at Night 77-78 rAtri meM AhAra rakhane va khAne kA prAyazcitta The atonement of eating and keeping the food during the night time AhArArtha anyatra rAtrinivAsa-prAyazcitta The atonement of shifting the night stay some where else to satiate the appetite 80 naivedya kA AhAra karane para prAyazcitta The atonement of eating the food prepared for worship (Naivedya) 81-82 yathAchaMda ko vaMdana karane tathA usakI prazaMsA karane kA prAyazcitta The atonement of praising or saluting a whimsical 79 (28)

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sUtrAMka Satra viSaya Subject pRSTha naM. Page No. . 200 202 pUra 8384 ayogya ko pravrajita karane kA prAyazcitta The atonement of initiating the unworthy one ! 85 ayogya se vaiyAvRtya karAne kA prAyazcitta The Atonement of getting services of unworthy person 86-89 sAdhu-sAdhviyoM ke eka sthAna meM Thaharane kA prAyazcitta The atonement of staying of monks and Nuns at one place 90 rAta meM lavaNAdi khAne kA prAyazcitta The atonement of consuming salt etc. at night 91 bAlamaraNa-prazaMsA prAyazcitta . The atonement of commending an unnatural death (Bal-Marena) 208 bArahavA~ uddezaka (THE TWELFTH CHAPTER) 208-227 prAthamikI 208 Intoduction 1-2 trasa prANiyoM ke baMdhana-vimocana kA prAyazcitta The Repentance of captivating and releasing the moveable living beings pratyAkhyAna-bhaMga karane kA prAyazcitta 209 The Repentance of breaking the vows pratyekakAya-saMyukta AhArakaraNa prAyazcitta The Repentance of eating the food mixed with the countable live-bodies saroma-carma-paribhoga prAyazcitta 210 The atonement of using the leather with fur 6 vastrAcchAdita pIDhe para baiThane kA prAyazcitta 211 The atonement of sitting on a stool covered with cloth etc. 7 nigraMthI kI zATikA silavAne kA prAyazcitta The Repentance of getting the saree sewed for a nun 210 5 (29) XIX XIX XIX XIXIXXIXIXXIXXIX XIX XIL XIXXIXIX XXXXXXXXXXXXXXXXXxxxxriziiiratAmArAmAvilApana

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sUtrAMka Sutra 8 9 10 11 12 13 14 15 16-31 32 33 34-41 viSaya Subject sthAvara kAya kI hiMsA prAyazcitta The Repentance of killing the immobile living beings sacitta-vRkSArohaNa - prAyazcitta The atonement of climbing up on a living tree gRhastha pAtra meM AhAra karane kA prAyazcitta The repentance of taking meal in the utensils of a householder gRhastha ke vastra kA upayoga karane para prAyazcitta The repentance of using the Householder'sclothes gRhastha kI niSadyA ke upayoga karane kA prAyazcitta The atonement of using the Bed of the Householder gRhastha kI cikitsA karane kA prAyazcitta The Expiation of curing householder pUrva-karma-kRta AhAra grahaNa prAyazcitta The Atonement of accepting of Poorva-Karma Krit food udaka-bhAjana se AhAragrahaNa- prAyazcitta The repentance of taking food from the Udaka-pot rUpa- Asakti ke prAyazcitta The atonement of sight seeing infatuations AhAra kI kAlamaryAdA ke ullaMghana kA prAyazcitta The atonement of taking food after expiry of prescribed period AhAra kI kSetra maryAdA ke ullaMghana kA prAyazcitta The atonement of violating the Area limit of taking food rAtrivilepana prAyazcitta The repentance of smearing oinments at night 42-43 gRhastha se upadhi vahana karAne kA prAyazcitta The atonement of getting the implements transported by the householder 44 mahAnadI pAra karane kA prAyazcitta pRSTha naM. Page No. 211 The atonement of crossing the great rivers (30) 212 212 212 213 213 213 213 214 219 220 221 222 223

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sUtrAMka Sutra 1-8 9-11 12 28 13-16 gRhastha ko pharUSa vacana Adi kahane ke prAyazcitta 29-30 17-27 kautuka karma Adi ke prAyazcitta 31-41 42-45 viSaya Subject terahavA~ uddezaka (THE THIRTEENTH CHAPTER) prAthamikI Intoduction 46-63 sacitta pRthvI Adi para khar3e rahane Adi kA prAyazcitta The atonement of standing on live earth anAvRtta U~ce sthAnoM para khar3e rahane Adi kA prAyazcitta The Repentance of standing at the uncovered high places zilpakalAdi sikhAne kA prAyazcitta The atonement of teaching art and skill etc. The repentance of speaking harsh and rude language to the householder Repentance of curious actions mArgAdi batAne kA prAyazcitta The atonement of telling the paths dhAtu aura nidhi batAne kA prAyazcitta The repentance of telling about the metal and treasure pAtra Adi meM apanA pratibimba dekhane kA prAyazcitta Repentance of seeing ones own reflection in the pot vamana Adi ke lie anAvazyaka auSadha prayoga karane kA prAyazcitta Prescribed atonement for use of unnecessary medicines for minor discomforts like vomiting 64-78 dhAtRpiMDAdi doSayukta AhAra karane ke prAyazcitta pRSTha naM. Page No. The atonement of taking the food afflicted with "Dhatripinda" etc. faults 228-244 (31) 228 228 229 230 231 231 233 233 pArzvasthAdi-vaMdana - prazaMsana prAyazcitta 236 The repentance of praising and saluting the Parshavastha etc. 234 235 238

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sUtrAMka Sutra 1-4 5 6-7 8-9 10-11 12-19 The expiation of changing colour of the pot pAtra parikarma karane ke prAyazcitta The atonement of washing the utensils 20-30 akalpanIya sthAnoM meM pAtra sukhAne ke prAyazcitta 31-36 37 38 viSaya Subject 39 caudahavA~ uddezaka (THE FOURTEENTH CHAPTER) prAthamikI Intoduction pAtra kharIdane Adi kA tathA unheM grahaNa karane kA prAyazcitta The atonement of buying the utensils etc. and taking them atirikta pAtra gaNI kI AjJA lie binA dene kA prAyazcitta The atonement of donating the extra utensils without the permission of head ascetic atirikta pAtra dene tathA na dene kA prAyazcitta The Repentance of taking and giving the Extra utensils ayogya pAtra rakhane kA tathA yogya pAtra paraThane kA prAyazcitta The expiation of keeping the unfit utelnsils and discarding the fit ones pAtra kA varNa parivartana karane kA prAyazcitta The repentance of accepting the utensils by withdrawing the mobile living beings out of it pAtra korane kA prAyazcitta The repentance of drying up the utensil at inconceivable places sa prANI Adi nikAlakara pAtra grahaNa karane ke prAyazcitta The atonement of cleaning the utensil with ash mArga Adi meM pAtra kI yAcanA karane kA prAyazcitta pRSTha naM. Page No. The Repentance of seeking utensil on the way pariSad meM baiThe hue svajana Adi se pAtra kI yAcanA karane kA prAyazcitta The repentance of begging the utensil from a relative sitting in the assembly (32) 245-257 245 245 246 246 247 248 248. 250 252 253 254 254

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sUtrAMka Sutra viSaya Subject pRSTha naM. Page No. 254 40-41 pAtra ke lie bhikSu ko nivAsa karane kA prAyazcitta / The repentance of staying in order to to take utensils The pandrahavA~ uddezaka (THE FIFTEENTH CHAPTER) . 258-273 prAthamikI Intoduction 1-4 bhikSu kI AsAtanA karane kA prAyazcitta The repentance of showing disrespect towards an ascetic 5-12 sacitta aMba-upabhoga sambandhI prAyazcitta The repentance pertaining to consumption of live mangoes 22 13-66 gRhastha se zarIra kA parikarma karAne kA prAyazcitta The atonement of getting the body washed from the householder 8367-75 akalpanIya sthAnoM para mala-mUtra-pariSThApana kA prAyazcitta The atonement of relieving excreta and urine at prohibited sites __76 gRhastha ko AhAra dene kA prAyazcitta The repentance of offering the food to the householder 77-86 pArzvastha Adi ke sAtha AhAra kA lena-dena karane kA prAyazcitta The atonement of giving and taking food along with the perverted monk etc.. ra 87 gRhastha ko vastrAdi dene kA prAyazcitta .... The repentance of giving clothes to the house-holders 488-97 pArzvastha Adi ke sAtha vastrAdi ke AdAna-pradAna karane kA prAyazcitta The expiating of exchange of clothes with a perverted monk para 98 gaveSaNA kie binA vastra grahaNa karane kA prAyazcitta . The Atonement of accepting the clothes without enquiring about it 99-152 vibhUSArtha zarIra ke parikarma karane kA prAyazcitta The atonement of washing the body for decoration 270 (33)

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sUtrAMka viSaya Subject ___ pRSTha naM. Sutra Page No. 271 para 153-154 vibhUSA hetu upakaraNa dhAraNa evaM prakSAlana kA prAyazcitta The Repentance of washing and keeping the material decoration of the body solahavA~ uddezaka (THE SIXTEENTH CHAPTER) 274-289 prAthamikI Intoduction 1-3 niSiddha zayyA meM Thaharane kA prAyazcitta The Atonement of staying in prohibited "Shayya" 4-11 sacitta ikSu ke sevana kA prAyazcitta The atonement of using the raw Sugarcane ___12 AraNyakAdikoM kA AhArAdi grahaNa karane kA prAyazcitta The atonement of accepting food of foresters . 13-14 vasurAnika avasurAtnika kathana kA prAyazcitta The Repentance of calling a learned ascetic a non-learned ascetic ___ 15 sAMbhogika vyavahAra ke lie gaNasaMkramaNa kA prAyazcitta The Atonement of moving out from the ascetic group for "Sambhogik Vyavhar" kadAgrahI ke sAtha lena-dena karane kA prAyazcitta The atonement of taking from or giving to a stubborn ascetic 25-26 niSiddha kSetroM meM vihAra karane kA prAyazcitta The atonement of travelling in the prohibited areas 27-32 ghRNita kuloM meM bhikSAgamanAdi kA prAyazcitta The atonement of going for seeking food in the dejected clans 33-35 pRthvI, zayyA tathA chIMke para AhAra rakhane kA prAyazcitta The repentance of putting the food on ground, Shayya and into the hanging net 36-37 gRhasthoM ke sAmane AhAra karane kA prAyazcitta The repentance of eating food in front of the householders 16-24 283 .. (34)

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sUtrAMka Sutra 38 39 40-50 1-14 viSaya Subject satrahavA~ uddezaka (THE SEVENTEENTH CHAPTER) prAthamikI Intoduction kautuhalajanita pravRttiyoM kA prAyazcitta The atonement of performing curious activities 15-122 zramaNa yA zramaNI dvArA eka-dUsare kA zarIra parikarma gRhastha se karavAne kA prAyazcitta 125 AcArya upAdhyAya kI ArAdhanA kA prAyazcitta The repentance of not gratifying the preceptor and religious teacher maryAdA se adhika upadhi rakhane kA prAyazcitta The repentance of having implements beyond prescribed limit virAdhanA vAle sthAnoM para paraThane kA prAyazcitta The repentance of excreting at prohibited sites 126 123-124 sadRza nirgrantha nirgranthiyoM ko sthAna na dene kA prAyazcitta The atonement the monks and nuns for getting their bodies washed from the Householder The expiation of not allowing the similar religious minded monks and nuns to stay along with them mAlopahRta AhAra grahaNa karane kA prAyazcitta The atonement of accepting the Malapahrit food koThe meM rakhA huA AhAra lene kA prAyazcitta The repentance of accepting the food kept in the storehouse 127 udbhinna AhAra grahaNa karane kA prAyazcitta The repentance of accepting the "Udbhina Food" 128-131 nikSipta-doSayukta AhAra grahaNa karane kA prAyazcitta pRSTha naM. Page No. 284 The Atonement of accepting the food associated with "Nikshipat-Dos" (35) 290-308 290 284 285 290 295 296 296 297 297 298

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sUtrAMka Sutra 132 133 134 135 1-32 33-73 viSaya Subject 1-7 zItala karake diyA jAne vAlA AhAra grahaNa karane kA prAyazcitta The atonement of accepting food after making it cold tatkAla dhoye pAnI ko grahaNa karane kA prAyazcitta The atonement of accepting the food washed with water at the spot 136-139 zabda zravaNa Asakti kA prAyazcitta The repentance of listening infatuating words 140-155 vibhinna sthAnoM ke zabda - zravaNa evaM Asakti kA prAyazcitta apane Apako AcArya lakSaNayukta kahane kA prAyazcitta The repentance of calling himself endowed with the qualities of a preceptor gAyana Adi karane kA prAyazcitta The repentance of performing the undeserving activities such as singing etc. pRSTha naM. Page No. 299 The repentance of listening the sound and its infatuation at different places unnIsavA~ uddezaka (THE NINETEENTH CHAPTER) prAthamikI Intoduction 300 302 auSadha sambandhI krItAdi doSoM ke prAyazcitta The expiation of the faults of purchasing the medicine etc. (36) 303 303 aThArahavA~ uddezaka (THE EIGHTEENTH CHAPTER) 309-317 prAthamikI 309 Intoduction naukA vihAra karane kA prAyazcitta The repentance of travelling by boat vastra sambandhI doSoM ke sevana kA prAyazcitta The repentance of applying the faults pertaining to clothes 306 309 315 318-336 318 318

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pRSTha naM. sUtrAMka Sutra viSaya Subject Page No. 8 saMdhyAkAla meM svAdhyAya karane kA prAyazcitta 320 The atonement of studying of scriptures at junctures of time 9-10 utkAla meM kAlikazruta kI maryAdA-ullaMghana kA prAyazcitta 322 The repentance of crossing the time limit of time bound scripture to be studied in prohibited live sora 11-12 mahAmahotsavoM meM svAdhyAya karane kA prAyazcitta 323 The atonement of Studies of Scriptures during great ceremonies and functions 13 svAdhyAyakAla meM svAdhyAya nahIM karane kA prAyazcitta 325 The Repentance of not doing "Swadhayaya" (studies) during the prescribed time of Swadhayaya 14 asvAdhyAya ke samaya svAdhyAya karane kA prAyazcitta 325 The atonement of doing "Swadhayaya" at the prohibited time 15 . svakIya asvAdhyAya meM svAdhyAya karane kA prAyazcitta 326 The atonement of doing "Swadhayay" at self-decided "Aswadhayaya" time 16-17 viparIta krama se AgamoM kI vAcanA dene kA prAyazcitta 327 The atonement preaching the Agamas in reverse sequence 18-21 ayogya ko vAcanA dene evaM yogya ko na dene kA prAyazcitta 329 The atonement of not preaching the competent and teaching the incompetent one 22 vAcanA dene se pakSapAta karane kA prAyazcitta 331 The repentance of showing partiality in preaching (Vachana) adatta vAcanA grahaNa karane kA prAyazcitta 331 The atonement of obtaining that is not given by an able one "Vachana" 24-25 gRhastha ke sAtha vAcanA ke AdAna-pradAna kA prAyazcitta 331 The atonement of taking and giving the "Vachana" (discourse) from or to a householder 23 (37)

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sUtrAMka Sutra viSaya Subject pRSTha naM. Page No. 332 26-35 pArzvastha ke sAtha vAcanA ke AdAna-pradAna kA prAyazcitta The repentance of taking and giving the "Vachana" from or to a Parshavasth bIsavA~ uddezaka (THE TWENTIETH CHAPTER) prAthamikI 337 Introduction 1-14 kapaTa-sahita tathA kapaTa-rahita Alocaka ko prAyazcitta dene kI vidhi The method of causing expiation to a deceitful and an honest repentent 15-18 prasthApanA meM pratisevanA karane para AropaNa Expiation for repenting sincerely or deceitfully 19-24 do mAsa prAyazcitta kI sthApitA AropaNa The accusation of establishing of two month's expiation 25-29 do mAsa prAyazcitta kI prasthApitA AropaNA evaM vRddhi The enhancement and attribution of the awarded expiation of the two months 30-35 eka mAsa prAyazcitta kI sthApitA AropaNA The attribution of the awarded one month expiation 36-44 eka mAsa prAyazcitta kI prasthApitA AropaNA evaM vRddhi The establishment, attribution and enhancement of the expiation of one month mAsika aura do mAsika prAyazcitta kI prasthApitA AropaNA evaM vRddhi The attribution, establishment and enhancement of one month and two months expiation 45-51 364-376 pariziSTa Appendix . (38)

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| laghumAsika, gurumAsika, laghucaumAsI, gurucaumAsI prAyazcitta kI tAlikA parAdhInatA meM yA asAvadhAnI meM hone vAle aticArAdi kA prAyazcitta krama prAyazcitta nAma | jaghanya tapa madhyama tapa / utkRSTa tapa laghumAsika cAra ekAzanA / / | pandraha ekAzanA | sattAvIsa ekAzanA gurumAsika cAra nirvikRtika | pandraha nirvikRtika | tIsa nirvikRtika laghucaumAsI cAra AyaMbila sATha nirvikRtika eka sau ATha upavAsa gurucaumAsI cAra upavAsa cAra chaTTha (belA) eka sau bIsa upavAsa yA cAra mAsa dIkSA paryAya cheda laM krama . AturatA se lagane vAle aticArAdi kA prAyazcitta prAyazcitta nAma | jaghanya tapa madhyama tapa utkRSTa tapa laghumAsika cAra AyaMbila pandraha AyaMbila sattAvIsa AyaMbila gurumAsika cAra AyaMbila evaM pandraha AyaMbila evaM | tIsa AyaMbila, pAraNe pAraNe meM dhAra vigaya | pAraNe meM dhAra vigaya meM dhAra vigaya kA kA tyAga kA tyAga tyAga laghucaumAsI cAra upavAsa cAra chaTTha (bele) eka sau ATha upavAsa gurucaumAsI cAra cha? yA cAra cAra aTThama yA chaha eka sau bIsa upavAsa dina kA cheda dina kA cheda yA cAra mAsa kA cheda tIvra mohodaya se (Asakti se) lagane vAle aticArAdi ke prAyazcitta prAyazcitta nAma | jaghanya tapa.. madhyama tapa utkRSTa tapa laghumAsika cAra upavAsa pandraha upavAsa sattAvIsa upavAsa gurumAsika cAra upavAsa, . pandraha upavAsa, tIsa upavAsa, cauvihAra tyAga cauvihAra tyAga cauvihAra tyAga laghucaumAsI cAra bele, pAraNe meM cAra tele, pAraNe meM eka sau ATha upavAsa, Ayabila AyaMbila pAraNe meM AyaMbila gurucaumAsI. cAra tele, pAraNe meM | pandraha tele, pAraNe meM eka sau bIsa upavAsa, AyaMbila yA 40 dina | AyaMbila yA 60 dina | pAraNe meM AyaMbila yA kA dIkSAcheda kA dIkSAcheda punaH dIkSA yA 120 dina kA dIkSAcheda (39)

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Chart of Laghumaasik, Gurumaasik, Laghuchaumaasik, Guruchaumaasikatonements S. Name of No. atonement 1. 2. 3. 4. 3. 4. Atonement for forced or involuntary faults and transgressions minimum maximum penance penance Laghumaasik Gurumaasik S. Name of No. atonement 1. 2. 4. Laghuchaumaasik four ayambil Guruchaumaasik four fasts Laghumaasik Gurumaasik S. Name of No. atonement four ekaashana four nirvikritik Laghuchaumaasik four fasts Guruchaumaasik 1. Laghumaasik 2. Gurumaasik four ayambil four ayambil and abstain from liquids in parana Atonement for voluntary faults and transgressions minimum medium penance penance four two-day fasts or four day termination of ascetic-hood minimum penance medium penance fifteen ekaashana fifteen nirvikritik four fasts four fasts and abstain from water also sixty nirvikritik four two-day fasts 3. Laghuchaumaasik four two-day fasts, ayambil in breakfast Guruchaumaasik four three-day fasts, ayambil in breakfast or forty day termination of ascetic-hood Atonement for voluntary faults and transgressions caused by intense rise of fondness (infatuation) twentyseven ekaashana thirty nirvikritik 108 fasts 120 fasts or four month termination of ascetic-hood fifteen ayambil fifteen ayambil and abstain from liquids in parana four two-day fasts four three-day fasts or six day termination of ascetic-hood medium penance fifteen fasts fifteen fasts and abstain from water also (40) four three-day fasts, ayambil in breakfast fifteen 3-day fasts, ayambil in breakfast or sixty day termination of ascetic-hood maximum penance twentyseven ayambil thirty ayambil and abstain from liquids in parana 108 fasts 120 fasts or four month termination of ascetic hood maximum penance twentyseven fasts thirty fasts and abstain from water also 108 fasts, ayambil in breakfast 120 fasts, ayambil in breakfast or re-initiation or termination of ascetic hood for 120 days

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Illustrated Nishith Sutra sacitra nizItha sUtra

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prAthamikI INTRODUCTION prathama uddezaka meM sarvaprathama sAdhaka ko brahmacarya majabUta karane ke lie hastakarma na karane kI salAha dI gaI hai tatpazcAt zramaNa dvArA aMgAdAna ke saMcAlana, mardana, prakSAlana Adi kA niSedha karate hue suI Adi upakaraNoM kI niSprayojana va avidhipUrvaka yAcanA Adi kA vistRta vivecana prastuta kiyA gayA hai| jo bhikSu dharmasAdhanA se cyuta hokara avivekapUrvaka anucita kriyAe~ karatA hai, use gurumAsika prAyazcitta AtA hai / gurumAsika prAyazcitta kauna-kauna se aticAra lagane ke kAraNa karanA hotA hai, usakA varNana prastuta uddezaka meM vistArapUrvaka batAyA gayA hai| prathama uddezaka THE FIRST CHAPTER In the first chapter, first of all the practicer has been advised not to practice masturbation for strong celibacy. Further he should avoid the movement, massage washing etc. of the penance for an elaborated description of begging the needle like materials without any use and without any proper manner has been given. The ascetic who falling from the spiritual practice, performs the baseless and undesirable activities, a gurumasik expiation afflicts him. The comprehensive description of the digressions through which the atonement of Gurumasik is afflicted has been narrated in this first chapter in-detail. veda-mohodaya kA prAyazcitta EXPIATION OF THE RISE OF (VED-MOHODAYA) COPULATION 1. je bhikkhU hatthakammaM karei, kareMtaM vA sAijjai / 1. jo bhikSu hastakarma athavA hastamaithuna karatA hai athavA karane vAle kA samarthana karatA hai ( use gurumAsika prAyazcitta kA vidhAna hai / ) 1. The ascetic who does masturbation (hand practice) or supports the one who does masturbation (is liable for monthly expiation (Gurumasik). vivecana - sAmAnyata: sUtra ke prArambha meM maMgalAcaraNa kI zailI apanAI jAtI hai| isa sUtra ko bAda meM bhI diyA jA sakatA thA lekina anagAra dharma meM brahmacarya mahAvrata kI sAdhanA kaThina mAnI gaI hai| brahmacarya ke mahatva pramukhatA dene ke lie yahA~ maMgalAcaraNa ke pUrva sIdhe viSaya kA nirdeza kiyA gayA hai kyoMki brahmacarya mahAvrata pUrNa pAlana se sabhI mahAvratoM kA pUrNa pAlana saMbhava hai aura isa vrata ke bhaMga hone para sabhI mahAvratoM kA bhaMga honA saMbhava hai| sAijjai - kisI bhI varjita viSaya meM ruci rakhanA athavA rAga rakhanA 'sAijjaNA' kahalAtA hai| isake do bheda haiM prathama uddezaka (3) First Lesson

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varjita viSaya dUsare se karavAnA yA kie hue varjita viSaya kI anumodanA krnaa| dUsare se karavAne ke bhI do bheda haiM1. varjita kArya karane kI jisakI icchA hai, usase krvaanaa| 2. varjita kArya karane kI jisakI icchA nahIM hai, usase balapUrvaka krvaanaa| anumodanA arthAt samarthana ke bhI do prakAra haiM1. varjita viSaya va karane vAle kI prazaMsA krnaa| 2. varjita kArya karane vAle ko AcArya athavA gaNapramukha dvArA nahIM rokA jaanaa| Comments-Generally, in the beginning of any 'Sutra' the dictum of auspicious prayer is used. This aphorism, could be given later. But in Jainism the practice of the vow of celebacy has been considered very difficult. To make one understand the importance of celebacy, before the auspicious prayers, directly the subject has been narrated so. Since digression in practice of vow of celebacy may dead to digression in practice of all the vows. To take interest in any restricted topic is called "Saeejjanama". There are two types of it To get done the restricted sensual enjoyment by others or to support the one who practises the sensual enjoyment. To get done by others, is also of two types. To get done by one who is willing to do restricted sensual practice, and to get done forcefully by other one who is not willing to do any restricted sensual enjoyment. ___"Anumodan" means to support. It also has two dimentions - to praise the restricted sensual enjoyment and, not to check the one who is indulged in restricted sensual enjoyment by the perceptor or the Head of the ascetics. aMgAdAna saMcAlana kA prAyazcitta ATONEMENT OF SETTING THE PENIS IN MOTION (ANGADANA) 2. je bhikkhU aMgAdANaM kaTTeNa vA, kiliMceNa vA, aMguliyAe vA, salAgAe vA saMcAlei, saMcAleMtaM vA saaijji| 3. je bhikkhU aMgAdANaM saMbAhejja vA, palimaddejja vA, saMbAhaMtaM vA, palimaiMtaM vA saaijji| 4. je bhikkhU aMgAdANaM telleNa vA, ghaeNa vA, vasAe vA, NavaNIeNa vA, abbhaMgejja vA, makkhejja vA, abbhaMgetaM vA makkheMtaM vA saaijji| 5. je bhikkhU aMgAdANaM kakkeNa vA, lodreNa vA paumacuNNeNa vA, pahANeNa vA, siNANeNa vA, cuNNehiM vA, vaNNehiM vA, uvvaTTejja vA, parivadrujja vA uvvaTeMtaM vA parivadrutaM vA saaijji| 6. je bhikkhU aMgAdANaM sIodagaviyaDeNa vA, usiNodagaviyaDeNa vA uccholejja vA padhovejja vA, uccholeMtaM vA padhAveMtaM vA saaijjdd'| 7. je bhikkhU aMgAdANaM Nicchalei, NicchaletaM vA saaijji| | nizItha sUtra (4) Nishith Sutra

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88. je bhikkhU aMgAdANaM jiMghai, jiMghataM vA saaijji| 2. jo bhikSu aMgAdAna ko lakar3I, bAMsa, aMgulI athavA beMta kI salAI se hilAtA hai yA aisA * karane vAle kA samarthana karatA hai| 3. jo bhikSu aMgAdAna ko ragar3atA hai athavA aisA karane vAle kA samarthana karatA hai| 4. jo bhikSu aMgAdAna kA tailIya padArthoM, jaise-ghI, tela, vasA yA makkhana se mAliza karatA hai yA re aisA karane vAle kA samarthana karatA hai| 5. jo bhikSu aMgAdAna kA lepya padArtha, sugaMdhita dravya, caMdana ke cUrNa se pIThI karatA hai yA aisA - karane vAle kA samarthana karatA hai| 16. jo bhikSu aMgAdAna ko acitta ThaMDe pAnI athavA garma pAnI se dhotA hai yA aisA karane vAle kA aura samarthana karatA hai| 7. jo bhikSu aMgAdAna ke agale hisse kI camar3I ko Upara karatA hai yA karane vAle kA samarthana ra karatA hai| . he .8. jo bhikSu aMgAdAna ko sUMghatA hai yA sUMghane vAle kA samarthana karatA hai| (use gurumAsika 3. prAyazcitta AtA hai|) 2. . The ascetic who moves the penis using a stick, bamboo, finger or leaf sheeth of cane or supports the one who does so. 3. The ascetic who rubs the penis or supports the one who does so. 4. The ascetic who massages the penis with ghee, oil, fats and butter or supports, the who does so. 5. The ascetic who smears the penis with any ointment, veneering, smeared substance and sandal powder or supports the one who does so. * 6. The ascetic who washes the penis with cold or hot water or supports the one who does so. 7. The ascetic who removes the covering skin of the front part of the penis up and down or supports the one who does so. The ascetic who smells the penis or supports the one who does so. (the monthly atonement Gusumasik binds him.) para vivecana-sUtra saMkhyA 2 se 8 taka ke viSaya ko spaSTIkaraNa karane ke lie bhASyakAra ne sAta udAharaNa pare prastuta kie haiM, jo isa prakAra haiM3 1. saMcAlana sUtra-jisa prakAra soye siMha ko jagAne para vaha siMha jagAne vAle ke lie mRtyu kA kAraNa bana jAtA hai, usI prakAra zAMta aMgAdAna kA saMcAlana karane vAle ke brahmacarya kA nAza ho jAtA hai|| 2. saMbAdhana sUtra-jisa taraha sA~pa kA koI aMga kisI ke pA~va se kucala jAe to vaha use hI Dasa letA hai. usI prakAra zAMta aMgAdAna ko ragaDane se brahmacarya nAza ho jAtA hai| prathamauddezaka (5) First Lesson

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sA 3. abhyaMgana sUtra-jaise Aga meM ghI DAlane para vaha dhadhakatI hai vaise hI aMgAdAna kA mAliza karane para ghara kAmAgni bhar3akatI hai| 4. ubaTana sUtra-jisa taraha bhAle kI dhAra painA karane para ghAtaka hotI hai, usI taraha aMgAdAna kA ubaTana karanA brahmacarya ke lie ghAtaka hai| 5. utkSAlana sUtra-jisa prakAra siMha kI pIr3ita A~khoM para auSadha prayoga karake svastha karane vAle vaidya ko hI bhUkhA siMha khA jAtA hai, usI taraha aMgAdAna ko dhone vAle kA brahmacarya khaMDita ho jAtA hai| 6. nizchalana sUtra-jisa taraha soe ajagara kA muMha kholane vAle ko vaha khA jAtA hai, usI taraha aMgAdAna kI camar3I ke AvaraNa ko Upara karane se brahmacarya khaMDita ho jAtA hai| 7. jighraNa sUtra-jisa prakAra ambaSThI roga se pIr3ita rAjA vaidya dvArA manA karane para bhI Ama ko sUMghatA hai aura mara jAtA hai usI prakAra aMgAdAna kA mardana kara hAtha ko sUMghane vAle kA brahmacarya naSTa ho jAtA hai| ___aMgAdAna prANI ke zarIrAvayavoM ke utpAdana meM kAraNabhUta hai, isalie puruSa ke prajanana aMga ko aMgAdAna kahA hai| Comments--The commentator has given seven examples to explain the aphorism second to eighth mentioned above. 1. Movement sutra (Samchalan Suntra)--Such as awakening a sleeping lion becomes the cause of death for the man who awakens the lion similarly the one who sets the relaxed penis in motion destroys ones celebacy. 2. Rubbing ephorism (Sambadhan Sutra)-The snake stings the one. who tramples any limb of it similarly the celebacy degenerates by rubbing the relaxed penis. 3. Massage ephorism (Abhayangana Sutra)-The Fire flares up as the ghee is poured into it in the same manner the lustful desire startles by massaging the penis. 4. Smearing Ephorism (Ubantana Sutra)-The edge of a spear proves killer on sharpening it so is the killer of vow of celebacy the smearing paste on the penis. 5. Washing Ephorism (Utkshalan Sutra)--Having cured the soring eyes of a lion using the medicine, the lion kills the doctor who cures. In the same way the celebacy is ruined of one who washes the penis. 6. Skin removing Ephorism (Nishchalana Sutra)-The serpent swallows the one who opens its mouth, in the same way the celebacy is broken when one moves the skin up of front part of the penis. 7. Smelling Ephorism (Jigharana Sutra)-Even after having been prohibited by a doctor not to smell a mango the king died of the ailment of 'Ambarighthi' through smelling the mango, in the same manner the celebacy is destroyed of an ascetic who smells his hand after rubbing the penis. The penis of a man (Angadana) is causal in the production of physical limbs. So the penis has been called as Angadana. | nizItha sUtra (6) Nishith Sutra vistAritA tAtiliTigari lihitAnA lAlArajAtalimiTitAnAzArAritAraNArArAtAra NAAMKAMNAMAMMAAV

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1. soye hue siMha ko jagAne para prANoM kA nAza 4. bhAle kI tIkSNa dhAra ghAtaka hotI hai| poleo 100000 brahmacarya khaMDita hone ke sAta dRSTAMta 6. soye hue ajagara kA mukha kholane para mRtyu nizcita hai / 2. sarpa kI pU~cha para paira rakhane para jIvana kA nAza B 5. siMha kI AMkhoM meM auSadhi DAlane vAle vaidya ko hI siMha khA jAtA hai / 27. ambeSThI roga dvArA grasita rAjA kI Ama sUMghane para mRtyu / Foll 3. agni meM ghI DAlane para pradIpta agni ASRA

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95555555555555555555555555555555550 OMOMOM55555555se OM 055555555555555555555555555555555555555555555555555 | citra-paricaya 1| brahmacarya ravaMDita karane vAle sAdhu-sAdhvI ko laghumAsika prAyazcitta AtA hai ____ prastuta citra meM sAta dRSTAntoM ke mAdhyama se sAdhu dvArA aMgAdAna ke saMcAlanAdi kA niSedha kiyA gayA hai| aMgAdAna kA artha hai-zarIra kA aisA avayava jo aMgoM ke utpAdana meM hetubhUta hai| sAdhu dvArA aMgAdAna ke sAtha amaryAdita kuceSTAe~ karane se brahmacarya kA vinAza hotA hai| brahmacarya khaMDita hone ke sAta dRSTAMta diye gaye haiM1. jisa prakAra soye zera ko jagAne para mRtyu nizcita hai, usI prakAra aMgAdAna kA saMcAlana karane vAlA apane brahmacarya ko ke khaMDita karatA hai| -31, sU.2 2. jisa prakAra sA~pa kI pU~cha para paira rakhane vAle vyakti ko sA~pa Dasa letA hai, usI prakAra aMgAdAna kA mardana karane vAlA apane brahmacarya kA vinAza karatA hai| -3.1, sU.3 jisa prakAra agni meM ghI DAlane para agni atyadhika prajjavalita hotI hai, usI prakAra aMgAdAna kI mAliza karane para kAmAgni bar3hatI hai| -3.1, sU.4 aMgAdAna kA ubaTana brahmacarya ke lie, bhAle kI tIkSNa dhAra ke samAna atyadhika ghAtaka hotA hai| -3.1,sU.5 jisa prakAra bImAra-bhUkhe siMha kI A~khoM meM davAI DAlane vAle vaidya ko hI siMha khA jAtA hai, usI prakAra aMgAdAna ke prakSAlana se brahmacarya khaMDita ho jAtA hai| -u.1,sU. 6 aMgAdAna ke tvacA AvaraNa ko Upara karanA, soye ajagara ke mu~ha kholane jaisA hai| -u.1,sU.7 jisa prakAra ambeSThI roga se grasita rAjA Ama ko sa~ghate hI mara jAtA hai, usI prakAra mardita aMgAdAna sa~ghane para brahmacarya kA vinAza ho jAtA hai| -u.1, sU.8 A Sadhu or Sadhvi, who maligns the vow of celibacy is liable for Laghumasik atonement. In this illustration, with the help of seven examples, the movement of angadan by a sadhu is prohibited. Angadan means such a part of the body which helps in emergence of any limb. In case a monk engages in any undesirable activity with angadan, his celibacy gets adversely affected. Seven examples of adverse effect of celibacy have been mentioned as under: In case a person awakens a lion, his death is certain, similarly one who moves his angadan, his celibacy is definitely affected. -Uddeshak 1, Sutra 2 A snake bites the person who places his foot on its tail. Similarly one who rubs his angadan, he destroys his celibacy. -Udd. 1, Su. 3 When ghee is poured in the fire, it becomes very much sharp. Similarly with the massage of angadan, the sexual desire overpowers. -Udd. 1,Su.4 The polishing and turning of angadan is deadly like the sharp edge of a javelin. -Udd. 1,Su.5 In case a physician tries to put medicine in the eye of a hungry sick tiger, the tiger devours him. Similarly by deeply washing angadan, the vow of celibacy is destroyed. -Udd. 1, Su. 6 Lifting the covering layer of angadan is like the opening the mouth of deadly snake. . -Udd. 1,Su.7 The king, who is suffering from disease related to desire for mangoes, dies in case he smells a 41 mango. Similarly by smelling the rubbed angadan, the vow of celibacy gets destroyed. -Udd. 1, Su.85 OMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOM 0555555555555555555555555555555555e

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9. bhikkhU aMgAdANaM aNNayaraMsi acittaMsi soyaMsi aNuppavesettA sukkapoggale NigghAei, NigghAeMtaM vA sAijjai / 9. jo bhikSu aMgAdAna ko kisI acitta cheda meM ghusA kara vIrya ko nikAlatA hai yA nikAlane vAle kA samarthana karatA hai (use gurumAsika prAyazcitta AtA hai / ) 9. The ascetic who discharges semen through pouring the penis into any dead hole or supports the one who discharges so, has to expiate for a month duration (Gurumasik). vivecana - 'acittaMsi soyaMsi' - 'zrota' zabda kA artha chidra athavA 'cheda' hotA hai| isake alAvA isa zabda kA prayoga mArga, sthAna ke saMdarbha meM bhI dekhane ko milatA hai| yahA~ 'chidra' kI apekSA 'sthAna' artha lenA ucita hai / vyavahAra sUtra ke uddezaka 6 meM isa bAre meM do sUtra haiM, donoM meM "acittaMsi soyaMsi" zabda hai| maithuna bhAva kI anubhUti hone para guru caumAsI prAyazcitta aura hastamaithuna kI pravRtti karane para gurumAsika prAyazcitta kA vidhAna hai| acitta sthAna meM kI gaI pravRtti hastakarma aura acitta chidra meM kI gaI pravRtti maithuna kahalAtI hai, isalie anubhUtiparaka 'acittaMsi soyaMsi' se 'acitta sthAn2a' artha hI samajhanA caahie| Comments--"Achittansi Soyansi " -- Shrot term is used as the meaning of "Chhed". In the context of path and place the use of this term is found. In comparison to'chhidra' (the hole) the sthan (the place) meaning is more appropriate. There are two ephorism in the sixth chapter of 'Vyavahar Sutra' regarding it, in both the sutras the term "Achinttansi Soyansi" is used. Over the feeling of copulation an expiation of four months (Guru Chaumasi) and over the tendency of masturbation the atonement of one month (Gurumasik) is provided. The action at a organismless place is called masturbation and activity into an organismless hole is called copulation. sacitta padArtha sUMghane kA prAyazcitta ATONEMENT OF SMELLING THE ORGANIC SUBSTANCE 10. je bhikkhU sacitta paiTThiyaM gaMdhaM jiMghaI jighaMtaM vA sAijjai / 10. jo bhikSu sacitta padArtha kI sugaMdha ko sUMghatA hai yA sUMghane vAle kA samarthana karatA hai (use gurumAsika prAyazcitta kA vidhAna hai / ) 10. The ascetic who smells the odour of organic substance or supports the one who smells he should be given a Guru-masik (A month long) expiation. vivecana - sUtra meM svecchA se sacitta phUla Adi sUMghane kA prAyazcitta batAyA gayA hai| AcA. zru.2, a. 15 meM, pA~caveM mahAvrata kI bhAvanA meM gaMdha meM rAga-dveSa kI pariNati se mukta rahane kA nirdeza diyA gayA hai| Comments-In the above aphorism the atonement of smelling an organic flower willingly has been mentioned. In the reflection of fifth great vow vide the fifteenth chapter of Acharanga Sutra second part the attachment and aversion indulgement into the smelling is prohibited by the omnicient. prathama uddezaka (7) First Lesson

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1 gRhastha dvArA pagaDaMDI nirmANa kA prAyazcitta THE ATONEMENT OF CONSTRUCTING A TRACK BY THE HOUSEHOLDER 11. je bhikkhU padamaggaM vA, saMkamaM vA, avalaMbaNaM vA, aNNautthieNa vA gArathieNa vA kArei kAreMtaM vA saaijji| 12. je bhikkhU dagavINiyaM aNNautthieNa vA gArathieNa vA kArei kAreMtaM vA saaijji| 13. je bhikkhU sikkagaM vA, sikkagaNaMtagaMvA aNNautthieNa vA gArathieNa vA kArei kAreMtaM vA saaijji| 14. je bhikkhU sottiyaM vA rajjuyaM vA cilamiliM aNNautthieNa vA gArathieNa vA kArei kAreM vA saaijji| 11. jo bhikSu calane ke rAste, jala, kIcar3a Adi ko ullaMghana karane ke lie patthara rakhe mArga para tara car3hane, utarane, calane meM sahArA lene ke sAdhana, anya mata ko mAnane vAle se yA gRhastha se nirmANa aura karavAtA hai athavA karavAne vAle kA samarthana karatA hai| 12. jo bhikSu pAnI nikalane kI nAlI anyatIrthika se yA gRhastha se banavAtA hai athavA banavAne ghara vAle kA samarthana karatA hai| 13. jo bhikSu chIMkA athavA usakA Dhakkana anya matAnuyAyI se yA gRhastha se banavAtA hai athavA 1 banavAne vAle kA samarthana karatA hai| 14. jo bhikSu sUta kI DoriyoM kI cilimilikA (pardA-maccharadAnI) anya mata ke gRhastha se banavAtA hai athavA banavAne vAle kA samarthana karatA hai| (use gurumAsika prAyazcitta kA vidhAna hotaa|) 11. The ascetic who gets built, by a householder or by a non-believer, the tracker bATa meant to take support for walking, getting off or getting on the path where stones are kept to cross the mud, water or the like way of an ascetic or supports the ones B who gets it done. 12. The ascetic who gets the drain built by any householder or non-believer or supports the one who gets built. 13. The ascetic who gets the hanging net or its lid built by a householder or non believer or supports the ones who gets it built. 14. The ascetic who gets the mosquotoes net built with the cotton string by the householder and non-believer or supports the ones who gets it built he should be given an atonement of a month (Guru masik). vivecana-1. padamArga-upAzraya meM athavA usake nikaTa calane ke lie IMTa, patthara Adi kA jo sara rAstA banA hotA hai, use padamArga kahate haiN| 2. saMkramaNamArga-pula kI taraha jo mArga banAyA jAtA hai, vaha saMkramaNamArga kahalAtA hai| | nizItha sUtra (8) Nishith Sutra

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3. avalambana - donoM ora se kisI sahAre kI AvazyakatA hone athavA car3hane-utarane ke lie kisI sahAre kI jarUrata hone para rassI, khaMbhA Adi kA nirmANa karanA avalaMbana kahalAtA hai| 4. dagavINikA - ekatrita hue varSA ke jala ko nikAlane ke lie jo rAstA banAyA jAtA hai, use dagavINakA kahate haiM / 5. sikkaga - cIMTI, cUhA, kutte Adi jIvoM se khAdya sAmagrI kI surakSA hetu banAe gae chIMkA aura chIMke ke Dhakkana ko "sikkaga" kahate haiN| 6. cilimilikA - zIla rakSA yogya aura AhAra yogya sthAna na milane para, makkhI, macchara Adi kIr3oM ke hone para unase rakSA hetu eka dizA se lekara pA~ca dizAoM meM lagAe gae pardA athavA maccharadAnI ko "cilimilikA" kahate haiN| ina cAroM sUtroM meM kahe kArya sAdhu ko anyamatI aura gRhasthI se nahIM karAnA caahie| vizeSa paristhiti meM aisA karane vAlA sAdhu prAyazcitta kA pAtra hotA hai / Comments--1. Track (Pad Marg) -- To walk into the staying place or near the sthanak, the tracks which are built by keeping the stone and bricks are called "Pagdandi". 2. Bridge (Samkraman Marg)-The track which is made like that of a bridge is called Samkramana Marg. 3. Support (Avalambana)-To build any support on both the sides if support is needed to climb up and climb down by ropes and poles is called supports. 4. Drains (Dagvinika)-The track that is built to drain the logged rainy water is called "Dagvinika". 5. Hanging Net (Sikhaga)-The hanging net that is built to protect the food from ants, rats, dogs and other insects is called Sikkaga. 6. Mosquito net (Chilimilika)-Non availability of the places fit for celebacy protection and worthy of consuming meals due to breeding of mosquitoes, flies and other insects and to protect them from one upto five directions the mosquito net is built, it is called "Chilimilika". In the above mentioned all the four ephorisms the ascetic must not get the work done from any householder or nonbeliever. The ascetic who does so becomes gently of Patonement. uttarakaraNa karAne ke prAyazcitta THE ATONEMENT OF UTTARKARAN 15. je bhikkhU "sUIe" uttarakaraNaM aNNautthieNa vA gAratthieNa vA kArei kAreMtaM vA sAijjai / 16. je bhikkhU "pippalagassa" uttarakaraNaM aNNautthieNa vA gAratthieNa vA kArei kAreMtaM vA sAijjai / 17. je bhikkhU "NahaccheyaNagassa" uttarakaraNaM aNNautthieNa vA gAratthieNa vA kArei kAreMtaM vA sAijjai / prathama uddezaka (9) First Lesson

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18. je bhikkhU "kaNNasohaNagassa" uttarakaraNaM aNNautthieNa vA gArathieNa vA kArei kAreMtaM vA hai saaijji| 15. jo bhikSu suI kA uttarakaraNa anyatIrthika arthAt anyamatI athavA gRhastha se karavAtA hai yA karavAne vAle kA samarthana karatA hai| 16. jo bhikSu kataraNI kA uttarakaraNa anyamatI athavA gRhastha se karavAtA hai yA karavAne vAle kA samarthana karatA hai| 17. jo bhikSu nakhachedanaka kA uttarakaraNa anyamatI athavA gRhastha se karavAtA hai yA karavAne vAle kA samarthana karatA hai| 18. jo bhikSu karNazodhanaka kA uttarakaraNa anyamatI athavA gRhastha se karavAtA hai yA karavAne vAle kA samarthana karatA hai (use gurumAsika prAyazcitta AtA hai|) 15. The ascetic who gets amended (Uttarkaran) the needle by a householder or a non believer or supports the one who gets amended. 16. The ascetic who gets amended the scissors by the householder or a non-beliver or supports the ones who gets it amended. 17. The ascetic who gets the nail cutter amended by a householder or a non-believer or supports ones who gets it amended. 18. The ascetic who gets the ear bud amended from the householder or a nonbeliever or supports the ones who gets it amended, the (guru masik) one month atonement comes to him. vivecana-uttarakaraNa kA artha hai-pariSkAra yAni sudhAra karanA athavA jarUrata ke anusAra upayogI bnaanaa| sUI ke agale nukIle hisse ko sudhAranA, kaiMcI kI dhAra teja karanA, nakha kATane ke upakaraNa yAnI nelakaTara ko upayogI banAnA, kAna sApha karane vAle upakaraNa ko sukhada banAnA uttarakaraNa hai| .. Comments-Uttarkaran means--To amend or repair or to make useful according to ones needs. To get amended the foremost sharp edge of a neddle, to sharpen the edge of a scissors, to make useful the nail cutter or to make the ear bud worthy is called "Uttarkaran". binA prayojana yAcanA kA prAyazcitta THE ATONEMENT OF OBJECTS SEEKING WITHOUT USE 19. je bhikkhU aNaTThAe sUI jAyai, jAyaMtaM vA saaijji| 20. je bhikkhU aNaTThAe pippalagaMjAyai, jAyaMtaM vA saaijji| 21. je bhikkhU aNaTThAe NahaccheyaNagaMjAyai, jAyaMtaM vA saaijji| pare 22. je bhikkhU aNaTThAe vaNNasohaNagaM jAyai, jAyaMtaM vA saaijji| | nizItha sUtra (10) Nishith Sutra MAMATARIA XXXXXXXXXXXXXXXXXXXXXXXXXXXXXX

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prAra 19. jo bhikSu binA prayojana sUI kI yAcanA karatA hai athavA yAcanA karane vAle kA samarthana karatA hai| 20. jo bhikSu binA prayojana kaiMcI kI yAcanA karatA hai athavA yAcanA karane vAle kA samarthana karatA 21. jo bhikSu binA prayojana nakhachedanaka kI yAcanA karatA hai athavA yAcanA karane vAle kA samarthana karatA hai| 22. jo bhikSu binA prayojana karNazodhanaka kI yAcanA karatA hai athavA yAcanA karane vAle kA samarthana karatA hai (use gurumAsika prAyazcitta kA vidhAna karanA hotA hai|) 19. The ascetic who seeks the needle without any purpose or support the ones who seeks. The ascetic who seeks the scissors without any use or support the ones who seeks. 21. The ascetic who seeks the nail cutter without its use or supports the ones who seeks. 22. The ascetic who seeks the ear bud without any use of it or supports the ones who seeks the Gurumasik expiation comes to him. avidhi se yAcanA kA prAyazcitta ATONEMENT OF SEEKING OBJECTS WITHOUT PROPER MANNER ra 23. je bhikkhU avihIe sUI jAyai, jAyaMtaM vA saaijji| bare 24. je bhikkhU avihIe pippalagaM jAyai, jAyaMtaM vA saaijji| 25. je bhikkhU avihIe NahaccheyaNagaMjAyai, jAyaMtaM vA saaijji| 26. je bhikkhU avihIe kaNNasohaNagaMjAyai, jAyaMtaM vA saaijji| 23. jo bhikSu avidhi se suI kI mA~ga karatA hai athavA mA~ga karane vAle kA samarthana karatA hai| 24. jo bhikSu avidhi se kaiMcI kI mA~ga karatA hai athavA mA~ga karane vAle kA samarthana karatA hai| 25. jo bhikSu avidhi se nakhachedanaka kI mA~ga karatA hai athavA mA~ga karane vAle kA samarthana karatA hai| tara 26. jo bhikSu avidhi se karNazodhaka kI mA~ga karatA hai athavA mA~ga karane vAle kA samarthana hai (use gurumAsika prAyazcitta karanA hotA hai|) 23. The ascetic who seeks the needle without following proper manner or supports the seeker one who seeks so. The ascetic who seeks the scissors without proper manner or support the seeker one who seeks so. The ascetic who seeks the nail cutter without proper method or supports the seeker one who seeks so. 26. The ascetic seeks the ear bud without proper manner, or supports the one who does so, the atonement of one month duration (Gurumasik) comes to him. prathama uddezaka (11) First Lesson

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vivecana - sAdhu kA pratyeka kArya sAvadhAnI se honA caahie| sUI, kaiMcI Adi paine upakaraNa haiM, unake AdAna-pradAna meM viveka jarUrI hai jisase koI kSati nahIM hone se baca sake / kucha khAsa taraha kI avidhiyoM kA kathana Age ke sUtroM meM hai| Comments-Each and every action of an ascetic must be performed with utmost care. The description of some particular instances is in the next aphorisms. anirdiSTa upayoga kA prAyazcitta THE EXPIATION OF NON- INDICATED USE 27. je bhikkhU pADihAriyaM sUI jAittA vatthaM sivvissAmi tti pAyaM sivvai sivvaMtaM vA sAijjai / 28. je bhikkhU pADihAriyaM pippalagaM jAittA vatthaM chiMdissAmi tti pAyaM chiMdai chiMdaMtaM vA sAijjai / 29. je bhikkhU pADihAriyaM nahaccheyaNagaM jAittA nahaM chiMdissAmi tti salluddharaNaM karei, kareMtaM vA sAijjai / 30. je bhikkhU pADihAriyaM "kaNNasohaNagaM jAittA" kaNNamalaM NIharissAmi tti daMta-malaM vA, ha-malaM vANIharai, NIharaMtaM vA sAijjai / 27. jo bhikSu lauTAne yogya sUI kI mA~ga karake " vastra sIU~gA" aisA kahakara usase pAtra sItA hai athavA sIne vAle kA samarthana karatA hai| 28. jo bhikSu lauTAne yogya kaiMcI kI mA~ga karake "kapar3e kATUMgA" aisA kahakara usase pAtra kATatA hai athavA kATane vAle kA samarthana karatA hai| 29. jo bhikSu lauTAne yogya nakhachedanaka kI mA~ga karake nakha nikAlane kI jagaha usase kAMTA nikAlatA hai athavA nikAlane vAle kA samarthana karatA hai| 30. jo bhikSu lauTAne yogya karNazodhanaka kI mA~ga karake "kAna kA maila nikAlU~gA" aisA kahakara usase dA~ta yA nakha kA maila nikAlatA hai athavA nikAlane vAle kA samarthana karatA hai (use mAsika prAyazcitta dene meM AtA hai / ) 27. The ascetic who demands the returnable needle, saying "he will sew the cloth but sews the utensils with it or supports the ones who sews the utensils. 28. The ascetic who demands the returnable scissors saying "he will cut the clothes but cuts the utensils or supports the ones who cuts the utensils. 29. The ascetic who seeks the returnable nail cutter saying "he will cut the nails but removes the thorn or supports the ones who removes the thorn. 30. The ascetic who demands the returnable ear bud saying "he will remove the dirt of the ear but removes the dirt of the nail or tooth or supports the ones who does so one month duration (Gurumasik) expiation comes to him. nizItha sUtra .(12) Nishith Sutra

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vivecana-lauTAne yogya vastu ke lie Agama meM "pADihAriya" zabda hai| yadi kisI eka kArya ko karane kA spaSTa nirdeza dekara sUI Adi 'pADihAriya' grahaNa kie haiM to unheM 8 anya kAma meM nahIM lenA caahie| aisA karane para dUsarA aura tIsarA mahAvrata dUSita hotA hai| Comments--The Term "Padihariya" is there in holy scriptures (Agamas) for the returnable objects. Indicating clearly of doing some particular task if the needle etc have been accepted then they should not be used for some other tasks. By doing so the second and third great vows are destroyed. anyonya pradAna kA prAyazcitta ATONEMENT OF MUTUAL GIVING (PRADAN TO ANYOANYA) 31. je bhikkhU appaNo ekkassa aTThAe sUI jAittA aNNamaNNassa aNuppadei, aNuppadeMtaM vA saaijji| 32. je bhikkhU appaNo ekkassa aTThAe pippalagaMjAittA aNNamaNNassa aNuppadei, aNuppadeMtaM vA saaijjii| je bhikkhU appaNo ekkassa aTThAe NahaccheyaNagaMjAittA aNNamaNNassa aNuppadei, aNuppadeMtaM vA saaijji| je bhikkhU appaNo ekkassa aTThAe kaNNasohaNagaMjAittA aNNamaNNassa aNuppadei, aNuppadeMtaM vA saaijji| 31. jo bhikSu apane lie sUI mA~ga kara lAtA hai aura phira kisI dUsare sAdhu ko de detA hai athavA dene vAle kA samarthana karatA hai| 32. jo bhikSu apane lie kaiMcI mA~ga kara lAtA hai aura phira anya kisI sAdhu ko de detA hai athavA dene vAle kA samarthana karatA hai| ghaTe 33. jo bhikSu apane lie nakhachedanaka mA~ga kara lAtA hai aura bAda meM kisI dUsare sAdhu ko de detA hai prA athavA dene vAle kA samarthana karatA hai| 34. jo bhikSu apane lie karNazodhanaka mA~ga kara lAtA hai aura bAda meM use kisI dUsare sAdhu ko de detA hai athavA dene vAle kA samarthana karatA hai (use gurumAsika prAyazcitta karanA hotA hai|) The ascetic who seeks the needle for himself but gives it to someone else later on or supports the ones who does so. 32. The ascetic who seeks the scissors for himself but gives it to other later on or supports the ones who does so. 33. The ascetic who brings the nail cutter for himself but gives it to other later on or supports the ones who does so. The ascetic who seeks the ear bud for himself but gives it to someone else later on or supports the ones who does so, one month duration (Gurumasik) atonement comes to him. prathama uddezaka (13) First Lesson

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avidhi se lauTAne kA prAyazcitta ATONEMENT OF RETURNING THE OBJECTS IN AN IM-PROPER MANNER 35. je bhikkhU sUiM avihIe paccappiNei, paccappiNeMtaM vA sAijjai / 36. je bhikkhU pippalagaM avihIe paccappiNei, paccappiNeMtaM vA sAijjai / 37. je bhikkhU NahaccheyaNagaM avihIe paccappiNei, paccappiNeMtaM vA sAijjai / 38. je bhikkhU kaNNasohaNagaM avihIe paccappiNer3a, paccappiNeMtaM vA sAijjai / 35. jo bhikSu avidhi se sUI lauTAtA hai athavA lauTAne vAle kA samarthana karatA hai| 36. jo bhikSu avidhi se kaiMcI lauTAtA hai athavA lauTAne vAle kA samarthana karatA hai| 37. jo bhikSu avidhi se nakhachedanaka lauTAtA hai athavA lauTAne vAle kA samarthana karatA hai| 38. jo bhikSu avidhi se karNazodhanaka lauTAtA hai athavA lauTAne vAle kA samarthana karatA hai| (use gurumAsika prAyazcitta kA vidhAna hai| ) 35. The ascetic who returns the needle in an improper manner or supports the one who returns so. 36. The ascetic who returns the scissors in an improper manner or supports the one who returns so. 37. The ascetic who returns the nail cutter in an improper manner or supports the one who returns so. 38. The ascetic who returns the ear bud in an improper manner or supports the one who returns so. (one month gurumasik expiation comes to here) pAtra - pariSkAra karAne kA prAyazcitta ATONEMENT OF AMENDING THE UTENSILS 39. je bhikkhU lAuyapAyaM vA, dArupAyaM vA, maTTiyApAyaM vA aNNautthieNa vA gAratthieNa vA parighaTTAveivA, , saMThAvei vA, jamAve vA, "alamappaNI karaNayAe suhumavi no kappai", jANamA saramANe aNNamaNNassa viyarar3a, viyaraMtaM vA sAijjai / 39. jo bhikSu tumbe, lakar3I va miTTI ke pAtra anya tIrthikA athavA gRhastha se banavAtA hai, usakA mu~ha sahI karavAtA hai, Ter3he-mer3he ko samatala karavAtA athavA anya sAdhu ko karAne kI AjJA detA hai yA karAne vAle kA athavA AjJA dene vAle kA samarthana karatA hai / ( use gurumAsika prAyazcitta kA vidhAna hotA hai | ) 39. The ascetic who gets, the utensils of wood clay and hollow out gourd, made by a householder or non-believer, gets its mouth repaired, gets made smooth its crooked surface or supports some one who gets it done or orders to get it made, comes under (Gurumasik) atonement for a month period. nizItha sUtra (14) Nishith Sutra

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vivecana - yadi bhikSu pAtra-pariSkAra kA kArya jAnatA hai to use svayaM hI kara lenA cAhie tathA Avazyaka ho to anya bhikSu kA kArya bhI kara denA caahie| lekina gRhastha yA anya mata vAle se yaha kArya na to karAnA cAhie aura na hI karAne kI AjJA denI caahie| parighaTTAver3a Adi - "parighaTTaNaM nimmAvaNaM, saMThavaNaM-muhAdINaM, jamAvaNaM visamANaM samIkaraNaM," 1. parighaTTAver3a nirmANa karAnA yAni kAma Ane lAyaka banavAnA / 2. saMThAver3a-mukha ThIka karAnA yAni yogya va majabUta kraanaa| 3. jamAver3a - viSama ko sama kraanaa| - kASTha pAtra ke mukha para Dore Adi bA~dhanA 'saMThavaNa' hai, tela, rogana, saphedA Adi lagAnA "parighaTTaNa" hai / kahIM khaDDA ho to use bharanA, khuradarApana ho use ghisanA "jamAvaNa" hai| isI prakAra miTTI ke pAtra kA tathA tuMbe ke pAtra kA parikarma bhI samajha lenA cAhie / prastuta sUtra meM kevala "pAtra" zabda kA kathana na karake tIna prakAra ke pAtroM kA nirdeza diyA gayA hai jisase yaha spaSTa hotA hai ki sAdhu ko tIna prakAra ke hI pAtra rakhanA kalpatA hai isa prakAra kA kathana AcArAMga sUtra, bRhatkalpasUtra evaM ThANAMgasUtra meM bhI dekhane ko milatA hai| zubhAzubha pAtroM ke phaloM kA vidhAna Adi varNana bhASya meM dekhanA cAhie / bhikSu ko aise pAtra kI hI gaveSaNA karanI cAhie jisameM kisI bhI prakAra kA parikarma na karanA pdd'e| Comments-The ascetic, who knows how to amend the utensils, should amend it himself and if it is necessary then he should do this work for the other ascetic also. But it must not be got done from any householder and should not pass orders to get it done by any householder. Parighattavai (togetbuilt ) - To get it built or made it usable. 2. Santhavai To get mouth repaired. 3. Jamavai To get made the rough part smooth "Sattvana" is to tie string on the mouth of a wooden utensil and to smear oil, paint or white enamel on the wooden utensils is called "Parighattana" To fill the dent or rubbing the rough part of the utensils is called "Jamavana". In the same way the activities regarding clay and hollow out gourd utensils should be discerned. In the present aphorism not stating only the term "Patra" (utensil) but by stating about three kinds of "Patras" (utensils) it becomes clear that keeping three kinds of utensils for an ascetic is deserving. The same statements are in Acharanga Sutra, Brihatkalp Sutra and Thananga Sutra also. In the present aphorism three kinds of utensils have been narrated. It shows that three kinds of utensils are permitted for an ascetic. Even the same instruction are given in Acharanga Sutra, Brihatkalp Sutra and Thananga Sutra. prathama uddezaka (15) First Lesson

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The laws of the fruits of the auspicious and inauspicious utensils are found in the commentary and Prakirana holy scripture Anangvijja. The ascetic should seek such utensils in which any kind of repair or amendment is not required. daMDAdi ke pariSkAra karAne kA prAyazcitta EXPIATION REGARDING THE AMENDMENT OF STAFF (DAND) 40. je bhikkhU daMDayaM vA, laTThiyaM vA, avalehaNiyaM vA, veNusUiyaM vA, aNNautthieNaM vA tara gArathieNa vA parighaTTAvei vA, saMThAvei vA, jamAvei vA, alamappaNo karaNayAe suhumavi no para kappar3a, jANamANe saramANe aNNamaNNassa viyarai, viyaraMtaM vA saaijji| 40. (yadi bhikSu svayaM karane meM samartha ho to thor3A-sA bhI gRhastha se kArya karAnA nahIM kalpatA hai| * yaha jAnate hue athavA smRti meM hote hue athavA karane meM samartha hote hue bhI) jo bhikSu daNDa, re lAThI, avalehanikA aura bA~sa kI sUI kA parighaTTaNa, saMThavaNa aura jamAvaNa anyamatI athavA re gRhastha se karavAtA hai yA anya sAdhu ko karavAne kI AjJA detA hai yA gRhastha se karavAne vAle ghara kA yA AjJA dene vAle kA samarthana karatA hai| (use gurumAsika prAyazcitta karanA hotA hai|) 40. (If the ascetic is physically fit or strong then even a little work is not desirable to be got done by any householder. Also knowing it and being capable) the ascetic who gets repaired, amended and smoothed the staff stick Avalehanika and the needle of the bamboo by the householder or non-believer or any ascetic who says so or the one who gets the work done from any householder or supports the one who orders, (Gurumasik) one month expiation is propounded for him. pAtrasaMdhAna baMdhana prAyazcitta THE ATONEMENT OF REPAIRING AND TYING OF UTENSILS 41. je bhikkhU pAyassa ekkaM tuDiyaM taDDei, taDDeMtaM vA saaijji| 42. je bhikkhU pAyassa paraM tiNhaMtuDiyANaM taDDei, taDDeMtaM vA saaijji| 43. je bhikkhU pAyaM avihIe baMdhai, baMdhataM vA saaijji| 44. je bhikkhU pAyaM egeNa baMdheNa baMdhai baMdhataM vA saaijji| 45. je bhikkhU pAyaM paraM tiNhaMbaMdhANaM baMdhai, baMdhataM vA saaijji| 46. je bhikkhU airega baMdhaNaM pAyaM, divaDDhAo mAsAo pareNa dharei, dhareMtaM vA saaijji| 41. jo bhikSu pAtra meM eka thegalI lagAtA hai athavA lagAne vAle kA samarthana karatA hai| 42. jo bhikSu pAtra meM tIna thegalI se adhika lagAtA hai athavA lagAne vAle kA samarthana karatA hai| ra 43. jo bhikSu pAtra ko avidhi se bA~dhatA hai athavA bA~dhane vAle kA samarthana karatA hai| | nizItha sUtra (16) Nishith Sutra

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44. jo bhikSu pAtra ko eka baMdhana se bA~dhatA hai athavA bA~dhane vAle kA samarthana karatA hai| 45. jo bhikSu pAtra ko tIna baMdhana se adhika bA~dhatA hai athavA bA~dhane vAle kA samarthana karatA hai| 46. jo bhikSu tIna se adhika baMdhana kA pAtra Der3ha mAsa se adhika rakhatA hai athavA rakhane vAle kA samarthana karatA hai| (use gurumAsika prAyazcitta karanA hotA hai / ) 41. The ascetic who patches the utensils once or supports the ones who patches so. 42. The ascetic who patches the utensils thrice or supports the ones who patches thrice. 43. The ascetic who ties the utensils carelessly or supports the ones who ties carelessly. 44. The ascetic who ties utensils once or supports the ones who ties so. 45. The ascetic who ties the utensils thrice or supports the ones who ties so. 46. The ascetic who keeps along with him the utensils which are tied thrice or supports the ones who does so, one month (Gurumasik) expiation comes to him. vivecana - thegalI - pAtra ke TUTe bhAga ko ThIka karane ke lie athavA chidra ko baMda karane ke lie lagAI jAtI hai| . 41-42 sUtroM kA saMyukta artha yaha hai ki sAdhu ko pAtra meM eka bhI thegalI nahIM lagAnI caahie| yadi adhika Avazyaka ho to eka pAtra ke eka, do yA tIna thegalI taka lagAI jA sakatI hai| tIna se adhika thegalI lagAnA sarvathA niSiddha hai| thegalI do prakAra kI hotI hai- 1. sajAtIya, 2. vijaatiiy| jisa jAti kA pAtra ho usI jAti kI thegalI lagAnA "sajAtIya" aura anya jAti kI thegalI lagAnA "vijAtIya" hai| yadi pAtra ke thegalI lagAnA jarUrI hai to sajAtIya thegalI hI lagAnI cAhie, vijAtIya nahIM / yaha niyama lakar3I, tumbA, miTTI Adi ke pAtra se samajhanA caahie| lekina isameM kapar3e kA athavA dhAge kA jo upayoga kiyA jAtA hai vaha sajAtIya yA vijAtIya nahIM kahA jAtA hai tathA selyUzana se jor3ane ko thegalI lagAnA nahIM kahate haiN| avidhi - sUtra 44-45 meM pAtra ke baMdhana kA ullekha kiyA gayA hai ataH pAtra viSayaka avidhi kA kathana ina sUtroM ke bAda meM honA cAhie thA lekina yahA~ 43veM sUtra meM avidhi kA yaha vidhAnasUtra 41-42 aura 44-45 ina cAroM sUtra se sambandhita hai| isakA bhAvArtha yaha hai ki thegalI bhI avidhi se nahIM lagAnI cAhie aura baMdhana bhI avidhi se nahIM bA~dhanA cAhie / vidhi evaM avidhi kI vyAkhyA 1. baMdhana, thegalI athavA silAI Adi ke bAda vaha sthAna pratilekhana karane yogya ho jAnA caahie| 2. jahA~ baMdhana, thegalI Adi lagAye gae hoM, vahA~ se AhAra Adi kA aMza saralatA se sApha ho jAe aisI vyavasthA honI cAhie / 3. baMdhana Adi lagAne kA kArya kama se kama samaya meM ho jAnA cAhie / uparokta tathyoM ko vidhi athavA savaveka samajhane cAhie aura isake viparIta avidhi samajhanA caahie| prathama uddezaka (17) First Lesson

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baMdhana-sAdhu kA lakSya to yaha honA cAhie ki vaha aise pAtra kI yAcanA kare jisameM kisI prakAra kA koI sudhAra athavA usake baMdhana Adi kA kArya hI na karanA pdd'e| 41-42 va 44-45 ina cAroM sUtroM kA artha yahI hai 16 ki "bhikSu ko jo bhI pAtra mile vaha aisA ho ki kucha bhI saMskAra kie binA sIdhA upayoga meM A jaae| yadi aisA 4 na ho to AvazyakatAnusAra jaghanya eka aura utkRSTa tIna baMdhana lagAye jA sakate haiN|" __baMdhana kA artha hai- pAtra kI golAI ko dhAge Adi se bA~dhakara majabUta karanA jisase adhika samaya surakSita 11 raha ske| eka sthAna para baMdhana lagAnA 'eka baMdhana' kahalAtA hai aura tIna sthAnoM para bA~dhanA 'tIna baMdhana' kahalAtA hai| miTTI ke pAtra meM binA baMdhana ke kAma cala sakatA ho to eka bhI jagaha bA~dhane kI AvazyakatA nahIM hotI hai| hai lakar3I ke atyanta choTe pAtra meM eka bhI baMdhana kI AvazyakatA nahIM hotii| ' lakar3I ke bar3e pAtra meM eka baMdhana kI Avazyaka hotI hai| tumbe kA pAtra AvazyakatAnusAra do athavA tIna jagaha baMdhana lagAne se surakSita rahatA hai| . . airega baMdhaNa-sUtra 44-45 se spaSTa hotA hai ki AvazyakatA hone para bhikSu ko utkRSTa tIna baMdhana 32 lagAne kI anujJA hai| tIna baMdhana vAlA pAtra jaba taka upayoga meM Ae taba taka use rakhA jA sakatA hai| sAmAnyata: 8 tIna se jyAdA baMdhana kI AvazyakatA athavA upayogitA kisI bhI prakAra ke pAtra meM nahIM hotI hai| sUtra 46 meM 2 viparIta paristhiti kI saMbhAvanA ke Azaya se usakI bhI sImita anujJA dI gaI hai yAni kisI kSetra athavA kAla kI paristhiti meM lakar3I yA tumbA kA pAtra jisameM pahale se hI eka yA tIna baMdha lage haiM aura TUTa-phUTa jAe to jaba se taka anya pAtra na mile taba taka 4-5 baMdhana lagAkara bhI use calAnA par3e to yathAsaMbhava zIghrAtizIghra miTTI Adi ra ke pAtra kI yAcanA kara lenA cAhie aura phira adhika baMdhana vAle pAtra ko paraTha denA caahie| use Der3ha mahIne ke bAda rakhane para (46veM sUtra ke anusAra) prAyazcitta AtA hai| Comments--To Tie-Tie means-To make tight the roundness of the utensils with the thread-so that the "Patra" may be protected for a long period. The atonement regarding repair of and sewing the cloths. The patches are used to amend the torn clothes or to cover the hole of the cloth. It is also called graft (Paiband). The aim of the above written aphorism No 41 & 42 is that the ascetic should not use patches even once. If it is necessary then once, twice or at the most thrice it can be grafted. To patch more than thrice is restricted activity. There are two types of patches1. Of the same material. 2. Of foreign material. Cf the same sort is where the same material is used of which the utensils is made of. Where the material is used other than that of which the utensils is made of it is called foreign material. If it is necessary that the utensil needs patches then the same sort of material should be used, not the foreign material. This law should be understood with regard to wood, hollow out gourd or clay. Along with it the use of cloth or thread will not be counted the same sort or foreign material. | nizItha sUtra (18) Nishith Sutra |

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Without proper manners : The description of tying the utensils has been written Bin sutra no. 44 and 45 and the subject related to proper manner should have been mentioned after these two sutras but here in sutra no. 43, the sutra proper manner is related to these four sutras i.e. 41-42 and 44-45. The explanation of proper manners and mannerless 1. After completing the activities of patches and graft the place, where the activity has been performed should be cleansed. 2. Where the patches and grafts have been performed such arrangements should be made that the particles of the food get cleansed easily. 3. The activity of grafting be completed with in minimum time. All these should be considered proper decorum, otherwise it is mannerless. The purpose of an ascetic should be such that he should beg for such a utensil that requires no improvement or further amendment in it. The purpose of sutra no. 41-42 and 44-45 is merely this that "whatever utensil is received by the ascetic it should be of direct use without the requirement of any amendment. If it is not so then only one and maximum only three ties might be used as per requirement. The meaning of ties: To tie the utensils with thread to make it strong and perfect for its use upto a long period. To tie at single place is called "single tie" and to tie at three places is called "three ties." The clay utensil can be used without any tie, so there is no need to tie it. There is no need of even a single tie for a small wooden utensil. A big wooden utensil requires a single tie. Whereas the gourd utensils may requires two to three ties. Aierega Bandhana. Sutras no. 44-45 clarify that if need arises the ascetic has been allowed to use upto three ties. The three tied utensil can be used until it is usable. Generally the necessity of more than three ties is not required in any utensil. In sutra no. 46 the limited permission has been accorded only in peculiar situations that a utensil made of wood or gourd which is already tied thrice, has broken or substitute is not available then it can be with four and five ties. Immediately another utensil must be begged for and the utensil having more than three ties should be discarded without any delay. If it has been kept for more than a period of one and a half months duration then the expiation comes to the ascetic as mentioned in sutra no. 46. prathama uddezaka (19) First Lesson

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vastra - saMdhAna-baMdhana prAyazcitta THE ATONMENT OF STITCHING REPARING OF CLOTHS 47. je bhikkhU vatthassa egaM paDiyANiyaM dei detaM vA sAijjai / 48. je bhikkhU vatthassa paraM tiNhaM paDiyANiyANaM dei detaM vA sAijjai / 49. je bhikkhU vatthaM avihIe sivvai, sivvaMtaM vA sAijjai / 50. je bhikkhU vatthassa evaM phAliyaM-gaMThiyaM karei, kareMtaM vA sAijjai / 51. je bhikkhU vatthassa paraM tiNhaM phAliyaM - gaThiyANaM karei, kareMtaM vA sAijjai / 52. je bhikkhU vatthassa evaM phAliyaM - gaNTher3a, gaThataM vA sAijjai / 53. je bhikkhU vatthassa paraM tiNhaM phAliyANaM gaMTher3a, gaMThetaM vA sAijjai / 54. je bhikkhU vatthaM avihIe gaMTher3a, gaMThataM vA sAijjai / 55. je bhikkhU vatthaM atajjAeNa gahei, garhataM vA sAijjai / 56. je bhikkhU airega-gahiyaM vatthaM paraM divaDDhAo mAsAo dharei dhareMtaM vA sAijjai / 47. jo bhikSu vastra meM eka thegalI lagAtA hai athavA lagAne vAle kA samarthana karatA hai| 48. jo bhikSu vastra ke tIna se adhika thegalI lagAtA hai athavA lagAne vAle kA samarthana karatA hai| 49. jo bhikSu vastra ko avidhi se sItA hai athavA sIne vAle kA samarthana karatA hai| 50. jo bhikSu phaTe vastra ke eka gA~Tha lagAtA hai athavA lagAne vAle kA samarthana karatA hai| 51. jo bhikSu phaTe vastra ke tIna se adhika gA~Tha lagAtA hai athavA lagAne vAle kA samarthana karatA hai / 52. jo bhikSu phaTe vastra ko eka silAI se jor3atA hai athavA jor3ane vAle kA samarthana karatA hai| 53. jo bhikSu phaTe vastra ko tIna sIvaNa se adhika jor3atA hai athavA jor3ane vAle kA samarthana karatA hai / 54. jo bhikSu vastra ko avidhi se jor3atA hai athavA jor3ane vAle kA samarthana karatA hai| 55. jo bhikSu eka prakAra ke kapar3e ko dUsare prakAra ke kapar3e se jor3atA hai athavA jor3ane vAle kA samarthana karatA hai| 56. jo bhikSu atirikta jor3a Adi ke vastra ko Der3ha mAsa se adhika kAla taka rakhatA hai athavA rakhane vAle kA samarthana karatA hai / (use gurumAsika prAyazcitta karanA hotA hai / ) 47. The ascetic who patches the cloth once or supports who does so. 48. The ascetic who gets grafted the cloth more than thrice or supports the one who does so. 49. The ascetic who sews the cloths without proper manner or supports the one who does so. 50. The ascetic who ties the knot once to the torn cloth or supports the ones who does so. nizItha sUtra (20) Nishith Sutra

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ghAra 51. The ascetic who ties the cloths with more than three knots or supports the ones who does so. . The ascetic who sews the cloth with one stiching or supports the ones who does so. XI The ascetic who sews the cloth with more than three stiches or supports the ones who does so. The ascetic who stiches the cloth without proper manner or supports the ones who does so. 55. The ascetic who stiches one type of cloth with another type of cloth or supports the ones who does so. 56. The ascetic who keeps the cloth of additional stiches more than one and a half months with him or supports the ones who does so to him a month duration (Gurumasik) expiation comes. vivecana-thegalI-agni kI cinagAriyoM se kSata-vikSata ho jAne para athavA cUhe, kutte Adi dvArA cheda kara die jAne para yadi vastra kA zeSa bhAga upayoga meM Ane yogya ho to usameM thegalI dene kI AvazyakatA hotI hai * tathA anya bhI aise kAraNa samajha lenA caahie| eka thegalI va tIna thegalI saMbaMdhI vivecana pUrvavat samajha lenA caahie| - avidhi sIvana-vastra ke thegalI lagAne meM silAI karanA Avazyaka hai kintu silAI meM kama se kama samaya aura acchI taraha pratilekhana ho sake yaha dhyAna rakhanA caahie| gA~Tha lagAnA- yadi koI vastra kahIM se ulajhakara athavA dabakara phaTa jAe aura aise vastra kI silAI ke kara lie sUI Adi tatkAla upalabdha na ho to usa vastra ke donoM kinAroM ko pakar3akara gA~Tha lagA denI cAhie, aise para lagAnA jaghanya eka sthAna para tathA utkRSTa tIna sthAnoM para kiyA jA sakatA hai| yadi tIna sthAnoM meM gA~Thadene para bhI kAma Ane lAyaka na ho sake to sUI Adi upalabdha kara usakI silAI kara lenA caahie| kintu tIna se adhika gA~Tha nahIM lagAnI caahie| sUtra 50 se avidhi' zabda ko yahA~ grahaNa karake usakA yaha artha samajha lenA cAhie ki gA~Tha dene meM bhI bAra dikhane athavA pratilekhana kI apekSA koI avidhi na ho| isase yaha bhI spaSTa ho jAtA hai ki vidhipUrvaka lagAI huI kisI bhI gA~Tha ko pratilekhana ke lie punaH kholanA Avazyaka nahIM hai kyoMki vaha supratilekhya hotI hai| bAra-bAra 4 gA~Tha kholanA evaM denA anAvazyaka pramAda hai| vastra khaMDa jor3anA-galI va gA~Tha ke samAna vastroM ko jor3ane se sambandhita do (52-53) sUtra hai| ataH yahA~ para bhI eka sIvaNa aura tIna sIvaNa kA prasaMga ghaTita hotA hai| phAliyaM kA artha hai phaTe hue| isake do prakAra se artha ho sakate hai-1. nayA grahaNa karate samaya, 2. lene ke are bAda kabhI phaTa jAne pr| AcArAMgasUtra zru. 2 a. 5, u. 1 ke anusAra nayA vastra grahaNa karate samaya yadi vaha caur3AI meM kama ho athavA kama lambAI ke choTe-choTe Tukar3e hoM to caddara Adi ke yogya banAne ke lie unheM jor3anA par3atA hai| XIXIIXT KIXXX prathama uddezaka (21) First Lesson

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yathAsaMbhava eka bhI jagaha jor3a lagAnA na par3e aisA hI vastra lenA caahie| Avazyaka hone para bhI tIna se ghara adhika jor3a nahIM lagAnA cAhie, tIna jor3a se sAdhu-sAdhvI donoM kA nirvAha ho sakatA hai| yadi sAdhvI ko cAra hAtha vistAra kI caddara kI jarUrata ho aura eka hAtha ke vistAra kA kapar3A mile to tIna jor3a se pUrI ho sakatI hai| kabhI AvazyakatA se kama lambe Tukar3e mile to bhI tIna jor3a se sAdhu-sAdhvI donoM se kA nirvAha ho sakatA hai| pUrvokta sUtra 50-51 meM 'gaMThiyaM karei' kA prayoga hai| isameM phaTe hue vastra ko gA~Tha dekara jor3ane saMbaMdhI prAyazcitta hai| sUtra 52-53-54 meM 'gaMThei' kriyA kA prayoga hai| isameM eka samAna bhinna-bhinna vastra khaMr3oM ko ghara silAI karake jor3ane kA prAyazcitta hai| satra 55 meM 'gahei' kriyA kA prayoga hai| isameM vijAtIya vastra khaMDoM ko jor3ane kA prAyazcitta hai| isa prakAra ina sUtroM meM phaTe vastroM ko athavA vastra khaMr3oM ko jor3ane kA prAyazcitta hai| hara kintu eka samAna vastra khaMDoM ko jor3ane kA prAyazcitta nahIM hai aura vastra jaise dhAge se silAI karane kA prAyazcitta nahIM hai kyoMki yaha vidhi hai jabaki asamAna vastra khaMr3oM ko jor3ane kA prAyazcitta hai aura vastra se lekara bhinna prakAra ke dhAge se silAI karane kA prAyazcitta hai, kyoMki yaha avidhi hai| avidhi se jor3ane kA aura avidhi se silAI karane kA prAyazcitta vivecana sUtra 49 ke samAna hai| vijAtIya vastra kA artha yahA~ vastroM kI aneka jAtiyoM se hai| yathA-UnI, sUtI, saNI, rezamI aadi| UnI aura sUtI vastroM kI anekAneka jAtiyA~ haiN| UnI vastra-bher3a, bakarI, U~Ta Adi kI Una se bane hue kambala Adi vstr| sUtI vastra-malamala, laTThA, rejA Adi vividha prakAra ke vstr| raMga bheda se bhI vastroM ke aura dhAgoM ke aneka prakAra haiN| ataH bhikSu vastra khaMr3oM ko jor3ate yA jur3avAte samaya aisA viveka rakhe ki jur3e hue vastra khaMDa aura silAI ke dhAge bhinna-bhinna na dikhe| vastra ke adhika jor3a- yahA~ sUtra 50-51-52-53-54-55 meM "gaheI" (gaMTheI) viSaya kA sambandha airega gahiyaM se jor3A gayA hai aura kahA hai ki sAdhu-sAdhviyA~ yadi adhika jor3a kA, adhika gA~Tha kA vastra Der3ha mAsa se adhika rakheM to ve prAyazcitta ke pAtra hote haiN| jisa prakAra pAtra ke sUtroM meM "adhika bandhana ke pAtra ko" Der3ha mahIne se adhika rakhane sambandhI vivecana kiyA gayA hai| usI taraha yahA~ bhI samajhanA caahie| yadi tIna jor3a rUpI maryAdA uparAnta eka bhI jor3a kiyA ho to sUtraporisI aura arthaporisI karane ke bAda anya vastra ko gaveSaNA kara lenA caahie| sUtra-artha porisI kA Azaya hai-svAdhyAya va dhyAna karane kI porisI do tIna jor3a kiye ho to kevala sUtraporisI karake vastra kI gaveSaNA karanI cAhie aura tIna se jyAdA jor3a kiye ho to sUtra va artha donoM porisI na kare, pahale vastra kI gaveSaNA kreN| pUrvokta pAtra viSayaka 6 sUtroM kA aura vastra viSayaka 10 sUtroM kA sAra yaha hai ki vastra ke thegalI pare lagAnA, gA~Tha denA, vastrakhaNDa jor3anA tathA pAtra ke Tikar3I lagAnA, bandhana lagAnA Adi kArya sAdhu-sAdhviyoM ko yathAsambhava nahIM karane caahie| vastra-pAtra viSayaka ukta kArya karane yadi Avazyaka ho to unheM tIna se adhika nahIM karane caahie| ye kArya tIna se adhika bAra karane jaisI sthiti yadi ho gaI ho to sUtraporisI, arthaporisI na karake bhI usa kAla meM naye vastra kI yAcanA kara lenI caahie| parantu isameM Der3ha mAsa kI maryAdA kA ullaMghana nahIM honA caahie| | nizItha sUtra (22) Nishith Sutra

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Comments-Thegali: The 'patch' is needed of the remaining piece of cloth which have been destroyed by the sparks of fire or has been cut by the rat or dog etc. and is usable. The other reasons of making hole in the cloth should be considered similarly. The commentary pertaining to single and three patches should be understood as before. Stitching without proper manner the stitching is required in patching work but the attention should be paid to consume minimum time and its tie prablekhana may be done properly. To knot if the cloth is torn off due to trapping rambling and the needle is not promptly available then it should at tied with knot immediately. The cloth should be tied in such a manner that it is tied minimum with single or maximum with three knots only. If it requires more than three knots then try to get the needle and stitch it but it should not be tied with more than three knots at any cost. The term "Avidhi" mentioned in sutra no. 50 should be taken as such that no mistake should be done in tying the knots even far Pralilekhana job also. By doing as it becomes clarified that the knot tied in proper manner needs not to be reopened to tie and reopen the knot again and again is an unrequired slackness. To join the pieces of clothes: Similar to the patching or knowing activities there are two sutras 52-53. So, the reference of single stitching and three stitching apply here also. Phaliyan means the separate strings, it can be defined in two ways i.e. 1. At the time of accepting the new one, 2. get torn off at anytime after receiving it. According to sutra no. 2 chapter no. 5 and topic no. 1 of Acharanga Sutra, if the piece of cloth that has been accepted is less in width or pieces of small length then it can be joined to make at shawl. As far as possible the cloth which requires joints should not be accepted. If need arises then it should not be tied with more than three knots. Three knot are sufficient for the proper conduct of a monk and nun. The nun can fulfil its requirement through tying a one hand length cloth with the other cloth to make it four hand length shawl for her proper use. If sometime she gets pieces full of small length then the monk and nun can make it usable by tying it with three knots. The term "Ganthiyam Karaie" has been used in above mentioned sutra no. 50-51. The atonement related to tying the cloth by knotting it has been narrated in it. The expiation of joining the separate pieces of clothes into one by stitching is narrated herein. The verb "Gaheye" has been used in sutra no. 55. The atonement of joining the pieces of different sorts of clothes has been mentioned, in it. In this way the atonement of joining the pieces of clothes. and the torn clothes has been narrated. However, to join the pieces of the same types of clothes has not put in the category of atonement and even atonement related to stitching the cloth with a thread is not mentioned in this category as it is the provision framed for the ascetics whereas to tie the different types of pieces and stitching with different thread have been put under the category of atonement because this method. is unaccepted the commentary over atonements related to tying joining the clothes and stitching the clothes using unprovided method are similar to the description of sutra no. 49. prathama uddezaka (23) First Lesson

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The meaning of different types of clothes is the clothes made of different types of stuff as wool, cotton, silk etc. There are many types of woolen and cotton clothes. The types of woolen clothessheep, goat, camel's wool blankets. Cotton clothes are malmal, lattha, reja etc. On the basis of colour the clothes and thread are also of different types. So, the ascetic must be careful in using this clothes that they should not be of different colour and pieces. There should not be more joints of the cloth. In sutra serial no. 50, 51, 52, 53, 54, 55 the relation of subject matter of the term "Gaheye" (Ganthore) has been added with the term Ayerega gaheyam and it has been said that the ascetic who uses the clothes of more joints and stitches 'for the period of more than one and a half months then they become liable for atonement. It must be understood same as the atonement for utensils kept more than one and a half month duration If the limit of three joints in the clothes is crossed by an extra joint then after observing the "Sutra Porushi" and "Arith Porushi" the ascetic must search the new cloth. The meaning of sutra Arith porushi is the quarter of SELF study and meditation. If the cloth used is of two or three joints then "Sutra Pourishi" should be observed and the cloth. With the joint, if more than three joints then the new cloth should be searched instead of observing sutra or Arith Porushi. The gist of the above mentioned six sutra related to the utensils and ten sutra related to clothes is that patching the clothes, tying them joining the pieces of clothes and to patch the utensils and tying activities should not be adopted by an ascetic as per possibility. If there activities are essential to be performed then it should not be done more then thrice. If the situation forces the ascetic to do so then, instead trying to do it more than thrice or to observe the sutra of 'Arith Porushi' the ascetic must ask for a new cloth in time and the limit of one and a half months duration should not be crossed. gRhadhUma-parisATana prAyazcitta ATONEMENTS OF (GRAH DHOOM PARSHATANA) REMOVING THE SMOKE PATICLES FROM THE CEILING AND WALLS OF THE KITCHEN 57. je bhikkhU gihadhUma aNNautthieNa vA gArathieNa vA parisADAvei, parisADAveMtaM vA saaijji| aura ghara 57. jo bhikSu gRhadhUma anyamatI athavA gRhastha se utarAtA hai yA utarAne vAle kA samarthana karatA hai (use 4 guru mAsika prAyazcitta karane meM AtA hai|) The ascetic who gets the smoke removed from the householder and a non-believer or supports the ones who does so is liable for gurumasik atonement. vivecana-isa sUtra meM gRhadhUma utaravAne ke prAyazcitta kA vidhAna hai| rasoIghara kI dIvAra athavA chata ke nIce cUlhe kA jamA dhuA~ 'gRhadhama' kahalAtA hai| nizItha sUtra (24) Nishith Sutra

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RAK rasoIghara ke svAmI se rasoIghara meM praveza kI AjJA prApta karake chata kI U~cAI taka hAtha pahu~ca sake, aisA sAdhana lekara sAdhu yadi dhuA~ utAra le to use kisI prakara kA prAyazcitta nahIM AtA hai| rasoIghara meM praveza kI AjJA na milane se yA zArIrika asAmarthya se sAdhu svayaM gRhadhUma na utAra sake to anya se gRhadhUma utaravAne para use guru mAsika prAyazcitta AtA hai| sAdhu kisa kArya ke lie svayaM gRhadhUma utAre yA anya se utaravAye, isakA samAdhAna cUrNikAra ne isa prakAra kiyA hai sAdhu ke dAda, khujalI Adi kisI prakAra carmaroga ho jAye to vaha gRhadhUma se usakI cikitsA svayaM kare, kintu cUrNikAra ne yaha nahIM batAyA ki 'gRhadhUma' kA prayoga kisa prakAra kiyA jaaye| ataH kisI kuzala vaidya se athavA carmaroga vizeSajJa se gRhadhUma ke prayoga kI vidhi jAna lenI cAhie / Comments-The accumulated particles of the smoke on the walls and ceiling of the kitchen is called "Grahdhoom". Having taken permission of entering into the kitchen and at extending hands upto the ceiling if the ascetic gets removed smoke from the ceiling then the question of atonement does not arise. If the permission is not granted to enter into the kitchen or the ascetic is not able to remove the smoke by stretching his hand upto the ceiling, he gets removed the smoke from some other persons then an expiation of Guru masik comes to him. The commentator has commented for the solution of removing the smoke by the ascetic himself or getting removed by other as follows: The ascetic cures ringworm, searches etc. diseases through the smoke or gets done by some doctors. That the method of using it is not mentioned by commentator. Therefore, the method of treatment using the smoke should be learnt from any proficient vaida or skin expert doctor. pUtikarma - prAyazcitta "PUTIKARAM" ATONEMENT 58. je bhikkhUM pUikammaM bhuMjai bhuMjaMtaM vA sAijjai / 58. jo bhikSu pUtikarma doSa se yukta AhAra, upadhi va vasati kA upayoga karatA hai athavA karane vAle kA samarthana karatA hai ( use gurumAsika prAyazcitta AtA hai| ) 58. The ascetic who uses the food, object of usual use and residing place made of "Putikarama faults" or supports the ones who uses so. One month (Gurumasik) expiation comes to him. vivecana- pUtikarma doSa tIna prakAra kA hotA hai- 1. AhArapUtikarma, 2. upadhipUtikarma, 3. zayyApUtikarma / 1. AhAra- pUtikarma - yaha do prakAra kA hai- 1. dUSita padArthoM se saMskRta AhAra jaba nirdoSa AhAra AdhAkarmAdi doSayukta hIMga, namaka Adi se mizrita ho jAe to vaha AhAra pUtikarma doSayukta ho jAtA hai| 2. dUSita prathama uddezaka (25) First Lesson

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upakaraNa prayukta AhAra-AdhAkarmAdi doSayukta AhAra se lipta cammaca Adi se diyA jAne vAlA nirdoSa AhAra para bhI pUtikarma doSayukta ho jAtA hai| 2. upadhi-pUtikarma-gRhastha dvArA AdhAkarmAdi doSayukta dhAge se nirdoSa vastra kI silAI se karane para yA thegalI lagAne para vaha nirdoSa vastra bhI pUtikarma doSayukta ho jAtA hai| gRhastha dvArA AdhAkarmAdi doSayukta Tikar3I lagAne se athavA bandhana lagAne se nirdoSa pAtra bhI pUtikarma-doSayukta aura ho jAtA hai| 3. zayyA-pUtikarma-nirdoSa zayyA ke kisI bhI vibhAga meM AdhAkarmAdi doSayukta bA~sa aura kASTha Adi kA upayoga huA ho to vaha zayyA bhI pUtikarma-doSayukta ho jAtI hai| pUtikarma doSa vAlA AhAra bhI zuddha AhAra meM mila jAye to bhI pUtikarma doSayukta ho jAtA hai| taM sevamANe Avajjai mAsiyaM parihAraTThANaM annugghaaiyN| ina uparyukta 58 sUtroM meM kahe gaye kisI bhI prAyazcitta ke sevana karane vAle ko gurumAsika prAyazcitta AtA pare ___Comments-The commentator has mentioned three types of "Putikaram faults1. Food putikarma, 2. Updhikarama, and 3. Bedputikarama. 1. Foodputikarma are of two types-1. The food purified by contaminated objects, 2. The food made by polluted implements. 2. Upadhiputikarama-The stiching of a faultless cloth with the contaminated thread by the householder or patches the cloth is called fault of "Putrkarama". . The pure utensil becomes "Putrikarama faulty" fixing with the defected patches or graft by a householder. 3. Bedding putikarama-If the defected bamboo or piece of wood have been. re used in any part of the defectless bed then the bed becomes "Putikarma Faulty. Being mixed the impure food into the pure food it becomes a 'Putikarama Dos'. Tam sevamane Avajjai Masiyam pariharattanam Anugghaiyam.. The one who observes any of the above mentioned expiations narrated in sutra no. 58 a Gurumasik atonement comes to him. vivecana-aMtima sUtra ke sAtha athavA aMta meM isa sUtra kI vyAkhyA prAyaH nahIM milatI hai| mUla pATha meM prAyaH sabhI pratiyoM meM aMtima sUtra ke sAtha isa pATha ko rakhA gayA hai| isa viSaya kI vizeSa prAra jAnakArI ke liye prathama sUtra kA vivecana dekheN| sUtra meM parihAraTThaNaM' zabda kevala sAmAnya prAyazcitta artha meM prayukta hai| isI prakAra anya uddezakoM meM bhI 'mAsika' aura cAturmAsika zabda ke sAtha isI artha meM samajha lenA cAhie, kintu vizeSa ke parihAratapa rUpa prAyazcitta ke artha meM nahIM samajhanA caahie| Elaboration-Explanation of this last aphorism is generally not available along with or at the end of this last paragraph (sutra). nizItha sUtra (26) Nishith Sutra

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This aphorism finds mention with the last paragraph in almost all available alternative readings of the (Nisheeth) Sutra. For more information in this context please refer to elaboration of the first paragraph (sutra). In this aphorism the word 'Parihaaratthanam' carries the meaning of general atonement. In other chapters (Uddeshak) also, where it has been used with maasik (monthly) and chaturmaasik (four-monthly), the same meaning should be taken. Nowhere the special meaning of 'atonement by parihaar tap' should be taken. sUtra - 1 sUtra - 2 - 8 sUtra - 9 sUtra - 10. sUtra - 11 sUtra - 12 sUtra - 13 sUtra - 14 sUtra - 15-18 sUtra - 19-22 sUtra - 23-26 sUtra - 27-30 sUtra - 31-34 sUtra - 35-38 sUtra - 39 sUtra - 40 sUtra - 41 sUtra - 42 sUtra - 43 sUtra - 44 sUtra - 45 prathama uddezaka prathama uddezaka kA sArAMza The summary of the first chapter hastakarma krnaa| > aMgAdAna kA 1. saMcAlana 2. saMbAdhana 3. abhyaMgana, 4. ubaTana, 5. prakSAlana, 6. tvacA apavartana, aura 7. jighraNa kriyAe~ krnaa| zukra pudgala nikAlanA / sacitta padArtha sU~ghanA / padamArga banavAnA, saMkramaNa (pula) mArga banavAnA, avalambana kA sAdhana banavAnA / pAnI nikAlane kI nAlI banavAnA / chIMkA aura usakA Dhakkana banavAnA / sUta kI yA rajjU kI cilamilI banavAnA / sUI, kaiMcI, nakhachedanaka aura karNazodhanaka sudhrvaanaa| sUI Adi kI binA prayojana yAcanA krnaa| sUI Adi kI avidhi se yAcanA karanA / jisa kArya ke lie sUI Adi kI yAcanA kI hai, usase bhinna kArya karanA / apane kArya ke lie sUI Adi kI yAcanA karake anya ko usake kArya ke lie de denaa| sUI Adi avidhi se lauTAnA / pAtra kA parikarma krvaanaa| daNDa, lAThI, avalekhanikA aura bA~sa kI sUI kA parikarma krvaanaa| akAraNa pAtra ke tIna se adhika thegalI lagAnA / sakAraNa pAtra ke tIna se adhika thegaliyA~ lagAnA / pAtra ke avidhi se baMdhana bA~dhanA / pAtra ke eka baMdhana lagAnA / pAtra ke tIna se adhika baMdhana lagAnA / (27) First Lesson

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sUtra-46 sUtra-47 sUtra-48 sUtra-49 sUtra-50 sUtra-51 sUtra-52 sUtra-53 sUtra-54 sUtra-55 sUtra-56 sUtra-57 sUtra-58 Aphorism-1 Sutra-2-8 tIna se adhika bandhana vAlA pAtra Der3ha mAsa se adhika rkhnaa| phaTe hue vastra ke liye thegalI lgaanaa| phaTe hue vastra ke tIna se adhika thegalI lgaanaa| avidhi se vastra siinaa| phaTe hue vastra ke eka gA~Tha denaa| phaTe hue vastra ke tIna se adhika gA~Tha denaa| phaTe hue vastra ke sAtha eka vastrakhaNDa jodd'naa| phaTe hue vastra ke sAtha tIna se adhika vastrakhaNDa jodd'naa| . avidhi se vastrakhaNDa jodd'naa| vibhinna prakAra ke vastrakhaNDa jodd'naa| tIna se adhika vastrakhaNDa jur3e hue vastra ko Der3ha mAsa se adhika rkhnaa| gRhastha se gRhadhUma utrvaanaa| pUtikarma doSayukta AhAra upadhi tathA zayyA kA upayoga krnaa| ityAdi pravRttiyoM kA guru mAsika prAyazcitta AtA hai| Masturbation The activities related to the movement massage, rubbing smearing oil etc. washing, removing skin of former part of and Jigharana of the penis. To discharge semen. To smell organic object To get built the track, bridge and any means of support. To get built the drain to flush water. To get built the hanging net and its lid. To get built the mosquito net with cotton rope. To get repaired the needle, scissors, nail cutter and ear buds. Seeking needle etc. without of any use. Seeking the needle etc through un-proper manner. For whatever purpose the needle is sought, but used for some other work. Demanding the needle for oneself but handover to some body else. Returining back the needle carelessly. The activities regarding (Patra) utensils. Sutra-9 Sutra-10 Sutra-11 Sutra-12 Sutra-13 sutra-14 Sutra-15-18 Sutra-19-22 Sutra-23-26 Sutra-27-30 Sutra-31-34 Sutra-35-36 Sutra-39 nizItha sUtra (28) Nishith Sutra

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AMALIA u ZIXXUXAN XXII XXXIX XXXIXXI RX Sutra-40 To get amended the needle made of wood, staff and stick. Sutra-42 To tie more than three patches to the utensils uselessly. Sutra-43 Tying the utensils without proper manner. Sutra-44 To tie the utensils once. Sutra-45 To tie more than three grafts to the utensil. Sutra-46 To keep the utensil more than one and a half months with him which is tied more than thrice. Sutra-47 To graft the torn cloth. Sutra-48 To graft the torn cloth more than thrice. Sutra-49 To sew the cloth in unproper manner. Sutra-50 To tie once the torn cloth. Sutra-51 To tie more the three times the torn cloth. Sutra-52 To sew an extra piece of cloth with the torn cloth. Sutra-53 To tie more than three piece of extra cloth with the torn cloth. Sutra-54 To tie the the piece of cloths in unproper manner. Sutra-55 To sew different types of piece of cloths. Sutra-56 To keep the sewn cloth sewed with more than three piece for more than one and a half months duration. Sutra-57 To get removed the accumulated smoke of the kitchen. Sutra-58 To use the Putikarama faulty food, usual material and bed. Expiation is essential for the activities mentioned above. isa uddezaka ke 20 sUtroM ke viSaya kA kathana nimnalikhita AgamoM meM hai, yathA79-1-9 810 0 <1 Held at TET I COM. . 21 -10 Tiu S 371476 Eta a FAQE I 377.85. 2 37. 1 3. 8 377.4.2 37. 15 9-14 . cela-cilimilikA rakhanA evaM usake upayoga kA vidhaan| bRha. u. 1 -31-38 379 for at fortg videla TEMAT TE TIG 3R9 gol fade an 30, ICT fafe | 371.97.2 37. 7 3.1 51-56 forang ata a qufa i 15. 94. 1 37. 1 3. 3 The sutra of matter of twenty sutras of this chapter has been narrated in this Agamas as follows: Sutra 1 to 9 Masturbation is narrated as a "Safala Dos' in Dasha Sutra D. No. 21. Sutra 10 Prohibition of attachment in our Avashyaka Sutra chap one, Text-8 etc. Sutra 14 Keeping and using the cloth-mosquito not Brahatkulp Sutra chapter one. prathama uddezaka (29) First Lesson

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Sutra 31-38 The manner in which the needle is received and returned back and para prohibition to hand over to other companion for self use. Avashayak Sutra chapt.-2 and text. Stura 56 The description of the fault of Puti Karamic Sutrakritanga, Chap. 1, udeshyaka-3. isa uddezaka ke 38 sUtroM ke viSaya kA kathana anya AgamoM meM nahIM hai, yathAsUtra-11-13 padamArga kA anya (gRhastha) ke dvArA nirmANa krvaanaa| sUtra-15-30 sUI Adi sudhrvaanaa| sUI Adi binA prayojana grahaNa krnaa| sUI Adi avidhi se grahaNa krnaa| sUtra-39-40 pAtra tathA daNDa Adi kA nirmANa karavAnA tathA sudhrvaanaa| sUtra-41-46 pAtra ke thegalI lgaanaa| pAtra ke baMdhana lgaanaa| sUtra-47-56 vastra ke thegalI lagAnA, vastra ke gA~Tha lagAnA, vastra khaNDa jodd'naa| sUtra-57 auSadhi ke lie gRhastha se gRhadhUma utrvaanaa| The statement of the subject matter of 38 sutra of this Udeshyaka is not found in other Agamas as : Sutra 11-13 To get the pavement built by the householder. Sutra 15-30 To amending the needle accept the needle etc. without any use. To accepting the needle etc. in improper manner. Sutra 39-40 To get this utensil and stick made and mended. Sutra 41-46 Patching the utensils, getting the utensils bound. Sutra 47-56 To patch the cloth, tie the cloth, join the cloth. Sutra 57 To get the smoke removed for medical use. // prathama uddezaka smaapt|| The end of first chapter | nizItha sUtra (30) Nishith Sutra

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dvitIya uddezaka THE SECOND CHAPTER prAthamikI INTRODUCTION dvitIya uddezaka ke prathama ATha sUtroM meM bhikSu ke kASTha daNDayukta pAdaproMchana ke sambandha meM ciMtana kiyA gayA hai| tatpazcAt sugaMdhita padArthoM ko sU~ghane, padamArga, pAnI nikAlane kI nAlI, chIMke ke Dhakkana, cilamilI, suI Adi banAne, kaThora bhASA bolane, kRtsna carma va vastra dhAraNa karane, nitya agrapiMDa va dAna piMDa lene Adi kA niSedha kiyA gayA hai| isa uddezaka meM bhikSu ke lie jina bAtoM kA niSedha kiyA gayA hai yadi vaha kisI kAraNavaza una bAtoM para amala karatA hai to use laghumAsika prAyazcitta karane meM AtA hai| In the first eight sutras of the second chapter the contemplation regarding the Padprochhana with wooden staff has been done. After its description the prohibition of smelling the odour, to build the pavement, the drain, the cover of the overhead net needle etc. and uttering the harsh words to put on the complete cloth and leather has been mentioned. Whatever prohibitions for ascetic are imposed in this chapter if committed due to any special reason to be observed by him then a 'laghumasik' expiation comes to him. daMDayukta pAdaproMchana grahaNa karane Adi kA prAyazcitta ATONEMENT OF TAKING OVER THE DUST REMOVING PIECE OF CLOTH WITH THE STAFF (PADPROCHHANA) je bhikkhU dArudaMDayaM pAyapuMchaNaM karei, kareMtaM vA sAijjai / je bhikkhU dArudaMDayaM pAyapuMchaNaM geNhai, geNhaMtaM vA sAijjai / je bhikkhU dArudaMDayaM pAyapuMchaNaM dharei, dhareMtaM vA sAijjai / 1. 2. 3. 4. 5. 6. je bhikkhU dArudaMDayaM pAyapuMchaNaM paribhuMjai, paribhuMjaMta vA sAijjai / 7. je bhikkhU dArudaMDayaM pAyapuMchaNaM paraM divaDDhAo mAsAo dharei, dhareMtaM vA sAijjai / 8. je bhikkhU dArudaMDayaM pAyapuMchaNaM visuyAvei visuyAveMtaM vA sAijjai / 1. jo bhikSu kASThadaMDayukta "pAdaproMchana" banAtA hai athavA banAne vAle kA samarthana karatA hai| 2. jo bhikSu kASThadaMDayukta "pAdaproMchana" grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| bhikSu kASThadaMDayukta "pAdapoMchana" dhAraNa karatA hai athavA dhAraNa karane vAle kA samarthana karatA hai| 3. dvitIya uddezaka (31) Second Lesson je bhikkhU dArudaMDayaM pAyapuMchaNaM viyarai, viyareMtaM vA sAijjai / je bhikkhU dArudaMDyaM pAyapuMchaNaM paribhAeMtaM vA sAijjai /

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para 4. jo bhikSu kASThadaMDayukta "pAdapoMchana" grahaNa karane kI AjJA detA hai athavA dene vAle kA samarthana gare karatA hai| 5. jo bhikSu kASThadaMDayukta "pAdapoMchana" vitaraNa karatA hai athavA vitaraNa karane vAle kA samarthana karatA hai| jo bhikSu kASThadaMDayukta "pAdapoMchana" kA upayoga karatA hai athavA upayoga karane vAle kA samarthana karatA hai| 7. jo bhikSu kASThadaMDayukta "pAdapoMchana"ko Der3ha mAsa se adhika rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 8. jo bhikSu kASThadaMDayukta "pAdapoMchana" ko pRthak karatA hai athavA pRthak karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta kA vidhAna hai|) The ascetic who builds the "Padprochhana" with wooden stick or supports the ones who builds so. The ascetic who takes the "Padprochhana" with wooden stick or supports the ones who takes so. The ascetic who keeps the "Padprochhana" with wooden stick or supports the ones who keeps so. The ascetic who orders to accept the wooden stick "Padprochhana" or supports the ones who orders so. The ascetic who distributes the wooden sticks "Padrochhana" or supports the ones who distributes so. 6. The ascetic who uses the wooden sticks "Padprochhana" or supports the ones aura who uses so. The ascetic who keeps the wooden sticks "Padprochhana" for more than one and a half months duration or supports the ones who keeps so. The ascetic who separates the wooden sticks from the "Padprochhana" or supports the ones who separates so a laghu-masik atonement comes to him. vivecana-pahale sUtra meM-kASThadaNDayukta pAdapoMchana banAne kA, dUsare sUtra meM-use grahaNa karane kA, tIsare sUtra meM-usake rakhane kA, cauthe sUtra meM-usake grahaNa karane kI AjJA dene kA, pA~caveM sUtra meM-usake vitaraNa karane kA, chaThe sUtra meM-usake upayoga karane kA, sAtaveM sUtra meM kisI kAraNa vizeSa se kASTha daNDayukta pAdapoMchana rakhanA par3e to Der3ha mAsa se adhika rakhane kA, aura AThaveM sUtra meM-kASThadaNDa ko kholakara pAdapoMchana se alaga karane kA prAyazcitta vidhAna hai| 5. nizItha sUtra (32) Nishith Sutra

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hai hai ina ATha sUtroM meM se pahale sUtra meM varNita kASThadaNDayukta pAdapoMchana kI upayogitA ko bhASyakAra evaM cUrNikAra ghare ne "rajoharaNa" zabda ke rUpa meM aMkita kiyA hai| rajoharaNa to eka prakAra kA aupagrahika upadhi hai jise sabhI ghara pravrajita bhikSu yAvajjIvana sAtha rakhate haiN| jabaki pAdapoMchana jIrNa athavA phaTe hae kambala kA eka hAtha lambA-caur3A Tukar3A hotA hai| bRhakalpa ke udde. 1, sUtra 49 meM vastra, pAtra, kambala aura pAdapoMchana, ina cAra upakaraNoM ke nAma haiN| aupagrahika upadhi hote hae bhI pAdapoMchana kA upayoga prAcInakAla meM adhika pracalita thaa| __ zramaNa rajoharaNa se pAdapoMchana ko pU~jakara usa para baiTha sakate haiM, aisA ullekha uttarAdhyayana sUtra ke adhyayana 17, gAthA 7 meM hai, yahA~ use "pAyakaMbala" kahA garyA hai| TIkAkAra ne pAyakaMbala kA artha "pAdapoMchana" kiyA hai| - ataH rajoharaNa aura pAdapoMchana bhinna-bhinna upakaraNa haiM kyoMki rajoharaNa se to pramArjana hotA hai aura pAdaproMchana se paira Adi pauMche jAte haiN| isa prakAra donoM ke artha aura upayoga bhinna-bhinna hai| Comments-In this first sutra-Making the Padaprochhana with wooden staff. IInd Sutra : to accept it.. IIIrd Sutra : to hold it IVth Sutra : To grant the permission to accepted. Vth Sutra : To distribute them VIth Sutra : of using it. VIIth Sutra : If the Paduprochhana with wooden staff is kept for more than one and a half months duration and . VIIIth Sutra: The law of expiation of separating the wooden staff from the Pudaprodhanas are applicable in some unavoidable circumstances. In the conclusion of the commentary and analysis of the first Sutra of above mentioned eight aphorism for "Padprochhana" with wooden stick the term "Rajoharana" is found. But the Rajoharana is "Aupgrahik Updhi" that the ascetic keeps with him for life time. According to "Brihad-kalp" chapter one of 4th aphorism the names of these implements cloths, utensils, blankets and Padprochhana are found. One cubit long piece of torn and rugged blanket is called "Padprochhana". The use of Padprochham was more in use in old time where as the 'Aupgrahik' implement 2 was also available. The ascetic cleansing the "Padprochhana" with "Rajoharana" can sit on it. This kind of clause is found in verse No 7 of Chapter 17 of Uttradhyana Sutra. There it has been said 2 "Payakambala". The commentator does the meaning of "Payakambala" as "Padprochhana". Virtually the "Rajoharana" and "Padprochhana" are separate instruments. With rajoharan the activity of dust removing and with Padprochhana the legs are cleansed. para Thus, the meaning and use of both are different. hai itrAdi sUMghane kA prAyazcitta ATONEMENT OF SMELLING THE SCENT tara 1. jebhikkhU acittapaiTThiyaM gaMdhaM, jiMghai jiMghataMvA saaijji| jo bhikSu acitta padArtha (caMdana-itrAdi) meM rahI huI sugaMdha ko sUMghatA hai athavA sUMghane vAle kA samarthana karatA hai (use laghumAsika prAyazcitta AtA hai|) dvitIya uddezaka (33) Second Lesson XIX Xxxx LXXIX XXXX XXXIXXIXIXXIXIXXIXXIXIXXIXIXXIX pahilavAhatAnAA MALINIMILAIMIM

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ghara 9. The ascetic who smells the scents made of (Sandal etc) existing in the inorganic substances or supports the ones who smells so, a laghu masik expiation comes to him. padamArga Adi banAne kA prAyazcitta THE ATONEMENT OF CONSTRUCTING TRACK 10. je bhikkhU padamaggaMvA, saMkamavA, avalaMbaNaM vA sayameva karei, kareMtaM vA saaijji| 11. je bhikkhU dagavINiyaM sayameva karei, kareMtaM vA saaijji| 12. je bhikkhU sikkagaM vA, sikkagaNaMtagaMvA sayameva karei, kareMtaM vA saaijji| 13. je bhikkhU sogittayaM vA, rajjuyaM vA cilimiliM sayameva karei, kareMtaM vA saaijji| 10. jo bhikSu padamArga, saMkramaNa mArga athavA avalaMbana kA sAdhana svayaM karatA hai athavA karane vAle kA samarthana karatA hai| 11. jo bhikSu pAnI nikAlane kI nAlI kA svayaM nirmANa karatA hai athavA karane vAle kA samarthana karatA hai| 12. jo bhikSu chIMkA yA chIMke ke Dhakkana kA svayaM nirmANa karatA hai athavA karane vAle kA samarthana karatA hai| 13. jo bhikSu sUta kI yA rassI kI cilamilI kA svayaM nirmANa karatA hai athavA karane vAle kA samarthana karatA hai (use laghumAsika prAyazcitta diyA jAtA hai|) The ascetic who constructs the means of supports or bridge and track or supports the ones who constructs so. 11. The ascetic who builds the drain to flush out the water or supports the ones who builds so.. 12. The ascetic who constructs the hanging-net or the lidofitor supports the ones who constructs so. 13. The ascetic who makes the mosquito-net with the thread of cotton or with rope or supports the ones who makes so, a laghumasik expiation comes to him. vivecana-yadyapi ina sUtroM meM kahe gae kArya sAdhu ke karane yogya nahIM haiM phira bhI paristhitivaza yadi kArya ra karane Avazyaka hoM to gRhastha se karavAne kI bajAya svayaM karanA ThIka hogA, kyoMki gRhastha kI apekSA vaha svayaM para vivekapUrvaka kara sakatA hai| ataH svayaM ke dvArA alpa jIvavirAdhanA hone para prAyazcitta bhI alpa hogA aura gRhastha sara dvArA adhika jIva virAdhanA hone para adhika prAyazcitta lenA hogA jabaki bhikSu dvArA gRhastha se kArya karavAnA hai dazavaikAlika ke adhyayana 3 meM anAcAra kahA gayA hai| Comments--The above mentioned activities are not do-able by an ascetic. If however, such activities have to be performed exceptionally, to get it done by a householder the law of a more expiation is there. So it is better to perform them by oneself, because the ascetic can perform the activity more carefully than the householder. nizItha sUtra (34) Nishith Sutra

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The atonement of less violence is said to less. To get any work done by householder for an ascetic is a transgression according to the third chapter of Dasvaikalik Sutra. Thus the expiation is more in doing so. uttarakaraNa karane kA prAyazcitta THE ATONEMENT OF UTTRAKARANA (REPAIRING) 14. je bhikkhU sUIe uttarakaraNaM sayameva karei, kareMtaM vA sAijjai / 15. je bhikkhU pippalagassa uttarakaraNaM sayameva karei, kareMtaM vA sAijjai / 16. je bhikkhU NahaccheyaNagassa uttarakaraNaM sayameva karei, kareMtaM vA sAijjai / 17. je bhikkhU kaNNasohaNagassa uttarakaraNaM sayameva karei, kareMtaM vA sAijjai / 14. jo bhikSu sUI kA uttarakaraNa-sudhAra pariSkAra, svayaM karatA hai athavA karane vAle kA samarthana karatA hai| 15. jo bhikSu kataraNI kA uttarakaraNa-sudhAra pariSkAra svayaM karatA hai athavA karane vAle kA samarthana karatA hai| 16. jo bhikSu nakhachedanaka kA uttarakaraNa - sudhAra pariSkAra svayaM karatA hai athavA karane vAle kA samarthana karatA hai| 17. jo bhikSu karNazodhanaka kA uttarakaraNa - sudhAra pariSkAra svayaM karatA hai athavA karane vAle kA samarthana karatA hai (use laghumAsika prAyazcitta dene kA vidhAna hotA hai / ) noTa- uparokta sUtroM kA vivecana prathama uddezaka ke sUtra 15-18 meM dekheM / 14. The ascetic who repairs the needle himself or supports the ones who repairs it. 15. The ascetic who repairs the scissors himself or supports the ones who repairs it. 16. The ascetic who repairs the nail cutter himself or supports the ones who does so. 17. The ascetic who repairs the ear bud himself or supprots the ones who does, a laghumasik atonement comes to him. prathama mahAvrata ke aticAra kA prAyazcitta THE EXPIATION OF THE PARTIAL TRANSGRESSION OF Ist FULL VOW 18. je bhikkhU lahusagaM pharusaM vayai, vayaMta vA sAijjai / 18. jo bhikSu alpa kaThora vacana kahatA hai athavA kahane vAle kA samarthana karatA hai (use laghumAsika prAyazcitta dene ko AtA hai|) 18. The ascetic who speaks harsh words or supports the ones who speak so, a Laghumasik expiation comes to him. vivecana - kaThora bhASA meM karkaza zabdoM kA prayoga hotA hai, bhASAsamiti kA pAlana karane vAle sAdhu-sAdhvI ko aisI kaThora bhASA kA prayoga nahIM karanA cAhie kyoMki yaha bhASA sAvadya hotI hai| paristhitivaza yadi Aveza A jAe to vacanagupti kA pAlana karate hue mauna rahane kA prayatna karanA cAhie / dvitIya uddezaka (35) Second Lesson

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sneha rahita zabda yukta upAlambha, Adeza, zikSA tathA preraNA dene ke vacana 'alpa paruSa vacana' haiN| paruSa bhASA eka prakAra se sUkSma hiMsA hai kyoMki isa bhASA ke prayoga se dUsaroM ko duHkha hotA hai, jisase prathama mahAvrata meM - aticAra lagatA hai| yahA~ yaha prAyazcitta vidhAna aise hI paruSa vacanoM kA hai| paruSa hote hue bhI paruSa nahIM kezIkumAra zramaNa ne rAjA pradezI ko tathA rAjImati ne rahanemi ko jo kucha paruSa vAkya kahe the ve paruSa (kaThora) hote hue bhI paruSa nahIM the kyoMki unhoMne jo paruSa bhASA kahI thI vaha una AtmAoM ke hita ke lie kahI tara thI, ataH usa paristhiti meM kahe gae kaSAyabhAva-rahita paruSa vacana prAyazcitta yogya nahIM hote haiN| isI prakAra ziSya ko hitazikSA heta kahe gae garu ke kaThora vacana bhI prAyazcitta yogya nahIM hote haiN| krodha,mAna. ISyA yA dveSavaza kahe tara gae paruSa vacanoM kA prAyazcitta sUtra meM kahA hai| AtmIyatA evaM pavitra hRdaya se kahe gae paruSa vacanoM kA prAyazcitta nahIM hai| Comments--Harsh words are used in rough language. The ascetic should not use such a rough language. This has been said violent. If Circumstanciously the ascetic gets exasperated then he must try to practice silence observing the vow of Vochan Gupti. According to the commentator the reproach, order, advice and inspiring preachings are "A little rough speech". This kind of law of expiation is with regard to rough speeches. because by speaking such a rough language others are hurt, Therefore rough speech are subtle violence. Transgression is applied in the first full vow through using the rough language. Even harsh but not harsh Why Keshikumar Shraman and Rajmati have uttered harsh words against King Predeshi and Rathnemi respectively. Though those words were harsh but is reality they were not harsh because whatever they stated in harsh words that was uttered merely for the benefit of their souls. Hence the harsh word devoid of passion uttered in unavoidable circumstances are not worthy of expiation. In the same way the harsh language that has been spoken against disciple for the advice has not been worthy of atonement. The atonement of the harsh words uttered in the fit of anger, conceit, aversion and jealousy is narrated in sutras. The harsh words uttered with pure heart and due regard do not fall in the category of expiation. dvitIya mahAvrata ke aticAra kA prAyazcitta THE EXPIATION OF THE TRANSGRESSION OF SECOND FULL VOW 19. je bhikkhU lahusagaM musaM vayai, vayaMtaM vA saaijji| 19. jo bhikSu alpa mRSAvAda bolatA hai athavA bolane vAle kA samarthana karatA hai (use laghumAsika prAyazcitta AtA hai|) 19. The ascetic who speaks slightly false words or supports the ones who speaks so, a laghumasik expiation comes to him. vivecana-binA vicAre athavA bhaya se kahe gae vacana alpa mRSAvAda ke vacana mAne gae haiN| | nizItha sUtra (36) Nishith Sutra

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are pramAdI uTha!) vAha! bahuta svAdiSTa haiN| laDDU kahA~ gaye? mujhe nahIM maaluum| 1. hiMsA niSedha 2. mRSAvAda niSedha 4. abrahma niSedha 3. adatta grahaNa niSedha 'tumhArA pena bar3A sundara hai! EME Apake ghara kA khAnA bahuta svAdiSTa hotA hai| 5. pUrva saMstava doSa 6. varSA se bhIgate pATa ko na haTAne kA doSa N

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9555555555555555555555555555555555se citra-paricaya 2 nimnokta kArya karane vAlA sAdhu-sAdhvI laghumAsika prAyazcitta kA adhikArI hotA hai 1. bhASA samiti kA pAlana karane vAle sAdhu karkaza zabdoM kA prayoga karake prathama ahiMsA mahAvrata meM aticAra lagAte haiN| -3.2, sU. 18 2. jo kArya kiyA hai use binA vicAre manA kara dene para arthAt kapaTa karane para sAdhu dvitIya amRSAvAda mahAvrata meM aticAra lagAte haiN| jaise ziSya ne gupta rUpa se laDDU khA liye parantu guru ke pUchane para inkAra kara diyaa| -u. 2, sU. 19 kisI kI vastu ko binA pUche le lene se adattAdAna grahaNa' doSa lagatA hai| -3 2, sU. 20 4. hAtha-mu~ha dhokara zarIra kI zuddhi karanA caturtha brahmacarya mahAvrata kA aticAra hai| -u.2, sU. 21 samaya bhikSAdAtA kI prazaMsA karane se pUrva-saMstava' doSa lagatA hai| -3.2,sU. 38 6. varSAvAsa ke lie dUsare se grahaNa kie hue zayyA saMstAraka ko varSA meM bhIgate hue dekhakara bhI sthAna para nahIM rakhanA, yaha prAyazcitta kA kAraNa hai| -3.2, sU. 52 055555555555555555555555555555555555555555555555555e A Sadhu or Sadhvi who engages himself/herself in any one of the following activities is liable for Laghumasik atonement. 3. A sadhu preaches diligence (Samiti) in speech. In case he uses harsh words, he maligns the first major vow of non-violence. -Udd. 2, Su. 18 A sadhu has committed an undesirable act but denies that he had done it carelessly. In other words he deceives. By such an act he adversely affects the second major vow of Truth. For instance, a disciple secretly consumed laddus, but when asked, he denies it. -Udd. 2, Su. 19 To take anything without the permission of its owner, incurs fault in the practice of the vow of non-stealing. -Udd. 2,Su. 20 To wash face and hands so that they may look decent, is a fault in the practice of the fourth major vow of celibacy. -Udd.2,Su.21 By appreciating the donor while accepting the article from him, makes one liable of fault of early praise. -Udd.2,Su.38 A Sadhu has taken a bed from someone. While finding it becoming wet in rain, he does not remove it to a secure location. He is then liable for atonement. -Udd. 2, Su. 52 555555555555555555555555555555559

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1. kArya nahIM kiyA hai usake viSaya meM pUchane para bhayabhIta hokara kaha denA ki maiMne kiyaa| jo kArya kiyA hai usake viSaya meM pUchane para bhayabhIta hokara kaha denA ki maiMne nahIM kiyA hai| 2. U~ghate hue ko pUchane para kaha de - maiM nahIM U~gha rahA hU~ / 3. aMdhere meM kisI anya kI vastu ko apanI vastu kahanA / isa prakAra ke mRSAvAda ke prAyazcitta vidhAna isa sUtra meM hai| vaMcakavRtti ye yA kisI kA ahita karane ke lie kahe gae asatya vacanoM ko yahA~ nahIM samajhanA cAhie / Comments-The less false words are maintained as follows 1. If someone asks about whatever undoable deed has been done then one answers fearing 'I have not done this work' and the work which has not been done when asking about it, answers fearing - I have done it. 2. When asked while yawning one says I am not yawning. 3. In the dark to say others thing as his own. The atonement of such a falsehood is mentioned in this Sutra. The words uttered to harm others or deceitfully should not be taken here. tRtIya mahAvrata ke aticAra kA prAyazcitta THE EXPIATION OF THE PARTIAL TRANSGRESSION OF THE THIRD FULL VOW 20. je bhikkhU lahusagaM adattaM Aiyai, AiyaMtaM vA sAijjai / 20. jo bhikSu alpa adatta grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai ( use laghumAsika prAyazcitta AtA hai|) 20. The ascetic who accepts a little of not given objects or supports ones who accepts so, a laghu-masik expiation costs him. vivecana - bhikSu ko pratyeka vastu yAcanA karake hI grahaNa karanI caahie| dazavaikAlika sUtra ke adhyayana 6 meM kahA hai ki "dA~ta zodhana karane ke lie tinakA (tRNa) bhI AjJA lie binA nahIM lenA caahie|" vyavahAra sUtra ke uddezaka 7 meM kahA hai ki "mArga meM baiThanA ho to vahA~ bhI AjJA grahaNa karanI caahie|" AcArAMga sUtra ke zrutaskaMdha 2 ke adhyayana 15 meM kahA hai ki "bhikSu bAraMbAra (sadA ) AjJA lene kI vRtti vAlA honA cAhie anyathA kabhI adatta bhI grahaNa kiyA jAnA sambhava hai|" bhagavatI sUtra 'ke zataka 16 ke uddezaka 2 meM varNana hai ki avagraha grahaNa ke prakAroM ko jAnakara tIrthaMkara ke zAsana ke sampUrNa bhikSuoM ko bharata kSetra meM vicarane kI aura svAmI rahita padArthoM va sthAnoM ke upayoga meM lene kI zakrendra AjJA detA hai| isalie aise padArthoM va sthaloM kI AjJA grahaNa karane kI samAcArika vidhi hai| jisake lie " zakrendra kI AjJA" yA " aNujANaha jassuggaho" aisA uccAraNa kiyA jAtA hai| dvitIya uddezaka (37) Second Lesson

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AcArAMga sUtra ke zrutaskaMdha 2 ke adhyayana 7 meM kahA hai-apane sAtha rahane vAle sAdhu ke upakaraNa bhI AjJA prApta karake hI grahaNa karanA caahie| __sUtrakRtAMga, praznavyAkaraNa, uttarAdhyayana Adi aneka Agama pAThoM meM adatta grahaNa karane kA niSedha diyA gayA hai| Comments--The ascetic should take every thing by asking. In the chapter sixth of Dasvaikalik Sutra it has been said that "Even the tooth pick should not be taken without permission" In the seventh chapter of "Vyavahar" sutra it has been said "Even the implements of the ascetic of same group should be taken after due permission". In the chapter 15 of second Shrutskanda of Acharanga Sutra it has been stated that "the ascetic must have the tendency of asking for permission repeatedly otherwise he may accept even the unacceptable articles." It has been narrated in chapter second of sixteenth "Shataka" of Bhagwati Sutra that knowing the types of Avagrah accepting the Shakrendra grants the permission to accept the articles which has no owner and the places, to all the ascetic travelling all over the Bharat region of Ford-makers domination. Therefore, there is a code of conduct for accepting such types of articles and places. Thereby the "Permission of Shakrendra" or "Anujanaha Jassuggaho" are pronounced. In the chapter seven of second shrut skanda of Acharanga Sutra, it has been stated that even the instrument of his own companion ascetic should be accepted after due permission. The prohibition acception the non-acceptatble articles has been narrated in many a text of Agamas i.e. in Sutrakritanga, Prashan-Vyakarna, Uttradhyana etc. caturtha mahAvrata ke atikramaNa kA prAyazcitta THE EXPIATION OF THE TRANSGRESSION OF THE FOURTH FULL VOW 21. je bhikkha lahusaeNa sIodagaviyaDeNa vA, usiNodagaviyaDeNa vA hatthANi vA, pAyANi vA, kaNNANi vA, acchINi vA, daMtANi vA, NahANi vA, muhaM vA, uccholejja vA, padhovejja vA, uccholeMtaM vA padhoveMta vA saaijji| pare 21. jo bhikSu alpa acitta zIta athavA uSNa jala se hAtha, paira, kAna, A~kha, dA~ta, nakha yA mu~ha Adi ko prakSAlita karatA hai, dhotA hai athavA prakSAlana karane vAle kA yA dhone vAle kA samarthana karatA hai, (use laghumAsika prAyazcitta karanA hotA hai|) 48 21. The ascetic who washes his hands, legs, ears, eye, teeth, nails and face with a slightly orgaismless cold or hot water or supports the ones who washes so, a laghumasik expiation costs him. vivecana-sUtra 18-19-20 meM kramazaH prathama, dvitIya va tRtIya mahAvrata sambandhI doSoM kA prAyazcitta kahA hai| Age ke sUtra 22-23-24 meM pA~caveM mahAvrata sambandhI doSoM kA prAyazcitta samajhanA caahie| uparokta sUtra meM sara snAna ko 'kAmAMga' aura brahmacarya kA dUSaNa kahA gayA hai| ataH yahA~ deza-snAna rUpa pravRtti kA prAyazcitta hai| | nizItha sUtra (38) Nishith Sutra

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ghara bhojana karane ke bAda maNibandha paryaMta lipta hAthoM ko dhonA yahA~ prAyazcitta yogya nahIM hai tathA mala-mUtrAdi ke pralepa yukta pA~va Adi ko dhokara sApha karanA bhI kalpya hai| 8 ye sAmAnya kAraNa haiN| inake atirikta niSkAraNa prakSAlana kI pravRttiyA~ niSiddha samajhanI caahie| ve * pravRttiyA~ bAkuzI pravRttiyA~ kahI jAtI haiM, unhIM kA isa sUtra se prAyazcitta samajhanA caahie| Comments-In above mentioned aphorism No. 18, 19, 20 the expiation of the faults of the first, second and third full vows has been told. In alphorism No. 22, 23, 24 the expiation of the fault of fifth vow should be understood. Because bath the faults are of the celibacy, therefore, here the activity of a little bathing is an atonement. After lunch to wash the hands upto wrist is not worthy of expiation. To clean the hands and legs smeared with urine etc is also not a transgression. There are general causes. Besides the tendencies of washing without any purpose should be counted as prohibited. Such activities are stated an activities of "Bakushi" tendencies and the expiation should be comprehended of these activities through this sutra. paiTha kRtsna carma dhAraNa kA prAyazcitta THE EXPIATION OF WEARING THE FULL LEATHER PIECE 42 22. je bhikkhU kasiNAiMcammAiMdharei, dhareMtaM vA saaijji| X22. jo bhikSu akhaNDa carma dhAraNa karatA hai athavA dhAraNa karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta lenA hotA hai|) The ascetic who wears the piece of a full leather or supports the ones who wears so, a laghumasik expiation costs him. vivecana-kasiNa ke cAra bheda hote haiM1. sakala "kasiNa"-akhaNDa pUrNa crm| 2. pramANa "kasiNa"-jUtA aadi| ____ 3. varNa "kasiNa"-ujjavala (suMdara varNa vAlA) pA~coM varNa meM se kisI eka varNa yukt| baMdhaNa "kasiNa"-AdhA pA~va, pUrA pA~va, jaMghA, ghuTane, aMguliyA~ Adi ko bA~dhane athavA surakSA are karane kA carmamaya upkrnn| ye cAroM kasiNa sAdhu ko nahIM kalpate haiN| prastuta sUtra meM sakala kasiNa kA prAyazcitta vidhAna hai aura zeSa ghaTe tIna prakAra ke "kasiNa carmoM kA prAyazcitta vidhAna karanA isa sUtra kA viSaya nahIM hai arthAt inakA prAyazcitta ghara gurumAsika Adi hai| prastuta uddezaka laghumAsika prAyazcitta kA hai|" ghara phira bhI bhASyakAra ne sabhI vikalpa kaha kara unake prAyazcitta ke prakAroM kA bhI vistRta varNana kiyA hai| usakA pUrNa parizIlana karanA prAyazcittadAtA gItArthoM ke lie upayogI hai| kisa ApavAdika paristhiti meM aupagrahika upakaraNa rUpa meM kina-kina carma-upakaraNoM kA upayoga kiyA jA sakatA hai, isakI jAnakArI bhI bhASya se karanI caahie| dvitIya uddezaka (39) Second Lesson

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Comments-Kasina has four divisions as : 1. Gross "Kasina"--Undivided complete leather. 2. Pramana "Kosina"-Shoes etc. 3. Colour "Kosina"-of one colour out of five beautiful colours. 4. Bandhan "Kasina"-The leather instrument for the protection of or to tie the half leg, full leg, thigh, knee, fingers etc. The above mentioned four Kasinas are not desirable to an ascetic. The laws related to expiation of entire Kasinas are mentioned in the present sutra and to decide the atonement laws of the remaining three "Kasina Charna" is not the subject matter of their sutra i.e. its atonement is Gurumasik etc. The present chapter is related to Laghumasika atonement. Never the less the commentator having explained all the options has also elaborately narrated all the classification of their atonements. To abide by perfectly of these rules is tremendously useful to the expiation giver scholar. In what exceptional situations whichever leather articles could be used in the form of Aopagrahika instruments, such information should also be known from the "Bhashya". sarakAranitirikA kRtsna vastra dhAraNa kA prAyazcitta EXPIATION OF WEARING FULL CLOTH 23. je bhikkhU kasiNAI vatthAiMdharei, dhareMtaM vA saaijji| 23. jo bhikSu kRtsna' vastra dhAraNa karatA hai athavA karane vAle kA samarthana karatA hai, (use laghumAsika prAyazcitta AtA hai|) 23. The ascetic who wears "The Kritsan" cloths or supports the ones who wears so, a laghumasik atonement comes to him. vivecana-isa sUtra ke bhASya meM 'kRtsna' zabda kA vistRta artha evaM vividha prakAra ke prAyazcitta vidhAnoM kA kathana karake yaha kahA hai ki cAra prakAra ke kRtsna vastra hote haiM___1. dravyakRtsna-zreSTha sukomala sUtoM se banA vstr| 2. kSetrakRtsna-jisa kSetra meM jo vastra bahumUlya hone se durlabha ho| 3. kAlakRtsna-jisa kAla meM jo bahumUlya vastra durlabha ho| 4. bhAvakRtsna-varNa se suMdara varNa vAlA athavA bahumUlya vstr| pratyeka ke tIna-tIna prakAra haiM-jaghanya, madhyama, utkRSTa, isa prakAra se bAraha prakAra ke vastra 1 hote haiN| jaghanya bhAvakRtsna kA tathA jaghanya, madhyama dravya-kSetra, kAla kRtsna kA sUtrokta (laghumAsika) prAyazcitta hai| utkRSTa dravya-kSetra, kAla-bhAva kRtsna kA laghu caumAsI prAyazcitta AtA hai| sAdhu-sAdhviyoM ko AkRtsna-vastra hI grahaNa karanA caahie| cAra prakAra ke akRtsna vastra hote haiM1. dravya se akRtsna-phaliyA~ rahita vastra, | nizItha sUtra (40) Nishith Sutra

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XIX XIX XIXXIXIXXIXXIX zazira xixinxiixxiixXIXY DAANADIAMARIXXXAAAAYAKALKATADKAMSADHIKRISHNA Xxxiix Xxx KIXXIXXIX KIXXXI I XXIIXXXIMAN 2. kSetra se akRtsna-sarvatra sulabha vastra, 3. kAla se akRtsna-sarvajanabhogya vastra, 4. bhAva se akRtsna-alpa mUlya vAlA aura AkarSaka varNa rahita vstr| Comments--There are four kinds of kristan cloths 1. Dravya kritsan-The cloth that has been made of supreme tender threads. 2. Kshetra kritsan--The cloth which is rare due to high cost in that area. 3. Kaal kritsan--The cloth which is rare due to high cost in particular times. 4. Bhava kritsan-The colourful cloth which is beautiful due to colour or costly cloths. Each has three divisions as-minimum, modest and maximum. There has been SK such types of twelve clothes. The expiation mentioned in the sutra of minimum Bhavakritsana and of minimum modest Dravya Kshetra and Kaal Kritsana is "Laghu masika". So the ascetics should take "Akritsan" cloths only. There are four kinds of "Akritsan HK cloths"-. - 1. According to matter (Dravaya) the cloth with out strings. * 2. According to the area (Kshetra)-Easily available cloths. 3. According to the time (kaal)-Cloth consumable by every one. 4. According to the notion (bhava) Cheap cloth and devoid of attractive colour's cloth. abhinna vastra dhAraNa kA prAyazcitta para THE ATONEMENT OF TAKING THE UN-DIVIDED CLOTH . 3 24. je bhikkhU abhiNNAI vatthAI dharei, dhareMtaM vA saaijji| 24. jo bhikSu abhinna vastra dhAraNa karatA hai athavA dhAraNa karane vAle kA samarthana karatA hai, (use laghumAsika prAyazcitta AtA hai| The ascetic who wears the un-divided cloth or supports the ones who wears the un-divided cloth is liable for laghumasik expiation. vivecana-pichale sUtra meM "kRtsna vastra lene kA tathA rakhane kA prAyazcitta kahA hai jabaki isa sUtra meM ra abhinna" vastra lene va rakhane kA prAyazcitta kahA gayA hai| yahA~ abhinna kA artha 'akhaNDa' hai| akhaNDa vastra lene se tathA rakhane se nimnalikhita doSa hote haiM1. vidhipUrvaka vastra kI pratilekhanA na honaa| 2. adhika bhAra vAlA vastra honaa| 3. vastra kA curAyA jAnA aadi| isalie sAdhu-sAdhviyoM ko Agamokta pramANAnusAra hI Avazyaka vastra lene caahie| dvitIya uddezaka (41) Second Lesson

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Comments-In this aphorism the expiation of taking and keeping the undividend cloth has been told. The meaning of non-separate is "undivided". The following faults are expected in taking and keeping the undivided cloth. 1. Not to be cleansed the cloth with proper manner. 2. 3. The fear that cloth may be stolen. The cloth may be of much high weight. Therefore, male and female ascetics should accept needed clothes only as prescribed in Aagams (Jain canon ). pAtraparikarma-prAyazcitta THE EXPIATION OF REPAIRING OF UTENSILS 25. je bhikkhU lAuyapAyaM vA, dArupAyaM vA, maTTiyApAyaM vA, sayameva parighaTTei vA, saMThavei vA jamAvei vA parighaTTetaM vA saMThaveMtaM vA jamAveMtaM vA sAijjai / 25. jo bhikSu tuMbapAtra, kASThapAtra, mRtikApAtra kA parighaTTana, saMThavaNa aura "jamAvaNa" svayaM karatA hai athavA karane vAle kA samarthana karatA hai (use laghumAsika prAyazcitta karanA hotA hai / ) 25. The ascetic who repairs, amends and ties the utensils made of hollow out gourd, wood and clay himself or supports the ones who does so, a laghumasik expiation comes to him. 1 vivecana - prathama uddezaka ke sUtra 30 meM ina zabdoM ke artha die gae haiN| sAdhu-sAdhviyoM ko svAdhyAya, dhyAnAdi sabhI prakAra kI ArAdhanAe~ yathA samaya karane meM saMlagna rahanA cAhie, anivArya paristhiti ke binA sabhI prakAra ke pAtraparikarma nahIM karane cAhie, kyoMki parikarma karanA bhI eka prakAra kA pramAda hI hai / atyAvazyaka parikarma viveka pUrvaka karanA cAhie, aviveka se parikarma karane para sUtrokta prAyazcitta AtA hai| Comments-The meaning of the words has been given in the 30th sutra if first chapter. The monks and nuns ought to remain absorbed in SELF study, meditation etc. all the practices at proper time, They should avoid the activities of "Patraparikarma" except in unavailable circumstances since performing the activity of Parikarma is also a sort of lackness. Unavoidable Parikarma should be performed prudently. The expiation mentioned in sutras comes to an ascetic if the Parikarma is performed unprudently. daNDa Adi ke parikarma karane kA prAyazcitta THE ATONEMENT OF PARIKARMA OF STAFF ETC. 26. je bhikkhU daMDayaM vA, laTThiyaM vA, avalehaNiyaM vA, veNusUiyaM vA, sayameva parighaTTei vA, saMThave vA, jamAvei vA, parighaTTetaM vA, saMThaveMtaM vA jamAveMtaM vA sAijjai / 26. jo bhikSu daNDa, lAThI, avalehanikA aura bA~sa kI sUI kA "parighaTTaNa" "saMThavaNa" "jamAvaNa" svayaM karatA hai athavA karane vAle kA samarthana karatA hai ( use laghumAsika prAyazcitta lenA hotA hai / ) nizItha sUtra (42) Nishith Sutra

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kara 26. The ascetic who repairs, amends and ties the staff, stick and the needle of bamboo himself or supports the ones who does so, a laghumasik expiation costs him. vivecana - parighaTTaNa Adi kA vivecana uddezaka 1 su. 40 meM dekheN| Comments-The elucidation of "Parighattan" see in chapter ten of Sutra 40. anya - gaveSita - pAtra grahaNa kA prAyazcitta THE EXPIATION OF TAKING THE UTENSILS BROUGHT BY OTHERS 27. je bhikkhU niyagagavesiyaM paDiggahaM dharei, dhareMtaM vA sAijjai / 28. je bhikkhU paragavesiyaM paDiggahaM dharer3a, dhareMtaM vA sAijjai / 29. je bhikkhU varagavesiyaM paDiggahaM dharei, dhareMtaM vA sAijjai / 30. je bhikkhU balagavesiyaM paDiggahaM dharei, dhareMtaM vA sAijjai / 31. je bhikkhU lavagavesiyaM paDiggahaM dharei, dhareMtaM vA sAijjai / 27. jo bhikSu svajana gaveSita pAtra ko dhAraNa karatA hai athavA dhAraNa karane vAle kA samarthana karatA hai| 28. jo bhikSu asvajana gaveSita pAtra ko dhAraNa karatA hai athavA dhAraNa karane vAle kA samarthana karatA hai| 29. jo bhikSu pradhAna puruSa dvArA gaveSita pAtra dhAraNa karatA hai athavA dhAraNa karane vAle kA samarthana karatA hai| 30. jo bhikSu balavAna gaveSita pAtra ko dhAraNa karatA hai athavA dhAraNa karane vAle kA samarthana karatA hai / 31. jo bhikSu lava gaveSita pAtra ko dhAraNa karatA hai athavA dhAraNa karane vAle kA samarthana karatA hai (use laghumAsika prAyazcitta AtA hai / ) 27. The ascetic who keeps the utensils brought by relative or supports the ones who keeps the same. 28. The ascetic who keeps the utensils brought by non-familiar person or supports the ones who keeps the same. 29. The ascetic who keeps the utensils brought by the chief person or supports the ones who keeps so. 30. The ascetic who keeps the utensil brought by a strong person or supports the ones who keeps so. 31. The ascetic who keeps the utensils brought by the fortune teller or supprots the ones who keeps so-Laghumasik expiation comes to such a monk. vivecana - niyagAdi zabdoM kA vivecana isa prakAra hai 1. niyaga - pArivArika sadasyoM ke dvArA / 2. para - anya zrAvaka Adi ke dvaaraa| dvitIya uddezaka (43) Second Lesson

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3. Adi ke dvArA / 4. balaga - balavAna zarIra se athavA prabhutva se zakti sampanna ke dvArA / 5. lava- dAna kA phala Adi batAkara prApta kiyA gyaa| sAdhu-sAdhviyoM ko pAtra Adi svayaM gaveSaNA karake prApta karanA cAhie, anya se gaveSaNA karavAkara ke prApta karane meM aneka doSa lagane kI sambhAvanA rahatI haiM ataH dAtA kI bhAvanA ko samajhakara adInavRtti se svayaM vidhipUrvaka gaveSaNa kre| anya kI gaveSaNA kA pAtra grahaNa karane para sUtrokta prAyazcitta AtA hai| doSoM kI aura prAyazcittoM kI vistRta jAnakArI ke lie nizIthacUrNi kA adhyayana kreN| Comments-1. By Kith and kins. Others -- By any shravak. Vara-The head of the village the Sarpanch. Fortune Teller-Accepted through telling the fruit of the charity. The ascetic group should accept the utensil only after seeking in alms, it incurs, fault of accepting the utensil, brought by the others in alm, so there is a law of expiation for it. vara - grAma, nagara Adi ke pradhAna vyakti, pramukha vyakti, prasiddha vyakti athavA padavI prApta sarapaMca 2. 3. 4. 5. agrapiMDa grahaNa prAyazcitta THE ATONEMENT OF ACCEPTING THE "AGARPIND" 32. je bhikkhU nitiyaM aggapiMDaM bhuMjai bhuMjaMtaM vA sAijjai / 32. jo bhikSu nitya - agra-piMDa - pradhAnapiMDa arthAt nimaMtraNa dekara nitya diyA jAne vAlA AhAra bhogatA hai athavA bhogane vAle kA samarthana karatA hai / ( use laghumAsika prAyazcitta AtA hai | ) 32. The ascetic who eats the food in the form of Agarpind daily-means the food which is given to an ascetic daily through invitation, or supports the ones who eats so, a laghumasik expiation costs him. vivecana - dazavaikAlika sUtra ke adhyayana 3 meM 'niyAgapiMDa' nAmaka jo anAcAra kahA gayA hai, usI kA prAyazcitta isa sUtra meM kahA gayA hai| niyAgapiMDa ke paryAyavAcI zabda nimna prakAra hai 1. nitiya aggapiMDa, 2. niiya aggapiMDa, 3. niiyagga piMDa, 4. niyAggapiMDa, 5. niyAgapiMDa | Comments-In the third chapter of Dasvaikalik sutra, "Niyagpind" has been said a partial transgression. "Nimantranpind", Nikayapind, Nityagarapind all of these are synonyms to "Niyagpind". The meaning of all these terms is the food that is given through invitation regularly. dAnapiMDa prAyazcitta THE ATONEMENT OF FOOD KEPT FOR CHARITY 33. je bhikkhU nitiyaM piMDaM bhuMjai bhuMjaMtaM vA sAijjai / 34. je bhikkhU nitiyaM - avaDDhabhAgaM bhuMjai, bhuMjaMtaM vA sAijjai / nizItha sUtra (44) Nishith Sutra

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35. je bhikkhU nitiyaM bhAgaMbhuMjai, bhuMjaMtaM vA saaijji| 10 36. je bhikkhUnitiyaM uvaDDhabhAgaMbhuMjai, bhuMjaMtaM vA saaijji| re 33. jina kuloM meM taiyAra kiyA gayA sampUrNa AhAra pratidina dAna meM diyA jAtA hai, usa AhAra ko lAkara jo bhikSu bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 34. jina kuloM meM taiyAra kie gae AhAra kA AdhA bhAga pratidina dAna meM diyA jAtA hai, usa AhAra ko lAkara jo bhikSu bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 35. jina kuloM meM taiyAra kie gae AhAra kA tIsarA bhAga pratidina dAna meM diyA jAtA hai, usa AhAra ko lAkara jo bhikSu bhogatA hai athavA bhogane vAle kA samarthana karatA hai| * 36. jina kuloM meM taiyAra kie gae AhAra kA chaThA bhAga pratidina dAna meM diyA jAtA hai, usa AhAra ko lAkara jo bhikSu bhogatA hai athavA bhogane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta karanA hotA hai|) 33. The food prepared in those households where it is donated daily. The ascetic who eats such a food or supports the ones who eats so. * The clans where the half portion of the prepared food has been donated daily, the ascetic who, bringing such a donated food, eats or supports the ones who eats so. . In those clans where the third portion of the prepared food has been donated the ascetic who eats such food or supports the ones who does so. 36. In the clans where the sixth part of the prepared food has been donated the ascetic who accepts such a food or supports the ones who does so, a laghumasik expiation comes to him. - vivecana-ina sUtroM ke zabdArtha kI sUcaka nimnalikhita bhASya gAthA ke AdhAra se hI yahA~ mUla pATha kA pare artha diyA gayA hai piMDo khalu bhattaTTho avaDDha piMDo tassa jaM addhN| bhAgo tibhAgamAdi, tassaddhamuvaDDhabhAgo y|| ataH purohitAdi viziSTa vyaktiyoM athavA sAdhAraNa vyaktiyoM ke lie diyA jAne vAlA AhAra sAdhu-sAdhvI K le athavA lene vAle kA samarthana kare to use laghumAsika prAyazcitta AtA hai| Comments--The verse of the symbolic words and meanings of commentary of these sutras is one "Pindo khalu bhakttatho avaddha pindo tass jam addham. bhago tibhagamadi, Tassaddhamuva ddhabhago ye." Here the meaning of the main text is done on the basis of this verse. Therefore if the ascetic accepts the food which is donated to the privileged persons prestate and to the common people or to support the one who accepts them a 'Laghumasik' expiation comes to him. dvitIya uddezaka (45) Second Lesson

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nitya nivAsa prAyazcitta THE EXPIATION OF PERMANENT RESIDENCE 37. je bhikkhU "nitiyaM vAsa" vasai vasaMtaM vA sAijjai / 37. jo bhikSu mAsakalpa va cAturmAsakalpa kI maryAdA ko bhaMga karake nitya eka sthAna para hI rahatA hai athavA rahane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta karanA hotA hai|) 37. The ascetic who breaking the limit of one month or four months stays at one destination for ever or supports the ones who stays so, laghumasik expiation costs to him. " vivecana-kalpa maryAdA ke viSaya meM AcArAMga sUtra ke zrutaskaMdha 2, adhyayana 2 uddezaka 2 ke anusAra do kriyAe~ doSapUrNa kahI gaI haiM- 1. kAlAtikrAnta kriyA, 2. upasthAna kriyaa| kAlAtikrAnta kriyA eka kSetra meM mAsakalpa (29 dina) rahane ke bAda bhI tathA cAturmAsakalpa (ASAr3ha pUrNimA se kArtika pUrNimA taka) rahane ke bAda bhI yadi bhikSu vahA~ se vihAra nahIM karatA to use 'kAlAtikrAnta kriyA' nAmaka doSa lagatA hai| upasthAna kriyA eka kSetra meM eka mAsakalpa rahane ke bAda do mAsa anyatra bitAe binA hI Akara rahe tathA eka kSetra meM cAturmAsakalpa rahane ke bAda ATha mAsa anyatra bitAe binA vahIM Akara rahe to 'upasthAna kriyA' nAmaka doSa lagatA hai| L ina donoM kriyAoM kA sevana karanA hI 'nityavAsa' mAnA gayA hai, isI nityavAsa kA sUtrokta laghumAsa prAyazcitta hai nityavAsa niSedha evaM usake prAyazcitta-vidhAna kA mUla kAraNa yaha hai ki akAraNa nirantara nityanivAsa se atiparicaya hotA hai, usase avajJA athavA anurAga donoM ho sakate haiM aura rAgavRddhi se cAritra kI skhalanA honA anivArya hai isalie mAsakalpa yA cAturmAsakalpa se dugunA kAla anyatra vicaranA atyanta Avazyaka hai| Comments "Kaalatikrant Kriya" Even after staying for a period of one month (twenty nine days) at one place who does not travel from there and staying for a period of four months (from the bright night of Ashada to the bright night of Kartika) at one place does not travel from there then it costs the fault of "Kaalantikrant Kriya". "Upsthana Kriya" After staying for a period of one month at one place if the monk comes back there to stay without spending two months anywhere else and where one has completed four months stay (Chaturmasik Kaal) comes back there to stay without spending eight months any where else then the fault of "Upsthana" afflicts him. These faults of constantly living at a place is called "Nityavas", over Nityavas the laghumasik expiation comes. The reason of the law to check and expiation of living constantly (Nityavas) is that through living constantly excess relationships. Increase, in such a condition there can be attachment and disobedience or both. Through enhancement in attachment stumbling of nizItha sUtra * (46) Nishith Sutra

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character is likely, therefore the double period of stay of one month or four months, duration must be travelled at some other place. pUrva-pazcAt saMstava prAyazcitta THE EXPIATION OF EARLIER OR LATER ON PRAISE 38. je bhikkhU puresaMthavaM vA, pacchAsaMthavaM vA karei, kareMtaM vA sAijjai / 38. jo bhikSu bhikSA lene ke pahale athavA pIche dAtA kI prazaMsA karatA hai yA karane vAle kA samarthana karatA hai (use laghumAsika prAyazcitta AtA hai| ) 38. The ascetic who admires the donor prior to seek the alms or later on or supports the ones who does so, a laghu-masik expiation costs to him. vivecana- utpAdana ke solaha doSoM meM se eka doSa pUrva-pazcAt saMstava doSa hai| isa doSa kA sevana karane vAle sAdhu-sAdhviyoM ko laghumAsika prAyazcitta AtA hai| pUrvasaMstava - bhikSA grahaNa karane se pUrva bhikSAdAtA kI prazaMsA karanA 'pUrvasaMstava' doSa hai| isake pIche sAdhu kA yaha saMkalpa hotA hai ki 'prazaMsA karane se vaha zreSTha va sarasa AhAra degaa|' kaI sAdhu-sAdhviyA~ dAtA kI prazaMsA naM karake apane jAti kula, jJAna, dhyAna, tapa, saMyama Adi kI prazaMsA kara camatkAra bharI garimA batAkara dAtA ko prabhAvita karate haiM jisase unheM sadA sammAnapUrvaka yatheSTa AhAra milatA rahe aura paricaya banA rhe| pazcAtsaMstava - bhikSA grahaNa karane ke bAda dAtA kI prazaMsA karanA 'pazcAtsaMstava' doSa hai| aisA karane meM sAdhu yaha saMkalpa hotA hai ki 'bAda meM jaba kabhI bhikSA ke lie Ae taba bhaktibhAva pUrvaka AhAra milatA rhe|' isa prakAra AhAraprApti ke lie dAtA kI prazaMsA karanA sAdhu kI nispRhavRtti ko dUSita karatA hai| isalie dAtA kI aisI prazaMsA nahIM karanI cAhie / ataH sAdhu ko dhArmika saMskAra vRddhi hetu supAtra dAna kA svarUpa, vidhi tathA usakA phala batAnA caahie| aisA karane se dharma jAgRti va bhaktibhAva bar3hatA hai, jisase vaha doSa rUpa nahIM hokara guNa rUpa hotA hai, usase dharma prabhAvanA evaM karma nirjarA hotI hai| Comments-The faults of prior or later admiration is one of the sixteen faults of "Utpadana". The monks and nun who do so the expiation of laghu-masik comes. "Earlier Admiration" and later admiration both are faults. The idea behind it of the ascetic is that the householder will give delicious food. The atonement of entering for seeking alms into the relatives house before the time of seeking alms. Some of the monks and nuns, not praising the donor, but appreciating, boosting their own caste, creed, class, knowledge, meditation, austerity, restraint etc. and telling their wondrous excellences impress the donors, so that they may get proper food honourably and they may live in contact with them. Paschatsanstava: After accepting the food to eulogise donor is called "Paschatsanstava" fault. In doing so the ascetic resolves that while at other occasion if he comes for seeking alms he will be offered very respectfully with great devotion to dvitIya uddezaka (47) Second Lesson

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him. Thus, to praise the donor in the hope of food pollutes the renunciation tendency of an ascetic. Therefore, the donor need not be praised in such a way. However, the ascetic must preach the form, method and the outcome of donations to the deserved one for the enhancement of spirituality. By doing so the feelings of devotion and then religious awakening escalates thereby. This becomes a virtue not a fault. Thereby religious probhavana and Karma Nirjara occur. bhikSAkAlapUrva svajana-gRhapraveza prAyazcitta THE EXPIATION OF SEEKING FOOD BEFORE PROPER TIME 39. je bhikkhU samANe vA vasamANe vA gAmANugAmaM vA dUijjamANe pure saMthuyANi vA, pacchA saMthuyANi vA kulAI puvvAmeva bhikkhAyariyAe aNuppavisai aNupavisaMtaM vA saaijji| ____ 39. jo bhikSu sthiravAsa rahA huA ho, mAsakalpa Adi rahA huA ho athavA grAmAnugrAma vihAra karate hue kahIM pahu~cA ho, vahA~ para apane pUrva paricita yA pazcAt paricita kuloM meM bhikSA kAla ke pUrva 2 hI praveza karatA hai athavA praveza karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 39. The ascetic who is staying permanently have reached after completing one month stay at some where else or travelling if he enters into the houses of his preacquainted ones or into the house of familiar clans before the alms seeking times or supports the ones who enters so a laghumasik atonement comes to him. vivecana-jisa kSetra meM kisI sthiravAsI sthavira bhikSu, kisI mAsakalpavAsI bhikSu athavA kisI grAmAnugrAmavihArI bhikSu ke pita-mAtR pakSa ke athavA zvasura pakSa ke svajana parijana rahate hoM to use vahA~ bhikSAkAla sara ke pUrva bhikSA ke lie nahIM jAnA caahie| yadi vaha jAtA hai to laghumAsika prAyazcitta AtA hai| bhikSAkAla ke pUrva jAkara punaH bhikSAkAla meM jAne se auddezika, krIta Adi doSoM ke lagane kI sambhAvanA rahatI hai| isI prakAra jahA~ kahIM sAdhu-sAdhviyoM ke rAgAnubandha vAle gRhastha rahate hoM to vahA~ bhI bhikSA kAla ke pUrva jAkara punaH bhikSAkAla meM jAne se pUrvokta doSa lagane kI sambhAvanA rahatI hai| bhikSu yadi bhikSAkAla ke pUrva ukta kuloM meM jAtA hai to usake mana meM yaha saMkalpa rahatA hai ki "pahale jAne se ye loga mere lie kucha vizeSa sAmagrI banAyeMge aura maiM punaH bhikSAkAla meM jAkara yatheSTa AhArAdi le AU~gA" isa aura tathya ko lakSya meM rakhakara hI sUtrokta prAyazcitta kA vidhAna hai tathA isa viSaya kA niSedha AcArAMga zrutaskaMdha 2, 3 adhyayana 1 ke uddezaka 9 meM kiyA gayA hai| Comments--In the territories where the parents or the in-laws of the ascetic reside then ascetic must not go to seek alms before the alms seeking time. If he goes to seek alms an expiation of laghumasik afflicts him. If the ascetic goes into the above mentioned clans before the alms seeking time then a disposition/ idea remains in the mind of the ascetic that "These relatives will prepare some special dishes" and I may bring some delicious food again at alms seeking time. By taking into consideration this fact the legislation of atonement has been made. Its prohibition is also given in chapter nine of first adhyana of second part of Achararanga-sutra. nizItha sUtra . (48) Nishith Sutra AIIXXIXXIIXXXI tAravArAtalAla mAlagAtAvAtAvAlA MAImmand rAtArAtArAtAla gari

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anyatIrthika (anyamatI) Adi ke sAtha bhikSAcaryAdi-gamana-prAyazcitta THE ATONEMENT OF GOING FOR SEEKING ALMS ALONG WITH THE NON-BELIEVER 40. je bhikkhU aNNautthieNa vA gAratthieNa vA parihArio vA aparihArieNa saddhiMgAhAvaikulaM piMDavAyapaDiyAe aNupavisai, aNupavisaMtaM vA sAijjai / 41. je bhikkhU aNNautthieNa vA gAratthieNa vA parihArio vA aparihArieNa saddhiM bahiyA vihArabhUmiM virabhUmiM vA nikkhamai vA pavisai vA NikkhamaMtaM vA pavisaMtaM vA sAijjai / 42. je bhikkhU aNNautthieNa vA gAratthieNa vA parihArio vA aparihArieNa saddhiM gAmANugAmaM dUijjai, dUijjataM vA sAijjai / 40. jo bhikSu anyamatI athavA gRhastha ke sAtha tathA pArihArika sAdhu apArihArika sAdhu ke sAtha gAthApati kula meM AhAraprApti ke lie niSkramaNa-praveza karatA hai athavA niSkramaNa-praveza karane kA samarthana karatA hai| 41. jo bhikSu anyamatI yA gRhastha ke sAtha tathA pArihArika sAdhu apArihArika sAdhu ke sAtha vihArabhUmi yA vicArabhUmi meM niSkramaNa - praveza karatA hai athavA niSkramaNa- praveza karane kA samarthana karatA hai| 42. jo bhikSu anyamatI yA gRhastha ke sAtha tathA pArihArika sAdhu apArihArika sAdhu ke sAtha grAmAnugrAma 'vihAra karatA hai athavA karane kA anumodana karatA hai| ( use laghumAsika prAyazcitta karanA hotA hai / ) 40. The ascetic who travels for seeking alms in the Gathapati clan along with a non believer or housholder, or pariharik ascetic or non-parihartik ascetic, or supports the ones who comes and goes so. 41. The ascetic who comes and goes for natural calls along with the non-believer with householder or the pariharik ascetic or non-Pariharik ascetic or supports the ones who does so. 42. The ascetic who travels from one village to another village along with a nonbeliever or householder, and with a pariharik ascetic or a non-pariharik ascetic or supports the ones who travels so there one laghumasik expiation comes to him. vivecana - yahA~ anyatIrthika Adi kA artha isa prakAra hai 1. anyamatI athavA anyatIrthika - AjIvaka, caraka parivrAjaka, zAkya Adi / 2. gRhastha - bhikSAjIvI gRhastha arthAt zanivAra Adi nizcita dina bhikSA karane vAlA / pArihArika- gaveSaNA- doSoM kA jJAtA aura gaveSaNa ke doSa na lagAne vAlA / 3. 4. apArihArika-gaveSaNA-doSoM kA jJAtA hote hue bhI pramAdavaza doSa lagAne vAlA / bhikSAkAla meM bhikSu ke sAtha usI bhikSu kA jAnA ucita hai jo gaveSaNA ke sabhI doSoM kA pUrNa jJAtA ho, anya vyaktiyoM jaise anyatIrthika, bhikSAjIvI gRhastha ke sAtha tathA svaliMgI apArihArika ke sAtha jAne para laghumAsika prAyazcitta vidhAna kiyA gayA hai| dvitIya uddezaka (49) Second Lesson

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anyatIrthika Adi ke sAtha jAne se bhikSAdAtA ke mana meM bhI aneka vikalpa utpanna hote haiN| jaise vaha socatA hai- 'pahale zramaNa nirgrantha ko bhikSA dU~ yA jinake sAtha ye Ae haiM inheM pahale dU~ ? zramaNa nirgrantha ko kaisA AhAra dU~ aura inheM kaisA AhAra dU~? anyatIrthika Adi ke sAtha zramaNa nirgrantha kyoM Ae ? zramaNa nirgrantha to svayaM mahAn haiN| svayaM Ate to kyA maiM bhikSA nahIM detA ? ' ityAdi / Upara kahe gae ina tInoM sUtroM kA bhAva yaha hai ki lokavyavahAra yA lokApavAda ko lakSya meM rakhakara zramaNa ko anyatIrthika, gRhastha yA apArihArika ke sAtha nahIM AnA jAnA caahie| Comments-Here the meaning of non-believer is as under: 1. Anyamati or Anyatirthika-Ajeevka, Charake, Parivrajaka, Shakya etc. 2. Householders -- The householder who survives on alms or the one who seeks alms on a particular day i.e. Saturday etc. 3. The knower of the faults of seeking alms (Pariharika Gaveshana) and not to afflict by the fault of seeking alms. 4. Even though the knower of the faults of the seeking alms carelessly afflicts with three faults. The ascetic who is well acquainted with the rules of accepting alms. should go for seeking food, and accompanying with the non-believer, alms seeking householder and 'swalingi apariharikas' 'laghumasika' expiation is mentioned for this in Agams. By accompanying a non-believer for seeking alms many doubts grow in the mind of the donor for example he thinks he should give food at first to the Nigranth Shraman or to the person he has come with?" What kind of food should be given to a Nigranth and what kind to the other one? Why the non-believer has come with the Shraman Nirgranth? The Nirgranth Shraman is himself a great monk if he has come himself shall I not give him food? etc. etc. The aim of all the three above mentioned aphorism is that taking into consideration the prevalent practice or the criticism the ascetic must not come and go along with a nonbeliever or householder, and a non-pariharik ascetic. manojJa jala pIne aura amanoz2a jala paraThane kA prAyazcitta THE EXPIATION OF CONSUMING THE DELICIOUS WATER AND THROWING AWAY THE NON-TASTY WATER 43. je bhikkhU aNNayaraM pANagajAyaM paDigAhittA puSkaM puSkaM Aiyai kasAyaM kasAyaM pariTThavei, pariTThavetaM vA sAijjai / 43. jo bhikSu aneka prakAra ke prAsuka pAnI ko grahaNa karake acchA-acchA pItA hai aura kharAba - kharAba paraThatA hai athavA paraThane vAle kA samarthana karatA hai (use laghumAsika prAyazcitta AtA hai|) 43. The ascetic who takes the delicious water by collecting so many types of nonliving water and throws away the un-delicious water or supports the ones who throws _away so, the laghumasik expiation comes to him. nizItha sUtra (50) Nishith Sutra

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vivecana-sAdhu-sAdhviyA~ eSaNA ke sabhI doSa TAlakara prApta kie gae nirdoSa pAnI kA hI upayoga karate haiN| AgamoM meM aise pAnI ko acitta eSaNIya yA prAsaka kahA gayA hai| sAdhAraNa bhASA meM dhovana pAnI, garama pAnI yA prAsuka pAnI bhI kahate haiN| prastuta sUtra meM do vizeSa zabda haiM- 1. puSphaM, 2. ksaayN| jisa pAnI kA varNa, gaMdha, rasa aura sparza prazasta ho to vaha yahA~ puSpa saMjJA aura jisa pAnI kA varNa, gaMdha, rasa aura sparza aprazasta ho to vaha yahA~ kaSAya saMjJA hai| rasAsakti se manojJa pAnI pI lenA aura amanojJa pAnI paraTha dene AK para laghumAsika prAyazcitta AtA hai| Comments--The ascetic consumes only the faultless water accepted by faultless & methods. In the holy scriptures such a water is called non-living water or pure water. In common language in which anything has been washed, and the hot and prashuk water. Two special words are mentioned here in this present sutra: 1. Puppham. 2. Kasayam. If the colour, odour, taste and touch of such water is right it is named as Pupph and if the colour, odour, taste and touch of such water is not right it is called "Kasayam." To drink tasty water and discard non-tasty water, out of infatuation for tasty things, attracts laghu-maasik (brief-monthly) atonement. manojJa bhojana khAne aura amanoja paraThane kA prAyazcitta THE ATONEMENT OF EATING THE DELICIOUS FOOD AND THROWING AWAY THE NON-TASTY FOOD 44. je bhikkhU aNNayaraM bhoyaNajAyaM paDigAhittA subbhi subhi bhuMjai, dubhi dubhi pariTThavei, pariTThaveMtaM vA saaijji| 8 44. jo bhikSu vividha prakAra kA AhAra grahaNa karake sarasa-sarasa khAtA hai aura nIrasa-nIrasa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 44. The ascetic who eats delicious food from the miscellaneous food and throws away the un-delicious one or supports the ones who throws so, a laghu-masik expiation comes to him. vivecana-pichale sUtra kI taraha isa sUtra meM bhI Agamika zailI se 'subbhi dubhi' zabda kA prayoga hai| 8 cUrNi meM subbhi-subhaM, dubhi-asubhaM artha kiyA hai| bhASya gAthA meM vaNNeNa ya gaMdheNa ya, raseNa phAseNa jaMtu uvvetN| taM bhoyaNaM tu subbhi, tavvivarIyaM bhave dubhi|| ___ varNa, gaMdha, rasa aura sparza se yukta AhAra ko 'subbhi' samajhanA aura isase viparIta varNa, gaMdha, rasa, sparza se re hIna AhAra ko 'dubhi' samajhanA caahie| 1. pussphN-acchN-vnnnngNdhrsoppetN-phaannN-subhi-shubhN-bhddgN-mnnunnnnN| | dvitIya uddezaka (51) Second Lesson

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2. kasAyaM - kaluSaM - sparzapratilomaM- appahANaM- bahalaM- dugaMdha - azubhaM vivaNNaM amaNuNNaM / isa prakAra se paryAyavAcI zabdoM ke prayoga samajhanA caahie| AhAra kI Asakti se AhAra saMbaMdhI aneka doSa lagane kI sambhAvanA rahatI hai| viSamizrita, abhimaMtrita aura doSayukta AhAra kA jJAna hone para paraThane kA prAyazcitta nahIM hai| bhASya meM donoM (43-44) sUtroM kI vyAkhyA meM dRSTAMta dekara sUtrokta bhAva samajhAye gaye haiN| Comments-Similar to the previous sutra the terms 'Subbhi Dubbhi' by the Agamic style has also been used in this sutra. The meaning of Sumbbhi Sumbh and Dumbbhi Asumbh is mentioned in Churni. In the verses of commentary Vannen ye gamdhena ye, Rasena, Phosena, Jan tu Vvavetam. Tam Bhoyanamtu Sumbbhi, Tavoivariyam Bhave Duanbbhi. The food which is fit in colour, odour, taste and touch must be considered "Sumbbhi" and vice-versa "Dumbhhi." 1. Puppham-Acchham-Varnagandharsopapetam-pahanam-Sumbbhi Kasayam-Kelusham-Sparshpratiloman-Appachanam-Bahalam Shubham-Bhaddam-Manumram. 2. Dugardham-Ashubham-Vivannam--Amanunnam. In this way the usage of the synonymous words should be understood. Food infatuation may afflict many a faults related to food. There is no expiation of descending the food which is found to be poisonous, spell bound and faulty. The implied meaning mentioned in the sutras has been made to comprehend by citing possible in the explanation of both the sutra no. 43-44 in commentary. In this aphorism the use of terms "Sumbbhi, Dumbbhi" is considerable. The food of smell, taste or touch is called sumbbhi and contradictory to it is Dumbbhi food. There is no atonement in throwing the poison mixed, spell bounded and faulty food. avaziSTa AhAra- animaMtraNa-prAyazcitta THE EXPIATION OF THE LEFT OVER FOOD (NOT INVITING OTHER) 45. je bhikkhU maNuNNaM bhoyaNajAyaM paDigAhettA bahupariyAvaNNaM siyA, adUre tattha sAhammiyA, saMbhoiyA, samaNuNNA, aparihAriyA saMtA parivasaMti, te aNApucchiya aNAmaMtiya pariTThavei, pariTThaveMtaM vA sAijjai / 45. jo bhikSu manojJa AhAra grahaNa kara lene ke bAda, jJAta ho jAe ki yaha adhika hai, itanA nahIM khAyA jA sakatA ise paraThanA par3egA, aisI sthiti meM yadi anyatra samIpa meM hI koI sAdharmika, saMbhogI, samanojJa yA aparihArika sAdhu hoM to unako pUche binA aura nimaMtrita kie binA paraThatA hai athavA paraThane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai / ) 45. The ascetic, after consuming the delicious food if it seems that the left over food is much and any more could not be eaten, it has to be thrown out. In this situation if nizItha sUtra (52) Nishith Sutra

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he throws away the left over food without asking or inviting the ascetic one who is co-religious resides near to him or supports the ones who throws away in this manner a laghu-masik expiation comes to him. zayyAtara piMDa-prAyazcitta THE EXPIATION OF FOOD FROM PIND ONE WHO ACCORDS PERMISSION TO STAY 46. je bhikkhU sAgAriyapiMDaM giNhai, giNhataM vA saaijji| * 47. je bhikkhU sAgAriyapiMDaM bhuMjai bhuMjaMtaM vA saaijji| 046. jo bhikSu zayyAtara piMDa grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| ( 47. jo bhikSu zayyAtara piMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| (use laghumAsika 4 prAyazcitta AtA hai|) The ascetic who accepts food from a Shayyatar or supports the ones who accepts * Shyyatar pind. 47. The ascetic who eats the Shayytar pind or supports the ones who eats the Shayyatar pind a laghumasik expiation comes to him. vivecana-zayyAtara kauna hotA hai jo makAna kA mAlika hai yA jisa ke adhikAra meM makAna hai aura jo aura makAna meM Thaharane kI AjJA detA hai, use zayyAtara kahate haiN| AjJA grahaNa karane ke bAda upAzraya meM AhAra, upakaraNa rakhane para zayyAtara kA AhArAdi grahaNa nahIM kiyA jA sakatA hai| Comments--Who is shayyaatar-One who owns a house or has the right of possession of a house and can give permission of stay is called a shayyaatar. Once permission is taken and equipment and food is placed in the house, nothing, including food, can be taken from the shayyaatar. zayyAtara ke ghara kI jAnakArI nahIM karane kA prAyazcitta THE ATONEMENT OF NOT GETTING THE INFORMATION IN RESPECT OF THE SHYYATARA RESIDENCE 848. jebhikkhU sAgAriyakulaM ajANiya apucchiya agavesiya puvvAmeva piMDavAya-paDiyAe aNupavisai 1 aNupavisaMtaM vA saaijji| aura 48. jo bhikSu zayyAtara kA ghara jAne binA, pUche binA yA gaveSaNA kiye binA hI gocarI ke liye gharoM meM praveza karatA hai athavA praveza karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) The ascetic who goes (seeks almes) for food without knowing the residence of the Shyyatar or supports the ones who goes so, a laghu-masik expiation comes to him. ra vivecana (zabdArtha)-1. sAgAriyakulaM-zayyAtara kA ghr| 2. ajANiya-sAdhAraNa jAnakArI arthAt zayyAtara kA nAma kyA hai tathA usakA ghara kidhara hai, aisA jAne binaa| | dvitIya uddezaka (53) Second Lesson

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3. apucchiya - vizeSa jAnakArI karanA arthAt zayyAtara ke gaurava kI jAnakArI karanA, zayyAtara ke nAma vAlA eka hI hai athavA aneka haiM, yaha jAnanA aura usake ghara kA patA jAnanA pRcchanA hai| aisI pUchatAcha kiye binA / 4. agavesiya- ghara ko pratyakSa dekhe binA, zayyAtara ko bhI pratyakSa dekhe binA use vaya, varNa, cinha Adi se pahacAne binA / paricita kSetra meM nAma gotra va ghara kI jAnakArI kevala pUchane se hI ho jAtI hai kintu aparicita kSetra meM vyakti ko pratyakSa dekhakara usake vaya, varNa, AkRti ko tathA makAna ke AsapAsa kA sthala dekhakara use smRti meM rakhanA Avazyaka hotA hai, usake bAda hI koI bhI bhikSu gocarI lene jA sakatA hai| gAhAvaI - gRhasvAmI, gAhAvai - kulaM - patnI - putra Adi se yukta gRhastha kA ghara, piMDa - azanAdi, piMDavAyapaDiyAe-arthAt gRhastha ke dvArA diye jAne vAle AhAra ko pAtra meM grahaNa karane kI buddhi / Comments (Glossory)-1. Sagariyam Kulam-The house of a Shayyatar. 2. Ajaniya-The general information means the name of shayyatar and where his house is located? Without knowing it. 3. Apucchhiya-to get exclusive information i.e. to know the grandson of Shayyatara, Pricchima is called to know the address of his house and to know whether the shayyatar is known by one name or has many names. 4. Agavesiya-Without knowing directly the age, complexion and any. introduction of the Shayyatar, and without seeing his residence directly. In any known area his name, subcaste and residence of the shayyatara can be known only through asking but in unknown areas it is essential to know the residence, complexion age, figure, and the vicinity or the Shayyatare himself only through direct approach and need to be kept in memory. Knowing all these only then the ascetic may go for accepting food. Gahavai means the owner of the home Gahavai-family means the wife, son and the home of a householder who has a family. Pindavaya padiyie-It means the wisdom by which the food donated by the Householder is accepted into the "Patra". zayyAtara kI nezrAya se AhAra grahaNa kA prAyazcitta THE ATONEMENT OF ACCEPTING FOOD WITH THE HELP OF SHAYYATARA 49. je bhikkhU sAgAriyaNIsAe asaNaM vA pANaM vA khAimaM vA sAimaM vA obhAsiya- obhAsiya jAyai, jAyaMtaM vA sAijjai / 49. jo bhikSu zayyAtara kI nezrAya se azana, pAna, khAdya yA svAda mA~ga- mA~gakara yAcanA karatA hai athavA yAcanA karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 49. The ascetic who seeks food, water, sweets or fats with the co-operation of a Shayyatara or supports the ones who does so, a laghu-masik atonement comes to him. nizIca sUtra (54) Nishith Sutra

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*zavyA-saMstAraka ke kAlAtikramaNa kA prAyazcitta THE EXPIATION OF CROSSING THE LIMIT OF TIME OF SHAYYA-SAMSTARAKA 850. je bhikkhU ubaddhiyaM sejjAsaMthArayaM paraMpajjosavaNAo uvAiNAvei, uvAiNAveMtaM vA saaijji| 51. je bhikkhU vAsAvAsiyaM sejjAsaMthArayaM paraM dasa rAyakappAo uvAiNAvei, uvAiNAveMtaM vA saaijji| 50. jo bhikSu zeSakAla yAni mAsakalpa ke liye grahaNa kiye hue zayyA-saMstAraka ko paryuSaNa ra (saMvatsarI) ke bAda rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 851. jo bhikSu varSAvAsa caumAse ke liye grahaNa kiye hue zayyA-saMstAraka ko caumAse ke bAda dasa 3 dina se adhika rakhatA hai athavA rakhane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta * AtA hai|) The ascetic who keeps the Shayya Samstaraka for left over period-it means for a month period upto the Paryushan Samvatshree time is over or supports the ones who keeps so. *.51. The ascetic who has accepted the Shyya Samstaraka for a period of four months, keeps it more than ten days after the four months are over or supports the ones who keeps so, a laghu-masik expiation comes to him. vivecana-vibhinna AgamoM ke aneka sthaloM meM "alpa upAdhi" kA ullekha milatA hai| ataH atyanta AvazyakatA ke binA yathAzakya zarIra athavA saMyama sambandhI pATa-ghAsa Adi grahaNa nahIM karanA cAhie, kyoMki lAnA, denA, pratilekhana karanA, pramArjana karanA Adi kAryoM se svAdhyAya kI hAni hotI hai| ra AvazyakatA hone para zeSa kAla meM yA cAturmAsa meM kabhI pATa, ghAsa Adi upakaraNa grahaNa kiye jA sakate haiN| aura usakA koI prAyazcitta nahIM hai parantu jitanI avadhi ke lie grahaNa hoM usa avadhi kA ullaMghana nahIM honA cAhie ra tathA sUtranirdiSTa samaya ke pUrva punaH AjJA prApta kara lenI caahie| B Comments-In the holy scripture of jainism "Alap Upadhi" (less implements) are granted. so without any need the pot-grass etc. should not be accepted, because there is loss in the practice of restraint in the activities pertaining to the taking, giving, cleaning and improving. If the need arises then the Bed-grass etc. can be accepted, there is no atonement for it, but for how many hours it has been allotted, if required for more days then the permission should be taken before the time is over. varSA se bhIgate hae zayyA-saMstAraka kena haTAne kA prAyazcitta THE ATONEMENT OF NOT REMOVING THE SHAYYA SAMSTTARAKA SOAKING IN RAIN 52. je bhikkhU ubaddhiyaM vA vAsAvAsiyaM vA sejjAsaMthArayaM uvari sijjamANaM pehAe na osArei, na osAreMtaM vA saaijji|| 52. jo bhikSu zeSakAla yA varSAvAsa ke lie grahaNa kie hue zayyA-saMstAraka ko varSA se bhIgatA huA dekhakara bhI nahIM haTAtA hai athavA nahIM haTAne vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) dvitIya uddezaka (55) Second Lesson sAstA tAnAzA MMAMANMAMMALAIMILAILAIMIM WRITItAvAtAvAritAkA MILAILAIMIX TIRIR

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The ascetic who has accepted Shayya Samsttaraka for a left over period or for rainy season seeing the shayya samsttaraka is drenching in rain, does not remove it, or supports the ones who does not remove the wetting shayya samsttaraka in rain, a laghumasik expiation comes to him. vivecana-isa sUtra kA Azaya yaha hai ki zayyA-saMstAraka Adi pratyarpaNIya koI bhI upadhi varSA Adi se bhIga rahI hai, aisI jAnakArI hote hI use haTAkara surakSita sthAna meM rakhanA kalpatA hai aura nahIM haTAnA yaha prAyazcitta ra kA kAraNa hai| svayaM kI upadhi ko to koI bhI bhIgane denA nahIM cAhatA kintu punaH lauTAne yogya zayyA-saMstAraka Adi ko hai bhIgate hue dekhakara bhI haTAne meM upekSA hone kI jyAdA saMbhAvanA hone se usakA nirdeza sUtra meM kiyA gayA hai| phira bhI ra upalakSaNa se sabhI prakAra kI upadhi ke viSaya meM samajha lenA caahie| Comments--The meaning of the aphorism is that none likes to see that his implements may get wet in rain, but, the again, returnable Shayya Samsttaraka of the housholder, the possibility of deficiency in not removing it after seeing wetting in rain, this sutra applies so. zayyA-saMstAraka binA AjJA anyatra le jAne kA prAyazcitta THE ATONEMENT OF CARRYING THE SHAYYA SAMSTARAKA WITHOUT PERMISSION 53. je bhikkhU pADihAriyaM vA sAgAriyasaMtiyaM vA sejjA-saMthArayaM doccaMpi aNNuNNavettA bAhiM kU NINei,NINetaMvA saaijji| 53. jo bhikSu pratyarpaNIya (anya kisI se lAe gae) yA zayyAtara se grahaNa kie gae zayyA-saMstAraka ko punaH AjJA lie binA kahIM anyatra le jAtA hai athavA le jAne vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 53. The ascetic who gets carried the accepted Shayya Samstaraka at other place from the Shayyatara or worthy of giving back; takes it away to other place without the permission of Sayyatara or supports the ones who carries so, a laghu-masik expiation comes to him. vivecana-yahA~ sAgAriyasaMtiya zabda kA prayoga sAdhu ke Thaharane ke sthAna meM jo zayyA-saMstAraka ho, usake ghara lie huA hai aura anyatra le jAe jAne vAle zayyA-saMstAraka ke lie "pADihAriya' zabda kA prayoga huA hai| ye sara donoM hI pratyarpaNIya haiN| jo zayyA-saMstAraka jisa makAna meM rahane kI apekSA grahaNa kiyA hai, use kisI kAraNa se anya makAna meM le re jAnA ho to usake mAlika kI AjJA punaH lenA Avazyaka hai| anyatra se lAe gae zayyA-saMstAraka kA mAlika bhI prAyaH sAdhu ke Thaharane ke sthAna ko dhyAna meM rakhakara hI detA hai tathA zayyAtara bhI apane makAna meM upayoga lene kI apekSA se hI detA hai| isalie punaH AjJA prApta karanA Avazyaka ho jAtA hai| binA AjJA lie anyatra le jAne meM adatta doSa lagatA hai tathA usake mAlika kA nArAja honA, niMdA karanA, zayyA-saMstAraka kA durlabha honA Adi doSoM kI saMbhAvanA bhI rahatI hai| isalie isakA laghumAsika prAyazcitta kahA gayA hai| nizItha sUtra (56) Nishith Sutra

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8 Comments--The word "Sagariyasantiya" is used for the Shayya Samstaraka which is present in Upashraya. But the Shayya Samstaraka that has been brought from other HR place the term "Padihariyam" has been used for it. Either of them are returnable. It is mandatory to seek the permission of the owner if the 'Shayya-Sanstarika" is to be moved to another house. The owner of the Shayya Sanstaraka, in general, donates it to be used in his own residence or to gives it seeing the staying place of the ascetic, so repermission becomes necessary. In taking it to some other place without proper permission costs the fault of stealing, and strong possibility of the faults of owners dissatisfaction, criticism, due to the scarcity of the Shayya Samstaraka etc remains there, so a laghu-masik expiation of it is said. Wa IXXIIXIXX RiTION zayyA-saMstAraka vidhivata na vApasa karane kA prAyazcitta THE EXPIATION OF NOT RETURNING THE SHAYYA SAMSTARAKA IN PROPER MANNER aura 54. je bhikkhU pADihAriyaMsejjA-saMthArayaM AyAe apaDihaTu saMpavvayai saMpavvayaMtaM vA saaijji| 55. je bhikkhUsAgAriyasaMtiyaMsejjA-saMthArayaM avigaraNaM kaTuaNappiNittA saMpavvayai, saMpavvayaMtaM vA saaijji| 3 54. jo bhikSu pratyarpaNIya (anya kisI se lAyA) zayyA-saMstAraka grahaNa karake use lauTAe binA hI na vihAra karatA hai athavA vihAra karane vAle kA samarthana karatA hai| aura 55. jo bhikSu zayyAtara ke zayyA-saMstAraka ko grahaNa kara lauTAte samaya pUrvavat rakhe binA tathA sambhalAe binA vihAra karatA hai athavA vihAra karane vAle kA samarthana karatA hai| (use laghumAsika ra prAyazcitta karanA hotA hai|) 54. The ascetic who travels without giving back the Shayya Samstaraka that has been brought from others or supports the ones who travels so. The ascetic who travels without giving it back or keeping the accepted Shayya Samstaraka of the Shayyatara at the place from where it was taken at the time of giving it back or supports the ones who travels so, a laghu-masik atonement comes to him. aura khoye gae zayyA-saMstAraka kI gaveSaNA nahIM karane kA prAyazcitta THE ATONEMENT OF NOT SEARCHING THE LOST SHAYYA SAMSTARAKA 56. jebhikkhU pADihAriyaM vA, sAgAriyasaMtiyaM vA sejjAsaMthArayaM vippaNaTuMNa gavesai,Na gavasaMtaM * vA saaijji| 4 56. jo bhikSu khoe gae pratyarpaNIya zayyA-saMstAraka kI yA zayyAtara ke zayyA-saMstAraka kI khoja nahIM karatA hai athavA khoja nahIM karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) sarazArI | dvitIya uddezaka (57) Second Lesson |

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56. The ascetic who does not search the lost Shayya Samstaraka of Shayyatarer which is to be given or supports the ones who does not search, a laghu-masik expiation comes to him. vivecana-sUtrokta ye donoM prakAra ke zayyA - saMstAraka yadi koI jAnabUjhakara athavA bhrAMtivaza uThAkara le jAe to sAdhu ko unakI pUchatAcha karanA, khoja karanA evaM mAlika ko sUcanA denI cAhie, isakI upekSA karane se aneka doSoM kI sambhAvanA rahatI hai, unheM pUrva sUtra se samajha lenA caahie| Comments-If any one knowingly or unknowingly takes away both the types of the Shayya Samstaraka. The ascetic should not show deficiency in searching it or in giving information to the owner. There is possibility of many faults in showing deficiency. 57. je bhikkhU ittariyaM pi uvahiM Na paDilehei, Na paDileheMtaM vA sAijjai / 57. jo bhikSu svalpa upadhi kI bhI pratilekhanA nahIM karatA hai athavA nahIM karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai / ) 57. The ascetic who does not cleanse the implements small in number or supports the ones who does not so, a laghu-masik expiation comes to him. vivecana - sAdhu ko apane sabhI upakaraNoM kI ubhayakAla pratilekhanA karanA Avazyaka hai| choTe se upakaraNa kI bhI pratilekhanA meM upekSA kare to use laghumAsika prAyazcitta AtA hai| Comments-Pratilekhana (Cleaning) is essential for an ascetic to do both the time of all the implements, For eglecting the cleansing process a laghu-masik atonements comes. sUtra - 1 sUtra - 2-8 sUtra - 9 sUtra - 10 sUtra - 11-13 sUtra - 14-17 sUtra - 18 sUtra - 19 sUtra - 20 sUtra - 21 sUtra - 22 nizItha sUtra dvitIya uddezaka kA sArAMza THE CONTENTS OF SECOND CHAPTER kASThadaNDayukta pAdaproMchana banAnA / kASThadaNDayukta pAdapoMchana grahaNa karanA, rakhanA, grahaNa karane kI AjJA denA, vitaraNa karanA, upayoga karanA, Der3ha mAsa se adhika rakhanA evaM kASThadaNDa se pAdaproMchana ko kholakara alaga karanA / acitta padArtha suuNghnaa| padamArga Adi svayaM banAnA / pAnI nikalane kI nAlI, chIMkA aura chIMke kA Dhakkana, cilamilI svayaM banAnA / suI Adi ko svayaM sudhAranA / kaThora bhASA bolanA / alpa mRSA-asatya bolanA / alpa adatta lenA / acitta zIta yA uSNa jala se hAtha, paira, kAna, A~kha, dA~ta, nakha aura mu~ha dhonA / kRtsna carma dhAraNa karanA / (58) Nishith Sutra

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sUtra-23 sUtra-24 sUtra-25 sUtra-26 sUtra-27 sUtra-28 sUtra-29 sUtra-30 sUtra-31 sUtra-32 sUtra-33-36 sUtra-37 sUtra-38 . sUtra-39 sUtra-40 sUtra-41 kRtsna vastra dhAraNa krnaa| abhinna vastra dhAraNa krnaa| tumbe ke pAtra kA, kASTha ke pAtra kA aura miTTI ke pAtra kA svayaM parikarma krnaa| daNDa Adi ko svayaM sudhaarnaa| svajana-gaveSita pAtra grahaNa krnaa| parajana-gaveSita pAtra grahaNa krnaa| pramukha-gaveSita pAtra grahaNa krnaa| balavAna-gaveSita pAtra grahaNa krnaa| lava-gaveSita pAtra grahaNa krnaa| nitya agrapiNDa lenaa| dAnapiMDa lenaa| nitya vAsa vsnaa| bhikSA ke pUrva yA pazcAt dAtA kI prazaMsA krnaa| bhikSAkAla ke pahale AhAra ke lie gharoM meM praveza krnaa| anyatIrthika ke sAtha, gRhastha ke sAtha, pArihArika kA apArihArika ke sAtha bhikSA ke lie praveza krnaa| ina tInoM ke sAtha upAzraya se bAhara kI svAdhyAya bhUmi meM yA uccAra-prasravaNabhUmi meM praveza krnaa| ina tInoM ke sAtha grAmAnugrAma vihAra krnaa| manojJa pAnI pInA, kasailA pAnI prtthnaa| manojJa AhAra khAnA, amanojJa AhAra prtthnaa| khAne ke bAda bacA huA AhAra sAMbhogika sAdhuoM ko pUche binA prtthnaa| sAgArika piNDa grahaNa krnaa| sAgArika piNDa khaanaa| sAgArika kA ghara Adi jAne binA bhikSA ke lie jaanaa| sAgArika kI nizrA se AhAra prApta karanA yA usake hAtha se lenaa| zeSa kAla ke zayyA-saMstAraka kI ullaMghana krnaa| cAturmAsa kAla ke zayyA-saMstAraka kI avadhi kA ullaMghana krnaa| varSA se bhIgate hue zayyA-saMstAraka ko chAyA meM na rkhnaa| zayyA-saMstAraka ko dUsarI bAra AjJA lie binA anyatra le jaanaa| prAtihArika zayyA-saMstAraka lauTAe binA vihAra krnaa| zayyAtara kA zayyA-saMstAraka pUrva sthiti meM kie binA vihAra krnaa| zayyA-saMstAraka khoe jAne para na ddhuuNddh'naa| sUtra-42 sUtra-43 satra-44 sUtra-45 sUtra-46 sUtra-47 sUtra-48 sUtra-49 sUtra-50 sUtra-51 sUtra-52 sUtra-53 sUtra-54 sUtra-55 sUtra-56 dvitIya uddezaka (59) Second Lesson

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sUtra-57 Aphorism-1 Sutra-2-8 Sutra-9 Sutra-10 Sutra-11-13 Sutra-13-17 Sutra-18 Sutra-19 Sutra-20 Sutra-21 Sutra-22 Sutra-23 Sutra-24 Sutra-25 alpa avadhi kI bhI pratilekhanA na karanA, ityAdi pravRttiyoM kA laghumAsika prAyazcitta ghare 316 Construction of padprochhana with wodden staff. The atonement of taking, keeping, permitting to accept, distributingusing, to keep with him more than one and a half months and separating the wooden staff from the padprochhan untying it. The atonement of smelling the non-living object. The atonement of building the track. The expiation of preparing the drain for flushing of water, hangingnet, lid of the hanging-net, mosquitonet himself. expiationofconstructingneedleetc. expiation of speaking a harsh language. Atonementoftellingpartiallie. Atonement of accepting a little stealing goods. The expiation of washing the hands, legs, ears, eyes, teeth, nails and face with hot and cold water. The atonement of wearing the kritsan leather. The atonement of wearing the Kritsan Clothes. The atonement of wearing the un-divided clothes. The expiation of improving the hollow out gourd, wooden and clay's made utensils himself. expiationofrepairingthestaffetc. himself. expiationofacceptingtheutensilbroughtbythekithandkin. Atonement of accepting the utensils brought by others. Atonement of accepting the utensils brought by the head of the group. Atonement of accepting the utensils brought by a strong person. The expiation of accepting the utensils brought by 'lava. The expiation of accepting the "Nitya Agarapinda" The atonement of "Danpinda" The atonement of praising the donor before or after taking the alms. The expiation of entering into the homes for seeking food well before the alms seeking time. The atonement of entering for seeking alms accompanying the nonbeliever, householder, pariharika and Non-Pariharika. The expiation of entering in urinating places or going for study out of the Upashreya accompanying all these three. The atonement of traveling from one village to another village along with all these three. Sutra-26 Sutra-27 Sutra-28 Sutra-29 Sutra-30 Sutra-31 Sutra-32 Sutra-33-36 Sutra-37 Sutra-38 Sutra-40 Sutra-41 Sutra-42 nizItha sUtra (60) Nishith Sutra

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Sutra-43 The atonement of consuming the delicious water and throwing away the indelicious water. Sutra-44 The expiation of eating the delicious food and throwing away the indelicious food. Sutra-45 The atonement of throwing away the left over food with out asking the asctic of the same group. Sutra-46 The atonement of accepting the Sagarik-pind. Sutra-47 The expiation of eating the Sagarik-pind. Sutra-48 The expiation of going for seeking alms without knowing the address of the residence of the sagarika. Sutra-49 To get food by grace of a householder or to take it from his hands. Sutra-50 The atonement of crossing the leftover time limit of Sayya Samstaraka. Sutra-51 The atonement of crossing the time limit of chaturmas of Shayya Samstaraka. Sutra-52 The expiation of not keeping, wetting in rain the Shayya Samstaraka in the shade. Sutra-53 The expiation of carrying the Shayya Samstaraka for second time to some where else without getting the permission. Sutra-54 The atonment of travelling without handing over the Shayya Samastaraka to the owner. Sutra-55 The atonement of travelling without arranging the Sayya Samstaraka of the Shayyatara in the same position as it was earlier. Sutra-56 She atonement of not searching the lost Shayya Samstaraka. Sutra-57 There is the law of laghu-masik expiation for not cleaning even the small implements and like wise activities. isa uddezaka ke 38 sUtroM ke viSaya kA kathana nimna AgamoM meM hai, yathAsUtra-1-7 kASThadaNDayukta pAdapoMchana rakhane ke vidhi-niSedha-bRhatkalpa udde. 5 / sUtra-9 sugaMdha sUMghane kA niSedha-A. zru. 2, a. 1, u. 8 tathA AcA. zru. 2, a. 15 / sUtra-13 cilamilI prarUpaNa-bRhatkalpa. udde. 5 / sUtra-18-20 tIna mahAvrata varNana-daza. a.4 tathA A. zru. 2, a. 151 sUtra-21 snAnaniSedha, prakSAlaniSedha-daza. a. 4,gA. 26 tathA a. 6,gA. 62 / sUtra-22-24 kRtsna carma niSedha, kRtsna vastra tathA abhinna vastra niSedha-baha. udde. 3 / sUtra-32-36 nityadAna diye jAne vAle kuloM meM bhikSArtha jAne kA niSedha-A. zru. 2, a. 1, u. 11 sUtra-37 nityavAsa niSedha-A. zra. 2. A. 2,u. 2 / sUtra-38 dAtA kI yA apanI prazaMsA kA nissedh-piNddniyukti| sUtra-39 bhikSAkAla ke pahale bhikSArtha jAne kA niSedha-A. zru. 2, a. 1, udde. 9 / dvitIya uddezaka (61) Second Lesson

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sUtra - 40-42 sUtra - 43-45 sUtra -46-48 sUtra - 53 sUtra - 54 56 sUtra - 57 Mention about the topics of 38 Sutras of this chapter (Uddeshak) is available in the following Aagams: Sutra 1-7 Sutra - 9 Sutra 13 Sutra 18-20 Sutra - 21 -- - - Sutra - 37 Sutra 38 Sutra - 39 11111111111111 bhikSAcaroM ke sAtha bhikSA Adi jAne kA niSedha - A. zru. 2, a. 1, udde. 1 / manojJa AhAra pAnI khAnA pInA, amanojJa paraThanA A. zru. 2, a. 1, u.10 1 zayyAtara piNDa lene kA niSedha dazA. a. 3 tathA A. zru. 2, a. 2, udde. 31 zayyA saMstAraka anyatra le jAne ke lie dUsarI bAra svAmI se AjJA lenA- vyava. udde. 8 / zayyA - saMstAraka svAmI ko saMbhalAkara vihAra karane kA vidhAna - bRhatkalpa udde. 31 upadhi- pratilekhana- utta. a. 26 tathA Ava. a. 4 / Instructions and restrictions about keeping feet-wiper attached to wooden stick Brihatkalp, Udd. 5. Sutra 22-24 Restriction about full hide, restriction about full cloth, restriction about. un-parted cloth. Brih. Udd. 3. Restriction of smelling fragrance Aa., Shru. 2, A. 1. U. 8 and Aa... Shru. 2, A. 15. Sutra 32-36 Restriction of visiting to seek alms from families where alms are given everyday. Aa., Shru. 2, A. 1. U. 1. Sutra - 53 Explanation about chilmili (veil or curtain). Description of three great vows. Dash. A. 4 Restriction of bathing, restriction of washing. A. 6, Ga. 62, Sutra -57 nizItha sUtra Brihatkalp, Udd. 5. and Aa., Shru. 2, A. 15. Dash. A. 4, Ga. 26 and - - Sutra 40-42 Restriction of going for alms-seeking along with beggars Aa., Shru. 2, A. 1. U. 1. Restriction about permanent stay - Aa., Shru. 2, A. 2. U. 2. Restriction of praise of self or the donor - Pindaniryukti. Sutra 43-45 Restriction of consuming tasty food-water and discarding non-tasty ones -Aa., Shru. 2, A. 1. U. 10. Restriction of going for alms-seeking before prescribed time - Aa., Shru. 2. A. 1. U. 9. Sutra 46-48 Restriction of taking alms from the host (stay provider) Dash. A. 3 and Aa., Shru. 2, A. 2. U. 3. To seek permission again from the donor to carry beddings to other. place Vyava. U. 8. Sutra -54-56 Code of returning beddings to the owner before final departure (vihaar) Brihat. U. 3. (62) Code of inspection and cleansing of equipment Utt. A. 26 and Ava. A. 4. Nishith Sutra

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isa uddezaka ke nimna 19 sUtroM ke viSaya kA kathana anya AgamoM meM nahIM hai, yathAsUtra-8 kASThadaNDayukta pAdapoMchana ko kholnaa| sUtra-10-12 padamArga Adi svayaM bnaanaa| sUtra-14-17 sUI Adi svayaM sudhaarnaa| sUtra-25-26 pAtra, daNDa Adi svayaM sudhaarnaa| sUtra-27-31 svajanAdi gaveSita pAtra grahaNa krnaa| sUtra-49 zayyAtara kI preraNA se prApta AhAra lenaa| sUtra-50-51 nirdhArita avadhi ke bAda bhI punaH AjJA lie binA zayyA-saMstAraka rkhnaa| sUtra-52 varSA se bhIgate hue zayyA-saMstAraka ko chAyA meM na rkhnaa| The statement pertaining to following nineteen sutras of the chapter is not mentioned in other Agamas as : Sutra 8 : To untie the Padaprocchhama with wooden staff. Sutra 10-12 : To construct pavement etc himself. Sutra 14-17 : Mending the needle etc. himself. Sutra 25-26 : To built the Patra, Danda himself. Sutra 27-31 : To accept the 'Patra' offered the relatives. Sutra 49 : To accept the food that has been offered on his instance of Shayyatara. Sutra 50-51 : Without getting repermission keeping the Shayya Sanstaraka beyond the prescribed time limit. Sutra 52 : Not to shift the Shayya Sanstaraka in shade which descending in . sutra. // dvitIya uddezaka smaapt|| The End of Seocnd Chapter AAAAAA rArAgAra dvitIya uddezaka (63) Second Lesson

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IXXIXIIMIMIM XIXXIIXXIXXIXII sitArAgiri zAriritArA MIMILAILAIMILAIMIMMIN ziziragAvAjAvAjAIN tRtIya uddezaka THE THIRD CHAPTER prAthamikI INTRODUCTION isa uddezaka meM batAyA gayA hai ki jo sAdhaka dharmazAlA Adi meM ucca svara se AhAra Adi mA~gatA hai, gRhasvAmI ke manA karane para bhI bAra-bAra usake ghara AhArAdi ke lie jAtA hai, sAmUhika ra bhoja meM jAkara azana-pAna grahaNa karatA hai, zarIra va pairoM kA parimArjana, prakSAlana Adi karatA hai, bAla-nAkhUna Adi kATatA hai, vihAra karate samaya mastaka ko DhaMkatA hai, zamazAna, khadAna Adi sthAna A meM mala visarjita karatA hai to use laghumAsika prAyazcitta AtA hai| In the chapter it has been stated that if the practiser who asks food in a loud voice from inns etc. visits repeatedly to seek alms even after owners refusal for entry into his house, accepts food from public parties, washes legs and body, cuts the hair and nails, covers the head at travelling, discards urine and excreta at cremation grounds & and mining then "Laghumasik" expiation comes to him. avidhi-yAcanA prAyazcitta THE EXPIATION OF SEEKING ALMS IN AS IMPROPER MANNER 1. jebhikkhU AgaMtAresuvA,ArAmAgAresuvA, gAhAvaikulesuvA, pariyAvasahesuvA, aNNautthiyaM vA gAratthiyaM vA' asaNaM vA pANaM vA khAimaM vA sAimaM vA obhAsiya-obhAsiya jAyaI, jAyaMtaMtra vA saaijji| 2. je bhikkhU AgaMtAresuvA, ArAmAgAresuvA,gAhAvaikulesuvA, pariyAvasahesuvA, aNNautthiyA vA gAratthiyAvA asaNaMvA pANaM vA khAimaMvA sAimaMvA obhAsiya-obhAsiya jAyai, jAyaMtaM. vA saaijji| 3. jebhikkhU AgaMtAresuvA, ArAmAgAresuvA,gAhAvaikulesuvA, pariyAvasahesuvA, 'aNNa-utthiNI vA gArasthiNI vA' asaNaM vA pANaM vA khAimaM vA sAimaM vA obhAsiya-obhAsiya jAyai, jAyaMtaM vA saaijji| 4. je bhikkhU AgaMtAresu vA, ArAmAgAresu vA, gAhAvaikulesu vA, pariyAvasahesu vA, 'aNNautthiNIo vA gAratthiNIo vA' asaNaM vA pANaM vA khAimaM vA sAimaM vA obhAsiya-obhAsiya jAyai, jAyaMtaM vA saaijji| 5. jebhikkhUAgaMtAresuvA,ArAmAgAresuvA,gAhAvaikulesuvA, pariyAvasahesu vA kohalavaDiyAe paDiyAgayaM samANaM 'aNNautthiyaM vA gAratthiyaM vA' asaNaM vA pANaM vA khAimaM vA sAimaM vA * obhAsiya-obhAsiya jAyai,jAyaMtaM vA saaijji| nizItha sUtra (64) Nishith Sutra IIMMMMMMMMMMMMMAXIMIMILAIMa tArAtArAtAziravarita ziralAgAravAlA

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26. jebhikkhUAgaMtAresuvA,ArAmAgAresuvA,gAhAvaikulesuvA, pariyAvasahesuvA kohalavaDiyAe 4. paDiyAgayaM samANaM aNNautthiyA vA gArAtthiyA vA' asaNaM vA pANaM vA khAimaM vA sAimaM vA 18 obhAsiya-obhAsiya jAyai, jAyaMtaM vA saaijji| 7. je bhikkhUAgaMtAresuvA,ArAmAgAresuvA,gAhAvaikulesuvA, pariyAvasahesuvA, kohalavaDiyAe 4 paDiyAgayaM samANaM, aNNautthiNiM vA gArasthiNiM vA' asaNaM vA pANaM vA khAimaMvA sAimaM vA hU~ obhAsiya-obhAsiya jAyai, jAyaMtaM vA saaijji| 28. jebhikkhU AgaMtAresuvA,ArAmAgAresuvA,gAhAvaikulesuvA, pariyAvasahesuvA kohalavaDiyAe 64 paDiyAgayaMsamANaM, aNNautthiNIo vA gAratthiNIo vA' asaNaMvA pANaMvA khAimaMvA sAimaM 4 vA obhAsiya-obhAsiya jAyai, jAyaMtaM vA saaijji| 9. je bhikkhU AgaMtAresuvA,ArAmAgAresuvA,gAhAvaikulesuvA, pariyAvasahesuvA 'aNNautthieNa vA gArathieNa' vA asaNaM vA pANaM vA khAimaM vA sAimaM vA abhihaDaM Aha? dejjamANaM paDisehettA, tameva aNuvattiya-aNuvattiya, pariveDhiya-pariveDhiya, parijaviya-parijaviya, obhAsiya-obhAsiya jAyai, jAyaMtaM vA saaijji| * 10. je bhikkhUAgaMtAresuvA,ArAmAgAresuvA,gAhAvaikulesuvA, pariyAvasahesuvA 'aNNautthiehiM 8. vA gArathiehiM vA' asaNaM vA pANaM vA khAimaM vA sAimaM vA abhihaDaM AhaTu dejjamANaM ___paDisehettA, tameva aNuvattiya-aNuvattiya, pariveDhiya-pariveDhiya, parijaviya-parijaviya, obhAsiya-obhAsiya jAyai, jAyaMtaM vA saaijji| 11. jebhikkhUAgaMtAresuvA,ArAmAgAresuvA,gAhAvaikulesuvA, pariyAvasahesuvA aNNautthiNIe se vA gArasthiNIe vA' asaNaM vA pANaM vA khAimaM vA sAimaM vA abhihaDaM Aha? dejjamANaM - paDisehettA, tameva aNuvattiya-aNuvattiya, pariveDhiya-pariveDhiya, parijaviya-parijaviya, ___ obhAsiya-obhAsiya jAyai, jAyaMtaM vA saaijji| 24 12. je bhikkhUAgaMtAresuvA,ArAmAgAresuvA, gAhAvaikulesuvA, pariyAvasahesuvA aNNautthiNIhiM ___ vA gAratthiNIhiM vA' asaNaM vA pANaM vA khAimaM vA sAimaM vA abhihaDaM AhaTTa dejjamANaM 11 paDisehettA tameva aNuvattiya-aNuvattiya, pariveDhiya-pariveDhiya, parijaviya-parijaviya, obhAsiya-obhAsiya jAyai, jAyaMtaM vA saaijji| hai 1. jo bhikSu dharmazAlAoM meM, udyAnagRhoM meM, gRhasthoM ke gharoM meM yA AzramoM meM anyamatI se athavA gRhastha se azana, pAna, khAdya yA svAdya mA~ga-mA~ga kara yAcanA karatA hai athavA mA~ga-mA~gakara yAcanA karane vAle kA samarthana karatA hai| 2. jo bhikSu dharmazAlAoM meM, udyAnagRhoM meM, gRhasthoM ke gharoM meM yA AzramoM meM anyatIrthikoM se athavA __gRhasthoM se azana, pAna, khAdya yA svAdya mA~ga-mA~ga kara yAcanA karatA hai athavA mA~ga-mA~gakara yAcanA karane vAle kA samarthana karatA hai| 3. jo bhikSu dharmazAlAoM meM, udyAnagRhoM meM, gRhasthoM ke gharoM meM yA AzramoM meM anyamatI se athavA gRhastha strI se azana, pAna, khAdya yA svAdya mA~ga-mA~ga kara yAcanA karatA hai athavA mA~ga-mA~gakara yAcanA karane vAle kA samarthana karatA hai| tRtIya uddezaka Third Lesson (65)

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8 4. jo bhikSu dharmazAlAoM meM, udyAnagRhoM meM, gRhasthoM ke gharoM meM yA AzramoM meM anyatIrthika se athavA re gRhastha striyoM se azana, pAna, khAdya yA svAdya mA~ga-mA~ga kara yAcanA karatA hai athavA mA~ga-mA~gakara ra yAcanA karane vAle kA samarthana karatA hai| 5. jo bhikSu dharmazAlAoM meM, udyAnagRhoM meM, gRhasthoM ke gharoM meM yA AzramoM meM kautUhalavaza anyatIrthika se athavA gRhastha se azana, pAna, khAdya yA svAdya mA~ga-mA~ga kara yAcanA karatA hai athavA pare mA~ga-mA~gakara yAcanA karane vAle kA samarthana karatA hai| are 6. jo bhikSu dharmazAlAoM meM, udyAnagRhoM meM, gRhasthoM ke gharoM meM yA AzramoM meM kautUhalavaza anyatIrthikoM se athavA gRhasthoM se azana, pAna, khAdya yA svAdya mA~ga-mA~ga kara yAcanA karatA hai athavA 3 mA~ga-mA~gakara yAcanA karane vAle kA samarthana karatA hai| 7. jo bhikSu dharmazAlAoM meM, udyAnagRhoM meM, gRhasthoM ke gharoM meM yA AzramoM meM kautUhalavaza anyatIrthika hai athavA gRhastha strI se azana, pAna, khAdya yA svAdya mA~ga-mA~ga kara yAcanA karatA hai athavA ure mA~ga-mA~gakara yAcanA karane vAle kA samarthana karatA hai| 8. jo bhikSu dharmazAlAoM meM, udyAnagRhoM meM, gRhasthoM ke gharoM meM yA AzramoM meM kautUhalavaza anyatIrthika yA gRhastha striyoM se azana, pAna, khAdya yA svAdya mA~ga-mA~ga kara yAcanA karatA hai athavA 30 mA~ga-mA~gakara yAcanA karane vAle kA samarthana karatA hai| 9. jo bhikSu dharmazAlAoM meM, udyAnagRhoM meM, gRhasthoM ke gharoM meM yA AzramoM meM anyatIrthika athavA sara gRhastha dvArA azana, pAna, khAdya yA svAdya sAmane lAkara diye jAne para niSedha karake phira usake sAre pIche-pIche jAkara, usake AsapAsa va sAmane Akara tathA miSTa vacana bolakara mA~ga-mA~gakara ghare yAcanA karatA hai athavA mA~ga-mA~gakara yAcanA karane vAle kA samarthana karatA hai| 4 10. jo bhikSu dharmazAlAoM meM, udyAnagRhoM meM, gRhasthoM ke gharoM meM yA AzramoM meM anyatIrthika athavA gRhasthoM dvArA azana, pAna, khAdya yA svAdya sAmane lAkara diye jAne para niSedha karake phira usake pIche-pIche jAkara, usake AsapAsa va sAmane Akara tathA miSTa vacana bolakara mA~ga-mA~gakara 4 yAcanA karatA hai athavA mA~ga-mA~gakara yAcanA karane vAle kA samarthana karatA hai| 11. jo bhikSu dharmazAlAoM meM, udyAnagRhoM meM, gRhasthoM ke gharoM meM yA AzramoM meM anyatIrthika athavA ra gRhastha strI dvArA azana, pAna, khAdya yA svAdya sAmane lAkara diye jAne para niSedha karake phira usake pIche-pIche jAkara, usake AsapAsa va sAmane Akara tathA miSTa vacana bolakara mA~ga-mA~gakara 6 yAcanA karatA hai athavA mA~ga-mA~gakara yAcanA karane vAle kA samarthana karatA hai| 12. jo bhikSu dharmazAlAoM meM, udyAnagRhoM meM, gRhasthoM ke gharoM meM yA AzramoM meM anyatIrthika athavA re gRhastha striyoM dvArA azana, pAna, khAdya yA svAdya sAmane lAkara diye jAne para niSedha karake phira ghara usake pIche-pIche jAkara, usake AsapAsa va sAmane Akara tathA miSTa vacana bolakara mA~ga-mA~gakara sare yAcanA karatA hai athavA mA~ga-mA~gakara yAcanA karane vAle kA samarthana karatA hai| (use laghumAsika prari prAyazcitta AtA hai|) zrata karatA hai| nizItha sUtra (66) Nishith Sutra

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1. 3. XIXXIX XIL "XUX XXXX X .6. 7. The ascetic who seeks food, water, sweets and tasty items in the household or from a non-believer at the place of inn, garden houses, household and Asrams or supports the ones who seeks so. The ascetic who seeks food, water, sweet and tasty items etc in the inns, garden houses, households and ashram of the non-believer, the householders or supports the ones who seek so. The ascetic who seek food, water, sweet and tasty items etc in the inns, garden houses, households and Asrams of the non-believer lady or home make lady or supports the ones who seeks so. The ascetic who seeks food water, sweet and tasty items etc in the inns, garden houses, abodes and asrams of the females housholders or the non-believer females or supports the ones who seeks so. The ascetic who seeks food, water, sweet and tasty items etc curiously in the inns, gardenhouses, houses of layman and asrams of any non-believer and householder or supports the ones who seeks so. The ascetic who curiously seeks food, water, sweet and tasty items etc in inns, garden houses, abodes and asrams of the non-believer, any householders or supports the ones who seeks so. The ascetic who curiously seeks food, water, sweet and fats etc in the abodes of the householders, inns, garden houses and asrams occupied by the houshold lady or the non-believer lady or suppports the ones who seeks so. The ascetic who seeks curiously the food, water, sweet and tasty items etc in the houses, garden-houses, inns and Asrams occupied by females or supports the ones who seeks so. The ascetic who refuses to take the food, water, sweet and tasty items that have been brought in front of him in the inns, garden-houses, houses and asrams, by the householders and the non-believer and afterward seeks that food, water, sweet and tasty items as they turn their backs from the nearby places, coming to fore and talking in seducing language or supports the ones who seeks so. The ascetic who refuses to take food, water, sweet and tasty items etc in the inns, garden-houses, abodes of householders and Asrams brought by the householders or non-believer is front of him but later on seeks that as they trun their backs from nearby places, coming before them and by using seducing language, or supports the ones who seeks so. The ascetic who refuses to take food, water, sweet and tasty items etc in the inns, garden-houses, abodes of the householder and Asrams brought by the householder and non-believer lady in front of him and later as they turn their backs, seeks that from nearby place, coming to fore and using the seducing language or supports the ones who seeks so. 9. tRtIya uddezaka (67) Third Lesson

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12. The ascetic who refuses to take the food, water, sweet and tasty items etc in inns, garden-houses, abodes of house holders and Asrams brought and of fered by the houshold ladies and non-believer ladies in front of him but later on as they turn their backs, seeks from nearby places, coming to fore and using the seducing language or supports the ones who seeks so, a laghu-masik expiation comes to him. vivecana-ina bAraha sUtroM meM dharmazAlA Adi sthAnoM ke kathana se bhikSA grahaNa ke sabhI sthAnoM kA grahaNa kiyA gayA hai tathA do prakAra ke bhikSAdAtA kahe gae haiM (1) 'anyatIrthika' arthAt anya mata ke gRhastha aura (2) 'gRhastha' arthAt svamata ke gRhsth| prathama sUtracatuSka meM khAdya padArtha kA nAma le-lekara yAcanA karane kA prAyazcitta kahA hai| Avazyaka sUtra ke bhikSAdoSanivRtti pATha meM bhI "mA~ga-mA~gakara lenA" aticAra kahA hai| aisA karane para loga socate haiM ki ye bhikhArI kI taraha kyoM mA~gate haiM ityaadi| sahaja bhAva se gRhastha jo azanAdi denA cAhe usameM se Avazyaka kalpya padArtha grahaNa karanA "adIna vRtti" hai aura mA~ga-mA~gakara yAcanA karanA "dIna-vRtti" hai| dIna 28 vRtti se bhikSA grahaNa karanA doSa hai ata: ina sUtroM meM usakA prAyazcitta kahA gayA hai| ___"kautuka" meM-hAsya, kautuhala, jijJAsA yA parIkSA karane ke saMkalpa Adi bhAvoM kA samAveza samajha lenA 11 caahie| yathA-"dekheM, yaha dAtA detA hai yA nhiiN|" isa prakAra kI kautuhala buddhi se bhI nAma nirdeza pUrvaka vastu kA hai mA~ganA bhikSAvRtti meM avidhi hai| ata: usakA sUtracatuSka se prAyazcitta samajhanA caahie| Comments-In above mentioned twelve sutras with regard the inns etc. places all the places of seeking alms have been taken into consideration, and two types of alms donors have been told. 1. Annyatirthak-Non-believer means the householder of foreign faith.. 2. Householder means the householder of the same faith. In the first four aphorism the expiation of seeking the alms through mentioning the names of the articles. In the text of "alms seeking faults suspension" mentioned in Avasyaks Sutra "Taking through demanding" is called partial transgression. By doing so it becomes the matter of common criticism if that the ascetics beg like the beggars. To take whatever is essential from the householder who wants to give the food etc. in natural disposition is called "Adeen Vriti" and to take through begging called 'Deen Vriti'. To accept alms through Deen vriti is a fault so it is liable for expiation. Incuriosity-jokes, inquisitiveness, interest and the disposition of test should be included as See--"If the donor donates or not" even with such a curious mind begging the alms is called un-proper manner of seeking alms. niSiddha gRhapraveza-prAyazcitta THE ATONEMENT OF ENTERING INTO A PROHIBITED HOUSE 13. je bhikkhU gAhAvaikulaM piMDavAya-paDiyAe paviDhe paDiyAikkhae samANe doccaMpi tameva kulaM aNuppavisai, aNuppavisaMtaM vA saaijji| | nizItha sUtra (68) Nishith Sutra

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hai 13. jo bhikSu gAthApati kula meM AhAra ke lie praveza karane para gRhastha ke manA karane ke bAda bhI punaH prala ra usI ghara meM praveza karatA hai athavA praveza karane vAle kA samarthana karatA hai| (use laghumAsika 38 prAyazcitta AtA hai|) 13. The ascetic who enters into the same house of the housholder clan for seeking alms even after having been refused by the housholder to enter in it or support the ones who enters so, a laghu-masik expiation costs him. saMkhaDIgamanaprAyazcitta THE EXPIATION OF GOING FOR SAKHANDI 3 14. je bhikkhU saMkhaDi-paloyaNAe asaNaM vA pANaM vA khAimaMvA sAimaM vA paDigAhei paDigAheMtaM vA saaijji| 14. jo bhikSu jImanavAra ke lie banI khAdya sAmagrI ko dekhate hue azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) vivecana-rasoIghara meM pahu~cakara cAvala Adi vastuoM ko dekhakara "yaha do yA isameM se do" isa pare prakAra kahanA saMkhaDipralokana pUrvaka AhAra grahaNa karanA kahA gayA hai| 14. The ascetic who accepts food, water, sweet and tasty idems etc seeing the eateries are eatables prepared for feast, or supports the ones who accepts so, a laghu-masik expiation comes to him. Comments-Arriving in the kitchen and seeing the rice etc., "Give me that and give me from it" says so, has been said to take "Skhandpralokan type". abhihata AhAra grahaNa prAyazcitta ' R THE EXPIATION OF ACCEPTING THE "ABHIHIT" FOOD 15. je bhikkhU gAhAvaikulaM piMDavAyapaDiyAeaNapaviDhe samANe paraM ti-gharaMtarAo asaNaM vA, taTa pANaMvA,khAimaMvA, sAimaMvA abhihaDaM AhaTuMdijjamANaM paDiggAhei, paDiggAheMtaM vA saaijji| 15. jo bhikSu gAthApati kula meM AhAra ke lie praveza karake tIna ghara yAni tIna kamare se adhika dUra se sAmane lAkara dete hue azana, pAna, khAdya yA svAdya ko grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) The ascetic who accepts the food, water, sweet and tasty items etc entering into the house of a housholder clan brought from the distance of three houses or supports the ones who accepts so, a laghu-masik atonement comes to him. vivecana-jisa kamare se AhArAdi grahaNa karanA ho, usI meM yA usake bAhara khar3A rahakara hI AhArAdi le grahaNa karanA caahie| kintu dazavaikAlika sUtra adhyayana uddezaka 1 meM kahA hai ki "kulassa bhUmiM jANittA, miyaM bhUmiM parakkameM" arthAt jina kuloM meM sAdhu ko jitanI sImA taka praveza anujJAta ho usa maryAdita sthAna taka hI tRtIya uddezaka (69) Third Lesson

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ghara jAnA caahie| isa kAraNa se tathA anya kisI vizeSa kAraNa se usa sthAna taka jAnA na ho sake to tIna kamare jitanI jara dUrI se gRhastha lAkara de to eSaNA doSoM ko TAlakara grahaNa kiyA jA sakatA hai| Comments-Accept the food only standing out side the room or in it, in which room the food etc has to be accepted. In the first chapter of Dasvaikalik Sutra it has been said that "Kulass Bhumim Janita, Miyam Bhumim Prakhame". It means the ascetic must enter upto the limit ascertained to go into the scheduled clans. If the householder gives the food from the distance of three rooms then the ascetic should accept the food by avoiding the faults of "Aeshana". pA~va parikarma prAyazcitta THE ATONEMENT OF LEGS "PARIKARAM" 16. je bhikkhU appaNo "pAe" Amajjejja vA pamajjejja vA, AmajjaMtaM vA pamajjaMtaM vA saaijji| 17. je bhikkhU appaNo "pAe" saMbAhejja vA palimaddejja vA, saMbAheMtaM vA palimade'taM vA saaijji| 18. je bhikkhU appaNo "pAe" telleNa vA jAva NavaNIeNa vA abbhaMgejja vA makkhejja vA, abbhaMgeMtaM vA makkheMtaM vA saaijji| 19. je bhikkhU appaNo "pAe" kakkeNa vA jAva vaNNehiM vA ullolejja vA uvvaTTejja vA, ulloleMtaM vA uvvaTeMtaM vA saaijji| 20. je bhikkhU appaNo "pAe" sIodagaviyaDega vA, usiNodaga-viyaDega vA uccholejja vA ____ padhovejja vA, uccholeMtaM vA padhoveMtaM vA saaijji| aura 21. je bhikkhU appaNo "pAe" phummejja vA, raejja vA, phutaM vA raeMtaM vA saaijji| / 16. jo bhikSu apane pairoM kA eka bAra yA bAra-bAra Amarjana' karatA hai athavA karane vAle kA samarthana karatA hai| 17. jo bhikSu apane pairoM kA 'saMvAhana'-mardana, eka bAra yA bAra-bAra karatA hai athavA karane vAle kA ghare samarthana karatA hai| 18. jo bhikSu apane pairoM kI tela yAvat makkhana se eka bAra yA bAra-bAra mAliza karatA hai athavA karane vAle kA samarthana karatA hai| 19. jo bhikSu apane pairoM kA kalka yAvat vargoM se eka bAra yA bAra-bAra ubaTana karatA hai athavA karane vAle kA samarthana karatA hai| 20. jo bhikSu apane pairoM ko acitta zItala jala se yA acitta uSNa jala se eka bAra yA bAra-bAra dhotA hai athavA dhone vAle kA samarthana karatA hai| 21. jo bhikSu apane pairoM ko (lAkSArasa, mehaMdI Adi se) raMgatA hai yA (tela Adi se) usa raMga ko camakAtA hai athavA aisA karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 16. The ascetic who washes once or repeatedly his legs or supports the ones who washes so. nizItha sUtra (70) Nishith Sutra

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1. prItibhoja meM jAkara bhikSA grahaNa karanA 2. pairoM para ubaTana lagAnA 3. nAkhUna para nela paoNliza lagAnA andeshsamanIRAN JAMMAamhariyar 4 bar3hI huI dAr3hI ko banAnA 5. vihAra meM sAdhu dvArA mastakabA~dhanA / 5.1 sAdhvI dvArA khule mastaka vihAra karanA CRUA 6. vazIkaraNa ke liye tAvIja banAnA aura denA lAlA 7. andhere sthAna/kakSa meM paraThanA

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95555555555555555555555555555555555 citra-paricaya 3 nimnokta kArya karane vAlA sAdhu-sAdhvI laghumAsika prAyazcitta kA adhikArI hotA hai sAdhu dvArA prItibhoja meM saikar3oM vyaktiyoM ke lie atyadhika Arambha se bane AhAra ko bhikSA meM grahaNa karane se 'saMkhaDI gamana'doSa lagatA hai| -u. 3, sU. 14 sAdhu dvArA sugandhita dravyoM se apane pA~va para ubaTana karane se pA~va parikarma'doSa lagatA hai| -3.3,sU. sAdhvI dvArA nAkhUnoM meM nelapaoNliza lagAne se 'nakha parikarma'doSa lagatA hai| -33,su.41 sAdhu dvArA kezaloca na karake bar3hI huI dAr3hI-mUchoM ko ustare se banAne se roma parikarma'doSa lagatA hai| .-u. 3, sU.46 sAdhu kA akAraNa athavA sAdhAraNa sthiti meM mastaka para kapar3A bA~dhakara vihAra karanA doSa pUrNa hai| isI taraha vihAra karate samaya sAdhvI dvArA mastaka na DhaMkanA bhI doSapUrNa hai| -33,sU. 69 vazIkaraNa hetu sAdhu dvArA kapAsa kA DorA banAkara maMtrita karane aura bhaktoM meM bA~Tane se vazIkaraNa sUtrakaraNa' doSa lagatA hai| -33,sU.70 sAdhu dvArA a~dhere kamare kI bhUmi meM uccAra prasravaNa-mala, matra, azaci Adi ko paraThane se 'avidhi pariSThApana' kA doSa lagatA hai| -u.3, sU. 80 5. 1555555555555555555555555555555555555555555555555 0555555555555555555555555555555555555555EA A Sadhu or Sadhvi who engages himself/herself in any one of the following activities is liable for Laghumasik atonement.. In a feast food has been prepared for hundreds of people engaging in too much activity involving violence to living beings. In case a sadhu accepts any such food, he is liable of fault of going toa feast. -Udd. 3, Su.14 A Sadhu applies paste prepared with fragrant substances on his feet. He is then liable of fault of decorating his feet. -Udd.3, Su.19 Anun (Sadhvi) applies paint on her nails. She then incurs the fault of decorating nails. -Udd. 3,Su.41 A Sadhu does not pluck the grown hair of his beard and moustaches but gets them shaved with a razor. He is then liable for fault of decorating body pores. -Udd.3,Su.46 It is considered a fault if a Sadhu without any reason or in normal state, moves out by covering his head with a piece of cloth. For a sadhvi it is a fault if she does not cover her head while moving out. -Udd. 3, Su.69 In case a sadhu in order to being any one in control, enchants a cotton thread or distributes such thread in his followers, he is liable of fault of enslaving others. -Udd.3, Su.70 In case a sadhu discards excreta or urine on the floor of a dark room, he is liable of the fault of discarding without due diligence. -Udd.3.Su.80 5555555555555555555555555se

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17. The ascetic who massages his legs once or repeatedly or supports the ones who ___does so. 18. The ascetic who rubs his legs with oil and butter once or repeatedly or supports the ones who does so. The ascetic who smears the paste of different colours on his legs once or repeatedly or supports the ones who does so. 20. The ascetic who washes his legs with non-living cold water or with non-living hot water once or repeatedly or supports the ones who washes so. 21. The ascetic who dyes his legs with henna and sealing wax and makes the colour shine, or supports the ones who does so, a laghu-masik expiation comes to him. vivecana-thakAna yA vAta Adi roga ke binA, Amarjana saMvAhana karane para yaha prAyazcitta samajhanA caahie| vizeSa kAraNa meM athavA sahanazIlatA ke abhAva meM sthavirakalpI ko zarIra kA parikarma karane kI aura auSadha ke sara sevana kI anujJA samajhanI caahie| Comments--It is worthy of expiation to massage the body without any ailment or fatigue, exceptionally the ascetic is permitted to use medicine and massage the body at the time of unbearable pain. kAya-parikarma-prAyazcitta THE ATONEMETOF MASSAGING THE PHYSICAL BODY para 22-27. je bhikkhU appaNo kAyaM Amajjejja vA pamajjejja vA AmajjaMtaM vA pamajjaMtaM vA sAijjai zAra evaM pAyagameNa NeyavvaM jAva je bhikkhU appaNo kAyaM phumejja vA raejja vA phumaMtaM vA rayaMtaM vA saaijji| 22-27. jo bhikSu apane zarIra kA eka bAra yA bAra-bAra Amarjana karatA hai athavA karane vAle kA samarthana karatA hai, isa prakAra paira ke AlApaka ke samAna jAnanA yAvat jo bhikSu apane zarIra ko raMgatA hai yA usa raMga ko camakIlA banAtA hai, athavA aisA karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 27. The ascetic who cleans his body once or repeatedly or supports the ones who does so, thus it should be known as it has been said about the legs i.e the ascetic who dyes his body or makes bright with that colour or supports the ones who does so a laghu-masik expiation comes to him. vraNa-cikitsA-prAyazcitta THE EXPIATION OF THE SURGERY 2 28-33. je bhikkhU appaNo kAryasi vaNaM Amajjejja vA pamajjejja vA AmajjaMtaM vA pamajjaMtaM vA ___ sAijjai evaM pAyagameNa NeyavvaM jAva je bhikkhU appaNo kAryasi vaNaM phumejja vA raejja vA phumaMtaM vA rayaMtaM vA saaijji| | tRtIya uddezaka (71) Third Lesson

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28-33. jo bhikSu apane zarIra meM hue ghAva kA eka bAra yA aneka bAra Amarjana karatA hai athavA karane ghaTe vAle kA samarthana karatA hai, isa prakAra paira ke AlApaka ke samAna jAnanA yAvat jo bhikSu apane kara zarIra para hue ghAva ko raMgatA hai yA camakIlA banAtA hai, athavA aisA karane vAle kA samarthana karatA ra hai| (use laghumAsika prAyazcitta AtA hai|) 28-33. The ascetic who washes his body's wound once or repeatedly or supports the ones who does so, thus it should be known as it has been said about the legs i.e the ascetic who dyes his wounds of the body and makes them to shine or supports the ones who does so, a laghu-masikexpiation is given to him. gaMDAdi-zalya-cikitsA-prAyazcitta THE ATONEMENT OF CURING THE BUMP ETC. THROUGH OPERATION 34. je bhikkhU appaNo kAryasi gaMDaM vA, pilagaMvA, araiyaM vA, aMsiyaM vA, bhagaMdalaM vA aNNayareNaM tikkheNaM satthajAeNaM Acchidejja vA vicchidejja vA, AcchidaMtaM vA vicchidaMtaM vA saaijji| 35. je bhikkhU appaNo kAryasi gaMDaM vA, pilagaMvA,araiyaM vA, aMsiyaM vA, bhagaMdalaM vA, aNNayareNaM tikkheNaM satthajAeNaM AcchidittA vicchidittA pUrva vA soNiyaMvA NIharejja vA visohejja vA, aura NIhareMtaM vA visoheMtaM vA saaijji| 36. je bhikkhU appaNo kAryasi gaMDavA, pilagaMvA, araiyaM vA, aMsiyaMvA, bhagaMdalaM vA, aNNayareNaM ghaTe tikkheNaM satthajAeNaM AcchidittA vicchidittA pUyaM vA soNiyaM vA NIharittA visohittA, sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholejja vA padhovejja vA, uccholeMtaM vA padhoveMtaM vA saaijji| 37. je bhikkhU appaNo kAryasi gaMDaM vA, pilagaMvA, araiyaM vA, aMsiyaM vA, bhagaMdalaM vA, aNNayareNaM ghara tikkheNaM satthajAeNaM AcchidittA vicchidittA pUrva vA soNiyaM vA NIharittA visohittA, sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholittA padhovittA aNNayareNaM AlevaNa-jAeNaM ra AliMpejja vA viliMpejja vA AliMpataM vA viliMpaMtaM vA saaijji| 38. je bhikkhU appaNo kAryasi gaMDaM vA, pilagaMvA, araiyaM vA, aMsiyaM vA, bhagaMdalaM vA aNNayareNaM tikkheNaM satthajAeNaM AcchidittA vicchidittA pUrva vA soNiyaM vA NIharittA visohittA, sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholittA padhovittA aNNayareNaM AlevaNa-jAeNaM AliMpittA-viliMpittA telleNa vA jAvaNavaNIeNa vA abbhaMgejja vA makkhejja vA, abbhaMgeMtaM re vA makkheMtaM vA saaijji| 39. je bhikkhU appaNo kAryasi gaMDaM vA, pilagaMvA, araiyaM vA, aMsiyaM vA, bhagaMdalaM vA aNNayareNaM tikkheNaM satthajAeNaM AcchidittA vicchidittA pUrva vA soNiyaM vA NIharittA visohittA, sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholittA padhovittA aNNayareNaM AlevaNa-jAeNaM AliMpittA-viliMpittA telleNa vA jAva NavaNIeNa vA abbhaMgettA makkhettA, aNNayareNaM re dhUvajAeNaM dhUvejja vA padhUvejja vA dhUveMtaM vA padhUveMtaM vA saaijji| nizItha sUtra (72) Nishith Sutra

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34. jo bhikSu apane zarIra para hue gaMDamAla, pairoM Adi para hue gumar3e, choTI-choTI phuMsiyA (alAiyAM) massA tathA bhagaMdara Adi ko kisI tIkSNa zastra se eka bAra kATatA hai yA bAra - bAra kATatA hai athavA aisA karane vAle kA samarthana karatA hai| 35. jo bhikSu apane zarIra ke gaMDamAla, gUmar3e, phuMsiyoM, masse yA bhagaMdara ko kisI tIkSNa zastra se kATakara pIpa yA rakta nikAlatA hai yA zodhana karatA hai athavA aisA karane vAle kA samarthana karatA hai| 36. jo bhikSu apane zarIra ke gaMDamAla, gUmar3e, phuMsiyoM, masse yA bhagaMdara ko kisI tIkSNa zastra se kATakara pIpa yA rakta nikAlakara, zItala yA uSNa jala se eka bAra dhotA yA bAra-bAra dhotA hai athavA aisA karane vAle kA samarthana karatA hai / 37. jo bhikSu apane zarIra ke gaMDamAla, gUmar3e, phuMsiyoM, masse yA bhagaMdara ko kisI tIkSNa zastra se kATakara pIpa yA rakta nikAlakara, zItala yA uSNa acitta jala se dhokara kisI bhI prakAra kA lepa-malahama eka bAra lagAtA hai yA bAra-bAra lagAtA hai athavA lagAne vAle kA samarthana karatA hai| 38. jo bhikSu apane zarIra ke gaMDamAla, gUmar3e, phuMsiyoM, masse yA bhagaMdara ko kisI tIkSNa zastra se kATakara pIpa yA rakta nikAlakara, zItala yA uSNa acitta jala se dhokara kisI bhI prakAra kA malahama lagAkara, tela yAvat makkhana se eka bAra mAliza karatA hai yA bAra-bAra mAliza karatA hai athavA karane vAle kA samarthana karatA hai| 39. jo bhikSu apane zarIra ke gaMDamAla, gUmar3e, phuMsiyoM, masse yA bhagaMdara ko kisI tIkSNa zastra se kATakara pIpa yA rakta nikAlakara, zItala yA uSNa acitta jala se dhokara kisI bhI prakAra kA malahama lagAkara, tela yAvat makkhana se mAliza karake kisI sugaMdhita padArtha se eka bAra suvAsita karatA hai yA bAra - bAra suvAsita karatA hai athavA karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai / ) 34. The ascetic who cuts with a sharp edged weapen once or repeatedly the gandmal, nodes, small boil, piles and fissures affected to his body or supports the ones who does so. 35. The ascetic who withdraws the blood or the pus with the sharp edged device from gandmal, nodes, small boil, piles and fissures affected to his body once or repeatedly or supports who does so. 36. The ascetic who washes the gandmal, nodes, small boils, pus etc cutting them with sharp edged weapons or supports the ones who does so. 37. The ascetic who applies the ointment once or repeatedly after washing with nonliving hot and cold water and withdrawing the blood, pus with any sharpedged weapon of the gandmal, the nodes, the small boils, the piles and the fissures afflicted to his body or supports the ones who does so. 38. The ascetic who massages with oil or butter once or repeatedly after washing with non-living hot and cold water and withdrawing the blood, pus with sharp edged tRtIya uddezaka (73) Third Lesson

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weapon applies any kind of ointment to the gandmal, the nodes the small boils, the piles and the fissure afflicted to his body or supports the ones who does so. 39. The ascetic who makes fragrant with any substance using any kind oil and butter mixed ointment and washing with non living cold and hot water with-drawing the blood, pus with sharp edged weapon of the Gandmal, the nodes, the small boil, the piles and the fissure affected in his body once or repeatedly or supports the ones who does so, a laghu-masik expiation comes to him. kRmi-nIharaNa prAyazcitta THE EXPIATION OF REMOVING THE WORMS 40. je bhikkhU appaNo pAlu-kimiyaM vA, kucchikimiyaM vA, aMgulIe Nivesiya- Nivesiya NIharar3a, NIharaMtaM vA sAijjai / 40. jo bhikSu apane apAnadvAra ke kRmiyoM ko aura kukSi ke kRmiyoM ko aMgulI DAla-DAlakara nikAlatA hai athavA nikAlane vAle kA samarthana karatA hai / ( use laghumAsika prAyazcitta AtA hai / ) 40. The ascetic who removes the worms of his anus and arms-pit by the fingers or supports the ones who removes so, a laghu-masik expiation comes to him. nakha - parikarma prAyazcitta THE EXPIATION OF CUTTING THE NAILS 41. je bhikkhU appaNo dIhAo NahasIhAo kappejja vA, sAijjai / 41. jo bhikSu apane bar3e hue nakhoM ke agrabhAgoM ko kATatA hai yA sudhAratA hai athavA aisA karane vAle. kA samarthana karatA hai| ( use laghumAsika prAyazcitta AtA hai / ) vivecana - prastuta sUtra 41. The ascetic who cuts or trims the former part of his grown nails or supports the ones who does so, a laghu-masik expiation comes to him. para prAyazcitta nahIM hai| saMThavejja vA, kappetaM vA saMThaveMtaM vA nizItha sUtra meM akAraNa nakha kATane kA niSedha aura prAyazcitta hai jabaki sakAraNa nakha kATane sevAkAryoM ke karane meM bar3e hue nakha yadi bAdhA rUpa hoM to nakha kATanA "sakAraNa" hai| niyata dina se nakha kATane kA saMkalpa rakhakara nakha kATanA "akAraNa" hai| Comments-In this present aphorism the expiation of nail cutting is narrated. There is an atonement of undue nail cutting. But there no expiation of the due nail cutting if the grown nails are obstacle in providing services since the nails cutting are with due reason. To cut the nails or to trim them at scheduled time is callled "Akarana" with no reason. (74) Nishith Sutra

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roma-parikarma prAyazcitta EXPIATION OF HAIR CUT 42. je bhikkhU appaNo dIhAiM jaMgha-romAiM kappejja vA saMThavejja vA, kappetaM vA saMThaveMtaM vA sAijjai / 43. je bhikkhU appaNo dIhAiM vatthi - romAI kappejja vA saMThavejja vA, kappetaM vA saMThaveMtaM vA sAijjai / 44. je bhikkhU appaNo dIhAiM "romarAI" kappejja vA saMThavejja vA, kappetaM vA saMThaveMtaM vA sAijjai / 45. je bhikkhU appaNo dIhAI kakkha-romAiM kappejja vA saMThavejja vA, kappetaM vA saMThaveMtaM vA sAijjai / 46. je bhikkhU appaNo dIhAiM "uttaroTTha - romAI" kappejja vA saMThavejja vA, kappetaM vA saMThaveMtaM vA sAijjai / 47. je bhikkhU appaNo dIhAiM ja "maMsuromAI" kappejja vA saMThavejja vA, kappetaM vA saMThaveMtaM vA sAijjai / 42. jo bhikSu apane bar3he hue "jaMghA " ke romoM ko kATatA hai yA sudhAratA hai (saMvAratA hai) athavA aisA karane vAle kA samarthana karatA hai / 43. jo bhikSu apane bar3he hue guhya deza ke romoM ko kATatA hai yA sudhAratA hai athavA aisA karane vAle kA samarthana karatA hai / 44. jo bhikSu apane bar3he hue peTa, chAtI va pITha bhAga ke romoM ko kATatA hai yA sudhAratA hai (saMvAratA hai) athavA aisA karane vAle kA samarthana karatA hai| romoM ko kATatA hai yA sudhAratA hai (saMvAratA hai) athavA aisA 45. jo bhikSu apane bar3he hue A~kha karane vAle kA samarthana karatA hai| 46. jo bhikSu apanI bar3hI huI "dAr3I" ko kATatA hai yA sudhAratA hai (saMvAratA hai) athavA aisA karane vAle kA samarthana karatA hai| 47. jo bhikSu apanI bar3hI huI "mUchoM" ko kATatA hai yA sudhAratA hai (saMvAratA hai) athavA aisA karane vAle kA samarthana karatA hai| ( use laghumAsika prAyazcitta AtA hai / ) 42. The ascetic who cuts or trims his grown hair of thigh or supports the ones who does so. 43. The ascetic who cuts or trims his grown hair of sexual organs or supports the ones who does so. 44. The ascetic who cuts or trims the grown hair of the belly, chest and back or supports the ones who does so. 45. The ascetic who cuts or trims the grown hair of armpits or supports the ones who does so. tRtIya uddezaka (75) Third Lesson

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46. The ascetic who cuts or trims the grown beard or supports the ones who does so. * 47. The ascetic who cuts or trims this grown moustache or supports the ones who does so-laghumasik expiation comes to him. daMta-parikarma-prAyazcitta THE ATONEMENT OF BRUSHING THE TEETH 48. je bhikkhU appaNo "daMte Aghasejja vA paghaMsejja vA, AghasaMtaM vA paghaMsaMtaM vA saaijji| 49. je bhikkhU appaNo "daMte" sIodagaviyaDeNa vA, usiNodaga-viyaDeNa vA, uccholejja vA aura padhovejja vA, uccholeMtaM vA padhoveMtaM vA saaijji| 50. je bhikkhU appaNo "daMte" phumejja vA raejja vA, phumeMtaM vA raetaM vA saaijji| 48. jo bhikSu dA~ta (maMjana Adi se) eka bAra ghisatA hai yA bAra-bAra ghisatA hai athavA ghisane vAle kA samarthana karatA hai| 49. jo bhikSu apane dA~ta zItala yA uSNa acitta jala se eka bAra yA bAra-bAra dhotA hai athavAM dhone se vAle kA samarthana karatA hai| 50. jo bhikSu apane dA~ta missI Adi se raMgatA hai yA tela Adi padArtha lagAkara camakIle banAtA hai aura athavA aisA karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 48. The ascetic who brushes the teeth once or again and again or supports the ones who does so. 49. The ascetic who washes his teeth with non-living hot and cold water once or repeatedly or supports the ones who does so. 50. The ascetic who dyes his teeth with lampblack powder or brightens with oil or supports the ones who does so. vivecana-sAmAnyataH maMjana karanA aura daMtadhAvana sambandhI kriyAe~ saMyama jIvana ke ayogya pravRttiyA~ haiN| ghara kintu asAvadhAnI se yA anya kisI kAraNa se dA~ta rUgNa ho jAe to cikitsA ke lie maMjana karanA evaM ghara daMtaprakSAlana sambandhI kriyAe~ karanA anAcAra nahIM hai| usakA prastuta sUtra se prAyazcitta nahIM AtA hai| Comments-Generally the activities related to teeth brushing are restraint contradictory activities but in treating the teeth ailments toothpaste and tooth washing are not the partial transgression activities. There is no provision of expiation for this activity. oSTha-parikarma-prAyazcitta THE EXPIATION OF LIPS DECORATION 51-56. jebhikkhU appaNo uTThe Amajjejja vA pamajjejja vA AmajjaMtaM vA pamajjaMtaM vA sAijjai, ___evaM pAyagameNa NeyavvaM jAva je bhikkhU appaNo uThe phumejja vA raejja vA phumaMtaM vA rayaMtaM vA saaijji| 51-56. jo bhikSu apane hoThoM kA eka bAra yA bAra-bAra Amarjana karatA hai athavA karane vAle kA anumodana karatA hai, isa prakAra paira ke AlApaka ke samAna jAnanA yAvat jo bhikSu apane hoThoM para | nizItha sUtra (76) Nishith Sutra

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raMga lagAtA hai yA use camakIlA banAtA hai athavA aisA karane vAle kA samarthana karatA hai / (use laghumAsika prAyazcitta AtA hai|) 51-56. The asectic who cleans his lips once or repeatedly or supports the ones who does so, thus, it should be known as it has been said regarding legs. the ascetics who dyes their lips or brightens them or supports the ones who does so. a laghumasik expiation comes to him. cakSu parikarma prAyazcitta THE EXPIATION OF EYES DECORATION 57. je bhikkhU appaNo dIhAiM "acchipattAI" kappejja vA saMThavejja vA kappetaM vA saMThaveMtaM vA sAijjai / 58-63. je bhikkhU appaNo acchINi Amajjejja vA pamajjejja vA AmajjaMtaM vA pamajjaMtaM vA sAijjai evaM pAyagameNaM NeyavvaM jAva je bhikkhU appaNo acchINi phumejja vA raejja vA phumaMtaM vArayaMtaM vA sAijjai / 57. jo bhikSu apane akSipatra - cakSu romoM ko kATatA hai yA sudhAratA-saMvAratA hai athavA aisA karane vAle kA samarthana karatA hai| 58-63. jo bhikSu apanI A~khoM kA eka bAra yA bAra-bAra Amarjana karatA hai athavA karane vAle kA samarthana karatA hai, isa prakAra paira ke samAna jAnanA yAvat jo bhikSu apanI A~khoM ko raMgatA hai yA use camakIlA banAtA hai athavA aisA karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai | ) 57. The ascetic who cuts or trims the hair of eyelids or supports the ones who does so. 58-63. The ascetic who applies lampblack powder in his eyes once or again and again or supports the ones who does so. Thus it should be known as of the legs i.e. the ascetic who dyes his eyes or brightens them or supports the ones who does so, a laghu-masik atonement comes to him. roma- keza- parikarma prAyazcitta THE EXPIATION OF TRIMMING HAIR ON PORES 64. je bhikkhU appaNo "nAsA - romAI" kappejja vA saMThavejja vA, kappetaM vA saMThaveMtaM vA sAijjai / 65. je bhikkhU appaNo dIhAiM "bhamuga-romAI" kappejja vA saMThavejja vA, kappetaM vA saMThaveMtaM vA sAijjai / 66. je bhikkhU appaNo "dIhAiM-kesAI" kappejja vA saMThavejja vA, kappeMtaM vA saMThaveMtaM vA sAijjai / 64. jo bhikSu apanI nAsikA ke romoM ko kATatA hai yA sudhAratA-saMvAratA hai athavA aisA karane vAle kA samarthana karatA hai| tRtIya uddezaka (77) Third Lesson

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65. jo bhikSu apane bar3he hue bhauhoM ke kezoM ko kATatA hai yA sudhAratA-saMvAratA hai athavA aisA karane vAle kA samarthana karatA hai / 66. jo bhikSu apane bar3he hue mastaka ke kezoM ko kATatA hai yA sudhAratA-saMvAratA hai athavA aisA karane vAle kA samarthana karatA hai| ( use laghumAsika prAyazcitta AtA hai / ) 64. The ascetic who cuts or trims his nose hair or supports the ones who does so. 65. The ascetics who cuts or trims the grown eyebrows or supports the ones who does So. 66. The ascetic who cuts or trims the grown hair of his head or supports the ones who does so, a laghu-masik expiation costs him. prasvedanivAraNa prAyazcitta THE ATONEMENT OF THE REMOVAL OF THE SWEAT ETC. 67. je bhikkhU appaNo kAyAo seyaM vA jallaM vA paMkaM vA malaM vA nIharejja vA visohejja vA, NIharaMtaM vA visohaMtaM vA sAijjai / 67. jo bhikSu apane zarIra kA pasInA, jamA huA maila, gIlA maila aura Upara se lagI huI rasa Adi ko nivAraNa karatA hai yA vizodhana karatA athavA aisA karane vAle kA samarthana karatA hai / (use laghumAsika prAyazcitta AtA hai / ) 67. The ascetic who removes or purifies the sweat, dry dirt, wet dirt or other dust particles or supports the ones who does so a laghu-masik atonement comes to him. cakSu karNa - daMsa-nahamalanIharaNa- prAyazcitta THE EXPIATION OF CLEANING THE DIRT OF EYES, TEETH AND NAILS 68. je bhikkhU appaNo acchimalaM vA, kaNNamalaM vA, daMtamalaM vA NahamalaM vA, NIharejja vA, visohejja vA, NIharaMtaM va, visohaMtaM vA sAijjai / 68. jo bhikSu apane A~kha kA maila, kAna kA maila, dA~ta kA maila yA nakha kA maila nikAlatA hai yA unheM vizuddha karatA hai athavA aisA karane vAle kA samarthana karatA hai / ( use laghumAsika prAyazcitta AtA hai|) 68. The ascetic who removes or cleans the dirt of his eyes, ears, teeth and nails or supports the ones who does so, a laghu-masik expiation costs him. vivecana - atyAdhika cakSu roga ho jAne ke kAraNa A~kha kA maila nikAlanA, dA~toM meM se anna Adi kA kaNa nikAlanA tathA alpAdhika daMta roga ho jAne para dA~toM kA maila nikAlanA 'sakAraNa' hai aura vaha prAyazcitta yogya nahIM hai| isI taraha nakhoM meM praviSTa azucimaya padArthoM ko nikAlanA tathA praviSTa annakaNoM ko nikAlanA prAyazcitta yogya nahIM hai, tathA bAla glAna vRddha Adi kI vaiyAvRtya sambandhI kAryoM ke lie nakhoM kA maila nikAlanA 'sakAraNa ' hai / nizItha sUtra (78) Nishith Sutra

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Comments--To remove the eyes dust due to chronic eyes ailment, to remove food particles from the teeth and to remove dirt in the case of toothache are in 'order' and therefore they are not worthy of any atonement. In the same way removing unwarnted food particles and trapped with nails are also not worthy of expiation; similarly, to remove the nails dirt in order to serve the child, patient and the oldman etc are "Sakarana" re (withdrawn). vihAra meM mastaka DhA~kane kA prAyazcitta THE ATONEMENT OF COVERING THE FOREHEAD DURING TRAVELLING 569 je bhikkhU gAmANugAmaMdUijjamANe appaNo sIsa-duvAriyaM karei, kareMtaM vA saaijji| 17 69. jo bhikSu grAmAnugrAma vihAra karate hue apanA mastaka DhaMkatA hai athavA DhaMkane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) The ascetic travelling from one village to another covers his forehead or supports the ones who does so, a laghu-masik expiation costs him. ghara vivecana-"sIsassa AvaraNaM-sIsaduvAra"-vihAra karate samaya, gocarI jAte samaya athavA anya kisI kAryavaza bAhara jAte samaya yadi mastaka para vastrAdi or3ha liyA jAe to vaha 'liMga-viparyAsa' kahalAtA hai| kyoMki mastaka DhaMka kara anyatra jAnA strI kI veSabhUSA hai| ataH jo sAdhu sAdhAraNa paristhiti meM Ane-jAne yA vihAra karane meM mastaka DhaMka kara Aye-jAye yA vihAra kare to use prAyazcitta AtA hai| vRddha yA rUgNa hone para athavA asahya garmI sardI meM mastaka DhaMka kara jAnA sakAraNa hai| liMga viparyAsa ke kAraNa sAdhvI ke lie mastaka nahIM DhaMkanA prAyazcitta samajha lenA caahie| upAzraya meM mastaka DhaMkakara baiThane Adi kA prAyazcitta nahIM samajhanA caahie| rAtri meM mala-mUtra parityAga ke lie mastaka DhaMka kara bAhara jAne kI paramparA hai| ataH usakA bhI prAyazcitta nahIM samajhanA caahie| kintu isa paramparA ke lie Agama meM koI spaSTa vidhAna nahIM milatA hai| Comments--"Sisass Avaranam sisaduvaram" while one travelling or seeking alms or going for any essential task, then, if ones covers head with cloth is called "Ling Viparyas". To cover head while going to some other place is a dress code for women. Therefore, while moving around or traveling in normal conditions, if an ascetic covers his head while doing so, he attracts atonement. If one travels covering his head with cloth is "expiation". If one covers ones head due to old age, due to ailment or unbearable cold and heat, it is with due reasons. For a nun it is an expiation if she does not cover her head with cloth in view of "Ling Viparyas". There is no atonement for sitting in the Upashraya covering head. There is a tradition going for relieving excreta and urine by covering head. There is no expiation for it. But this tradition is not on the basis of "Agams". vazIkaraNasUtra-karaNa prAyazcitta THE ATONEMENT OF OVERPOWERING OTHERS 70. je bhikkhU saNa-kappAsao vA, uNNa-kappAsao vA, poMDa-kappAsao vA, amila___ kappAsao vA vasIkaraNasuttAiM karei, kareMtaM vA saaijji| | tRtIya uddezaka (79) Third Lesson saririsara tAra tAra tAra tAra tAra tAra tAra tAra tAra tArataratara tAra tAra tAra tArita tAra tAsArataratarataratarataratasara tAra tAra tAra tArantaratAnA taralatA

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prAha 70. jo bhikSu sana ke kapAsa se, Una ke kapAsa se, poMDa ke kapAsa se athavA amila ke kapAsa se vazIkaraNa sUtra (DorA) banAtA hai athavA banAne vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 70. The ascetic who prepares overpowering thread with Indian hemp, wood, cotton or Amil or supports the ones who prepares so a laghu-masik expiation comes to him. gahAdi vibhinna sthaloM meM mala-matra pariSThApana prAyazcitta THE ATONEMENT OF DISCARDING EXCRETA AND URINE AT DIFFERENT PLACES SUCH AS HOUSES 71. je bhikkhU girhasi vA, gihamuhaMsi vA, giha-duvAriyasi vA, gihapaDiduvAriyasi vA, giheluyaMsira ____vA, gihaMgaNaMsi vA, gihavaccaMsi vA uccAra-pAsavaNaM pariTThavei pariThThaveMtaM vA saaijji| * 72. je bhikkhU maDaga-girhasi vA, maDaga-chAriyasi vA, maDaga-thUbhiyaMsi vA, maDaga-AsayaMsi vA, * maDaga-leNaMsi vA, maDaga-thaMDilaMsi vA, maDaga-vaccaMsi vA uccAra-pAsavaNaM pariTThavei, 28 pariTThaveMtaM vA saaijji| je bhikkhU iMgAla-dAhaMsi vA, khAra-dAhaMsi vA, gAyadAhaMsi vA, tusadAhasi vA, bhusadAhasi vA se uccAra-pAsavaNaM pariTThavei, pariTThaveMtaM vA saaijji| je bhikkhU abhiNaviyAsu vA, golehaNiyAsu, abhiNaviyAsu vA, maTTiyAkhANisu aparibhujja-mANiyAsuvA, uccAra-pAsavaNaM pariTThavei, pariTThaveMtaM vA saaijji| je bhikkhU seyAyayaNaMsi vA, paMkasi vA, paNagaMsi vA, uccArapAsavaNaM pariTThavei, pariMTThaveMtaM vA saaijji| 76. je bhikkhU uMbaravaccaMsi vA, NaggohavaccaMsi vA, AsotthavaccaMsi vA, pilakkhuvaccaMsi vA ra uccAra-pAsavaNaM, pariTThavei, pariTThaveMtaM vA saaijji| 77. je bhikkhU DAgavaccaMsi vA, sAgavaccaMsi vA, mUlagavaccaMsi vA, kotthu barivaccaMsi vA, khAravaccaMsi vA, jIrayavaccaMsi vA, damaNagavaccaMsi vA, marugavaccaMsi vA, uccArapAsavaNaM, pariTThavei pariTThaveMtaM vA saaijji| . je bhikkhU ikkhuvaNasi vA, sAlivaNaMsi vA, kusaMbhavaNaMsi vA kappAsa-vaNaMsi vA re uccArapAsavaNaM pariTThavei, pariTThaveMtaM vA saaijji| 79. je bhikkhU asogavaNaMsi vA, sattivaNNavarNasivA, caMpagavaNasivA, cUya-varNasivA, aNNayaresu vA tahappagAresu, pattovaveesu, puSphovaveesu, phalovaveesu, bIovaveesu uccAra-pAsavaNaM, pariTThavei pariTThaveMtaM vA saaijji| 71. jo bhikSu ghara meM, ghara ke (mukha) sthAna meM, ghara ke pramukha dvAra sthAna meM, ghara ke upadvAra sthAna meM, dvAra - ke madhya ke sthAna meM, ghara ke A~gana meM, ghara kI pariveSa bhUmi arthAt AsapAsa kI khulI bhUmi meM aura uccAra prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| nizItha sUtra (80) Nishith Sutra

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bistAra tAra tArantAra gha8 72. jo bhikSu mRtakagRha meM, mRtaka kI rAkha vAle sthAna meM, mRtaka ke stUpa para, mRtaka ke Azraya sthAna para para, mRtaka ke layana meM, mRtaka kI sthala bhUmi athavA zmasAna kI cautarapha kI sImA ke sthAna meM uccAra prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 73. jo bhikSu koyale banAne ke sthAna meM, sajjIkhAra Adi banAne ke sthAna meM, pazuoM ke DAma dene ke sthAna meM, tusa jalAne ke sthAna meM, bhUsA jalAne ke sthAna meM uccAra prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 74. jo bhikSu navIna hala calAI huI bhUmi meM yA navIna miTTI kI khAna meM, jahA~ loga mala-mUtrAdi tyAgate hoM yA nahIM tyAgate hoM, vahA~ uccAra prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 75. jo bhikSu kardamabahula alpa pAnI ke sthAna meM, kIcar3a ke sthAna meM yA phUlana yukta sthAna meM uccAra __prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 76. jo bhikSu gUlara, bar3a, pIpala va pIpalI ke phala saMgraha karane ke sthAna para ucca-prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 77. jo bhikSu patte vAlI bhAjI, anya sabjiyA~, mUlaga, kostubha, vanaspati, dhanA, jIrA, damanaka va marUka vanaspati vizeSa ke saMgraha sthAna yA utpanna hone kI vADiyoM meM uccAra-prasravaNa paraThatA ha athavA paraThane vAle kA samarthana karatA hai| 78. jo bhikSu ikSu, cAvala (Adi dhAnya) kusaMbha va kapAsa ke kheta meM uccAra-prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| pAre 79. jo bhikSu azoka vRkSoM ke vana, zaktiparNa (saptavarga) vRkSa ke vana, caMpaka vRkSoM ke vana aura Amravana yA anya kisI bhI aise vana, jo patra, puSpa, phala, bIja Adi se yukta hoM, vahA~ uccAraprasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA Me jAtAnAzAjAratAlAratAlA tAtA 71. The ascetic who throws away the excreta and urine in the home, at the piece of land for home, at the place of main gate of the house, at subgate, at threshold, courtyard of the house or the nearby open area of the house or supports the ones who discards so. R 72. The ascetic who discards the excreta and urine in the mortuary, at the place of dead'sash, tomb, deadshelter, immersion place, cremation ground or around it, or supports the ones who does so. The ascetic who throws away the excreta and urine at coal making place, places of making Saijikhar, Making shades for cattle, place to burn husk and straw or supports the ones who does so. ghara 74. The ascetic who discards the excreta and urine at newly ploughed soil or new mines where the people go for defecation or do not go there, or supports the ones who decards so. tRtIya uddezaka (81) Third Lesson

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ghare 75. The ascetic who dumps the excreta and urine at damp places or supports the ones - who does so. 76. The ascetic who throws away the excreta and urine at banyan, fig, pipal's fruitst collecting places or supports the ones who does so. 7. The ascetic who throws away the excreta and urine at the collecting place of leafy vegetables or at the place of growing them or supports the ones who does so. The ascetic who discards the excreta and urine in the field of sugarcane, paddy, kusamb or cotton or supports the ones who does so. 79. The ascetic who throws away the excreta and urine into the Ashok forests, shaktiparan forests, champak forests, mango forests or the forests those are full of leaves, flowers, seeds and fruits or supports the ones who discards so, a laghu-re masik expiation comes to him. vivecana-uccAra-bar3I nIta, mala, azuci, saNNA, vacca tathA pAsavaNa-laghunIta, mUtra, kAyikI, mutta Adi ina paryAyavAcI zabdoM kA prayoga kiyA jAtA hai| yahA~ para bar3I nIta kI mukhyatayA kA prasaMga hai aura bar3I nIta ke sAtha laghunIta kA AnA prAyaH nizcita hai| ataH "uccAra-pAsavaNa" ubhaya zabda kA eka sAtha prayoga huA hai| vyAkhyAkAra ne bhI bar3I nIta kI mukhyatA se vyAkhyA kI hai| Comments--Here the term Ucchar is used for defecation Mal, Ashuchi, Sanna, Vacch etc. and the term Pasavema is used for urine, Kayitu Mukla etc. synonymous words. In above mentioned sutra the narration is about defecation but urination is automatic at the time of defecation so the use of term "Uchchar Pasvana" are used simultaneously. avidhi-pariSThApana prAyazcitta EXPIATION OF DISCARDING IN AN IMPROPER MANNER 80. je bhikkhU diyA vA rAo vA viyAle vA uccAra-pAsavaNeNaM ubbAhijjamANe sapAyaM gahAya, ___parapAyaM vA jAittA, uccAra-pAsavaNaM pariThThavettA aNuggae sUrie eDei, eDaMtaM vA saaijji| taM sevamANe Avaji mAsiyaM parihAraTThANaM ugdhaaiyN| ghara 80. jo bhikSu dina meM, rAtri meM yA vikAla meM uccAra-prasravaNa ke vega se bAdhita hone para apanA pAtra re grahaNa kara yA anya bhikSu kA pAtra yAcakara usameM uccAra-prasravaNa kA tyAga karake jahA~ sUrya kA pUra prakAza (tApa) nahIM pahu~catA hai, aise sthAna meM paraThatA hai athavA paraThane vAlA kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) The ascetic who throws away the excreta and urine colleting into his own utensil or in the utensil borrowing it from his companions and reliving at the time of urge, to relieve it at day time, night time and at dusk, at a place where the light of sun is not reached, or supports the ones who discards so. isa prakAra ina 80 sUtragata doSasthAnoM kA sevana karane para laghumAsika prAyazcitta AtA hai| 80. nizItha sUtra .. (82) Nishith Sutra "KIRRRRRRRRRRRRRRritArArArArArArAtAmjAjAlA

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In above mentioned eighty aphorism, in doing the faults, law of a laghu-masik expiations is there. tRtIya uddezaka kA sArAMza THE SUMMARY OF THE THIRD CHAPTER sUtra-1 dharmazAlA Adi sthAnoM meM eka puruSa se mA~ga-mA~ga kara yAcanA krnaa| sUtra-2 dharmazAlA Adi sthAnoM meM aneka puruSoM se mA~ga-mA~ga kara yAcanA krnaa| sUtra-3 dharmazAlA Adi sthAnoM meM eka strI se mA~ga-mA~ga kara yAcanA krnaa| sUtra-4 dharmazAlA Adi sthAnoM meM aneka striyoM se mA~ga-mA~ga kara yAcanA krnaa| sUtra-5-8 dharmazAlA Adi sthAnoM meM kautukavaza mA~ga-mA~ga kara yAcanA krnaa| sUtra-9-12 dharmazAlA Adi sthAnoM meM adRSTa sthAna se AhAra lAkara dene para eka bAra niSedha karake punaH usake pIche-pIche jAkara yAcanA krnaa| sUtra-13 gRhasvAmI ke manA karane para bhI punaH usake ghara AhAra Adi lene ke lie jaanaa| sUtra-14, sAmUhika bhoja (bar3e jImanavAra) ke sthAna para AhAra ke lie jaanaa| sUtra-15 tIna gRha (kamare) ke antara se adhika dUra kA lAyA huA AhAra lenaa| pairoM kA pramArjana krnaa| sUtra-17 pairoM kA mardana krnaa| sUtra-18 pairoM kA abhyaMgana krnaa| sUtra-19 pairoM kA ubaTana krnaa| sUtra-20 pairoM kA prakSAlana krnaa| sUtra-21 - pairoM ko rNgnaa| sUtra-22-27 kAyA kA pramArjana Adi krnaa| sUtra-28-33 vraNa kA pramArjana Adi krnaa| sUtra-34 gaMDamAlA Adi kA chedana krnaa| gaMDamAlA Adi kA pIva va rakta nikaalnaa| sUtra-36 gaMDamAlA Adi kA prakSAlana krnaa| sUtra-37 gaMDamAlA Adi kA vilepana krnaa| gaMDamAlA Adi para tailAdi kA mlnaa| sUtra-39 gaMDamAlA Adi para sugandhita padArtha lgaanaa| sUtra-40 gadA ke bAhya bhAga yA bhItarI bhAga ke kRmi nikaalnaa| sUtra-41 nakha kaattnaa| sUtra-42 jaMghA ke bAla kaattnaa| sUtra-43 guhya sthAna ke bAla kaattnaa| sUtra-35 sUtra-38 tRtIya uddezaka (83) Third Lesson

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sUtra-44 sUtra-45 sUtra-46 sUtra-47 sUtra-48-50 sUtra-51-56 sUtra-57 sUtra-58-63 sUtra-64 sUtra-65 sUtra-66 sUtra-67 sUtra-68 sUtra-69 sUtra-70 sUtra-71 sUtra-72 sUtra-73 sUtra-74 sUtra-75 sUtra-76 sUtra-77 sUtra-78 sUtra-79 sUtra-80 romarAji ke bAla kaattnaa| bagala-kAMkha ke bAla kaattnaa| dAr3hI ke bAla kaattnaa| mUMcha ke bAla kaattnaa| dA~toM kA ghisanA, dhonA, rNgnaa| hoThoM kA pramArjana Adi krnaa| A~khoM ke bAla kaattnaa| A~khoM kA pramArjana Adi krnaa| nAka ke bAla kaattnaa| bhauhoM ke bAla kaattnaa| mastaka ke bAla kaattnaa| zarIra para jamA huA maila nikaalnaa| A~kha-kAna-dA~ta aura nakhoM kA maila nikAlanA grAmAnugrAma vihAra karate hue mastaka ddhNknaa| vazIkaraNa kA sUtra bnaanaa| ghara ke vibhAgoM meM mala-mUtra tyaagnaa| zmazAna ke vibhAgoM meM mala-mUtra tyaagnaa| navIna miTTI kI khAna meM mala-mUtra tyaagnaa| koyale Adi banAne ke sthAnoM meM mala-mUla tyaagnaa| kIcar3a Adi ke sthAnoM meM mala-mUtra tyaagnaa| phala saMgraha karane ke sthAnoM meM mala-mUtra tyaagnaa| vanaspati (sabjI) ke sthAnoM meM mala-mUtra tyaagnaa| ikSu, zAli Adi ke vana meM mala-mUtra tyaagnaa| azoka vana Adi ke vana meM mala-mUtra tyaagnaa| dhUpa na Ane ke sthAna meM mala-mUtra tyaagnaa| ityAdi pravRttiyoM kA laghumAsika prAyazcitta AtA hai| To beg from a single persons at the place namely Dharam Shala etc. To beg from many person at Dharamshala etc. To beg from a lady at Dharamshala etc. To beg from many a ladies at Dharamshala etc. To beg curiously at Dharamshala etc. Aphorism-1 Sutra-2 Sutra-3 Sutra-4 Sutra-5-8 nizItha sUtra . (84) Nishith Sutra

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Sutra-9-12 Sutra-13 Sutra-14 Sutra-15 Sutra-16 Sutra-17 Sutra-18 Sutra-19 Sutra-20 Sutra-21 Sutra-22-27 Sutra-28-33 Sutra-34 Sutra-35 Sutra-36 Sutra-37 Sutra-38 Sutra-39 Sutra-40 Sutra-41 Sutra-42 Sutra-43 Sutra-44 Sutra-45 Sutra-46 Sutra-47 Sutra-48-50 Sutra-51-56 Sutra-57 Sutra-58-63 Sutra-64 Sutra-65 Sutra-66 Sutra-67 Sutra-68 To beg the food that has been refused and has been brought from the hidden place of Dharamshala. Even after refusing by the householder to go for seeking food. To go for seeking food at the place of common feast. To accept food brought from the distance of three rooms (houses). To Cleanlegs. To massage legs. Toruboiletc. onlegs. To smear paste on legs. To wash legs. Todyelegs. To cleanse body. To cleanse colour. To Operate gandmala. To with draw blood and pus from gandmala. To wash the gandmala etc. To smear paste on gandmala. To rub oil etc. on gandmala To smear fragrant substance on gandmala etc. To remove worms from the anus. To cut nails. To cut hair of thigh. To cut hair of sexual organs. To remove pores etc. To remove hair of Arm- pits. To shave beard. To shave moustache. To brush, wash and dye teeth. To cleanse lips. To trimeyelids. To cleanse eyes. To remove the nose hair. To remove eyes brows. To hair cut. To remove body'sdirt. To remove dirt of eyes, ears, teet hand nails. anita Jey7CF (85) Third Lesson

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Sutra-69 To cover head while trevalling from one village to another. Sutra-70 To prepare overpowering thread. Sutra-71 To relieve excreta and urine at home. Sutra-72 To relive excreta and urine at cremation ground. Sutra-73 To discard excreta and urine at newly created mines. Sutra-74 To relieve excreta and urine at coal making place. Sutra-75 To relieve excreta and urine at muddy place. Sutra-76 To relieve excreta and urine at fruits collecting places. Sutra-77 To relieve excreta and urine at vegetables growing places. Sutra-78 To relieve excreta and urine in the fields of sugarcane and paddy etc. Sutra-79 To relieve excreta and urine in the Ashoka forests. Sutra-80 To relieve excreta and urine at dark places. By doing all above mentioned activities a laghu-masik expiation comes. isa uddezaka ke 65 sUtroM ke viSaya kA kathana nimna AgamoM meM hai, yathAsUtra-1-4 mA~ga-mA~ga kara lene kA niSedha-Ava. a. 4 sUtra-14 saMkhaDI gamana niSedha-AcA. zru. 2, a. 1, u. 2, 3 sUtra-15 sAmane lAyA huA AhAra Adi grahaNa karanA anAcAra-daza. a. 3, gA. 3 sUtra-16-39 zarIra parikarma niSedha-daza. a. 3, gA. 3,5,9, 6, 14, 15 . sUtra-41-47 bhikSu lambe nakha aura keza vAlA hotA hai-daza. a. 6, gA. 65 sUtra-48-63 dantAdi parikarma niSedha-daza. a. 3, gA. 3 tathA 9, 1 sUtra-64-66 roma-keza parikarma niSedha-prazna. zru. 2, a. 1, su. 4, daza. a. 6, gA. 65 sUtra-67 jalla parISaha varNana meM pasInA nivAraNa niSedha-utta. 2, gA. 37 sUtra-72-79 zmazAna Adi meM mala-mUla tyAgane kA niSedha-AcA. zruta. 2, a. 10 isa uddezaka ke nimna 15 sUtroM ke viSaya kA kathana anya AgamoM meM nahIM hai, yathAsUtra-5-8 kautUhala se yaacnaa| sUtra-9-12 adRSTa sthAna se lAye hue AhAra kA niSedha karake punaH lenaa| sUtra-13 manA kiye jAne para usa ghara meM gocarI jaanaa| sUtra-40 kRmi nikaalnaa| sUtra-68 A~kha, kAna, dA~ta aura nakhoM meM se maila nikaalnaa| sUtra-69 mastaka ttaiNknaa| sUtra-70 vazIkaraNa sUtra bnaanaa| sUtra-71 ghara meM aura ghara ke vibhAgoM meM mala-mUtrAdi prtthnaa| sUtra-80 jahA~ sUrya kA tApa na ho aise sthAna meM mala-mUtra prtthnaa| | nizItha sUtra (86) Nishith Sutra

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The statement pertaining to the sixty five sutras of the chapter is with following Agamas as : Sutra 4 Prohibition of collecting food by demanding it again and again Avashyaka Chapter-4. Sutra 14 Prohibition of travelling alongwith a Sakhandi-Acharang Sutra Shrut 2, Text-1, Chapter 2. Sutra 15 Transmission of accepting the food that has been brought for alum. Dasvaikalika, verse-3, chap.-3. Sutra 16-19 Prohibition of washing the body. Das-text-3, verse-3, 5, 9, 14, 15. Sutra 41-47 The ascetic who is with long nails and hair-Das-chapter-65. Sutra 48-63 Prohibition of washing of teeth. Das--Text 3, Verse 3,9. Sutra 64-66 Prohibition of combing hair, Prashyamvyakaran-shrut-2. Sutra 67 Prohibition of cleaning the sweet etc. in the chapter of diseases description, Utradhyana-2, verse-37. Sutra 72-79 Prohibition of discarding the excreta etc in cremation ground etc. Acharanga Sutra Shrut-2, chapter 10. The description of fifteen sutras of this chapter is not mentioned in falling Agamass as : Sutra 5-8 Begging with curiosity. Sutra 9-12 To accept again the food that was rejected brought from the invisible places. Sutra 13 To go for seeking food from the hours where he was refused to be offered food. Sutra 40 Removing worms. Sutra 68 Removing dirt out of eyes, ears, teeth and nails. Sutra 69 To cover the head. Sutra 70 Making an overpowering thread. Sutra 71 Discarding urine-excreta etc. with sending and in the other places the house. Sutra 80 Discarding the urine-excreta at the places where there is no sun. kkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkss Il cica 3EUR910 HAITI The end of third chapter tRtIya uddezaka (87) Third Lesson

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caturtha uddezaka THE FOURTH CHAPTER tara jAnatAtIla mAnavatAvatAra tAra sAtavA vetarataratarataratAsArakhA prAthamikI INTRODUCTION ____ isa uddezaka meM batAyA gayA hai ki yadi sAdhaka sAdhanA mArga se cyuta hokara aneka prakAra kI aviveka yukta pravRttiyA~, jaise-rAjAdi ko vaza meM karanA, unakA guNAnuvAda karanA, AcArya Adi se binA pUche vigaya AhAra grahaNa karanA, nirgranthiyoM ke upAzraya meM avidhi se praveza karanA, kalaha karanA, ThahAkA mArakara ha~sanA, sacitta padArthoM se lipta hAthoM dvArA AhAra lenA, zarIra parikarma karanA, saMkIrNa va jIva-saMsakta bhUmi para mala-mUtra visarjita karanA Adi karatA hai to usake lie mAsika udghAtika paristhAna arthAt laghumAsika prAyazcitta kA vidhAna hai| It has been stated in this chapter that if the practiser having fallen from the path of spiritual practice performs many types of unwise activities namely overpowers the king, eulogises him, accepts fats without the permission of preceptor, enters in an unproper manner into the residence of nuns, creates fuss, laughs loudly, accepts food from the hands smeared with living beings takes bath, discards urine, excreta at the places which are occupied by living organism then an expiation of Laghu Masik or "Masika Udghatuku Paristhana" comes to him. rAjA Adiko apane vaza meM karane kA prAyazcitta THE EXPIATION OF CONTROLLING THE KING 1. je bhikkhU "rAya" attIkarei, attIkareMtaM vA saaijji| 2. je bhikkhU "rAyArakkhiya" attIkarei, attIkareMtaM vA saaijji| 3. je bhikkhU "nagarArakkhiya" attIkarei, attIkareMtaM vA saaijji| 4. je bhikkhU "nigamArakkhiya" attIkarei, attIkareMtaM vA saaijji| 5. je bhikkhU "savvArakkhiye" attIkarei, attIkareMtaM vA saaijji| jo bhikSu rAjA ko vaza meM karatA hai athavA karane vAle kA samarthana karatA hai| 2. jo bhikSu rAjA ke aMgarakSaka ko vaza meM karatA hai athavA karane vAle kA samarthana karatA hai| 3. jo bhikSu nagararakSaka ko vaza meM karatA hai athavA karane vAle kA samarthana karatA hai| - 4. jo bhikSu nigamarakSaka ko vaza meM karatA hai athavA karane vAle kA samarthana karatA hai| 5. jo bhikSu sarvarakSaka ko vaza meM karatA hai athavA karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) | nizItha sUtra (88) Nishith Sutra

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2, sacitta vastu(kacce bhuTTha) khAnA vazyamAnaya. aba tuma mere vaza meM ho| 1, maMtrI ko vaza meM karane ke liye maMtra jApa karatA sAdhu 3. sAdhviyoM ke upAzraya meM avidhi se praveza 4 amaryAdita hAsya hA...hA...hA... 5. kazIlako saMghADAdenA ApakA svAsthya ThIka nahIM hai| isalie apanA ziSya ApakI sevA meM chor3a rahA huuN| laghu nIti ko Upara se hI paraTha detA huuN| 6. uccAraNa-prasravaNa kI bhUmi kA pratilekhana nahIM karanA

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citra-paricaya 4 nimnokta kArya karane vAlA sAdhu-sAdhvI laghumAsika prAyazcitta kA adhikArI hotA hai 1. sAdhu dvArA nagaraseTha athavA maMtrI ko maMtra-taMtroM dvArA apane vaza meM karane se doSa lagatA hai| - u. 4, sU. 17 2. sAdhu dvArA sacitta dhAnya athavA bIjayukta AhAra kA sevana karane para 'kRtsna dhAnya' khAne kA doSa lagatA hai| -u.4,sU. 315 3. sAdhu dvArA sAdhviyoM ke upAzraya meM avidhipUrvaka praveza karane para doSa lagatA hai| jaise daravAjA banda hone para sAdhu dvArA khir3akI se cupacApa upAzraya meM praveza karanA avidhi kahalAtA hai| - u. 4, sU. 34 4. sAdhuoM dvArA Apasa meM bAteM karate hue kutUhalavRtti sahita amaryAdApUrvaka jora-jora se ThahAkA lagAte hue ha~sanA hAsya' doSa hai| -u. 4, sU. 38 5. eka sAdhu dvArA apane ziSya ko AcAra-pAlana se rahita zithilAcAra rUpa asaMyamI jIvana jIne vAle 'pArzvastha' sAdhu kI sevA meM bhejane para pArzvastha Adi ko saMghATaka AdAna-pradAna' kA doSa lagatA -u.4,sU.39 6. sAdhu dvArA pratilekhanA kie binA U~ce sthAna se uccAra-prasravaNa-laghunIti athavA bar3I nIti Adi ko paraThanA 'pariSThApanA samiti' kA doSa hai| -u.4,sU. 119 A Sadhu or Sadhvi who engages himself/herself in any one of the following activities is liable for Laghumasik atonement. 1. A sadhu commits as fault if he tries to control the elite or a minister with his tantric spells. -Udd.4, Su. 17 In case a sadhu consumes a live gram or food containing live seed, he commits the fault of having Kritsan food stuff. -Udd.4, Su.31 A sadhu commits the fault if he enters the Upashraya (place of stay) of nuns (Sadhvis) in an improper manner. .. -Udd. 4, Su. 34 4. The ascetics commit the fault of hasya (laughter) if they talk among themselves jokingly and laugh loudly. -Udd.4, Su.38 A sadhu sends his disciple in the service of a delinquent monk who is leading an unrestrained life then he commits the fault of dealing with Sanghatak. -Udd. 4, Su.39 A monk discards, excreta or urine from a higher place downwards, he then commits the fault in procedure of discarding. -Udd.4, Su. 1195 es55555555555555555555555555555555se

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1. 2. 3. 4. 5. The ascetic who overpowers the king or supports the ones who does so. The ascetic who overpowers king's bodyguards or supports the ones who does so. The ascetic who overpowers the Nagar-rakshaka (guard of the city) or supports the ones who does so. The ascetic who controls the corporation guard or supports the ones who does so. The ascetic who overpowers the police commission, or supports the ones who does so. (A laghu-masik expiation inflicts him) vivecana - rAjA Adi ko vaza meM karane se bhikSu ko aneka prakAra se hAniyA~ uThAnI par3a sakatI hai| rAjA tathA svajana anukUla hone para saMyama sAdhanA meM bAdhaka bana sakate haiM aura pratikUla hone para upasarga bhI kara sakate haiN| vizeSa saMkaTa Ane para saMgha hita ke lie rAjA Adi ko yadi anukUla karanA Avazyaka ho to yaha prazasta kAraNa hai tathA apane saMyama evaM tapobala se prApta labdhi dvArA inheM vaza meM karanA prazasta prayatna hai| jhUTha, kapaTa Adi pApa yukta pravRttiyoM se inheM vaza karanA aprazasta prayatna hai| kisI kI pratiSThA bar3hAne ke lie athavA kisI kA ahita karane ke lie yA svArtha se vaza meM karanA aprazasta kAraNa hai| uparokta sUtra meM prazasta pratyana aura prazasta kAraNa se vaza meM karane kA prAyazcitta batAyA gayA hai| aprazasta kAraNa kA prAyazcitta aura bhI adhika AtA hai| Comments-It has been said in the commentary that getting favour of kings and king personnel is an obstacle in religious practices and that can pose a danger to ascetic organisation (Sangha), if they become unfavourable. For the benefit of organisation (Sangh) it is proper to gain the favour of the king. To attract them through lies, deceit and sinful activities is an un-proper endeavour. To gain King's favour to establish ones honour or to harm others is an unproper reason. In the aforesaid aphorism atonement for taking someone under command with noble means and for noble cause has been defined. In case of doing so for ignoble cause the atonement is still harsher. rAjA Adi kI prazaMsA karane kA prAyazcitta THE EXPIATION OF KINGS ADMIRATION 6. je bhikkhU "rAya" accIkarei, accIkareMtaM vA sAijjai / 7. je bhikkhU "rAyArakkhiyaM" accIkarei, accIkareMtaM vA sAijjai / 8. je bhikkhU "nagarArakkhiyaM" accIkarei, accIkareMtaM vA sAijjai / 9. 8. je bhikkhU "nigamArakkhiyaM" accIkarei, accIkareMtaM vA sAijjai / 10. je bhikkhU " savvArakkhiyaM" accIkarei, accIkareMtaM vA sAijjai / 6. 7. jo bhikSu rAjA kI prazaMsA-guNa-kIrtana karatA hai athavA karane vAle kA samarthana karatA hai / jo bhikSu rAjA ke aMgarakSaka kI prazaMsA-guNa-kIrtana karatA hai athavA karane vAle kA samarthana karatA hai| jo bhikSu nagararakSaka kI prazaMsA-guNa-kIrtana karatA hai athavA karane vAle kA samarthana karatA hai / caturtha uddezaka (89) Fourth Lesson

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ghara 9. jo bhikSu nigamarakSaka kI prazaMsA-guNa-kIrtana karatA hai athavA karane vAle kA samarthana karatA hai| 10. jo bhikSu sarvarakSaka kI prazaMsA-guNa-kIrtana karatA hai athavA karane vAle kA samarthana karatA hai| __ (use laghumAsika prAyazcitta AtA hai|) The asctic who eulogises the glory of the king, or supports the ones who does so. 7. The ascetic who praises the kings body guard, or supports the ones who does so. The ascetic who praises the glory of city guard or supports ones who does so. 9. The ascetic who admires the glory of corporate guard, or supports the ones who does so. 10. The ascetic who praises the police commissioner, or supports the ones who does so. (A laghu-masik expiation comes) rAjA Adiko AkarSita karane kA prAyazcitta THE ATONEMENT OF ATTRACTING THE KINGS ETC 11. je bhikkhU "rAya" atthIkarei, atthIkareMtaM vA saaijji| 12. je bhikkhU "rAyArakkhiya" atthIkarei, atthIkareMtaM vA saaijji| 13. je bhikkhU "nagarArakkhiya" atthIkarei, atthIkareMtaM vA saaijji| 14. je bhikkhU "nigamArakkhiya" atthIkarei, atthIkareMtaM vA saaijji| . 15. je bhikkhU "savvArakkhiya" atthIkarei, atthIkareMtaM vA saaijji| 11. jo bhikSu rAjA ko apanA arthI (AkarSita karanA) banAtA hai athavA banAne vAle kA samarthana karatA hai| 12. jo bhikSu rAjA ke aMgarakSaka ko apanA arthI banAtA hai athavA banAne vAle kA samarthana karatA hai| sara 13. jo bhikSu nagararakSaka ko apanA arthI banAtA hai athavA banAne vAle kA samarthana karatA hai| 14. jo bhikSu nigamarakSaka ko apanA arthI banAtA hai athavA banAne vAle kA samarthana karatA hai| .. 15. jo bhikSu sarvarakSaka ko apanA arthI banAtA hai athavA banAne vAle kA samarthana karatA hai| (use 11 laghumAsika prAyazcitta AtA hai|) The ascetic who makes the king his supporter or supports the ones who does so. The ascetic who makes the king's body guard his supporter or supports the ones who does so. The ascetic who makes the city guard his supporter or supports the ones who does so. 14. The ascetic who makes the corporate guard his supporter and supports the ones who does so. The ascetic who makes the police commissioner his supporter or supports the ones who does so, a laghu-masik expiation comes to him. nizItha sUtra (90) Nishith Sutra

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rastA nAAMMX XXXIXXXXXXXXXXXXXX Xix tarimnAnAsapI XXXXIXXIIXxxxx XIXIXXXrika pare vivecana-atthIkarei (arthIkaraNa) ke tIna artha kie gae haiM-1. sAdhu rAjA kI prArthanA kare, 2. sAdhu ghara aise kArya kare jisase rAjA sAdhu kI prArthanA kare, 3. rAjA kA koI kArya siddha kara de| athavA rAjA ko kahe ki "mere pAsa aisI vidyAe~ haiM, nimittajJAna hai yA viziSTa avadhi Adi jJAna haiN|" ra ye saba rAjA ko arthI (AkarSita) karane ke upAya haiN| isa prakAra ina sabhI (15) sUtroM kA saMkSipta sAra yaha hai ki rAjA Adi ko apanA banAne kI koI pravRtti nahIM karanA caahie| Comments--There are three meanings of "Atthikarai" -- 1. The ascetic should do proper respect of the king 2. The asectic should do such a work to respect the king. 3. Or to perform for kings cause or to tell the king that "I have an extraordinary Clairvoyance." Such efforts are made to attract the king. The main aim of above mentioned fifteen sutrais, an ascetic must not do the activities which in fluence the king and others. grAma-rakSaka Adi ko apane vaza meM karane kA prAyazcitta THE EXPIATION OF CONTROLLING VILLAGE GUARD ETC 16. je bhikkhU"gAmArakkhiya" attIkarei, attIkareMtaM vA saaijji| ra 17. je bhikkhU "desArakkhiya" attIkarei, attIkareMtaM vA saaijji| 22 18. je bhikkhU "sImArakkhiya" attIkarei, attIkareMtaM vA saaijji| re 19. je bhikkhU "raNNArakkhiya" attIkarei, attIkareMtaM vA saaijji| 20. je bhikkhU"savvArakkhiya" attIkarei, attIkareMtaM vA saaijji| 16. jo bhikSu grAmarakSaka ko apane vaza meM karatA hai athavA vaza meM karane vAle kA samarthana karatA hai| 17. jo bhikSu dezarakSaka ko apane vaza meM karatA hai athavA vaza meM karane vAle kA samarthana karatA hai| 18. jo bhikSu sImArakSaka ko apane vaza meM karatA hai athavA vaza meM karane vAle kA samarthana karatA hai| 19. jo bhikSu rAjarakSaka ko apane vaza meM karatA hai athavA vaza meM karane vAle kA samarthana karatA hai| 20. jo bhikSu sarvarakSaka ko apane vaza meM karatA hai athavA vaza meM karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 16. The ascetic who overpowers, the village guard or supports the ones who does so. 17. The ascetic who overpowers the state security guard, or supports the ones who does so. . The ascetic who overpowers the Border security guard or supports the ones who does so. 19. The ascetic who overpowers the Provincial security guard or supports the ones who does so. caturtha uddezaka (91) Fourth Lesson

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20. The ascetic who overpowers the General or supports the ones who does so, a $ laghu-masik expiation comes to him. grAmarakSaka Adi kI prazaMsA karane kA prAyazcitta THE ATONEMENT OF PRAISING THE VILLAGE SECURITY GUARD 21. je bhikkhU"gAmArakkhiya" accIkarei, accIkareMtaM vA saaijji| 22. je bhikkhU "desArakkhiya" accIkarei, accIkareMtaM vA saaijji| 23. je bhikkhU "sImArakkhiya" accIkarei,accIkareMtaM vA saaijji| para 24. je bhikkhU"raNNArakkhiya" accIkarei, accIkareMtaM vA saaijji| 25. je bhikkhU"savvArakkhiya" accIkarei, accIkareMtaM vA saaijji| 21. jo bhikSu grAmarakSaka kI prazaMsA-guNakIrtana karatA hai athavA karane vAle kA samarthana karatA hai| 22. jo bhikSu dezarakSaka kI prazaMsA-guNakIrtana karatA hai athavA karane vAle kA samarthana karatA hai| 23. jo bhikSu sImArakSaka kI prazaMsA-guNakIrtana karatA hai athavA karane vAle kA samarthana karatA hai| aura 24. jo bhikSu rAjarakSaka kI prazaMsA-guNakIrtana karatA hai athavA karane vAle kA samarthana karatA hai| hara 25. jo bhikSu sarvarakSaka kI prazaMsA-guNakIrtana karatA hai athavA karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 21. The ascetic who praises the village security guard's glory or supports the ones who 1 does so. 22. The ascetic who praises the glory of national security guard or supports the ones who does so. 23. The ascetic who admires the glory of the Border security guard or supports the R ones who does so. 24. The ascetic who admires the glory of state security guard or supports the ones who does so. 25. The ascetic who praises the glory of the General or supports the ones who does so, A laghu-masik expiation comes. grAmarakSaka Adi ko AkarSita karane kA prAyazcitta THE EXPIATION OF ATTRACTING THE VILLAGE SECURITY GUARD ETC 26. je bhikkhU"gAmArakkhiya' atthIkarei, atthIkareMtaM vA saaijji| 27. je bhikkhU"desArakkhiye" atthIkarei, atthIkareMtaM vA saaijji| 28. je bhikkhU"sImArakkhiya" atthIkarei, atthIkareMtaM vA saaijji| | nizItha sUtra . (92) Nishith Sutra

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8 29. je bhikkhU"raNNArakkhiya" atthIkarei, atthIkareMtaM vA saaijji| 230. je bhikkhU"savvArakkhiya" atthIkarei, atthIkareMtaM vA saaijji| 26. jo bhikSu grAmarakSaka ko apanI tarapha AkRSTa karatA hai athavA AkRSTa karane vAle kA samarthana karatA hai| 27. jo bhikSu dezarakSaka ko apanI tarapha AkRSTa karatA hai athavA AkRSTa karane vAle kA samarthana karatA hai| 28. jo bhikSu sImArakSaka ko apanI tarapha AkRSTa karatA hai athavA AkRSTa karane vAle kA samarthana ___karatA hai| 29. jo bhikSu rAjarakSaka ko apanI tarapha AkRSTa karatA hai athavA AkRSTa karane vAle kA samarthana ___karatA hai| 22 30. jo bhikSu sarvarakSaka ko apanI tarapha AkRSTa karatA hai athavA AkRSTa karane vAle kA samarthana . karatA hai| (use laghumAsika prAyazcitta AtA hai|) 26. The ascetic who attracts the village security guard supports the ones who does so. 27. The ascetic who attracts the national security guard or supports the ones who attracts so. 28. The ascetic who attracts the Border security guard or supports the ones who attracts so. 29. The ascetic who attracts the state security guard or supports the ones who attracts so. 30. The ascetic who attracts the General or supports the ones who attracts so, a laghu masik expiation comes to him. kRtsna dhAnya khAne kA prAyazcitta THE EXPIATION OF EATING FULL (KRITSAN) GRAIN 31. je bhikkhU"kasiNAo" osahio AhArei, AhArataM vA saaijji| hai 31. jo bhikSu 'kRtsna' auSadhiyoM (sacitta dhAnya Adi) kA AhAra karatA hai athavA karane vAle kA ra samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 31. The ascetic who accepts (living grains) "Kritsan" medicines or supports the ones who does so, a laghu-masik atonement costs him. vivecana-"kasiNa"-dravyakRtsna aura bhAvakRtsna ina do bhedoM ke cAra bhAga hote haiN| dravyakRtsna kA artha 28 hai akhaMDa aura bhAvakRtsna kA artha hai sacitta / yahA~ prAyazcitta kA viSaya hai isalie "bhAvakRtsna" (sacitta) artha hI grahaNa karanA caahie| ataH sUtra kA artha yaha hai ki sacitta dhAnya evaM bIja kA AhAra karane se laghumAsika prAyazcitta AtA hai| caturtha uddezaka (93) Fourth Lesson

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Comments-The meaning of "Dravya Kritsan" is undivided and Bhava kritsan ghara means 'living'. There is law of atonement in it so Bhava kritsan (living) meaning is appropriate. 1 AjJA lie binA vigaya khAne kA prAyazcitta THE ATONEMENT OF EATING 'VIGAYA' (HEALTHY FOOD) WITHOUT PERMISSION 32. jebhikkhU Ayariya-uvajjhAehiM avidiNNaM aNNayaraM vigaiM AhArei, AhAreMtaM vA saaijji| 32. jo bhikSu AcArya yA upAdhyAya kI vizeSa AjJA ke binA kisI bhI vigaya kA AhAra karatA hai athavA karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) The ascetic who accepts vigaya without the permission of the religious teacher (upadhaya ) or the holy perceptor (Acharya), or supports the ones who does so, a laghu-masik atonement comes to him. vivecana-sAmAnya vidhAna ke anusAra sAdhu vigayarahita AhAra hI le sakatA hai| vizeSa kAraNa se vigayayukta AhAra lenA Avazyaka ho to AcArya yA upAdhyAya kI AjJA prApta kie binA vigaya nahIM le sakatA hai| ve bhI AvazyakatA kA aucitya samajhakara aura parimANa kA nirNaya karake vigaya sevana kI AjJA dete haiN| aNNayaraM vigaiM-pA~ca vigaya meM se koI bhI vigy| yaha pA~ca vigaya AcArya yA upAdhyAya kI AjJA se grahaNa kara sakatA hai| pA~ca vigaya isa prakAra haiM-1. dUdha, 2. dahI, 3. ghRta, 4. taila, aura 5. gudd'-shkkr| Comments--According to the ascetic conduct the ascetic can take food devoid of Vigaya, If in a particular situation he has to take the Vigaya it should not be taken without the permission of perceptor. Annayaram Vigayaim-Any Vigaya out of five Vigaya. These five unacceptable. things can be accepted with the permission of Acharya or Upaadhyaaya. The names of the five Vigaya are as follows-milk, curd, butter, oil, jaggery. sthApanAkula kI jAnakArI kie binA bhikSArtha praveza karane para prAyazcitta THE ATONEMENT OF ENTERING FOR SEEKING ALMS WITHOUT KNOWING THE "STHAPANAKUL" 33. je bhikkhU'ThavaNAkulAI' ajANiya, apucchiya, agavesiya, puvvAmeva gAhAvai kulaM piMDavAya paDiyAe aNuppavisai, aNuppavisaMtaM vA saaijji| 33. jo bhikSu "sthApanAkuloM" kI jAnakArI kie binA, pUche binA yA gaveSaNA kie binA hI AhAra ke li // hai yA praveza karane vAle kA anumodana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 33. The ascetic who goes into the houses for seeking alms without recognising or knowing the "Sthapanakul" or support the ones who goes so, a laghu-masik atonement costs him. nizItha sUtra (94) Nishith Sutra

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FIXOXXNAWA vivecana-"sthApanAkula"-bhikSA ke lie nahIM jAne yogya kul| ve kula kaI prakAra ke hote haiM28 1. atyanta dveSI kula sarvathA tyAjya hote haiN| para 2. atyanta anurAga vAle kul| 3. upAzraya ke nikaTa rahane vAle kul| 4. bahumUlya padArtha yA viziSTa auSadhiyoM kI upalabdhi vAle kula sAdhAraNa sAdhuoM ke lie varNya hote are haiN| bAla, glAna, vRddha, AcArya, atithi Adi ke lie Avazyaka hone para viziSTa anubhavI gItArtha sAdhu hI ina * gharoM meM bhikSA ke lie jA sakate haiN| K vizAla sAdhu samUha ke sAtha-sAtha vicaraNa karate samaya yA vRddhAvAsa meM rahe hue sAdhuoM meM se pRthak-pRthak gocarI lAne vAloM kI apekSA se yaha kathana haiN| Comments--"Sathapanakul" means--the clans which are not fit for seeking alms. 1. The extreme hostile clans have been absolutely abandoned. 2. Extreme lovable clans. 3. The clans near to upashraya. 4. The clans of householders who provides valuable material or special medicines to the common ascetics are prohibited. For children, patient, oldmen, perceptor or guests, if necessary, then only the eminent, experienced a learned ascetic may go in these houses for seeking alms. This law has been constituted taking into consideration the condition while travelling along with the senior ascetics or the ascetics who stay in the old-age homes seek alms separately. sAdhvI ke upAzraya meM avidhi se praveza karane para prAyazcitta THE EXPIATION OF ENTERING INTO THE UPASHRAYA OF NUNS IN AS IMPROPER MANNER Rs 34. je bhikkhU NiggaMthINaM uvassayaMsi avihIe aNuppavisai, aNuppavisaMtaM vA saaijji| 34. jo bhikSu nirgranthiyoM ke upAzraya meM avidhi se praveza karatA hai athavA avidhi se praveza karane vAle 8 kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) The ascetic who enters into the Upashraya of nuns in an unproper manner or supports the ones who enters so, a laghu-masik expiation comes to him. aura vivecana-sAdhvI ke upAzraya meM sAdhu kina-kina kAraNoM se jA sakatA hai, bhASyakAra ne isakA kathana kiyA bare hai tathA avidhi se praveza karane para aneka doSoM kI saMbhAvanAe~ kahI haiN| "avidhi"-praveza karane se pUrva sUcanA die binA praveza karanA arthAta mauna rahakara praveza karanA avidhipra praveza kahalAtA hai| sAdhvI ke upAzraya ke bAhara arthAt mukhya pravezadvAra ke bAhara Thahara kara saMbodhana ke zabdoM se apane Ane X kI sUcanA denA aura sAdhviyoM ko jAnakArI ho jAne ke kucha samaya bAda praveza karanA athavA sUcanA dene ke bAda sAtArAtArAtAlatAnAtAvAlA tAnA bAnA nAtAvAlA caturtha uddezaka (95) Fourth Lesson

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sAdhviyoM ke sAvadhAna ho jAne para kisI sAdhvI ke dvArA "padhAroM" isa taraha saMketa rUpa zabda ke kahane para praveza se karanA "vidhi-praveza" kahalAtA hai| Comments--There are the posibilities of many a faults over entering in an unproper manner into the Upashraya of nuns entering without giving prior information or entering silently is an unproper manner. At the entrance of upashraya of Nuns' to give information of his arrival and let the nuns get themselves aware and invite saying "please come in". Entering in such a way is "proper mannered entrance". sAdhvI ke Agamana-patha meM upakaraNa rakhane kA prAyazcitta THE ATONEMENT OF PUTTING UTENSILS ON THE PATH OF NUNS 35. je bhikkhU NiggaMthINaM AgamaNapahaMsi, daMDagaM vA, laTThiyaM vA, rayaharaNaM vA, muhapottiyaM vA aNNayaraM vA uvagaraNajAyaMThavei, ThaveMtaM vA saaijji| 35. jo bhikSu sAdhvI ke Ane ke mArga meM daMDa, lAThI, rajoharaNa yA mukhavastrikA Adi koI bhI upakaraNa aura rakhatA hai athavA rakhane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) The ascetic who puts utensils namely stick, staff, Rajoharana, Mukhvastrika etc on the arrival path of the nuns or supports the ones who put so, a laghu-masik expiation comes to him. nayA kalaha karane kA prAyazcitta THE ATONEMENT OF CREATING A NEW QUARREL 36. je bhikkhUNavAiM aNuppaNNAiM ahigaraNAiM uppAei, uppAeMtaM vA saaijji| 36. jo bhikSu nae-nae jhagar3e utpanna karatA hai athavA karane vAle kA samarthana karatA hai| (use sare laghumAsika prAyazcitta AtA hai|) 36. The ascetic who creates new strife, or supports the ones who does so, a laghumasik expiation comes to him. vivecana-ugra prakRti se, ati vAcAlatA se yA nirarthaka bhASaNa se kalaha hote haiN| hAsya yA kutuhala se bhI kalaha ho sakatA hai| ataH sAdhu ko viveka rakhanA caahie| Comments--The struggle begins with speaking in anger or to speak nonsense talks. The strike can be there in Jokes, too. The ascetic, therefore, must be careful. upazAMta kalaha ko ubhArane kA prAyazyicatta THE ATONEMENT OF INCITING THE SUBSIDED STRUGGLE 37. je bhikkhU porANAI ahigaraNAiM khAmiya viosamiyAiM puNo udIrei udIreMtaM vA saaijji| 37. jo bhikSu kSamAyAcanA se upazAMta purAne jhagar3oM ko punaH utpanna karatA hai athavA karane vAle kA hai ___ samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) bistAra tAra tAra tAra tAra tArA | nizItha sUtra (96) Nishith Sutra

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ghara tAratAsAratAsArastAnI 37. The ascetic who incites the forgiven old strifes, or supports the ones who does so, a laghu-masik expiation comes to him. hAsya-prAyazcitta / THE ATONEMENT OF LAUGHING 38. je bhikkhU muhaM vipphAliya-viSphAliya hasai, hasaMtaM vA saaijji| 22 38. jo bhikSu mu~ha phAr3a-phAr3a kara ha~satA hai athavA ha~sane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) The ascetic who laughs very loudly, or supports the ones who laughs so, a laghumasik atonement comes to him. vivecana-mu~ha kA adhika kholakara yA vikRta kara amaryAdita ha~sane kA yahA~ prAyazcitta kahA gayA hai| ka sUtra meM kahA gayA hai ki Apasa meM bAteM karane va ha~sI ThaTThA karane meM samaya kharca na karate hue sAdhu ko aura sadA svAdhyAya jJAna dhyAna meM lIna rahanA caahie| dRSTAMta-eka rAjA rAnI ke sAtha jharokhe meM baiThA thaa| use rAjapatha kI ora dekhate hue rAnI ne kahA-"mRta manuSya ha~sa rahA hai|" rAjA ke pUchane para rAnI ne sAdhu kI tarapha izArA kiyA aura spaSTIkaraNa kiyA ki ihalaukika sampUrNa sukhoM kA tyAga kara dene se yaha mRtaka ke samAna hai, phira bhI ha~sa rahA hai| ataH sAdhu ko maryAdita muskarAne ke atirikta hA-hA karate hue nahIM ha~sanA caahie| Comments-There is a law of expiation of uncontrolled laughing. It has been narrated in Dasvaikalik Sutra that the ascetic not wasting time in idle talks or in jokes, should keep him-self busy in study in holy scriptures. (An Allegory) A dramatic composition-once a king was sitting in the lattice window along with his Queen. Suddenly having seen the highway the queen said, "The dead man is laughing." On king's query the queen alludes toward the monk. She said that this ascetic was like a dead body after renouncing the mundane luxuries, even then he is laughing'. Therefore, the ascetic must not laugh loudly. tArataratA XIXOXIM pArzvastha Adi ko saMghATaka ke AdAna-pradAna kA prAyazcitta / THE EXPIATION OF TAKING AND GIVING CLOTH ETC. THE 'PARSHVASTH' (IGNOROUS) ETC. FOR COMPANY SAKE 82 39. je bhikkhU pAsatthassa' saMghADayaM dei, deMtaM vA saaijji| aura 40. je bhikkhU pAsatthassa' saMghADayaM paDicchai, paDicchaMtaM vA saaijji| 41. je bhikkhU osaNNassa' saMghADayaM dei, deMtaM vA saaijji| 39 42. je bhikkhU osaNNassa' saMghADayaM paDicchai, paDicchaMtaM vA saaijji| 42 43. je bhikkhU 'kusIlassa' saMghADayaM dei, deMtaM vA saaijji| para 44. je bhikkhU'kusIlassa' saMghADayaM paDicchai, paDicchaMtaM vA saaijji| 8 45. je bhikkhU saMsattassa' saMghADayaM dei, deMtaM vA saaijji| caturtha uddezaka (97) Fourth Lesson

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############################################ 46. je bhikkhU' saMsattassa' saMghADayaM paDicchai, paDicchaMtaM vA sAijjai / 47. je bhikkhU' nitiyassa' saMghADayaM dei, deMtaM vA sAijjai / 48. je bhikkhU' nitiyassa' saMghADayaM paDicchai, paDicchaMtaM vA sAijjai / 39. jo bhikSu ' pArzvastha' ko saMghADA detA hai athavA dene vAle kA samarthana karatA hai| 40. jo bhikSu 'pArzvastha' se saMghADA grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 41. jo bhikSu ' avasanna' ko saMghADA detA hai athavA dene vAle kA samarthana karatA hai / 42. jo bhikSu ' avasanna' se saMghADA grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 43. jo bhikSu 'kuzIla' ko saMghADA detA hai athavA dene vAle kA samarthana karatA hai / 44. jo bhikSu 'kuzIla' se saMghADA grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 45. jo bhikSu 'saMsakta' ko saMghADA detA hai athavA dene vAle kA samarthana karatA hai| 46. jo bhikSu 'saMsakta' se saMghADA grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 47. jo bhikSu 'nityaka' ko saMghADA detA hai athavA dene vAle kA samarthana karatA hai| 48. jo bhikSu 'nityaka' se saMghADA grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai / (use laghumAsika prAyazcitta AtA hai| ) 39. The ascetic who gives 'parshvasth' for company sake, or supports the ones who gives so. 40. The ascetic who accepts "Parshvasth" for company sake or supports the ones who accepts so. 41. The ascetic who gives company to "Avasanna" or supports the ones who gives so. 43. The ascetic who gives company to the 'kushil' or supports the ones who gives so. 44. The ascetic who accepts the company of "Kushil" or supports the ones who accepts so. 45. The ascetic who gives 'Sanghara" to "Sansakt", or supports the ones who gives so. 46. The ascetic who accepts "Sanghara" from 'Sansakt', or supports the ones who does so. 47. The ascetic who gives 'Sanghara' to the 'Nityaka', or supports the ones who does so. 48. The ascetic who accepts the 'Sanghara' from the 'Nityaka', or supports the ones who does so, a laghu-masik atonement comes to him. vivecana----saMghaDayaM'-do yA do se adhika sAdhuoM kA samUha 'saMghATaka' (saMghADA) kahalAtA hai aneka saMghATakoM ke samUha ko gaNa yA gaccha kahA jAtA hai| Agama meM kahIM-kahIM saMghATaka ke lie bhI gaNa zabda kA prayoga kiyA gayA hai| jinhoMne maryAdita saMyamI jIvana meM apane Apa ko sthApita kiyA hai| aise udyata vihAriyoM kA jo pArzva (ulTA) vihArI hai arthAt unake samAna AcAra Adi kA pAlana nahIM karatA, use pArzvastha kahate haiN| Comments-Sanghadyam' means two or more than two monks and the group of three nuns is said Sanghataka (Sanghara). The group of many Sanghatak is called 'gan' or 'gachh'. In Agamas the term "Gan " has been used for "Sanghataka too". There are Nishith Sutra nizItha sUtra (98)

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those who have established themselves in the life of strict ascetic discipline. He who does not follow their harsh code of conduct or who follows opposite (parshwa) conduct is called parshwasth. sacitta-lipta hastAdi se AhAra grahaNa karane kA prAyazcitta THE EXPIATION OF TAKING FOOD FROM THE HANDS SMEARED WITH LIVEO OBJECT ghare 49. je bhikkhU"udaulleNa" hattheNa vA matteNa vA, davvIe vA, bhAyaNeNa vA, asaNaM vA, pANaM vA, khAimaMvA,sAimaMvA paDiggAhei paDiggAheMtaM vA saaijji| 48 50. je bhikkhU"maTTiyA-saMsaTTeNa" hattheNa vA "jAva" paDiggAhei paDiggAheMtaM vA saaijji| 1. 51. je bhikkhU "Usa-saMsaTTeNa" hattheNa vA "jAva' paDiggAhei paDiggAheMtaM vA saaijji| 52. je bhikkhU"hariyAla-saMsaTTeNa" hattheNa vA "jAva" paDiggAhei paDiggAheMtaM vA saaijji| 53. je bhikkhU"hiMgula-saMsaTTeNa" hattheNa vA "jAva" paDiggAhei paDiggAheMtaM vA saaijji| 54. je bhikkhU "maNosila-saMsaTTeNa" hattheNa vA "jAva" paDiggAhei paDiggAheMtaM vA saaijji| 55. je bhikkhU "aMjaNa-saMsaTTeNa" hatyeNa vA""jAva" paDiggAhei paDiggAheMtaM vA saaijji| 56. je bhikkhU"loNa-saMsaTTeNa" hattheNa vA" "jAva" paDiggAhei paDiggAheMtaM vA saaijji| 57. je bhikkhU "geruya-saMsaTTeNa" hattheNa vA" "jAva" paDiggAhei paDiggAheMtaM vA saaijji| 58. je bhikkhU "vaNNiya-saMsadveNa" hattheNa vA" "jAva" paDiggAhei paDiggAheMtaM vA saaijji| 59. je bhikkhU "seDhiya-saMsaTTeNa" hattheNa vA" "jAva" paDiggAhei paDiggAheMtaM vA saaijji| 60. je bhikkhU"soraThThiyapiTTha-saMsaTTeNa" hattheNa vA" "jAva" paDiggAhei paDiggAheMtaM vA saaijji| 61. je bhikkhU"kukkusa-saMsaTTeNa" hattheNa vA" "jAva" paDiggAhei paDiggAheMtaM vA saaijji| 62. je bhikkhU"ukkuTTha-saMsaTTeNa" hattheNa vA" "jAva" paDiggAhei paDiggAheMtaM vA saaijji| 63. jebhikkhU"asaMsaTTeNa" hatyeNa vA "jAva" paDiggAhei paDiggAheMtaM vA saaijji| 49. jI bhikSu pAnI se gIle hAtha se miTTI ke bartana (sarAvalA pyAlA Adi) se, kur3achI se yA kisI dhAtu ke bartana se diyA jAne vAlA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 50. jo bhikSu sacitta miTTI se lipta, hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 3351. jo bhikSu usa-pRthvI-khAra se lipta, hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA 4 samarthana karatA hai| 52. jo bhikSu har3atAla-cUrNa se lipta, hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| caturtha uddezaka (99) Fourth Lesson

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53. jo bhikSu hiMgula - cUrNa se lipta, hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 54. jo bhikSu mainazila - cUrNa se lipta, hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 55. jo bhikSu aMjana - suramA se lipta, hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 56. jo bhikSu namaka - cUrNa se lipta, hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 57. jo bhikSu gerU- gairikA-cUrNa se lipta, hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 58. jo bhikSu varNika-pIlI miTTI ke cUrNa se lipta, hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai / 59. jo bhikSu khaDiyA (khaDDI) cUrNa se lipta, hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 60. jo bhikSu phiTakarI ke cUrNa se lipta, hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 61. jo bhikSu harI vanaspati ke chilake, bhUse Adi se lipta, hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 62. jo bhikSu harI vanaspati ke cUrNa se lipta, hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai / 63. jo bhikSu alipta - binA kharaDe - hAtha se yAvat grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai | ) 49. The ascetic who accepts the food, water, sweet and tasty items donated by wet hands, by clays utensils (Saravaletc), by big spoon, or by any metal's utensils or supported the ones who does so. 50. The ascetic who accepts the food from hands smeared with living earth or supports the ones who accepts so. 51. The ascetic who accepts the food from the hands smeared with earthen salt or supports the ones who accepts so. 52. The ascetic who accepts the food from the hands smeared with "Hartal powder" or supports the ones who accepts so. 53. The ascetic who accepts the food from the hands smeared with "Hingal Powder" or supports is ones who accepts so. nizItha sUtra (100) Nishith Sutra

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54. The ascetic who accepts the food from the hands smeared with "Mainghil powder" or supports the ones who accepts so. 55. The ascetic who accepts the food from the hands smeared with "Lampblack Powder" or supports the ones who accepts so. 56. The ascetic who accepts the food from the hands smeared with "Salt Powder" or supports the ones who accepts so. 57. The ascetic who accepts the food from the hands smeared with red ochre or supports the ones who accepts so. 58. The ascetic who accepts the food from the hands smeared with coloured yellow earth's powder or supports the ones who accepts so. 59. The ascetic who accepts the food from the hands smeared with White Clay Powder or supports the ones who accepts so. 60. The ascetic who accepts the food from the hands smeared with Alum Powder or supports the ones who accepts so. 61. The ascetic who accepts the food from the hands smeared with skin of green veg. husk etc. or supports the ones who accepts so. 62. The ascetic who accepts the food from the hands smeared with the powder of the green veg or supports the ones who accepts so. 63. The ascetic who accepts the food from un-smeared hands or supports the ones who accepts so, laghu-masik expiation comes to him. vivecana - sUtra 49 meM apkAya kI virAdhanA, sUtra 50-60 taka pRthvIkAya kI virAdhanA aura sUtra 61-62 maiM vanaspatikAya kI virAdhanA kI apekSA se ye prAyazcitta kahe gae haiN| ataH yahA~ ye saba padArtha sacitta kI apekSA se gRhIta haiN| yadi kisI bhI prayogavizeSa se ye vastue~ zastra-pariNata hokara acitta ho gaI hoM aura unase hAtha Adi lipta hoM to una hAthoM se AhAra grahaNa karane kA koI prAyazcitta nahIM samajhanA caahie| jaise- "udaullaM " garma pAnI se bhI gIle hAtha ho sakate haiN| namaka kabhI acitta bhI ho sakatA hai ityAdi / isI prakAra sarvatra samajha lenA caahie| sUtra 63 meM pazcAtkarma kI apekSA prAyazcitta kahA gayA hai| yadi pazcAtkarma doSa rahita khAdya padArtha ho athavA dAtA viveka vAlA ho aura pazcAtkarma doSa na lagAveM to asaMsRSTa hAtha Adi se bhikSA lene kA prAyazcitta nahIM hai| dazavai. a. 5, u. 1, gA. 35 meM kahA hai- pacchAkammaM jahiM bhave - arthAt jahA~ pazcAtkarma ho aisA diyA jAtA huA AhAra bhikSu grahaNa na kre| Comments-Regarding the expiation as in aphorism 49 the violence of water bodie beings, in aphorism No 50-60 the violence of earthen bodied beings and in sutra No 61 to 62 the violence of vegetable bodied beings have been narrated. Therefore, all these commodities have been accepted with due regard of living entity. If these commodities have been made non-living through the use of any knife etc and the hands are smeared with these commodities then there is no atonement in receiving from these hands, for example "Udaullakam" the hands may be wet with hot water, some-times the salt can be in nonliving form. Everywhere it should be understood in this context. caturtha uddeza (101) Fourth Lesson

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In aphorism 63 the atonement has been said in respect of "Paschatkarama". If there is no fault of "Pashchatkarana" in the commodities to be donated or the donor is careful and not commits "Paschat Karma", then the atonement is not there in accepting food with unsmeared hands. anyonya zarIrakA parikarma karane kA prAyazcitta THE ATONEMENT OF CLEANING ONE ANOTHERS BODIES 64. je bhikkhU aNNamaNNassa pAe Amajjejja vA pamajjejja vA, AmajjaMtaM vA pamajjaMtaM vA ___ saaijji| evaM taiyauddesagameNaMNeyavvaM jAvaje bhikkhU gAmANugAmaMdUijjamANe aNNamaNNassa sIsaduvAriyaM karei, kareMtaM vA saaijji| 64. jo bhikSu Apasa meM eka-dUsare ke pAvoM kA eka bAra yA aneka bAra 'Amarjana' karatA hai athavA : karane vAle kA samarthana karatA hai| isa prakAra tIsare uddezaka ke (sUtra 16 se 69 taka ke) samAna pUrA AlApaka jAna lenA cAhie yAvat jo bhikSu Apasa meM eka-dUsare kA grAmAnugrAma vihAra 1 karate samaya mastaka DhA~katA hai athavA DhA~kane vAle kA samarthana karatA hai| (use laghumAsika pUre prAyazcitta AtA hai|) 64. The ascetic who cleanses once or repeatedly legs of each other or supports the ones who does so. In the same way the full description should be known according to the third chapter (Sutra No 16 to 69) i.e covering the head while travelling from one village to another village or to supports the ones who travells so. (a laghumasik expiation comes to him) vivecana-ye kula 54 sUtra haiN| Avazyaka kAraNa ke binA, kevala bhakti yA kutuhalavaza Apasa meM zarIra kA parikarma karane para ina sUtroM ke anusAra prAyazcitta AtA hai| tIsare uddezaka meM ye kArya svayaM karane kA prAyazcitta ra kahA gayA hai aura yahA~ sAdhu-sAdhu Apasa meM parikarma kareM to prAyazcitta kahA gayA hai| itanI vizeSatA ke sAtha yahA~ para bhI 54 hI sUtra samajha lenA cAhie aura unakA artha evaM vivecana bhI prAyaH vaisA hI samajha lenA caahie| sUtra 64 se 117 taka anyonya zarIra parikarma sUtra tIsare uddezaka ke samAna hai| inakI tAlikA isa prakAra 64 se 69 70 se 75 76 se 81 82 se 87 paira parikarma kAyA parikarma vraNa-cikitsA gaMDamAla Adi kI zalya cikitsA kRmi nikAlanA nakha kATanA roma parikarma daMta parikarma hoTha parikarma 90 se 95 96 se 98 99 se 104 | nizItha sUtra (102) Nishith Sutra

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105 se 111 112 se 114 115 116 117 cakSu parikarma roma keza parikarma prasveda nivAraNa 76 to 81 82 to 87 cakSu Adi kA maila nikAlanA mastaka DhA~ka kara vihAra karanA 88 89 90 to 95 96 to 98 99 to 104 105 tolll 112 to 114 115 116 117 Comments-There are in all 56 sutras regarding cleaning the bodies of each other without any due reason, or cleansing only due to devotion or curiosity then the atonement comes according to these sutras. In the third chapter, the expiation has been said over doing by one-self, but here in these sutras, if the ascetics do each others cleaning job then the atonements afflicts. From sutra 64-117 the cleaning job of each others body is similar to the third chapter as explained in the following table 64 to 69 70 to 75 legs cleaning body cleaning. Colour treatment Operation treatment of boils etc To cut nails To cut pores To clean pores To wash teeth * To clean lips To clean eyes To removes pores hair To clean sweat To remove dirt of eyes To travel covering Head 7 3 1 1 1 54 - - 6 6 6 6 1 1 6 3 pariSThApanA samiti ke doSoM kA prAyazcitta THE ATONEMENT OF THE FAULTS OF DISCARDING (EXCRETA AND URINE ETC) UCHCHAR-PAVASAN SAMITI 6 7 3 1 1 1 54 118. je bhikkhU sANuppae uccAra pAsavaNabhUmiM Na paDileher3a, Na paDilehaMtaM vA sAijjai / 119. je bhikkhU tao uccAra pAsavaNabhUmio na paDilehei, na paDilehaMtaM vA sAijjai / 120. je bhikkhU khuDDAgaMsi thaMDilaMsi uccAra- pAsavaNaM pariTThavei, pariTThaveMtaM vA sAijjai / 121. je bhikkhU uccAra- pAsavaNaM avihIe pariTThavei, pariTThaveMtaM vA sAijjai / caturtha uddezaka (103) Fourth Lesson

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8 122. je bhikkhU uccAra-pAsavaNaM pariThThavettA Na puMchai, Na puMchaMtaM vA saaijji| 123. je bhikkhU uccAra-pAsavaNaM pariTThavettA kaTTeNa vA, kiliMceNa vA, aMguliyAe vA, salAgAe vA chai, puMchataM vA saaijji| 124. je bhikkhU uccAra-pAsavaNaM pariTThavettA NAyamai, NAyamaMtaM vA saaijji| 125. je bhikkhU uccAra-pAsavaNaM pariTThavettA tattheva Ayamai, AyamaMtaM vA saaijji| 126. je bhikkhU uccAra-pAsavaNaM pariThThavettA aidUre Ayamai AyamaMtaM vA saaijji| 127. je bhikkhU uccAra-pAsavaNaMpariTThavettA paraM tiNhaMNAvApUrANaM Ayamai,AyamaMtaM vA saaijji| 118. jo bhikSu cauthI porisI ke cauthe bhAga meM uccAra-prasravaNa kI bhUmi kA pratilekhana nahIM karatA hai ? athavA nahIM karane vAle kA samarthana karatA hai| 119. jo bhikSu tIna uccAra-prasravaNa bhUmi kI pratilekhanA nahIM karatA hai athavA nahIM karane vAle kA samarthana karatA hai| 120. jo bhikSu eka hAtha se bhI kama lambI-caur3I jagaha meM uccAra-prasravaNa paraThatA hai athavA paraThane pUre vAle kA samarthana karatA hai| 121. jo bhikSu uccAra-prasravaNa ko avidhi se paraThatA hai athavA paraThane vAle kA samarthana karatA hai| jo bhikSu uccAra-prasravaNa ko paraTha kara maladvAra ko nahIM poMchatA hai athavA nahIM poMchane vAle kA sahI samarthana karatA hai| 123. jo bhikSu uccAra-prasravaNa ko paraTha kara maladvAra ko kASTha se, bA~sa kI khapaccI se, aMgulI se 3 yA beMta Adi kI zalAkA se poMchatA hai athavA poMchane vAle kA samarthana karatA hai| jo bhikSu uccAra-prasravaNa ko paraTha kara Acamana (prakSAlana) nahIM karatA hai athavA nahIM karane pUre vAle kA samarthana karatA hai| jo bhikSu uccAra-prasravaNa ko paraTha kara vahIM usake Upara hI Acamana karatA hai athavA, Acamana karane vAle kA samarthana karatA hai| jo bhikSu uccAra-prasravaNa ko paraTha kara ati dUra jAkara Acamana karatA hai athavA Acamana karane vAle kA samarthana karatA hai| jo bhikSu uccAra-prasravaNa ko paraTha kara tIna se adhika pasalI se Acamana karatA hai athavA re Acamana karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 18. The ascetic who does not clean the land for excreta and urination in the fourth part of fourth. 'Paurasi' or supports the ones who does not do so. 119. The ascetic who does not clean three places for excremation or urination or supports the ones who not does so. 120. The ascetic who discards the excreta and urine at the place lesser then one cubit wide and long or supports the ones who throws away so. | nizItha sUtra (104) Nishith Sutra

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121. The ascetic who throws away the excreta and urine in an un-proper manner or 3 . supports the ones who does so. * 122. The ascetic who wipes the anus after relieving himself of excreta and urine or supports the ones who not does do so. 123. The ascetic who wipes the anus with wood, the bamboo'sstick, finger or the needle of the cane or supports the ones who wipes so. 124. The ascetic who does not rinse after relieving from excreta and urine or supports the ones who not does so. 125. The ascetic who rinses even on the excreta and urine after discarding it or supports the ones who does so. 126. The ascetic who rinses going afar from the place where the excreta and urine is discarded or supports the ones who does so. 8127. The ascetic who rinses with more than three thrashes after discarding the excreta and urine or supports the ones who does so, a laghu-masik expiation comes to him. vivecana-ina dasa sUtroM kA saMkSipta bhAva yaha hai ki saMdhyA samaya meM tIna uccAra-prasravaNa paraThane kI bhUmiyoM se kA pratilekhana karanA caahie| baiThane ke lie jIvarahita bhUmi kama se kama eka hAtha lambI-caur3I honI hI caahie| ra dizAvalokana Adi vidhi kA pAlana karanA caahie| mala-nivRtti ke bAda vastrakhaMDa se maladvAra ko poMcha kara sApha 1 karanA caahie| phira kucha dUra haTakara maryAdita jala se zuddhi kara lenI caahie| aura laghuzaMkA se nivRtta hone ke bAda poMchanA yA Acamana karanA Avazyaka nahIM hai tathA prAyaH tIna se adhika bAra ghare bhI laghuzaMkA ke liye jAnA hotA hai| isalie ina dasa sUtroM kA artha mala-tyAga kI mukhyatA se samajhanA ucita hai| Comments-The aim of these above mentioned ten sutras is that the three places should be cleaned in the evening to discard the excreta and urine. Sitting on the non living place, place should be wide and long minimum of one cubit. The proper manner of "Dishavalokan" should be maintained. After relieving of the natural call anus should be cleaned by wiping with a piece of cloth going to some distant place, it should be washed with approved pure water. It is not necessary to wipe or wash after urination as normally one has to go for urination more than thrice. As such, these ten aphorisms should be understood mainly with stress on stool not mere urination. pArihArika saha bhikSArtha gamana prAyazcitta THE ATONEMENT OF GOING FOR SEEKING ALMS WITH "PARIHARIKA" Rs 128. je bhikkhU aparihArie NaM "parihAriya" vaejjA-ehi ajjo! tumaM ca ahaM ca egao asaNaM vA pANaM vA khAimaM vA sAimaM vA paDiggAhettA tao pacchA patteyaM patteyaM bhokkhAmo vA pAhAmo vA, jo taM evaM vayai, vayaMtaM vA saaijji| taM sevamANe Avajjai mAsiyaM parihAraTThANaM ughaaiyN| caturtha uddezaka (105) Fourth Lesson

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128. jo bhikSu apArihArika hai, vaha pArihArika se yaha kahe " he Arya ! Ao tuma aura maiM eka sAtha jAkara azana, pAna, khAdya yA svAdya grahaNa karake usake bAda donoM alaga-alaga khAyeMge -pIyeMge / " isa prakAra jo pArihArika se kahatA hai athavA kahane vAle kA anumodana karatA hai| use laghumAsika prAyazcitta AtA hai| 128. The ascetic who is "Apariharika" says to the "Parharika". Hey Muni! After having collected food, water, sweet and tasty items etc., will consumeit, separately. One who says the "Paraharika" so, or supports the ones who says so, a laghu-masik expiation come to him. vivecana - uddezaka 2 ke sUtra 40 meM pArihArika aura apArihArika zabda kA prayoga huA hai| vahA~ inakA artha kramazaH doSa na lagAne vAlA aura doSa lagAne vAlA hai 1 Comments--In aphorism 40 of second chapter the words "Paraharika" and 'Apraharika' have been used. The meaning of these two words are non-fault afflicting and fault afflictingrespectively. sUtra - 1 sUtra - 2 sUtra - 3 sUtra - 4 sUtra - 5 sUtra - 6-10 sUtra -11-15 sUtra - 16 sUtra - 17 sUtra - 18 sUtra - 19 sUtra - 20 sUtra - 21-25 sUtra - 26-30 sUtra - 31 sUtra - 32 sUtra - 33 nizItha sUtra caturtha uddezaka kA sArAMza THE SUMMARY OF FOURTH CHAPTER rAjA ko vaza meM karanA / rAjA ke rakSaka ko vaza meM karanA / nagararakSaka ko vaza meM karanA / nigamarakSaka ko vaza meM karanA / sarvarakSaka ko vaza meM karanA / rAjA Adi ke guNagrAma karanA / rAjA Adi ko apanI ora AkarSita karanA / grAmarakSaka ko AkarSita karanA / dezarakSaka ko AkarSita karanA / sImArakSaka ko AkarSita karanA / rAjyarakSaka ko AkarSita karanA / sarvarakSaka ko AkarSita karanA / grAmarakSaka Adi ke guNagrAma karanA / grAmarakSaka Adi ko apanI ora AkarSita karanA / sacitta dhAnya kA AhAra karanA / AcAryAdi kI AjJA ke binA dugdhAdi vikRtiyA~ lenA / sthApanAkuloM ko jAne binA bhikSAcaryA ke lie jAnA / (106) Nishith Sutra

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sUtra - 34 sUtra - 35 sUtra - 36 sUtra - 37 sUtra-38 sUtra - 39-48 sUtra-49-63 sUtra - 64-117 sUtra - 118 119 sUtra - 120 sUtra - 121 sUtra - 122 sUtra - 123 sUtra - 124 sUtra - 125 sUtra - 126 sUtra- 127 sUtra - 128 nirgranthiyoM ke upAzraya meM avidhi se praveza karanA / nirgranthiyoM ke Agamanapatha meM daNDAdi rakha denaa| nae kalaha utpanna karanA / upazAMta kalaha ko puna: utpanna karanA / mu~ha phAr3a-phAr3akara hNsnaa| pArzvastha avasanna, kuzIla, saMsakta, nityaka ina pA~ca ko apanA saMghADA denA yA unakA saMghADA lenA / caturtha uddezaka apkAya, pRthvIkAya aura vanaspatikAya Adi sacitta padArthoM se lipta hAthoM dvArA AhArAdi lenA / sAdhu-sAdhu kA paraspara zarIraparikarma karanA / saMdhyA samaya tIna uccAra-prasravaNabhUmiyoM kA pratilekhana na krnaa| kama lambI-caur3I bhUmi meM mala-mUtra tyAganA / avidhi se mala-mUtra tyAganA / mala-mUtra tyAgakara maladvAra na pauNchnaa| maladvAra ko kASThAdi se pauNchnaa| maladvAra kI zuddhi karanA / mala para hI zuddhi karanA / adhika dUrI para zuddhi karanA / tIna pasalI se adhika pAnI se zuddhi karanA / prAyazcitta vahana karane vAle ke sAtha bhikSAcaryA jaanaa| ityAdi pravRttiyoM kA laghumAsika prAyazcitta AtA hai| Aphorism-1 To influence the king. Aphorism-2 To influence the king's personnels. Aphorism-3 To influence the city security guard. Aphorism-4 To influence the corporate security guard. Aphorism-5 To influence the head of the all kinds of security guards. Sutra-6-10 To praise the glory of king setc. Sutra-11-15 To attract towards him the kings etc. Sutra-16 To attract the village security guard Sutra-17 To attract the National security guard. To attract the Border security guard. Sutra-18 Sutra-19 To attract the State security guard. Sutra-20 To attract the Guard's Commissioner. sAta bAra bAra sAra (107) Fourth Lesson

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Sutra-21-25 To admires the glory of village security guard. Sutra-26-30 To attract towards him, the village security guard etc. Sutra-31 To eat living grains. Sutra-32 Sutra-33 Sutra-34 Sutra-35 Sutra-36 Sutra-37 Sutra-38 To laugh loudly. Sutra-39-48 To give or take the "Sanghara" to these five namely "Parshvasth, Avasanna, Kushil, Samsakt, Nityaka". Sutra-49-63 To accept "Vigaya" with the permission of perceptor etc. To go for seeking alms without knowing the "Shapanakul". To enter into the Upashraya of nuns is an unproper manner. To put sticks etc on the arrival way of Nuns. To create new struggles. To renew the subsided struggles again. Sutra 64-117 To cleanse each others bodies. Sutra 120 Sutra 121 Sutra 122 Sutra 123 Sutra 124 Sutra 125 Sutra 126 Sutra 127 Sutra 128 Sutra118-119 Not to clean three pieces of lands for excremention and urination in the evening. To accept food from the hands smeared with earth bodies, water bodies and vegetables bodies beings. sUtra-49-63 nizItha sUtra To discard excreta and urine lesser wide and long land. To relieve of excreta and urine through unproper manner. Not to wipe the anus after crementation and urinating. To wipe the anus with wooden stick etc. To wash the anus. To wash the anus at the very place of crementation and urination. To wash the anus going to a long distance. To wash the anus with the water more than three "Pasali" isa uddezaka ke 55 sUtroM ke viSaya kA kathana nimna AgamoM meM hai, yathA sUtra - 31 sUtra - 32 sUtra -36-37 To go for seeking food along with the observer of an atonement a laghu-masik expiation costs of all these above mentioned activities. sacitta bIja Adi kA AhAra karanA anAcAra hai dazA. a. 3, gA. 7 nirgrantha nirgranthiyoM ke lie vikRtiyA~ lenA akalpanIya hai nayA kalaha utpanna karanA yA upazAnta kalaha ko asamAdhi sthAna kahA hai| dazA. da. 1 sacitta pAnI miTTI, vanaspati Adi se lipta hAtha vAloM se AhAra lene kA niSedha / 1 - (ka) daza. a. 5, u. 1, gA. 33-34, (kha) AcA. zru. 2, a. 1, u. 6 sUtra - 64 se 87, 89 se 95, 112 se 116 sAdhu sAdhu ke paraspara zarIra parikarma kA niSedha AcA. zru. 2, a. 14 (108) dazA. da. 8, su. 62 puna: uttejanA denA - - Nishith Sutra

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sara sUtra - 118 sUtra - 120 The description of the subject matters of the fifty five sutras of this chapter is found in the following Agamas as: Sutra 31 To consume the food with living seeds is called transgression. Daschap-3, v-7. Bring about distortations for monks and nuns is unimaginable. Das8, shrut-62. Sutra 32 Sutra 36-37 Sutra 49-63 Sutra 118 uccAra- prasravaNabhUmi kA pratilekhana karanA / utta. a. 26, gA. 39 vistIrNa uccAra-prasravaNabhUmi meM mala-mUtra tyaagnaa| utta. a. 24, gA. 18 Sutra 120 Sutra 64 to 87, 89, 95, 112 to 114 To create new chaos or to instigate the relaxed one has been statid "Asamadhi Sthana", Das-D=1. sUtra - 99-105 sUtra - 105 111 sUtra - 117 sUtra - 119 caturtha uddezaka Prohibition of accepting the food from the hands smeared with living water, sand, vegetable etc. (a) Das-Text 5, chap-1, v-33-34. (b) Acharanga Sutra-2, text 1, chap-6. The prohibition of washing mutually body and each other by Monks and Nuns. Acharanga shrut-2, Text 14. Pratilekhane of urinating and defecating places. Utt-text-26, verse 39. Defecating in the Vistern Ucchar Prasravama ground. Utt-text 24, verse-18. isa uddezaka ke nimna 37 sUtroM ke viSayoM kA kathana anya AgamoM meM nahIM hai, yathAsUtra - 1-30 rAjA Adi ko vaza meM krnaa| sUtra- 33 sthApanAkuloM ko jAne binA bhikSAcaryA ke lie jAnA / nirgranthiyoM ke upAzraya meM avidhi se praveza karanA / sUtra - 34 sUtra - 35 nirgranthiyoM ke Agamanapatha meM daNDAdi rakha denA / sUtra 38 mu~ha phAr3a-phAr3akara hNsnaa| sUtra- 39-48 pAsatyAdi ko apanA saMghADA denA yA unakA saMghAr3A lenaa| sUtra - 88 sUtra - 89 sUtra - 96-98 maladvAra se kRmi nikaalnaa| paraspara eka-dUsare ke akAraNa nakha kaattnaa| dA~toM kA parikarma karanA / hoThoM kA parikarma karanA / cakSu kA parikarma karanA / grAmAnugrAma vihAra karate samaya paraspara eka-dUsare kA mastaka ddhNknaa| tIna uccAra- prasravaNabhUmiyoM kA pratilekhana na karanA / (109) Fourth Lesson

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sUtra-121 mala-mUtra avidhi se tyaagnaa| sUtra-122 mala-mUtra tyAga kara mala dvAra na pauNchnaa| sUtra-123 maladvAra ko kASTha Adi se pauNchnaa| sUtra-124 maladvAra kI zuddhi na krnaa| sUtra-125 mala-mUtra para hI zuddhi krnaa| sUtra-126 mala-mUtra tyAgane ke sthAna se adhika dUra jAkara zuddhi krnaa| sUtra-127 mala-mUtra tyAgakara tIna pasalI se adhika pAnI lekara zuddhi krnaa| satra-128 pArihArika ke sAtha gocarI jaanaa| The description of the subject matters of the following 37 sutras of this chapter is not in other Agamas as : Sutra 1-30 to overpower the kings etc. Sutra 33 to go for begging without knowing the "Sthapanakulas" Sutra 34 to enter into the staying places of Nuns in unproper manner. Sutra 35 placing stick etc. can the Nuns walking paths. Sutra 38 loudly laughing. Sutra 39-48 to give or take food to the "Dasastha" etc. Sutra 88 removing worms out of ones. Sutra 89 to cut nails mutually. Sutra 96-98 to wash teeth. Sutra 99-105 to decorate lips. Sutra 108-111 to wash eyes. Sutra 117 to cover head while travelling. Sutra 119 not to "Pratilekhana" of thrice urine-excreta discarding places. Sutra 121 discarding urine-excreta in an unproper manner. Sutra 122 not to clean the arms after defecation. Sutra 123 to clean the arms with log of wood etc. Sutra 124 not to clean arms. Sutra 125 to cleans in arms using his urine etc. Sutra 126 washing the arms going at a distance of defecating place. Sutra 127 using more than three handful of water in cleaning the arms. Sutra 128 going for begging food with "Panhauka" // caturtha uddezaka smaapt|| The end of fourth chapter nizItha sUtra (110) Nishith Sutra

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paMcama uddezaka THE FIFTH CHAPTER prAthamikI INTRODUCTION ___pA~caveM uddezaka meM sAdhaka ke laghumAsika prAyazcitta kA vidhAna batAyA gayA hai| sAdhaka ko ghara sacitta vRkSa ke mUla ke nikaTa khar3e rahane, kAyotsarga karane, baiThane, sone, AhAra karane, mala-mUtra ra ra tyAgane, svAdhyAya karane, apanI cAdara Adi anyamatI athavA gRhastha se silAne, maryAdA se adhika lambI cAdara rakhane, palAsa-nIma Adi ke pattoM ko acitta yA zIta pAnI se dhokara rakhane, kapAsa ra 8 Adi kATane, sacitta raMgIna va AkarSaka daMDa banAne va rakhane, vAdya yaMtra bajAne, rajoharaNa ko pramANa se ra * adhika lambA rakhane, rajoharaNa ko pA~va-sira Adi ke nIce rakhane Adi kA niSedha kiyA gayA hai| The legislation of Laghumasika expiation of a practiser has been stated in this 12 fifth chapter. The practiser has been prohibited to stay to perform Kayotsarga, to sit, to sleep, to consume food, defecation, to study scriptures near the root of living tree, to get his shawl stitched by alien ascetic or non-believer to have the shawl beyond the mandatory length, to keep the leaves of Neem etc. after washing with living water, to harvest the cotton seeds, to keep and have the coloured stick to play the musical instruments, to keep the woolen broom beyond the required length, to keep the Rajoharan beneath his head and legs. * vRkSaskandha ke nikaTa Thaharane Adi kA prAyazcitta THE ATONEMENT OF STAYING NEAR THE TRUNK OF A TREE 1. je bhikkhU sacitta-rukkhamUlaMsi ThiccA Aloejja vA, paloejja vA, AloetaM vA paloeMtaM * vA saaijji| 22 je bhikkhU sacitta-rukkhamUlasi ThiccA ThANaM vA, sejjaM vA, NisIhiyaM vA ceei, ceetaM vA aura saaijji| 3. je bhikkhU sacitta-rukkhamUlasi ThiccA asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA AhArei, * AhAreMtaM vA saaijji| 84. je bhikkhU sacitta-rukkhamUlaMsi ThiccA uccAraM vA, pAsavaNaM vA pariTThavei, pariThThaveMtaM vA 15 saaijjdd'| 45. je bhikkhU sacitta-rukkhamUlasi ThiccA sajjhAyaM karei, kareMtaM vA saaijji| re 6. je bhikkhU sacitta-rukkhamUlaMsi ThiccA sajjhAyaM uddisai, udisaMtaM vA saaijji| 7. je bhikkhU sacitta-rukkhamUlaMsi ThiccA sajjhAyaM samudisai, samudisaMtaM vA saaijji| paMcama uddezaka (111) Fifth Lesson

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8. bhikkhU sacitta-rukkhamUlaMsi ThiccA sajjhAyaM aNujANa, aNujANaMtaM vA sAijjai / bhikkhU sacitta-rukkhamUlaMsi ThiccA sajjhAyaM vAei vAyaMtaM vA sAijjai / 9. 10. je bhikkhU sacitta-rukkhamUlaMsi ThiccA sajjhAyaM paDicchai, paDicchaMtaM vA sAijjai / 11. je bhikkhU sacitta- rukkhamUlaMsi ThiccA sajjhAyaM pariyaTTei pariyaTThataM vA sAijjai / 1. 2. 4. 3. jo bhikSu sacitta vRkSa ke mUla meM Thaharakara azana pAna khAdya yA svAdya kA AhAra karatA hai athavA karane vAle kA samarthana karatA hai| 7. jo bhikSu sacitta vRkSa ke mUla meM (vRkSa skandha ke pAsa kI sacitta pRthvI para ) khar3A rahakara yA baiThakara eka bAra yA aneka bAra (idhara-udhara ) dekhatA hai athavA dekhane vAle kA samarthana karatA hai| jo bhikSu sacitta vRkSa ke mUla meM Thaharakara kAyotsarga, zayana karatA hai yA baiThatA hai athavA aisA karane vAle kA samarthana karatA hai| 5. jo bhikSu sacitta vRkSa ke mUla meM Thaharakara svAdhyAya karatA hai athavA karane vAle kA samarthana karatA hai| 6. jo bhikSu sacitta vRkSa ke mUla meM Thaharakara svAdhyAya kA uddezya karatA hai athavA karane vAle kA samarthana karatA hai| jo bhikSu sacitta vRkSa ke mUla samarthana karatA hai| meM Thaharakara uccAra - prasravaNa paraThatA hai athavA paraThane vAle kA 1. 8. jo bhikSu sacitta vRkSa ke mUla meM Thaharakara svAdhyAya kI AjJA detA hai athavA dene vAle kA samarthana karatA 1 9. jo bhikSu sacitta vRkSa ke mUla meM Thaharakara sUtrArtha kI vAcanA detA hai athavA dene vAle kA samarthana karatA hai| 2. jo bhikSu sacitta vRkSa ke mUla meM Thaharakara svAdhyAya kA samuddeza karatA hai athavA karane vAle kA samarthana karatA hai| 10. jo bhikSu sacitta vRkSa ke mUla meM Thaharakara sUtrArtha kI vAcanA grahaNa karatA hai athavA karane vAle kA samarthana karatA hai| 3. 11. jo bhikSu sacitta vRkSa ke mUla meM Thaharakara svAdhyAya kA punarAvartana karatA hai athavA karane vAle kA samarthana karatA hai| use laghumAsika prAyazcitta AtA hai / ) The ascetic who stays at (living) Sachit root of a tree, sleeps or performs the activity of kayotsarag or sits or supports the ones who does so. The ascetic who takes food, water, sweet and tasty items staying at the living root of the tree or supports the ones who does so. nizItha sUtra (112) The ascetic who looks hither and thither once or repeatedly sitting or standing at the root of a tree or supports the ones who sees so. Nishith Sutra

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lIlana phUlanaghAlI sacittadharatI para baiThanA aura paraThanA / 3. raMgIna rajoharaNa dhAraNa karanA 5.sote samaya rajoharaNako sira ke nIce takiye kI taraharakhanA AIye, 4auhezikazayyA padhAriye! yaha makAna meM praveza karanA sAdhu ke lie hI banavAyA hai| MIN 2 pacher3I kI dajI se silavAnA CHI bhAI! isako sila do|

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$ 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 951 @55555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 1. 2. 3. 4. 5. 2. citra - paricaya 5 3. nimnokta kArya karane vAlA sAdhu-sAdhvI laghumAsika prAyazcitta kA adhikArI hotA hai sAdhu dvArA vRkSaskaMdha ke pAsa kI sacitta bhUmi para baiThakara dhyAna karanA athavA sacitta bhUmi para uccAra prasravaNa paraThanA'vRkSa skandha ke nikaTa Thaharane Adi' kA doSa lagatA hai / 5. - u. 5, sU. 1-4 sAdhu dvArA pacher3I Adi vastroM ko darjI se silavAnA 'gRhastha se vizeSa caddara silavAne' kA doSa lagatA hai / - u. 5, sU. 12 sAdhu dvArA AkarSaka vicitra raMgIna citroM se yukta sacitta rajoharaNa kA prayoga karane para ' sacitta, raMgIna aura AkarSaka daMDa banAne kA ' doSa lagatA hai| - u. 5, sU. 28 A Sadhu or Sadhvi who engages himself/herself in any one of the following activities is liable for Laghumasik atonement. gRhastha dvArA saMta ke liye hI banAye makAna meM rAtri pravAsa karanA ' auddezika zayyA' doSa hai| - u. 5, sU. 36 sAdhu dvArA rajoharaNa ko sote samaya apane sira ke nIce takie ke rUpa meM prayoga karanA rajoharaNa sambandhI 'viparIta anuSThAna' doSa hai| - u. 5, sU. 52 1. A monk engages in meditation close to the trunk of a tree on live ground or discards excreta or urine on live earth. He then commits the fault of staying near tree trunk and the like. -- Udd. 5, Su. 1-4 pha A monk gets his clothes stitched from a tailor. He then commits the fault of getting stitched the sheet from a householder. -Udd. 5, Su. 12 A monk uses a live broom studded with attractive coloured pictures. He then commits the fault of live, coloured, attractive stick. -Udd. 5, Su. 28 4. A monk stays for a night in a house built by the householder for a monk. He is then liable of fault of using Audeshik bed. -Udd. 5, Su. 36 559555595555555595555556559595959595955@ A monk uses his broom like a pillow keeping it under his head while sleeping. He then commits the fault of improper manner. -Udd. 5, Su. 52 55555555555555

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4. The ascetic who throws away the excreta and urine at the living root of a tree or supports the ones who does so. 5. The ascetic who studies sitting at the living root of the tree or supports the ones who does so. 6. The ascetic who aims to study at the living root of a tree or supports the ones who does so. 7. The ascetic who does "Samudeshya" (revision) of study at the living root of a tree or supports the ones who does so. The ascetic who allows someone to study at the living root of a tree or supports the ones who does so. 9. The ascetic who delivers discourses of scriptures staying at the living roots of tree or supports the ones who does so. 10. The ascetic who listens the discourses of the scriptures staying at the living root of a tree or support the ones who does so. 28 11. The ascetic who revises the studied text staying at the living roots of a tree or supports the ones who does so, a laghu-masik expiation comes to him. vivecana-cUrNi meM hAthI ke paira jitane moTe vRkSa skaMdha (tane) ke cAroM ora eka hAtha pramANa kI bhUmi sacitta batAI gaI hai| isase kama yA jyAdA moTAI vAle vRkSa skaMdha kI bhUmi usI anupAta meM sacitta samajhanA caahie| yahA~ sacitta vRkSa-skaMdha ke pAsa Thaharane ke niSedha aura prAyazcitta ke vidhAna se anya sabhI kAryoM kA niSedha aura prAyazcitta svataH siddha ho jAtA hai| phira bhI gyAraha sUtroM dvArA aneka kAryoM kA tathA svAdhyAyAdi karane kA niSedha aura prAyazcitta vidhAna vistRta zailI kI apekSA se kahA gayA hai| Comments-Herein presenting legislation of the expiation and laws of prohibition of staying near the root of the tree the prohibition and expiation for other activities has been proved automatically. However, the law of expiations and prohibition of many activities in eleven sutras has been mentioned in a comprehensive style. gRhastha se caddara silavAne kA prAyazcitta THE ATONEMENT OF GETTING SEWED THE SHAWL FROM THE HOUSEHOLDER 12 12. je bhikkhU appaNo saMghADi aNNautthieNaMvA, gArathieNa vA sivvAvei, sivvAveMtaM vA saaijji| pare 12. jo bhikSu apanI cAdara ko anyatIrthika se yA gRhastha se silavAtA hai athavA silavAne vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 12. The ascetic who gets his shawl sewed from the householder or a non-believer or supports the ones who does so. vivecana-AvazyakatAnusAra lambA-caur3A kapar3A na milane para yA 'aNalaM, athiraM adhAraNIyaM' hone ke pUrva kisI kAraNa se phaTa jAne para sInA Avazyaka ho to svayaM sIve yA anya sAdhu se silAve aura koI bhI sAdhu sIne vAlA na ho to sAdhvI se silA le| aisA karane para prAyazcitta nahIM AtA hai, kintu gRhastha se silAne para laghumAsika prAyazcitta AtA hai| paMcama uddezaka (113) Fifth Lesson

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Comments-Over not getting the required length and width a piece of cloth at necessarily getting and before occurring the situation of "Analam, Sthir Adharniya" and it gets torn, if necessary, then it should be sewed by him himself or get it sewed from the others monk and if no other monk is available then get it sewed by nun, there comes no expiation for it. But to get it sewed from a householder there is a law of expiation for it. cAdara ke dIrghasUtra karane kA prAyazcitta THE ATONEMENT OF TYING LONG THREAD TO THE SHAWL 13. je bhikkhU appaNo saMghADIe dIha-suttAiMkarei, kareMtaM vA saaijji| 13. jo bhikSu apanI cAdara ke lambI DoriyA~ bA~dhatA hai athavA bA~dhane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 13. The ascetic who ties the long strings on his shawl or supports the ones who ties so, a laghu-masik expiation comes to him. vivecana-cAdara lambAI meM choTI ho aura bA~dhanA Avazyaka ho to jaghanya cAra athavA utkRSTa chaha sthAnoM para DoriyA~ bA~dhI jA sakatI haiM, jisase eka, do yA utkRSTa tIna baMdhana ho jAte haiN| ye DoriyA~ bA~dha lene ke bAda cAra aMgula se jyAdA na bace, itanI hI lambI karanI cAhie kyoMki adhika lambI hone se uThAne-rakhane meM ayatanA hotI hai| saMmaddA va "aNegarUvadhraNA" nAmaka pratilekhaNA doSa lagatA hai, alpabuddhi yA kutuhalavRtti vAle ke upahAsa kA nimitta ho jAtA hai athavA DoriyoM ke ulajha z2Ane para pUre sulajhAne meM samaya lagane ke kAraNa sUtrArtha kI hAni hotI hai| ataH Avazyaka ho to "cauraMgulappamANaM, tamhA saMghADi-suttagaM kujjA" cAra aMgula lambe baMdhana sUtra banAne cAhie, jyAdA bar3e banAne para prAyazcitta AtA hai| Comments--If the shawl is short in length and it is necessary to tie it then maximum at six places the strings can be tied, in which one, two or maximum three ties can be in it. having tied with strings it should not be more than four fingers surplus, the shawl's length should be increased upto this extent. Carelessness is possible in taking and keeping the shawl due to its increased lengh. The Fault namely "Samadda Va" Anegaruvodhrana Pratilekhana afficting, one becomes the cause of ridicule for the slow mindedness and curiousness or wasting the time disentangle the estangeled string, there is loss of study of scriptures. Therefore, if it is necessary then four fingers thread "Churangulapp amanam, Tamha Samghadi Sutanga Kujja" should be made, there is a law of expiation in making it a big one. patte khAne kA prAyazcitta THE ATONEMENT OF EATING THE LEAVES 14. je bhikkhU piumaMda-palAsayaM vA, paDola-palAsayaM vA, billapalAsayaM vA, mIodaga viyaDeNa vA usiNodaga-viyaDeNa vA saMphANiya-saMphANiya AhArei, AhArataM vA saaijji| ra | nizItha sUtra | nizItha sUtra (114) Nishith Sutra

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14. jo bhikSu nIma ke patte, paDola-paravala ke patte, bilva ke patte, acitta zItala yA uSNa jala meM DubA - DubAkara dho-dhokara khAtA hai athavA khAne vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai / ) 14. The ascetic who eats the leaves of neem, padol - parvale, vilva either washing or soaking into the hot and cold non-living water, or supports the ones who eats so, a laghu-masik atonement comes to him. vivecana-ye nirdiSTa sUkhe patte auSadhI rUpa meM lenA Avazyaka ho to gRhastha ke yahA~ svayaM ke lie sukhAkara svaccha kie hue mila jAe~ aisI gaveSaNA karanI caahie| Comments-If these above mentioned dry leaves are essential to consume for medical purpose they should be accepted from the householder who has dried it and made hygienic for his own use, if available. pratyarpaNIya pAdaproMchana sambandhI prAyazcitta THE ATONEMENT RELATED TO RETURNABLE FOOT PAD 15. je bhikkhU pADihAriyaM pAyapuMchaNaM jAittA "tameva rayaNiM paccappiNissAmitti" sue paccappiNai paccappiNaMtaM vA sAijjai / 16. je bhikkhU pADihAriyaM pAyapuMchaNaM jAittA "sUe paccappiNissAmi" tti tameva rayaNi paccappiNai paccapiNaMtaM vA sAijjai / 17. je bhikkhU sAgAriya-saMtiyaM pAyapuMchaNaM jAittA " tameva rayaNiM paccappiNissAmi" tti sue paccappiNai paccappiNaMtaM vA sAijjai / 18. je bhikkhU sAgAriya-saMtiyaM pAyapuMchaNaM jAittA "sue paccappiNissAmi tti" tameva rayaNi paccappiNai paccappiNaMtaM vA sAijjai / 15. jo bhikSu gRhastha ke pAdaproMchana kI yAcanA karake "Aja hI lauTA dU~gA" aisA kahakara dUsare dina lauTAtA hai athavA lauTAne vAle kA samarthana karatA hai| 16. jo bhikSu gRhastha ke pAdaproMchana kI yAcanA karake kala lauTA dene kA kahakara usI dina lauTAtA hai athavA lauTAne vAle kA samarthana karatA hai / 17. jo bhikSu zayyAtara se pAdaproMchana kI yAcanA karake " Aja hI lauTA dU~gA " aisA kahakara dUsare dina lauTAtA hai athavA lauTAne vAle kA samarthana karatA hai| 18. jo bhikSu zayyAtara se pAdaproMchana kI yAcanA karake kala lauTA dene kA kahakara usI dina lauTAtA hai athavA lauTAne vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai / ) 15. The ascetic on the assurance that "It will be returned today" accepts a Padprochhana from a householder, but returns it the next day or supports the ones who does so. 16. The ascetic, assuring to return it on next day but returns on the same day, accepts a padprochhana from a householder, supports the ones who does so. (115) paMcama uddeza Fifth Lesson

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ghara 17. The ascetic accepts a "Padprochhana" from a Shayyatar promising that it will be returned only today but returns it on the next day or supports the ones who does so. * 18. The ascetic who accepts the "Padprochhana" from the Shayyatar commiting that it will be returned on the next day but returns it on the same day, alaghumasik expiation comes to him. pratyarpaNIya daMDa' Adi kA prAyazcitta THE EXPIATION OF RETURNABLE "DAND" ETC. 19. je bhikkhU pADihAriyaM daMDayaM vA, laTThiyaM vA, avalehaNiyaM vA, veNusUI vA jAittA "tameva rayaNiM paccappiNissAmi tti" sue paccappiNai, paccappiNataM vA saaijji| 20. je bhikkhU pADihAriyaM daMDayaM vA, laTThiyaM vA, avalehaNiyaM vA, veNusUI vA jAittA sue * paccappiNissAmi tti tameva rayaNiM paccappiNai, paccappiNataM vA saaijjii| 21. je bhikkhU "sAgAriya-saMtiya" daMDayaM vA, laTThiyaM vA, avalehaNiyaM vA, veNusUI vA jAittA "tameva rayaNiM paccappiNissAmi tti" sue paccappiNai, paccappiNataM vA saaijji| 22. je bhikkhU "sAgAriya-saMtiya" daMDayaM vA, laTThiyaM vA, avalehaNiyaM vA, veNusUI vA jAittA "sue paccappiNissAmi tti" tameva rayaNiM paccappiNai, paccappiNataM vA saaijji| bAra 19. jo bhikSu gRhastha se daMDa, lAThI, avalekhanikA yA bA~sa kI sUI kI yAcanA karake use 'Aja hI se lauTA dUMgA' aisA kahakara kala lauTAtA hai athavA lauTAne vAle kA samarthana karatA hai| 20. jo bhikSu gRhastha se daMDa, lAThI, avalekhanikA yA bA~sa kI sUI kI yAcanA karake use kala lauTA dene kA kahakara usI dina lauTAtA hai athavA lauTAne vAle kA samarthana karatA hai| 21. jo bhikSu zayyAtara se daMDa, lAThI, avalekhanikA yA bA~sa kI sUI kI yAcanA karake use 'Aja hI lauTA dUMgA' aisA kahakara kala lauTAtA hai athavA lauTAne vAle kA samarthana karatA hai| jo bhikSu zayyAtara se daMDa, lAThI, avalekhanikA yA bA~sa kI sUI kI yAcanA karake use Aja hI pUra lauTA dUMgA' aisA kahakara kala lauTAtA hai athavA lauTAne vAle kA samarthana karatA hai| 19. The ascetic who accepts a stick, staff, wooden pen or the bamboo's needle from a householder promising to returns it on the same day but returns it on the next day, or supports the ones who returns so. 20. The ascetic accepts the stick, staff, wooden pen or the bamboo's needle from a householder promising to returns it on the next day but returns it on the same day or supports the ones who returns so. 21. The ascetic who accepts the stick, staff, wooden pen and bamboo's needle from a Shayyatar promising to returns on the same day but returns it on the next day or supports the ones who returns so. The ascetic who accepts the stick, staff, wooden pen and bamboo's needle from a Shayyatar promising to returns on the next day but returns on the same day or supports the ones who returns a laghu-masik expiation comes to him. nizItha sUtra (116) Nishith Sutra

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* pratyarpita zayyAsaMstAraka saMbaMdhI prAyazcitta THE ATONEMENT RELATED TO RETURNABLE "SHAYYA SAMSTARAKS" % 23. je bhikkhU pADihAriyaM vA sAgAriya-saMtiyaM vA sejjAsaMthArayaM paccappiNittA doccaM pioggahaM 5 aNaNuNNaviya ahiDhei, ahidrutaM vA saaijji| 23. jo bhikSu anya gRhastha kA yA zayyAtara kA zayyAsaMstAraka lauTA karake (punaH Avazyaka hone para) dUsarI bAra AjJA lie binA hI upayoga meM letA hai athavA lene vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 23. The ascetic who uses the bed for the second time without the permission (necessity arises again) of the householder Shayyatar to whom it was to be returned or supports the ones who accepts so, a laghu-masik expiation comes to him. kapAsa (ruDa) kAtane kA prAyazcitta THE EXPIATION OF PLUCKING THE COTTON FLOWER (PLANT) 22 24. je bhikkhU saNakappAsaovA, uNNakappAsaovA, poMDakappAsaovA, amila-kappAsaovA, dIhasuttAI karei, kareMtaM vA saaijji| 324. jo bhikSu sana ke kapAsa se, Una ke kapAsa se, poMDa ke kapAsa se yA amila ke kapAsa se kAtakara dIrgha sUtra banAtA hai athavA banAne vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 12 24. The ascetic who makes the long thread cutting the plants of Indian hemp, wool, cotton and Amil of supports the ones who makes so, a laghu-masik expiation comes to him. vivecana-isa gAthA meM kAtane ke doSoM kA saMgraha kiyA gayA hai| kAtanA gRhastha kA kArya hai, ise karane se para sAdhu kI hIlanA hotI hai| macchara Adi jIvoM kI virAdhanA hotI hai| kAtane se bunane kI pravRtti bhI pracalita ho sakatI hai| . Comments--In this aphorism the faults of spinning have been narrated, to spin is the job of a householder, in doing so the religious practice diminishes. There is the posibility of violence to living being like mosquitoes etc. Further the activity of weaving could be started after 'spinning. sacitta, raMgIna aura AkarSaka daNDa banAne kA prAyazcitta THE EXPIATION OF MAKING LIVE, COLOURED AND ATTRACTIVE STAFF %25. je bhikkhU "sacittAI" dArudaMDANi vA, veNudaMDANi vA vetta-daMDANi vA karei, kareMtaM vA saaijji| aura 26. je bhikkhU"sacittAI" dArudaMDANi vA, veNudaMDANi vA vettadaMDANi vA dharei, dharetaM vA saaijji| paMcama uddezaka (117) Fifth Lesson

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8 27. je bhikkhU "cittAI" dArudaMDANivA, veNudaMDANi vA vetta daMDANi vA karei, kareMtaM vA saaijji| hai 28. je bhikkhU"cittAI" dArudaMDANivA, veNudaMDANivA vettadaMDANi vA dharei, dhareMtaM vA vA saaijji| 29. jebhikkhU"vicittAI" dArudaMDANi vA, veNudaMDANi vA vettadaMDANi vA karei, kareMtaM vA saaijji| 11 30. je bhikkhU"vicittAI" dArudaMDANi vA, veNudaMDANi vA vettadaMDANi vA dharei, dhareMtaM vA saaijji| tara, 25. jo bhikSu sacitta kASTha, bA~sa yA beMta ke daMDa banAtA hai athavA banAne vAle kA samarthana karatA hai| 26. jo bhikSu sacitta kASTha, bA~sa yA beMta ke daMDa dhAraNa karatA hai athavA karane vAle kA samarthana karatA 20 27. jo bhikSu kASTha, bA~sa yA beMta ke raMgIna daMDa banAtA hai athavA banAne vAle kA samarthana karatA hai| 28. jo bhikSu kASTha, bA~sa yA beMta ke raMgIna daMDa dhAraNa karatA hai athavA karane vAle kA samarthana karatA 29. jo bhikSu kASTha, bA~sa yA beMta ke aneka raMgoM vAle daMDa banAtA hai athavA banAne vAle kA samarthana karatA hai| 30. jo bhikSu kASTha, bA~sa yA beMta ke aneka raMgoM vAle daMDa dhAraNa karatA hai athavA dhAraNa karane vAle hai kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 25. The ascetic who makes staff of living wood, bamboo or cane or supports the ones who makes so. 26. The ascetic who keeps the staff made of living wood, bamboo, or cane or supports the ones who keeps so. The ascetic who makes the coloured staff of wood, bamboo and cane or supports the ones who makes so.. The ascetic who keeps the coloured staff made of wood, bamboo and cane or support the ones who keeps so. The ascetic who makes the multi-coloured staff of wood, bamboo and cane or supports the ones who makes so. . The ascetic who keeps the multi coloured staff made of wood, bamboo and cane or supports the ones who keeps so, a laghu-masik expiation comes to him. navanirmita grAmAdi meM praveza karane kA prAyazcitta THE ATONEMENT OF ENTERING INTO THE NEWLY BUILT VILLAGE ETC 31. je bhikkhU"Navaga-NivesaMsi" gAmaMsi vA, nagaraMsi vA, kheDaMsi vA kabbaDasivA, maDaMbaMsi vA, re doNamuhaMsi vA, paTTaNaMsi vA, AsamaMsi vA, saNNivesaMsi vA, nigamaMsi vA, saMbAhaMsi vA, tara rAyahANiMsi vA aNuppavisittA asaNaMvA pANaM vA khAimaM vA sAimaMvA paDiggAhei, paDiggAheMtaM tara vA saaijji| nizItha sUtra (118) Nishith Sutra

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31. jo bhikSu nae base hue 1. grAma, 2. nagara, 3. kheDa, 4. karbaTa, 5. maDaMba, 6. droNamukha, 7. paTTaNa, 8. Azrama, 9. sanniveSa, 10. nigama, 11. saMbAha yA 12. rAjadhAnI meM praveza karake azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai | ) 31. The ascetic who accepts food, water, sweet and tasty items entering into the newly settled village, town, khed, karbat, madamb, Dronmukh, ports, hermitage, suburb, corporation, sambaha or capital or supports the ones who accepts so, a laghumasik expiation comes to him. navanirmita khAna meM praveza karane kA prAyazcitta THE ATONEMENT OF ENTERING INTO THE NEWLY CREATED MINES 32. je bhikkhU "Navaga - NivesaMsi" ayAgaraMsi vA, taMbAgaraMsi vA, tauyAgaraMsi vA, sIsAgaraMsi vA, hiraNNAgaraMsi vA, suvaNNAgaraMsi vA, vairAgaraMsi vA, aNuppavisittA asaNaM vA pANaM vA khAimaM vA sAimaM vA paDiggAhei, paDiggAheMtaM vA sAijjai / 32. jo bhikSu 1. lohA, 2. tA~bA, 3. tarUA (rAMgA ), 4. zIzA, 5. cAMdI, 6. sonA yA 7. vajraratna kI khAna ke samIpa basI huI navIna bastI meM jAkara azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai | ) 32. The ascetic who accepts the food, water, sweet and the tasty items entering into the new settlement near the mines of iron, copper, lead, tin, silver, goldand hard jewels, or supports the ones who accepts so, a laghu-masik expiation comes to him. vivecana - khAnoM ke samIpa unameM kArya karane vAle loga nivAsa karate haiN| aisI naI basI huI bastiyoM meM gocarI Adi ke lie nahIM jAnA caahie| pichale sU meM nae base hue grAmAdi meM gocarI jAne kA prAyazcitta kahA gayA hai| kyoMki vahA~ kucha loga zakuna-apazakuna kI mAnyatA vAle hote haiM tathA khAnoM meM zakuna-apazakuna ke sivAya vahA~ se nikAlane jAne vAle padArthoM ke sambandha meM kucha logoM ke mana meM lAbha-alAbha kI AzaMkA bhI utpanna ho sakatI hai, ataH prAyazcitta kA yaha sUtra alaga kahA gayA hai tathA khAna ke nikaTa hone se pRthvIkAyika jIvoM kI virAdhanA honA bhI saMbhava hai| kabhI corI kA AkSepa bhI sAdhu para A sakatA hai| isalie ina sthAnoM para gocarI Adi ke lie nahIM jAnA cAhie / Comments Near to these mines the persons who work reside there. The ascetic must not go to seek food in these newly settled settlements. In the previous aphorism the expiation of going into the newly settled villages for seeking food has been narrated. Because there reside such persons who believe in auspicious and inauspicious Omen and the suspicion feeling may emerge, of gain and loss, in their minds about withdrawing the minerals so the sutra of atonement has been said separately. Being settled near the mines the violence of earth bodie beings is also possible. The accusation of theft on the ascetic can also be made. Therefore the ascetic should not go to seek food at these places. paMcama uddezaka (119) Fifth Lesson

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vINA banAne va bajAne kA prAyazcitta THE ATONEMENT OF MAKING AND PLAYING THE VIOLIN 33. je bhikkhU muMha-vINiyaM vA, daMta-vINiyaM vA, oTTha-vINiyaM vA, NAsA-vINiyaM vA, 4 kakkha-vINiyaM vA, hattha-vINiyaM vA, Naha-vINiyaM vA, patta-vINiyaM vA, phala-vINiyaM vA, 8 bIya-vINiyaM vA, hariya-vINiyaM vA karei, kareMtaM vA saaijji| 34. je bhikkhU muMha-vINiyaM vA jAva hariya-vINiyaM vA vAei, vAeMtaM vA saaijji|| 35. je bhikkhU aNNayarANi vA tahappagArANi aNuddiNNAiM sahAI udIrei, udIreMta vA saaijji| 33. jo bhikSu mu~ha, dA~ta, oSTha, nAka, kAMkha, hAtha, nakha, patra, puSpa, phala, bIja yA harI ghAsa ko vINA jaisI dhvani nikAlane yA nikAlane yogya banAtA hai athavA banAne vAle ko samarthana karatA hai| 34. jo bhikSu mukha se yAvat harI ghAsa se vINA bajAtA hai athavA bajAne vAle kA samarthana karatA hai| 35. jo bhikSu anya bhI isI prakAra ke anutpanna zabdoM ko utpanna karatA hai athavA karane vAle kA re samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 33. The ascetic who makes sound us of instrument like violin from mouth, teeth, lips, nose, hands, nailsorwithleaves, fruits, seeds and green grass or supports the ones who makes so. 34. The ascetic who plays violin with mouth or with green grass etc or supports the ones who plays violin so. 35. The ascetic who produces such un-productive sound in other different ways or supports the ones who does so, a laghu-masik expiation comes to him. audezika zayyA meM praveza karane kA prAyazcitta THE ATONEMENT OF ENTERING INTO SPCIALLY PREPARED SHAYYA 36. je bhikkhU "uddesiyaM-sejja" aNuppavisai, aNuppavisaMtaM vA saaijji| 37. jebhikkhU"sapAhuDiyaMsejja" aNuppavisai, aNuppavisaMtaM vA saaijji| . 38. je bhikkhU "saparikammaMsejja" aNuppavisai, aNuppavisaMtaM vA saaijji| 36. jo bhikSu auddezika doSa yukta (uddiSTa) zayyA meM praveza karatA hai athavA praveza karane vAle kA aura samarthana karatA hai| 37. jo bhikSu saprAbhRtika zayyA meM praveza karatA hai athavA praveza karane vAle kA samarthana karatA hai| 38. jo bhikSu saparikarma zayyA meM praveza karatA hai athavA praveza karane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) 5. The ascetic who lives in a faulty oddeshika (Udishath) Upashraya or supports the ones who lives so. 37. The ascetic who resides in Saprabhratik Upashraya or supports the ones who resides so. nizItha sUtra (120) Nishith Sutra

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38. The ascetic who lives in "Saparikaram" Upashraya or supports the ones who lives so, a laghu-masik expiation comes to him. * vivecana-sAdhu ke lie jisa makAna kA nirmANa kiyA jAtA hai vaha "auddezika doSa" yukta zayyA kahI jAtI hai| 1. saMkSipta bhAvArtha 1. kevala jaina sAdhu ke uddezya se athavA jaina sAdhu yukta aneka prakAra ke sAdhuoM yA pathikoM ke uddezya se banAyI gayI dharmazAlA Adi "uddezika zayyA" hai| * 2. gRhastha ke apane lie banAye jAne vAle makAna yA usameM parikarma kArya kA samaya sAdhu ke nimitta Age-pIche karane para yA zIghratA se karane para arthAt 5 dina kA kArya eka dina meM karane para vaha gRhastha kA vyaktigata 8 makAna bhI "sapAhuDa zayyA" ho jAtI hai| 3. makAna gRhastha ke lie banA huA hai| usameM sAdhu ke lie parikarma kArya karane para gRhastha ke upayoga * meM Ane ke pUrva kucha kAla taka vaha makAna "saparikarma zayyA" hai| * ina tIna prakAra ke doSayukta zayyA meM praveza karane kA arthAt rahane kA laghumAsika prAyazcitta kahA gayA hai| ra dUsare va tIsare doSa vAlI zayyA kA nirmANa gRhastha ke svaprayojana se hotA hai aura prathama doSa vAlI zayyA meM * banAne vAloM kA svaprayojana na hokara kevala paraprayojana se usakA nirmANa kiyA jAtA hai, yaha antara dhyAna meM rakhanA caahie| Comments--The building that has been made for the ascetics has been said "Oaddeshika Dos possesed" Shayya. 1. The Dharamshala that has been made either only for jain monks or for many other ascetics and travellers inculding the jain sages is called "Oddeshika Shayya". 2. The own building of any housholder that has been got ready for monk's stay, after completing the three days work in one or two days, or the house to be built for his own use, or in which the renovation work is going on to get it ready in hurry for the use of an ascetic is called "Sapahuda Shayya". 3. The house that has been made for the householder, before it is used by the householder, to renovate for the use of ascetic, to some extent that house is called "Saparikaram Shayya". Staying in these three types of faulty Shayya, the expiation comes to the ascetic in it. The creation of above mentioned second and third type of faulty Shayya are meant for the housholders and the first faulty Shayya is created only for others use and not for own use. This difference should be known. saMbhoga-pratyayika kriyAniSedha kA prAyazcitta THE ATONEMENT OF "SAMBHOGA-PRATIYIKA KRIYANISHEDH" 22 39. je bhikkhU "Natthi-saMbhoga-vattiyA kiriyatti" vayai, vayaM vA saaijji| hai 39. jo bhikSu "saMbhoga pratyayika kriyA nahIM lagatI hai", isa prakAra kahatA hai athavA kahane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) paMcama uddezaka (121) Fifth Lesson

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39. The ascetic who says that the "sambhoga pratiyika" activity is not attracted or supports the ones who says so, a laghu-masik expiation comes to him. vivecana - " ekatra bhojanaM saMbhogaH, tatpratyayA kriyA-karmabaMdhaH, nAstIti, jo evaM bhASate tassa mAsa lhuN| esa suttttho|" jisake sAtha meM AhAra Adi kA saMbhoga hotA hai aisA koI bhI sAMbhogika sAdhu AhArAdi kI gaveSaNA meM koI doSa lagAtA hai to usa vastu kA upayoga karane vAloM ko bhI gaveSaNA doSa saMbaMdhI kriyA arthAt karmabaMdha va prAyazcitta AtA hai| ataH saMbhoga pratyayika kriyA ke saMbaMdha meM galata dhAraNA tathA prarUpaNA nahIM karanI caahie| saMbhoga-visaMbhoga saMbaMdhI vistRta jAnakArI ke lie bhASya kA adhyayana karanA Avazyaka hai| sAmAnya jAnakArI ke lie vRhatkalpa u.4, sUtra 23 kA vivecana dekheN| Comments-"Ekatra bhojanam sambhogah, tatprayaya kriya karambandhah, Nastiti, jo evam evan tass maas lahum Ass Suttatho". In whose company taking food is permitted (Sambhoga) if such a sambhogika ascetic commits any fault while accepting food then the expiation of bondage related to food accepting related fault comes even to the ascetic who uses the accepted items. Therefore, the wrong conception and wrong description in respect of the activity of sambhoga pratyayka should not be done. For comprehensive perception related to Sambhoga-Visambhoga the study of Bhashya is necessary and for general perception see the comments mentioned at sutra no. 23 of chapter-4 of Prachatkalpa. dhAraNa karane yogya upadhi ke parityAga kA prAyazcitta THE ATONEMENT OF RENOUNCING THE ARTICLE WORTHY OF HOLDING 40. je bhikkhU lAuya- pAyaM vA, dArupAyaM vA, maTTiyApAyaM vA, alaM thiraM dhruvaM dhAraNijjaM paribhidiya- paribhadiya pariTThavei, pariTThaveMtaM vA sAijjai / 41. je bhikkhU vatthaM vA, kaMbalaM vA, pAyapuMchaNaM vA, alaM thiraM dhruvaM dhAraNijjaM palichiMdiyapalichiMdiya pariTThavei, pariTThaveMtaM vA sAijjai / 42. je bhikkhU daMDagaM vA, laTThiyaM vA, avalehaNiyaM vA, veNusUiM vA palibhaMjiya-palibhaMjiya pariTThavei, pariTThaveMtaM vA sAijjai / 41. jo bhikSu tuMbapAtra, kASTha pAtra yA miTTI ke pAtra ko jo paripUrNa (pramANayukta) haiM, dRr3ha (kArya ke yogya) haiM, rakhane yogya haiM aura kalpanIya haiM, unheM Tukar3e kara karake paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 41. jo bhikSu paripUrNa, dRr3ha, rakhane yogya va kalpanIya vastra, kaMbala yA pAdaproMchana ko khaMDa-khaMDa karake paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 42. jo bhikSu daMDa, lAThI, avalekhanikA yA bA~sa kI sUI ko tor3a-tor3akara paraThatA hai athavA paraThane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai / ) nizItha sUtra.. (122) Nishith Sutra

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40. The ascetic who discards tearing into pieces the utensil made of hollow-outgourd, wood and clay which are absolutely complete, usable, worthy of keeping and lawful or supports the ones who discards so. The ascetic who throws away tearing into pieces the blankets or the padprochhana which is absolutely perfect, worthy of keeping, strong and proper or supports the ones who throws away so. 8 41. The ascetic who throws away tearing the stick, staff, wooden pen and bamboo's needle or supports the ones who throws away so, laghu-masik expiation comes to him. * rajoharaNa sambandhI viparIta anuSThAna prAyazcitta THE ATONEMENT OF CARRYING OUT THE UNDESIRABLE ACTIVITIES RELATED TO "RAJOHARANA" 11 43. je bhikkhU airegapamANaM rayaharaNaM dharei, dhareMtaM vA saaijji| 44. je bhikkha sahamAIrayaharaNa-sIsAiMkarei,kareMtaMvA saaijjdd'| 45. je bhikkhU rayaharaNaM kaMDUsaga-baMdheNaM, baMdhai baMdhataM vA saaijji| 46. je bhikkhU rayaharaNaM avihIe baMdhai, baMdhataM vA saaijji| 47. je bhikkhU rayaharaNassa ekkaM baMdhaM dei, detaM vA saaijji| 48. je bhikkhU rayaharaNassa paraM tiNhaMbaMdhANaM dei, detaM vA saaijji| aura 49. je bhikkhU rayaharaNaM aNisiTuMdharei, dhareMtaM vA saaijji| 50. je bhikkhU rayaharaNaM vosaTuMdharei, dhareMtaM vA saaijji| 51. je bhikkhU rayaharaNaM ahiTThai, ahiTetaM vA saaijji| 52. je bhikkhU rayaharaNaM ussIsa-mUle Thavei, ThaveMtaM vA saaijji| 43. jo bhikSu pramANa se adhika rajoharaNa rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 44. jo bhikSu rajoharaNa kI phaliyA~ sUkSma bArIka banAtA hai athavA banAne vAle kA samarthana karatA hai| 45. jo bhikSu rajoharaNa ko "kaMDUsaga baMdhana" se bA~dhatA hai athavA bA~dhane vAle kA samarthana karatA hai| 46. jo bhikSu rajoharaNa ko avidhi se bA~dhatA hai athavA bA~dhane vAle kA samarthana karatA hai| 47. jo bhikSu rajoharaNa ke eka baMdhana detA hai athavA dene vAle kA samarthana karatA hai| 48. jo bhikSu rajoharaNa ke tIna baMdhana detA hai athavA dene vAle kA samarthana karatA hai| 49. jo bhikSu akalpanIya rajoharaNa dhAraNa karatA hai athavA dhAraNa karane vAle kA samarthana karatA hai| 50. jo bhikSu rajoharaNa ko zarIra-pramANa kSetra se dUra rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 51. jo bhikSu rajoharaNa para adhiSThita hotA hai athavA adhiSThita hone vAle kA samarthana karatA hai| 52. jo bhikSu sote samaya rajoharaNa ko sira ke nIce-sirahAne rakhatA hai athavA rakhane vAle kA samarthana karatA hai| (use laghumAsika prAyazcitta AtA hai|) paMcama uddezaka (123) Fifth Lesson

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43. The ascetic who keeps Rajoharana of more than allowed size or supports the ones who keeps so. The ascetic who makes the strings of the Rajoharana very light or supports the ones who makes so. 45. The ascetic who ties the Rajoharana with "Kandusang knot" and supports the ones who does so. 46. The ascetic who ties the Rajoharana carelessly or supports the ones who does so. 47. The ascetic who ties with single knot the Rajoharan or support the ones who does so. 48. The ascetic who ties the Rajhoharana with three knots or supports the ones who does so. 49. The ascetic who keeps the undeserving Rajoharan and supports the ones who keeps the similar. 50. The ascetic who keeps the Rajoharana at the distance of body's measurement or supports the ones who keeps so. The ascetic who sits on the Rajoharana or supports the ones who sits so. 52. The ascetic who keeps the Rajoharana under his head while sleeping or supports the ones who keeps so, laghu-masikexpiation comes to him. . vivecana-"rajoharaNa" zabda kA prayoga mukhya rUpa se phaliyoM ke samUha bhAga kI apekSA se kahA gayA hai| ghaTe kyoMki adhika pramANa, sUkSma phaliyA~, adhiSThita honA, sirahAne rakhanA Adi kAryoM kA sambandha unake lie hI saMgata hotA hai| airegapamANaM-phaliyoM ke samUha kA gherA pramANopeta honA caahie| rajoharaNa ke dvArA eka bAra meM pU~jI huI aura bhUmi meM apanA pA~va A sake, itanA pramANa phaliyoM ke samUha kA honA caahie| vyAkhyAoM meM 32 aMgula kA nirdeza hai milatA hai, use phaliyoM ke gherAva ke lie samajhanA susaMgata hai| 32 aMgula ke gherAva kI phaliyoM kA samUha kama se ghaTe kama 16 aMgula caur3I bhUmi kA pramArjana karatA hai| pAMva kI lambAI 12 se 15 aMgula taka kI prAyaH hotI hai| jisameM 8 pUMjakara calane kA kArya samyak prakAra se sampanna ho sakatA hai| ataH rajoharaNa kA pramANa usake gherAva kI apekSA se samajhanA caahie| 32 aMgula kA pramANa rajoharaNa kI DaMDI ke viSaya meM nahIM samajhanA caahie| 9 varSa kA sAdhu aDhAI phuTa kI avagAhanA vAlA ho sakatA hai aura 20 varSa kA sAdhu 6 phuTa kA bhI ho sakatA hai| sabake lie DaMDI kI lambAI 32 aMgula kA niyama upayukta nahIM hai| 32 aMgula kA gherAva bhI ekAMtika na samajhakara utkRSTa sImA kA samajha sakate haiN| sUtrapATha se to itanA hI bhAva samajhanA paryApta hai ki zarIra tathA pAMva kI lambAI ke anusAra pUMjane kA kArya samyak prakAra se sampanna ho sake, utanA gherAva yA lambAI kA rajoharaNa honA caahie| usase adhika gherAva athavA lambAI anAvazyaka hone se vaha pramANAtirikta rajoharaNa kahalAtA hai| upalakSaNa se pramANa se kama karanA bhI doSa va prAyazcitta yogya samajha lenA caahie| Comments--The word "Rajoharana" has been used mainly for the bundle of the strings. AK nizItha sUtra (124) Nishith Sutra

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9 DADO . 'Aeeregapamanam'-The circle of the bundle of the strings should be according to the measurement. The circle of the string should be of the measurement in which the leg may come on the ground covered by the Rajoharana at one time. In the description thirty two fingers are mentioned. The circle covered by 32 fingers of the bundle of the strings cleans minimum sixteen fingers wide land. The length of the leg is stated to be equal 12 to 15 fingers. Therefore, the activity of walking righteously can be completed wiping the legs with Rajoharana equal to this measurement. The measurement of the Rajoharana should be discerned with regard its circle. The measurement equal to 32 fingers is not for the stick of the Rajoharan. The nine years old ascetic has been of the height of two and a half feet and the 20 years old ascetic of six feet height. The length of the stick for all, equal to 32 finger is not relevant. The circle equal to 32 fingers is also not absolute. It should be considered maximum limit. Then it is enough merely to take this feeing into consideration from the text of this sutra that the Rajoharan should be of the length and circumference by which the whiling activity of body and legs upto its length may be performed rightly. The Rajoharna more lengthy and wide from it being unwieldy in measurement extra Rajoharna and to reduce its length and width should be considered worthy of fault and expiation. sUtra-1-11 sUtra-12 sUtra-13 sUtra-14 sUtra-15-22 1-23 . sUtra-24 sUtra-25-30 sUtra-31-32 sUtra-33-35 sUtra-36-38 sUtra-39 sUtra-40-41 pA~caveM uddezaka kA sArAMza THE SUMMARY OF THE FIFTH CHAPTER vRkSa skandha ke Asa-pAsa kI sacitta pRthvI para khar3e rahanA, baiThanA, sonA, AhAra karanA, mala tyAga karanA, svAdhyAya krnaa| apanI cAdara Adi gRhastha ke dvArA silvaanaa| choTI cAdara Adi ko bA~dhane kI DoriyA~ lambI krnaa| nIma Adi ke acitta pattoM ko pAnI se dhokara khaanaa| zayyAtara ke yA anya ke pAdapoMchana va daNDa Adi nirdiSTa samaya para nahIM lauttaanaa| zayyA-saMstAraka lauTAne ke bAda punaH AjJA lie binA upayoga meM lenaa| Una, sUta Adi kaatnaa| sacitta, raMgIna tathA aneka raMgoM se AkarSaka daNDa banAnA yA rkhnaa| nae base hae grAmAdi meM yA naI khAnoM meM gocarI ke lie jaanaa| mukha Adi se vINA banAnA yA bajAnA tathA anya vAdya Adi bjaanaa| auddezika, saprAbhRta, saparikarma zayyA meM praveza karanA yA rhnaa| saMbhogapratyayika kriyA lagane kA niSedha krnaa| upayoga meM Ane yogya pAtra ko phor3akara yA vastra, kambala, pAdapoMchana ke Tukar3e karake prtthnaa| daNDa lAThI ke Tukar3e karake prtthnaa| sUtra-42 paMcama uddezaka (125) Fifth Lesson

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E-43-52 Sutra-1-11 Sutra-12 Sutra-13 Sutra-14 Sutra-15-20 Sutra-23 Sutra-24 Sutra-25-30 GIEU TU aci HHT, Aftet 471, Afeit 37194 Halle B karanA, avidhi se bA~dhakara rakhanA, anAvazyaka eka bhI baMdhana karanA, Avazyaka bhI tIna se adhika baMdhana krnaa| pA~ca prakAra ke sivAya anya jAti kA rajoharaNa banAnA, dUra rakhanA, pA~va Adi ke nIce dabAnA, sira ke nIce rkhnaa| ityAdi pravRttiyoM kA laghumAsika prAyazcitta AtA hai| To perform activities of food, purification and study through standing, sitting and sleeping on the living earth near to the trunk of a tree. To get sewed his shawl from the householder. To tying string lengthy to the small shawl. To eat the leaves of the Neem etc. washing with water. Not to return the padprochhana and staff etc of the householder or Shayyatar at scheduled time. To use again the "Shayya Samstaraka" without permission that has already been returned. To spin wool, cotton etc. To make or keep the living, coloured or multi coloured attractive "Dand' withhim. To go for seeking alms into newly settled villages or newly created mines. To play violin with mouth and play other instruments. To stay or enter into Oddeshika, Saprabhartar Saparikaram Shayya. The prohibition of carrying out the Sambhogpratyayik activity. To discard tearing into pieces the usable utensils or the cloths, blanket or the padprochhan. To throw away the stick, staff breaking them into pieces. To make the Rajoharan bigger than measurement, To make strings light, to tic stringmutually, to tic in an unproper-manners, once tic unnecessary, at necessasity to tic three Knots. To prepare Rajoharan of foreign material instead of five required materials, to keep at a distance, to stamp under the legs, to keep under the head. Alaghu-masik expiation comes of all these activities. Sutra-31-32 Sutra-33-35 Sutra-36-38 Sutra-39 Sutra-40-41 Sutra-42 Sutra-43-52 II 1943E91C HIGT II The end of fifth chapter Fagter (126) Nishith Sutra XX. 1414 ID- XUXXX T AAAA14.414.40X12. EISIKIR XXXIX XI XIX

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saba kara sa XXX chaThA uddezaka THE SIXTH CHAPTER prAthamikI INTRODUCTION prastuta uddezaka meM brahmacarya kI surakSA ke lie sAdhaka ko kAmecchA jAgRta karane vAlI pravRttiyoM jaise strI kA anunaya-vinaya, hastakarma, aMgAdAna saMcAlana va kalaha, citra-vicitra vastra rakhane va dhAraNa karane, pauSTika AhAra karane Adi kA niSedha kiyA gayA hai| jo sAdhaka ina pravRttiyoM ko karatA hai, use guru caumAsI prayazcitta AtA hai| In sixth chapter for protection of the celibacy of a practiser, prohibition of copulation awakening activities such as beseeching before woman masturbation, movement of pains, pultinyan multi colored clothes and consuming fatty & tasty food etc. has been stated. The ascetic whoever performs such types of activities, a Guruchaumasi expiation comes to him. abrahma ke saMkalpa se kie jAne vAle kRtyoM ke prAyazcitta THE ATONEMENT OF CONTEMPLATION AFFECTING CELEBACY 1. je bhikkhU mAuggAmassa mehuNaM vaDiyAe viNNavei, viNNaveMtaM vA sAijjai / 2- 10. je bhikkhU mAuggAmassa mehuNavaDiyAe hatthakammaM karer3a, kareMtaM vA sAijjai / evaM paDhamuddezagameNa java je bhikkhU mAuggAmassa mehuNavaDiyAe aMgAdANaM aNNayaraMsi acittaMsi soyaMsi aNupavesittA sukkapoggale NigghAyai, NigghAyaMtaM vA sAijjai / 11. je bhikkhU mAuggAmassa mehuNavaDiyAe avAuDiM sayaM kujjA, sayaM bUyA, kareMtaM vA, bUeMtaM vA sAijjai / 12. je bhikkhU mAuggAmassa mehuNavaDiyAe kalahaM kujjA, kalahaM bUyA, kalahavaDiyAe bAhiM gacchai, gacchaMtaM vA sAijjai / 13. je bhikkhU mAuggAmassa mehuNavaDiyAe lehaM lihai, lehaM lihAvei, lehavar3iyAe bAhiM gacchai, gacchaMtaM vA sAijjai / 14. je bhikkhU mAuggAmassa mehuNavaDiyAe posaMtaM vA piTThataM vA bhallAyaNa uppAei, uppAeMtaM vA sAijjai / 15. je bhikkhU mAuggAmassa mehuNavaDiyAe posaMtaM vA piTThataM vA sIodaga - viyaDeNa vA usiNodaga-viyaDeNa vA, uccholejja vA, . ' padhoveMtaM vA sAijjai / chaThA uddezaka (127) bhallAyaeNa uppArattA / , uccholeMtaM vA padhovejja vA, Sixth Lesson

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ghara 16. je bhikkhU mAuggAmassa mehuNavaDiyAe posaMtaM vA piDheMtaM vA bhallAyaeNa uppaaettaa| hai sIodaga-viyaDeNa vA usiNodaga-viyaDeNa vA, uccholittA, padhovittA, aNNayareNaM AlevaNajAeNaM AliMpejja vA, viliMpejja vA AliMpataM vA, viliMpataM vA saaijji| 40 17. je bhikkhU mAuggAmassa mehuNavaDiyAe posataM vA piDheMtaM vA bhallAyaeNa uppAettA, sIodaga-viyaDeNa vA usiNodaga-viyaDeNa vA, uccholettA padhovittA, aNNayareNaM. AlevaNa-jAeNaM AliMpittA viliMpittA, telleNa vA jAva NavaNIeNa vA abbhegejja vA, makkhejja vA, abbhaMgeMtaM vA makkheMtaM vA saaijji| 18. je bhikkhU mAuggAmassa mehuNavaDiyAe posaMtaM vA piDheMtaM vA, bhallAyaeNa uppAettA sIodagaviyaDeNa vA, usiNodagaviyaDeNa vA uccholettA padhovittA,aNNaghareNaM AlevaNajAeNaM AliMpittA viliMpittA, telleNa vA jAva NavaNIeNa vA abbhagettA makkhettA, aNNayareNa dhUvajAeNa dhUvejja vA padhUvejja vA dhUveMtaM vA padhUveMtaM vA saaijji| 19. je bhikkhU mAuggAmassa mehuNavaDiyAe "kasiNAI" vatthAiMdharei, dharataM vA saaijji| . 20. je bhikkhU mAuggAmassa mehuNavaDiyAe "ahayAI" vatthAI dharei, dhareMtaM vA saaijji| 21. je bhikkhU mAuggAmassa mehuNavaDiyAe "dhoyarattAI" vatthAiM dharei, dhareMtaM vA saaijji| 22. je bhikkhU mAuggAmassa mehuNavaDiyAe "cittAI' vatthAiM dharei, dhareMtaM vA saaijji| 23. je bhikkhU mAuggAmassa mehuNavaDiyAe "vicittAI' vatthAiM dharei, dharataM vA saaijji| 24-77.je bhikkha mAuggAmassa mehaNavaDiyAe appaNo pAe Amajjejja vA pamajjejja vA Ama vA pamajjaMtaM vA saaijji| evaM taiyauddesagagameNa NeyavvaM jAvajebhikkhU mAuggAmassa mehuNavaDiyAe gAmANugAmaM duijjamANe appaNo sIsaduvAriyaM karei, kareMtaM vA saaijji| * 78. je bhikkhU mAuggAmassa mehuNavaDiyAe khIraMvA, dahivA, NavaNIyaM vA, sappiM vA, gulaM vA,khaMDaM ghara vA, sakkaraM vA, macchaMDiyaM vA, aNNayaraM paNIyaM AhAraM AhArei, AhAreMtaM vA saaijji| taMsevamANe avajjai cAummAsiyaM parihAraTThANaM annugghaaiyN| para 1. jo bhikSu strI ko maithuna sevana ke lie kahatA hai athavA kahane vAle kA samarthana karatA hai| 4 2-10. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se hastakarma karatA hai athavA karane vAle kA samarthana karatA hai| isa taraha prathama uddezaka ke sUtra 1 se 9 taka ke samAna pUrA AlApaka yahA~ jAna lenA aura cAhie yAvat jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se aMgAdAna ko kisI acitta aura srota-chidra meM praviSTa karake zukra pudgala nikAlatA hai athavA nikAlane vAle kA samarthana karatA hai| pUre 11. jo bhikSu maithuna sevana ke saMkalpa se strI ko svayaM vastrarahita karatA hai yA vastrarahita hone ke lie ra kahatA hai athavA aisA karane vAle kA samarthana karatA hai| 12. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se kalaha karatA hai yA kalaha utpAdaka vacana kahatA re hai yA kalaha karane ke lie bAhara jAtA hai athavA jAne vAle kA samarthana karatA hai| | nizItha sUtra (128) Nishith Sutra

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hai 13. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se patra likhatA hai, likhavAtA hai yA patra likhane ke * lie bAhara jAtA hai athavA jAne vAle kA samarthana karatA hai| 14. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se strI kI yoni yA apAnadvAra ke agra bhAga ko 1 "bhilAvA" Adi auSadhi ke dvArA zotha yukta arthAt pIDAyukta karatA hai athavA karane vAle kA 1 samarthana karatA hai| 815. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se strI kI yoni yA apAnadvAra ke agra bhAga ko 1 bhilAvA Adi auSadhi ke dvArA rogagrasta karake use acitta zItala jala yA uSNa jala se eka bAra yA aneka bAra dhotA hai athavA dhone vAle kA samarthana karatA hai| 16. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se strI kI yoni yA apAnadvAra ke agra bhAga ko bhilAvA Adi auSadhi ke dvArA rogagrasta karake use acita zItala jala yA uSNa jala se dhokara kisI prakAra kA lepa eka bAra yA aneka bAra lagAtA hai athavA lagAne vAle kA samarthana karatA 28 17. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se strI kI yoni yA apAnadvAra ke agra bhAga ko * bhilAvA Adi auSadhi ke dvArA rogagrasta karake use acita zItala jala yA uSNa jala se dhokara kisI prakAra kA lepa lagAkara tela yAvat makkhana se eka bAra yA aneka bAra mAliza karatA hai athavA mAliza karane vAle kA samarthana karatA hai| 8 18. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se strI kI yoni yA apAnadvAra ke agra bhAga ko bhilAvA Adi auSadhi ke dvArA rogagrasta karake use acita zItala jala yA uSNa jala se dhokara ra kisI prakAra lepa lagAkara tela yAvat makkhana se mAliza karake kisI sugaMdhita padArtha se eka bAra yA aneka bAra suvAsita karatA hai athavA karane vAle kA samarthana karatA hai| 19. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se bahumUlya vastra' rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 20. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se 'akhaNDa vastra (thAna)' rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 21. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se 'dhokara raMga (nIla Adi) lagAe hue vastra' rakhatA hai athavA rakhane vAle kA samarthana karatA hai| jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se 'raMgIna vastra' rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 23. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se aneka raMga ke yA citrita (chapAI yukta) vastra' le rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 24-77. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se apane pairoM kA eka bAra yA aneka bAra gharSaNa karatA hai athavA gharSaNa karane vAle kA samarthana karatA hai, isa prakAra tIsare uddezaka ke sUtra 16 se 69 taka ke AlApaka ke samAna yahA~ jAna lenA cAhie yAvat jo bhikSu strI ke sAtha maithuna sevana chaThA uddezaka (129) Sixth Lesson

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ke saMkalpa se grAmAnugrAma vihAra karate hue apanA mastaka DhaMkatA hai athavA DhaMkane vAle kA samarthana hai karatA hai| 78. 599 Ft 979 har han hatiny A CU, GET, 4207, , TG, GIS, 91496 297 mizrI Adi pauSTika AhAra karatA hai athavA karane vAle samarthana karatA hai| 1. The ascetic who begs for sexual inter course with a woman or supports the ones who does so. 2-10. The ascetic who masturbates overpowered by the wish of sexual intercourse with a woman or supports the ones who does so. In the same way the full description similar to the sutra from first to nine of chapter first should be discerned i.e. the ascetic who discharges his semen putting his penis into any non-living hole overpowered by the desire of sexual inter course with a woman or supports the ones who discharge so. 11. The ascetic who removes the clothes of a woman for sexual intercourse or requests her to remove her clothes or supports the ones who does so. 2. The ascetic who struggles desiring sexual intercourse with a woman or speaks strife generating words and goes out to struggle or supports ones who does so. 13. The ascetic.who writes a resolve letter, gets it written or goes out to write it desiring for sexual intercourse with a woman or supports the ones who does so. 14. The ascetic who makes painful the vagina or the first part of the anus of a woman having the desire of sexual intercourse with a woman using the medicine namely "Bhilaver" or supports the ones who does so. 15. The ascetic who having the desire of sexual intercourse with a woman making ill with the medicine namely "Bhilaver" the vagina or the first part of the anus of the woman washes them once or repeatedly with non-living cold water hot water, or supports the ones who washes so. 16. The ascetic who having the desire of sexual intercourse with a woman making ill with the medicine name of "Bhilaver" to the vagina or the opening part of the anus and smears once or repeatedly with any paste after washing with non-living cold or hot water or supports the ones who'smears so. The ascetic who having the desire of sexual intercourse with a woman making ill the vagina or the opening part of the anus using the medicine namely "Bhilova" and smearing with any paste after washing it with non-living inanimate) cold and hot water massages once of repeatedly with oil or butter or supports the ones who massages so. The ascetic who having the desire of sexual intercourse with a woman making her vagina or the opening part of the anus ill by using medicine namely "Bhilava" massaging with oil and butter after smearing some paste and washing with nonliving cold or hot water makes fragrant once or repeatedly with some fragrant substance or supports the ones who does so. nizItha sUtra (130) Nishith Sutra

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19. The ascetic who with the desire of sexual intercourse with a woman has "valuable garments" or supports the ones who has so. 20. The ascetic who with the desire of sexual intercourse with a woman has "Undividend Cloth" (full length ) or supports the ones who keeps so. 21. The ascetic who with the desire sexual intercourse with a woman keeps the cloth washed in blue colour or supports the ones who keeps so. 22. The ascetic who with the desire of sexual intercourse with a woman keeps the coloured garments or supports the ones who keeps so. 23. The ascetic who with the desire of sexual intercourse with a woman keeps multicoloured garments or printed garments or supports the ones who keeps so. 24-77. The ascetic who with the desire of sexual intercourse with a women rubs his legs once or repeatedly or supports the ones who does so, the same should be known similar to the aphorism No 16 to 69 of third chapter i.e. the ascetic who with the desire of sexual intercourse with a woman covers his head going from one village to another village or supports the ones who covers so. 78. The ascetic who with the desire of sexual intercourse with a woman consumes milk, curd, butter, butter oil, jaggery, Indian sugar, sugar or fine sugar etc. sweets or supports the ones who does so. uparyukta 78 sUtroM meM kathita doSa-sthAnoM kA sevana karane vAle ko gurUcaumAsI prAyazcitta AtA hai|. One who afflicting with the faults of above mentioned 78 sutras costs GuruChoumasi expiation costs him. vivecana - mAuggAmaM 'mAtisamANo gAmo mAtugAmo, marahaTThavisaya bhAsAeM vA "itthI, mAuggAmo bhaNNati" - mAtA ke samAna hai zarIrAvayava jisake use arthAt strI ko mAtRgrAma kahate haiM tathA mahArASTra deza kI bhASA meM bhI strI ko "mAuggAma" kahA jAtA hai| ataH ye donoM paryAyavAcI zabda samajhanA caahie| - viNNavei - ' viNNavaNa - vijJApanA- iha tu prArthanA parigRhyate / ' vedamohanIyakarma kA prabala udaya hone para jo bhikSu Agama vAkyoM ke ciMtana se use niSphala nahIM karatA hai aura se prArthanA karatA hai arthAt maithuna sevana ke lie kahatA hai to bhAva se brahmacarya bhaMga hone ke kAraNa athavA maithuna sevana karane para caturtha vrata ke bhaMga hone se use gurUcaumAsI prAyazcitta AtA hai| Comments-Mauggamam "Matisamano gamo matugamo, marhathvisayaBhasayam va" Itthi, Mauggamo Bhannati". The lady whose body limbs and organs are like those the mother, that the woman is called "Matrigram". In marahathi language the woman is called "Matrigram". therefore both the words should be considered synonymous. "Vinnavaie"-"Vinnavana-vigyapan - Ih tu prathana parigrihayate" Over arisen of entremely storing vedmohaniya karam the ascetic who does not make it useless through the contemplation of the text of holy scriptures (Agama) but requests the woman-means, requests her for sexual intercourse then due to break of chaThA uddezaka (131) Sixth Lesson

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celibacy with regard the disposition or due to the damage of fourth full vow through emotionally enjoying the sexual intercourse a Guru-chaumasi expiation comes to him. 78 chaThe uddezaka kA sArAMza SUMMARY OF THE SIXTH CHAPTER 1-10 kuzIla-sevana ke lie strI ko nivedana karanA, hastakarma karanA, aMgAdAna kA saMcAlana Adi gaire pravRtti karanA yAvat zukrapAta krnaa| 11-13 viSayecchA se strI ko vastrarahita karanA, vastrarahita hone ke lie kahanA, kalaha karanA, patra / likhnaa| 14-18 maithuna-sevana ke saMkalpa se strI kI yoni yA apAnadvAra kA lepa, prakSAlana Adi kArya krnaa| 19-23 bahumUlya, akhaMDa, dhule, raMgIna aura raMgabiraMge vastra rkhnaa| 24-77 zarIra kA parikarma krnaa| dUdha, dahI Adi pauSTika AhAra karanA ityAdi pravRttiyA~ maithuna ke saMkalpa se karane para gurUcaumAsI prAyazcitta AtA hai| caturtha mahAvrata tathA usakI surakSA ke sambandha meM aneka sUcanAe~ AgamoM meM dI gaI haiN| phira bhI isa uddezaka ke aura 78 sUtroM meM maithuna ke saMkalpa se kaisI-kaisI pravRttiyA~ ho sakatI haiM, unakA kathana hai jo anya sUtroM ke varNana se bhinna ho prakAra kI haiN| yaha isa uddezaka kI vizeSatA hai| ____1-10. To request the woman for sexual intercourse, to do masturbation, to do movement of the penis i.e to discharge the semen. 11-13. To strip off the woman for sexual intercourse, request for nakedness, to create struggle, to write a letter. 14-18. To wash or smear the vagina or the opening of the anus of the woman with the desire of sexual intercourse. 19-23. To keep costly, full length, washed and coloured garments. 24-77. To wash the body. 78. To eat tasty or nourishment producing things like milk, curd etc. If the activities mentioned above are resolved for sexual intercourse then GuruChaumasi expiation comes. In these 78 aphorism of this chapter for the saftey of the fourth full vow and related to it the activities which can be for the desire of sexual intercourse, are narrated, they are some what different from the description of other sutras. This one is the special quality of this chapter. // chaThA uddezaka smaapt|| The End of the Sixth Chapter | nizItha satra (132) Nishith Sutra

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sAtavA~ uddezaka THE SEVENTH CHAPTER prAthamikI INTRODUCTION ra isa uddezaka meM batAyA gayA hai ki yadi bhikSu strI ke sAtha maithuna sevana ke saMkalpa se vividha * prakAra kI mAlAoM, kar3oM, AbhUSaNoM, carma vastra Adi ko dhAraNa karatA hai, zarIra parikarma karatA hai, ke sacitta pRthvI para sotA-baiThatA hai, strI ke aMgopAMga kA.saMcAlana karatA hai, pazu-pakSiyoM ke aMgopAMga * ko sparza Adi karatA hai| use gurucaumAsI prAyazcitta AtA hai| $ In this chapter it has been stated that if the ascetic who with the resolution to have sexual intercourse with the woman wields the various types of rosaries, thick bangles, ornaments, leather clothes etc, takes both, used to sit on living soil, moves * the womans body parts, touches the private parts of the birds and animals then Guruchaumesi expiation afflicts him. mAlA-nirmANAdike prAyazcitta THE ATONEMENT OF MAKING THE BEADS OF ROSARY ETC 0 1. jebhikkhU mAuggAmassa mehuNavaDiyAe 1. taNamAliyaMvA, 2. muMjamAliyaM vA, 3. veMtamAliyaM vA, 4. kaTThamAliyaM vA, 5. mayaNamAliyaM ____vA, 6. bhiMDamAliyaM vA, 7. picchamAliyaM vA, 8. haDDamAliyaM vA, 9. daMtamAliyaM vA, 10. saMkhamAliyaM vA, 11. siMgamAliyaM vA, 12. pattamAliyaM vA, 13. puSphamAliyaM vA, 14. phalamAliyaM vA, 15. bIyamAliyaM vA, 16. hariyamAliyaM vA karei, kareMtaM vA saaijji| hai 2. je bhikkhU mAuggAmassa mehuNavaDiyAe taNamAliyaM vA 'jAva' hariyamAliyaM vA dharei, dhareMtaM vA saaijji| 23. jebhikkhUmAuggAmassa mehuNavaDiyAe taNamAliyaMvA jAva' hariyamAliyaMvA piNaddhei, piNakheMtaM vA saaijji| / 1. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se tRNa kI mAlA, mUMja kI mAlA, beMta kI mAlA, kASTha kI mAlA, meNa (moma) kI mAlA, bhIMDa kI aura mAlA, morapicchI kI mAlA, haDDI kI mAlA, dA~ta kI mAlA, saMkha kI mAlA, sIMga kI mAlA, patroM kI mAlA, puSpoM kI mAlA, phaloM kI mAlA, bIjoM kI mAlA yA harita (vanaspati) kI mAlA banAtA hai athavA banAne vAle kA samarthana karatA hai| * sAtavA~ uddezaka (133) Seventh Lesson

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2. 3. 1. 2. 3. bhakSu strI ke sAtha maithuna sevana ke saMkalpa se tRNa kI mAlA yAvat harita kI mAlA dhAraNa karatA hai athavA dhAraNa karane vAla kA samarthana karatA hai| bhikSu strI ke sAtha maithuna sevana ke saMkalpa se tRNa kI mAlA pahanatA hai athavA pahanane vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai / ) 4. The ascetic who with the resolution to have sexual intercourse with a woman makes the rosary of straw, tall grass, cane, wood, wax, bhind, peacock feather, bone, tooth, conch, horn, leaves, flowers, fruits, seeds and green vegetable or supports the ones who does so. vivecn - sUtrokta mAlAe~ vibhUSA kA eka aMga haiN| maithuna kA saMkalpa siddha karane ke lie kabhI-kabhI vibhUSita honA bhI Avazyaka hotA hai| 5. The ascetic who keeps the rosary of straw etc with the desire of sexual intercourse with a woman or supports the ones who keeps so. Comments-Above mentioned rosary is the object of decoration. To fulfill the desire of sexual intercourse sometimes to be adorned, becomes essential. The ascetic who puts on the rosary of straw etc with the desire of sexual intercourse with a woman or supports the ones who puts on so, a Guru-Chaumasi expiation comes to him. dhAtuoM ke nirmANa Adi kA prAyazcitta THE ATONEMENT OF MAKING METAL BRACELET ETC. 6. 4. je bhikkhU mAuggAmassa mehuNavaDiyAe 1. ayalohANi vA, 2. taMbalohANi vA, 3. tauyalohANi vA, 4. sIsalohANi vA, 5. ruppalohANi vA, 6. suvaNalohANi vA karei, kareMtaM vA sAijjai / 5. je bhikkhU mAuggAmassa mehuNavaDiyAe ayalohANi vA jAva suvaNNalohANi vA dharei, dhareMtaM vA sAijjai / 6. je bhikkhU mAuggAmassa mehuNavaDiyAe ayalohANi vA jAva suvaNNalohANi vA piNaddhei, piNaddhetaM vA sAijjai / bhakSu strI ke sAtha maithuna sevana ke saMkalpa se lohe kA kar3A, tA~be kA kar3A, trapuSa kA kar3A, zIze kA kar3A, cA~dI kA kar3A, sone kA kar3A banAtA hai athavA banAne vAle kA samarthana karatA hai| 1 bhikSu strI ke sAtha maithuna sevana ke saMkalpa se lohe kA kar3A yAvat sone kA kar3A dhAraNa karatA hai athavA dhAraNa karane vAle kA samarthana karatA hai| jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se lohe kA kar3A yAvat sone kA kar3A pahanatA hai athavA pahanane vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai| ) Nishith Sutra nizItha sUtra (134)

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8 ka ? inte 4. The ascetic who makes the bracelet of steel, copper, lead, silver and gold having the desire of sexual intercourse with a woman or supports the ones who makes so. 5. The ascetic who keeps the bracelet of iron-to gold having the desire of sexual intercourse with a woman or supports the ones who keeps so. 6. The ascetic who puts on the bracelet of iron-to gold having the desire of sexual intercourse with a woman or supports the ones who puts on so, a Guru-Chaumasi expiation comes to him. hai AbhUSaNa-nirmANa Adi ke prAyazcitta THE ATONEMENT OF MAKING THE ORNAMENTS 7. je bhikkhU mAuggAmassa mehuNavaDiyAe ____ 1. hArANi vA, 2. addhahArANi vA, 3. egAvalI vA, 4. muttAvalI vA, 5. kaNagAvalI vA, 6. 8 rayaNAvalI vA,7. kaDagANi vA, 8. tuDiyANi vA, 9. keUrANi vA, 10. kuMDalANi vA, 11. paTTANi vA, 12. mauDANi vA, 13. palaMbasuttANi vA, 14. suvaNNasuttANi vA karei, kareMtaMvA saaijji| je bhikkhU mAuggAmassa mehuNavaDiyAe hArANi vA 'jAva' suvaNNasuttANi vA dharei, dhareMtaM vA saaijji| era 9. je bhikkhUmAuggAmassa mehuNavaDiyAe hArANi vA jAva' suvaNNasuttANi vA piNaddhei, piNataM bare vaa.saaijji| jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa sehAra, arddhahAra, ekAvalI, muktAvalI, kanakAvalI, ratnAvalI, kaTisUtra, bhujabaMdha, keyUra-kaMThA, kuMDala, paTTa, mukuTa, pralaMbasUtra yA suvarNasUtra banAtA hai athavA banAne vAle kA samarthana karatA hai| 8. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se hAra yAvat suvarNasUtra dhAraNa karatA hai athavA dhAraNa karane vAle kA samarthana karatA hai| 9. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se hAra yAvat suvarNasUtra pahanatA hai athavA pahanane 8 vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai|) 7. The ascetic who makes the necklace, Ardhhar, Ekavali, Muktavali, Kanakavali, Ratanavali loins girt, Arms girt, Keyur, Kantha, Patt, crown, Pralamb sutra or gold thread having the desire of sexual intercourse with a woman or supports the ones who makes so. 8. The ascetic who keeps the above mentioned ornaments having the desire of sexual intercourse with a woman or supports made of iron gold etc with the desire of sexual intercourse with a woman, or supports the ones who keeps so, with the desire of sexual intecourse with a woman or supports the over who puts onso. The ascetic who puts on the ornaments made of iron-gold. sAtavA~ uddezaka (135) Seventh Lesson

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7MMMMMMMMMMMMMMMIMLAIKAMALAILAILAILAAAAAIDAIAAAAAAAAA UXXIIXXIXXXXD vastra-nirmANa Adi ke prAyazcitta THE EXPIATION OF MAKING GARMENTS ETC. 10. jebhikkhUmAuggAmassa mehuNavaDiyAe 1.AiNANivA, 2. sahiNANivA,3. sahiNakallANANivA,4. AyANi vA, 5. kAyANi vA, 6. khomiyANi vA, 7. dugullANi vA, 8. tirIDapaTTANi vA, 9. malayANi vA, 10. pattuNNANi vA, 11. aMsuyANi vA, 12. ciNaMsuyANi vA, 13. desarAgANi vA, 14. amilANi vA, 15. gajjalANi vA, 16. phAlihANi vA, 17. koyavANi vA, 18. kaMbalANivA, 19. pAvarANi vA, hai 20. uddANi vA, 21. pesANi vA, 22. pesalesANi vA, 23. kiNhamigAINagANi vA, 24. nIlamigAINagANi vA, 25. goramigAINagANivA,26. kaNagANi vA, 27:kaNagaMtANi vA, 28. kaNagapaTTANi vA,29. kaNagakhaciyANi vA,30. kaNagaphusiyANi vA, 31. vagghANi vA, 32. vivagghANivA, 33. AbharaNa-cittANivA,34.AbharaNa-vicittANivA karei, kareMtaMvA saaijji| 11. je bhikkhU mAuggAmassa mehuNavaDiyAe AiNANi vA 'jAva' AbharaNa-vicittANi vA dherei, 30 dhareMtaM vA saaijji| 12. jebhikkhU mAuggAmassa mehuNavaDiyAe AiNANi vA jAva' AbharaNa-vicittANi vA piNaddhei, piNakheMtaM vA saaijji| 10. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se 1. mUSaka Adi ke carma se niSpanna vastra, 2. sUkSma vastra, 3. sUkSma va suzobhita vastra, 4. ajA ke 40 sUkSma roma se niSpanna vastra, 5. indranIlavarNI kapAsa se niSpanna vastra, 6. sAmAnya kapAsa se niSpanna 48 sUtI vastra, 7. gauDa deza meM prasiddha yA dugubala vRkSa se niSpanna viziSTa kapAsa kA vastra, 8. tirIDara vakSAvayava se niSpanna vastra.9. malayAgiricaMdana ke patroM se niSpanna vastra.10. bArIka bAloM-taMtaoM se niSpanna vastra, 11. dugula vRkSa ke abhyaMtarAvayava se niSpanna vastra, 12. cIna deza meM niSpanna atyanta sakSma vastra. 13. deza vizeSa ke raMge vastra. 14.roma deza meM bane vastra.15. calane para AvAja karane vAle vastra. 16. sphaTika ke samAna svaccha vastra.17. vastra vizeSa'kotavo-varako'. 18. kaMbala.4 19. kaMbala vizeSa-'kharaDaga pArigAdi, pAvAragA', 20. siMdhu deza ke maccha ke carma se niSpanna vastra, 21. sindha deza ke sakSma carma vAle paza se niSpanna vastra, 22. usI paza kI sakSma pazmI se re niSpanna, 23. kRSNa mRga carma, 24. nIla mRga carma, 25. gaura mRga carma, 26. svarNa-rasa se lipta sAkSAt svarNamaya dikhe aisA vastra, 27. jisake kinAre svarNa rasaraMjita kiye hoM aisA vastra, 28. svarNa rasamaya paTTiyoM se yukta vastra, 29. sone ke tAra jar3e hue vastra, 30. sone ke stabaka yA phUla jar3e hue vastra, 31 vyAghra carma, 32. cIte kA carma, 33. eka prakAra ke AbharaNoM se yukta vastra, 34. aneka prakAra ke AbharaNoM se yukta vastra, banAtA hai athavA banAne vAle kA samarthana karatA hai| 11. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se mUSaka Adi ke carma se niSpanna vastra yAvat ra aneka prakAra ke AbharaNoM se yukta vastra dhAraNa (rakhanA) karatA hai athavA dhAraNa karane vAle kA se samarthana karatA hai| nizItha sUtra (136) Nishith Sutra

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812. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se mUSaka Adi ke carma se niSpanna vastra yAvat ra aneka prakAra ke AbharaNoM se yukta vastra pahanatA hai athavA pahanane vAle kA samarthana karatA hai| (A TEGETA RET 31761) 10. The ascetic with the contemplation of sexual intercourse with a woman weaves the garments mentioned below or supports the ones who weaves so 1. The garments to be made of the rat's skin. 2. Fine textured garments. 3. Fine textured and decorated garments. 4. The garments made of goat's fur. Garments made of Indian Nilavarani cotton. 6. The garments made of common cotton. The garments made of the special cotton "Dugubal tree" found in goud country. 8. The garment made of bark of "Tirid Tree". 9. The garments made of leaves of sandalwood found in Mountain Malaya. 10. The garments made of leaves of the fibre of fine-hair. * 11. The garments made of pulp of "Dugul Tree". 12. The very fine garments made in china. 13. The colourful garments made in different countries. 14.. The garments made in Rome. 15. The garments produce sound while walking. 16. The garments clean like a crystal. 17. The special garments named "Katro- Varka" 18. Blanket. 19. The special blanket- Kharadaga Parigadi, Pavaraga." 20. The garment made of the skin of crocodile of sindhu state. 21. The garments made of the animal having fine skin of Sindhu State. 22. The garments making the fine pasmi of the animal. 23. The garments made of the skin of black buck. 24. The garments made of the skin of blue buck. 25. The garments made of the skin of brown buck. 26. The golden garment embedded with gold string. 27. The garments whose side are embroided with gold string. 28. The garments made of golden strip. 29. The garments made of golden embroidery. 30. The garments made of the golden ebbed flower. 31. The garments made of the skin of tiger. sAtavA~ uddezaka (137) Seventh Lesson

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IMixixixixixixixMIXXIXIXIXIIXXIXMIX ritirivAriritirivArI rittiAvAtAvAre tAra 32. The garments made of the skin of a leopard. 33. The garments endowed with one king of ornament. 34. The garments endowed with many kinds of ornaments. 11. The ascetic who wears the garments made of the skin of a rat to the series of garments endowed with many ornaments with the desire to have a sexual intercourse with a woman, or supports the ones who wears so. The ascetic who puts on the garments made of the skin of rat to the series of garments of endowed with many a ornaments with a desire to have a sexual intercourse with a woman or supports the ones who puts on so, a Guru-chaumasik expiation comes to him. vivecana-aneka prakAra ke vastroM kA va carmanirmita vastroM kA ina sUtroM meM varNana kiyA gayA hai| AcArAMga sUtra meM ye vastra bahumUlya tathA carmamaya kahe gae haiM tathA inake grahaNa karane kA sarvathA niSedha kiyA gayA hai| Comments-In these above mentioned sutras the description of different types of garments and the garments made of leather has been done. In "Acharanga sutra" these garments have been said costly and leathery. The acceptance of these garments are totally prohibited. strI aMga saMcAlana kA prAyazcitta THE EXPIATION OF MOVING THE LADIES LIMBS 13. je bhikkhU mAuggAmassa mehuNavaDiyAe akkhaMsi vA, Urusi vA, uyaraMsi vA, thaNaMsi vA gahAya aura saMcAlei, saMcAleMtaM vA saaijji| 13. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se strI ke akSa, urU yA stana ko grahaNa kara saMcAlita karatA hai athavA saMcAlita karane vAle samarthana karatA hai| (use gurucaumAsI prAyazcitta. AtA hai|)| 13. The ascetic who with the desire of sexual intercourse touches the breast, knee or the nipple holding them in his hand or supports the ones who moves so, a Guru chaumasik expiation comes to him. zarIraparikarma Adi ke prAyazcitta THE ATONEMENT OF DECORATING THE BODY 14-67. jebhikkhU mAuggAmassa mehuNavaDiyAe aNNamaNNassa pAe Amajjejja vA pamajjejja vA, AmajjaMtaM vA pamajjaMtaM vA sAijjai evaM taiyauddesagagameNa NeyavvaM jAva je bhikkhU mAuggAmassa mehuNavaDiyAe gAmANugAmaMdUijjamANe aNNamaNNassa sIsaduvAriyaM karei, kareMtaMvA saaijji| tara 14-67. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se Apasa meM eka-dUsare ke pA~va kA eka bAra ___ yA aneka bAra gharSaNa karatA hai athavA gharSaNa karane vAle kA samarthana karatA hai| isa prakAra tIsare aura uddezaka ke (sUtra 16-69) 54 sUtroM ke AlApaka ke samAna jAna lenA cAhie yAvat jo bhikSu pare nizItha sUtra (138) Nishith Sutra

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strI ke sAtha maithuna sevana ke saMkalpa se grAmAnugrAma vihAra karate hue Apasa meM eka-dUsare ke mastaka ko DhAMkatA hai athavA DhAMkane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcit AtA hai|) 14-67. The ascetic who rubs his legs once or repeatedly with the desire of sexual intercourse with a woman or supports the ones who does so. Thus, it should be ___known according to the description of sutras (No 16 to69) Total 54of third chapter i.e. the ascetic who covers his head while going from one village to another with the desire of sexual intercourse with a woman or supports the ones who covers his head so, a Guru-chaumasik atonement comes to him. vivecana-yahA~ 'aNNamaNNassa' zabda se do sAdhu Apasa meM sUtrokta pravRttiyA~ kareM isa apekSA ye * prAyazcitta kahe haiN| vyAkhyAkAra ne kahA hai ki artha vistAra kI apekSA strI ke sAtha yA napuMsaka ke sAtha bhI ina ghare 54 sUtroM meM kahe kArya karane para prAyazcitta AtA hai| aisA samajha lenA caahie| * Comments-Here, from the word 'Annamannass' with regards of two monks mutually doing the activities, as above mentioned sutras, are described as expiations. The commentator has said that with regard the elaboration of the meaning the atonement afflicts if the activities mentioned above in these 54 aphorism has been done with a woman or with a eunch. Such a meaning should be considered. ra sacitta pRthvI Adi para niSadyAdi karane kA prAyazcitta THE ATONEMENT OF DOING THE ACTIVITIES OF NISHADYADI ON THE ANIMATE LAND ETC. aura 68. je bhikkhU mAuggAmassa mehuNa-vaDiyAe 'aNaMtarahayAe' puDhavIe NisIyAvejja vA tuyaTTAvejja vA, NisIyAveMtaM vA tuyaTTAveMtaM vA saaijji| 69. je bhikkhU mAuggAmassa mehuNavaDiyAe 'sasiNiddhAe puDhavIe' NisIyAvejja vA tuyaTTAvejja ___vA, NisIyAveMtaM vA tuyaTTAveMtaM vA saaijji| 70. je bhikkhU mAuggAmassa mehuNavaDiyAe 'sasarakkhAe puDhavIe' NisIyAvejja vA tuyaTTAvejja vA, NisIyAveMtaM vA tuyaTTAveMtaM vA saaijji| 2871. je bhikkhU mAuggAmassa mehuNavaDiyAe maTTiyAkaDAe puDhavIe' NisIyAvejja vA tuyaTTAvejja ___vA, NisIyAveMtaM vA tuyaTTAveMtaM vA saaijji| 72. je bhikkhU mAuggAmassa mehuNavaDiyAe cittamaMtAe puDhavIe' NisIyAvejja vA tuyaTTAvejja vA, 8 NisIyAveMtaM vA tuyaTTAveMtaM vA saaijji| 11 73. jebhikkhUmAuggAmassa mehuNavaDiyAe cittamaMtAe silAe' NisIyAvejja vA tuyaTTAvejja vA, ra NisIyAveMtaM vA tuyaTTAveMtaM vA saaijji| para 74. je bhikkhU mAuggAmassa mehuNavaDiyAe 'cittamaMtAe lelue' NisIyAvejja vA tuyaTTAvejja vA, NisIyAvetaM vA tuyaTTAveMtaM vA saaijji| sAtavA~ uddezaka (139) Seventh Lesson

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mare 75. je bhikkhU mAuggAmassa mehuNavaDiyAe kIlAvAsaMsi vA dArue jIvapaiTThIe; saaMDe, sapANe, sabIe, saharie, saose, saudae, sauttiMgapaNaga-daga-makkaDA-saMtAeNa NisIyAvejja vA tuyaTTAvejja vA, NisIyAveMtaM vA tuyaTTAveMtaM vA saaijji| 68. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se sacitta pRthvI ke nikaTa kI bhUmi para strI ko * baiThAtA hai yA sulAtA hai athavA biThAne vAle kA yA sulAne vAle kA samarthana karatA hai| 69. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se sacitta jala se snigdha bhUmi para strI ko baiThAtA hai yA sulAtA hai athavA biThAne vAle kA yA sulAne vAle kA samarthana karatA hai| 70. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se sacitta jala se rajayukta bhUmi para strI ko baiThAtA hai yA sulAtA hai athavA biThAne vAle kA yA sulAne vAle kA samarthana karatA hai| 71. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se sacitta miTTI yukta bhUmi para strI ko baiThAtA hai yA aura sulAtA hai athavA biThAne vAle kA yA sulAne vAle kA samarthana karatA hai| . . 72. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se sacitta pRthvI para strI ko baiThAtA hai yA sulAtA hai athavA biThAne vAle kA yA sulAne vAle kA samarthana karatA hai| 73. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se sacitta zilA para strI ko baiThAtA hai yA sulAtA hai hai athavA biThAne vAle kA yA sulAne vAle kA samarthana karatA hai| . 74. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se sacitta miTTI ke Dhele para yA patthara para strI ko hai baiThAtA hai yA sulAtA hai athavA biThAne vAle kA yA sulAne vAle kA samarthana karatA hai| . 75. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se ghuna yA dImaka laga jAne se jo kASTha jIva yukta hai| ho usa para tathA jisa sthAna meM aMDe, trasa jIva, bIja, harIghAsa, osa, pAnI, kIDI Adi ke bila, lIlana-phUlana, gIlI miTTI yA makar3I ke jAle hoM, vahA~ para strI ko baiThAtA hai yA sulAtA hai athavA biThAne vAle kA yA sulAne vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta ra AtA hai|) The ascetic who gets the woman seated and slept on the ground near to the living land with the desire of sexual intercourse or supports the ones who gets slept so. The ascetic who gets the woman seated or slept with the desire of sexual intercourse on the land wet with living water or supports the ones who makes the woman to sleep so. 70. The ascetic who gets the woman seated or slept on the land of dust soaked in living water with the desire of sexual intercourse with the woman or supports the ones who does so. 71. The ascetic who gets the woman seated or slept on the land of living soil with the desire of sexual intercourse or supports ones who does so. | nizItha sUtra (140) Nishith Sutra

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74 rivAra vAlavAlikAlAjAmAtAjAtAlA XUXX 72. The ascetic who gets the woman seated or slept on the living land with the desire of sexual intercourse or supports the ones who does so. . The ascetic who gets the woman seated or slept on the living rock with the desire of sexual intercourse or supports the ones who does so. The ascetic who gets the woman seated or slept on the mound of living sand or stone with the desire of sexual intercourse with the woman or supports the ones who does so. 75. The ascetic who gets the woman seated or slept on termite eaten wood occupied by the living beings and the land occupied by eggs, moveable living beings, seed, green grass, dew drops, water, ants, fungus etc, wet soil or the web of spiders with the desire of sexual intercourse or supports the ones who does so, a Guru-chaumasik expiation comes to him. vivecana-prArambha ke cAra sUtroM meM mUla bhUmi to acitta hI kahI gaI hai kintu prathama sUtra meM sacitta pRthvI ke nikaTa kI bhUmi acitta kahI gaI hai, dUsare sUtra meM varSA Adi ke sacitta jala ke snigdhatA yukta bhUmi kahI gaI ghara hai, tIsare sUtra meM sacitta rajayukta bhUmi kahI gaI hai aura cauthe sUtra meM sacitta miTTI bikharI huI bhUmi kahI gaI hai| ra pA~caveM, chaThe va sAtaveM sUtra meM bhUmi, zilA va DhelA patthara svayaM sacitta kahe gae haiN| ra , AThaveM sUtra ke prArambha meM jIvayukta kASTha kA kathana hai| usake pazcAt samuccaya rUpa se aneka prakAra ke bAre jIvoM se yukta sthAnoM kA nirdeza kiyA gayA hai| 'saaMDe' zabda se yahA~ vikaleMdriyoM ke aMDoM se yukta sthAna samajhanA caahie| osa aura udaya ina do zabdoM se apkAya kA sUcana kiyA hai, ataH Age Ae "dagamaTTi" se pRthvIkAya aura 30 apkAya ke mizraNa kA sUcana kiyA hai| isameM tAlAba Adi ke kinAre kI miTTI tathA kuMbhAra dvArA gIlI banAI gaI miTTI ho sakatI hai, vaha sacitta yA mizra hotI hai| Comments--In the first four sutras the main land, however, has been said the non living but in the first sutra the non-living land nearer to the live earth has been narrated. In the second verse the land wet with the rain water has been described, in the third verse the land mixed with living dust has been narrated and in fourth sutra the land with scattered living soil has been described. In the fifth, sixth and seventh sutra the land, rock, mound of * land and stone etc. have been termed as live. In the beginning of the eighth sutra the wood occupied with living being is described. There after the places occupied with different types of living beings have been narrated. From the word "Saende" the land occupied by the eggs of two sensed beings should ghara be understood. Water body beings have been informed by there two words "Dew and Uday". Therefore the communication of the blend of the water body being and earth body beings is there in the next word "Dagmatti". There in the possibility of the sand at the bank of the pond and the clay wetted by the potter is also seen. This one has been live and mixed. siAIIMIRM sAtavA~ uddezaka (141) Seventh Lesson

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gha aMka meM palyaMka-niSadyAdi karane kA prAyazcitta THE ATONEMENT OF DOING UNDESIRABLE ACTIVITIES WITH LIMBS 76. jebhikkhUmAuggAmassa mehuNavaDiyAe aMkasi vA, paliyaMkasi vANisIyAvejja vA, tuyaTTAvejja vA, NisIyAveMtaM vA, tuyaTTAveta vA saaijji| 7 . je bhikkhU mAuggAmassa mehuNavaDiyAe aMkasivA, paliyaMkasi vA NisIyAvettA vA, tuyaTTAvettA hI vA,asaNaM vA pANaM vA khAimaM vA sAimaM vA aNugghAsejja vA aNuppAejja vA, aNugghAsaMtaM vA aNuppAeMtaM vA saaijji| 76. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se strI ko ardhapalyaMka Asana meM yA pUrNa 21 palyaMkAsana meM goda meM biThAtA hai athavA biThAne vAle kA samarthana karatA hai| re 77. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se strI ko eka jaMghA para yA paryaMkAsana meM biThAkara yA sulAkara azana, pAna, khAdya yA svAdya khilAtA yA pilAtA hai athavA khilAne-pilAne vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai|) 76. With the desire of sexual intercourse the ascetic who makes the woman to sit in his half lap or full lap or supports the ones who makes to sit so. 77. With the desire of sexual intercourse the ascetic who makes the woman to sit, or gets slept on thigh or the laps makes her to eat food, water, sweet and tasty food or supports the ones who does so, a Guru-chaumasik expiration comes to him. dharmazAlA Adi meM niSadyAdikaraNa prAyazcitta THE ATONEMENT OF MAKING THE ACTIVITIES OF "NISHADHYA DIKARAN IN DHARAMSHALAB 78. je bhikkhU mAuggAmassa mehuNavaDiyAe AgaMtAresu vA, ArAmAgAresu vA, gAhAvaikulesu vA, aura ___pariyAvasahesuvA,NisIyAvejja vA, tuyaTTAvejja vA,NisIyAveMtaM vA, tuyaTTAveMtaM vA saaijji| ghare 79. je bhikkhU mAuggAmassa mehuNavaDiyAe AgaMtAresu vA, ArAmAgAresuvA, gAhAvaikulesu vA, ra pariyAvasahesu vA, NisIyAvettA vA, tuyaTTAvettA vA, asaNaM vA pANaM vA khAimaM vA sAimaM vA aNugghAsejja vA, aNupAejja vA, aNugghAsaMtaMvA, aNupAeMtaMvA saaijji| 78. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se strI ko dharmazAlA meM, bagIce meM, gRhastha ke ghara meM yA parivrAjaka ke sthAna meM biThAtA hai yA sulAtA hai athavA biThAne yA sulAne vAle kA samarthana karatA hai| 79. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se strI ko dharmazAlA meM, bagIce meM, gRhastha ke ghara meM yA parivrAjaka ke sthAna meM biThAkara yA sulAkara azana, pAna, khAdya yA svAdya khilAtA yA aura pilAtA hai athavA khilAne-pilAne vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta ghare AtA hai|) nizItha sUtra (142) Nishith Sutra

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78. With the desire of sexual intercourse with a woman the ascetic who makes the woman to sit or to sleep in Dharamshala, garden, the house of the householder or at the place of a sage or supports the ones who does so. 79. With the desire of sexual intercourse with a woman the ascetic who makes the woman to sit or to sleep in Dharamshala, garden, the house of the householder or the place of the hermit makes her to eat, drink, food water, sweet and tasty items or supports the ones who makes to eat and drink so, a Guru-chaumasik expiation comes to him. cikitsAkaraNa- prAyazcitta THE ATONEMENT OF CURING 80. je bhikkhU mAuggAmassa mehuNavaDiyAe aNNayaraM teicchaM AuTTai, AuTTaMtaM vA sAijjai / 80. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se kisI prakAra kI cikitsA karatA hai athavA karane vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai | ) 80. With the desire of sexual intercourse with a woman the ascetic who in someway cures the woman or supports the ones who cures so, a Guru-chaumasi expiation comes to him. pudgalaprakSepaNAdi ke prAyazcitta THE ATONEMENT OF DECORATING THE HOUSE WITH SUBSTANCE (PUDGALS) 81. je bhikkhU mAuggAmassa mehuNavaDiyAe amaNunnAI poggalAI nIharar3a, nIharaMtaM vA sAijjai / 82. je bhikkhU mAuggAmassa mehuNavaDiyAe maNuNNAiM poggalAI uvakirai, uvakiraMtaM vA sAijjai / 81. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se amanojJa pudgaloM ko nikAlatA hai (dUra karatA hai) athavA nikAlane vAle kA samarthana karatA hai| 1 82. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se manojJa pudgaloM kA prakSepa karatA hai athavA prakSepa karane vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai | ) 81. With the desire of sexual intercourse with a woman the ascetic who withdraws the unwanted matter or supports the ones who withdraws so. 82. With the desire of sexual intercourse with a woman the ascetic plants the pudgals of interest or supports the ones who brings so, a Guru-chaumasi expiation comes to him. vivecana - amanojJa pudgala ko dUra karane kA tAtparya hai zarIra evaM upakaraNoM kI yA makAnoM kI azuddhi ko dUra karanA tathA manojJa pudgala ke prakSepa karane kA tAtparya hai zarIra, upadhi yA makAna ko susajjita karanA / zarIra ko puSTa karane ke lie chaTThe uddezaka ke aMtima sUtra meM pauSTika AhAra sevana karane kA prAyazcitta kathana huA hai| ataH yaha kathana zarIra kI bAhya tvacA Adi kI apekSA se samajhanA caahie| sAtavA~ uddezaka (143) Seventh Lesson

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cikitsA saMbaMdhI kathana sUtra 80 meM kiyA gayA hai| usake anaMtara hI ina do sUtroM meM bAhya zuddhi athavA ghara susajjita karane kA prAyazcitta kahA gayA hai| vyAkhyAkAra ne isakA saMbaMdha zarIra ke atirikta upadhi aura makAna ke sAtha bhI kiyA hai| jo zuddhi aura zobhA se hI saMbaMdhita hotA hai| Comments--The meaning of removing the un-favourable object is to remove the impurity of the body, implements and the houses. And the meaning to establish the interested objects is to decorate body, implements and house. In the last sutra of the sixth chapter to make the body strong the expiation of consuming the nourishments is stated. Therefore, this statement should be understood in context of the body. Description related to treatment has been made in sutra 80. Within these two sutras the expiation of external purification or decoration has been narrated. The commentator has established its relation with residence and instruments in addition to the body also which is related only to the purification and decoration. paza-pakSiyoM ke aMgasaMcAlana AdikA prAyazcitta THE EXPIATION OF MAKING THE MOVEMENT OF THE LIMBS AND ORGANS OF THE BIRDS AND ANIMALS. 83. je bhikkhU mAuggAmassa mehuNavaDiyAe annayaraM pasujAyaM vA, pakkhijAyaM vA, pAyaMsi vA, * ___pakkhaMsi vA, pucchaMsi vA, sIsaMsi vA gahAya saMcAlei saMcAleMtaM vA saaijji| 2 84. je bhikkhU mAuggAmassa mehuNavaDiyAe aNNayaraM pasujAyaM vA, pakkhijAyaM vA, soyasi kaLaM ___vA, kiliMcaM vA aMguliyaM vA salAgaM vA aNuppavesittA saMcAlei saMcAlata vA saaijji| 85. je bhikkhU mAuggAmassa mehuNavaDiyAe aNNayaraM pasujAyaM vA, pakkhijAyaM vA ayamitthiti kaTuAliMgejja vA, parissaejja vA, paricumbejja vA chiMdejja vA, vicchidejja vA, AliMgataM. jara vA, parissayaMtaM vA, paricuMbataM vA, chiMdaMtaM vA, vicchiMdeMtaM vA saaijji| 83. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se kisI bhI jAti ke pazu yA pakSI ke pA~va ko, 2 pArzvabhAga ko (paMkha ko), pU~cha ko yA mastaka ko pakar3akara saMcAlita karatA hai athavA saMcAlita karane vAle kA samarthana karatA hai| 84. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se kisI bhI jAti ke pazu yA pakSI ke zrota arthAt apAnadvAra yA yonidvAra meM kASTha, khapaccI, aMgulI yA beMta Adi kI zlAkA praviSTa karake / saMcAlita karatA hai athavA saMcAlita karane vAle kA samarthana karatA hai| 85. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se kisI bhI jAti ke pazu yA pakSI ko 'yaha strI hai hai' aisA jAnakara usakA AliMgana (zarIra ke eka deza kA sparza) karatA hai, pariSvajana (pUre 3 zarIra kA sparza) karatA hai, mukha kA cuMbana karatA hai yA nakha Adi se eka bAra yA aneka bAra aura chedana karatA hai athavA AliMgana Adi karane vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai|) nizItha sUtra (144) Nishith Sutra

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83 With the desire of sexual intercourse with a woman the ascetic who makes the movement by holding the legs, feathers tail or the head of the birds and animals of any species or supports the ones who makes movements so. 84. With the desire of sexual intercourse with a woman the ascetic who puts into the vagina, opening of the anus of the bird sand animals of any species the stick, straw, finger or the needle of the cane or supports the ones who does so. With the desire of sexual intercourse with a woman the ascetic who embraces the bird and animal of any species assuming it a "woman" or touches their whole body, kisses and goads with nails etc once or repeatedly or supports the ones who embraces so a Guru-chaumasi expiation comes to him. bhakta-pAna AdAna-pradAna prAyazcitta THE ATONEMENT OF TAKING AND GIVING THE EATABLES 86. je bhikkhU mAuggAmassa mehuNavaDiyAe asaNaM vA, pANaM vA, khAimaM vA sAimaM vA dei, deMtaM vA saaijji| 87. je bhikkhU mAuggAmassa mehuNavaDiyAe asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDicchai, __ paDicchaMtaM vA saaijji| 88. je bhikkhU mAuggAmassa mehuNavaDiyAe vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNaM vA dei, deMtaM vA saaijji| 12 89. je bhikkhU mAuggAmassa mehuNavaDiyAe vatthaM vA, paDiggahaMvA, kaMbalaMvA, pAyapuMchaNaM vA paDiggAhei, paDiggahAveMtaM vA saaijji| 86. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se use azana pAna khAdya yA svAdya detA hai athavA dene vAle kA samarthana karatA hai| 87. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se usase azana pAna khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| ghare 88. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se use vastra, pAtra kaMbala yA pAdapoMchana detA hai athavA dene vAle kA samarthana karatA hai| 89. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se usase vastra, pAtra, kaMbala yA pAdapoMchana grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai|) The ascetic who with desire of sexual intercourse with a woman gives the food, water, sweets and tasty items to her or supports the ones who gives so. The ascetic who with the desire of sexual intercourse with a woman takes food, water, sweets and tasty items from her or supports the ones who takes so. 88. The ascetic who with the desire of sexual intercourse with a woman gives her the garments, utensils, blankets or Padprochhana or supports the ones who gives so. sAtavA~ uddezaka (145) Seventh Lesson

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91. 89. The ascetic who with the desire of sexual intercourse with a woman takes garments, utensils, blankets and Padprochhana from her or supports the ones who takes so, a Guru-chaumasi expiation comes to him. vAcanA dene-lene kA prAyazcitta THE ATONEMENT OF TEACHING AND LEARNING OF HOLY SCRIPTURES 90. je bhikkhU mAuggAmassa mehuNavaDiyAe sajjhAyaMvAei, vAeMtaM vA saaijji| 91. je bhikkhU mAuggAmassa mehuNavaDiyAe sajjhAyaM paDicchai, paDicchaMtaM vA saaijji| 90. jo bhikSu strI ke sAtha maithuna saMkalpa se sUtrArtha kI vAcanA detA hai athavA vAcanA dene vAle kA samarthana karatA hai| 91. jo bhikSu strI ke sAtha maithuna saMkalpa se sUtrArtha kI vAcanA letA hai athavA vAcanA lene vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai|) 90. The ascetic who with the desire of sexual intercourse with a woman preaches the text of 'Sutra' or supports the one who preaches so. The ascetic who with the resolve of sexual intercourse with a woman interprets sutra or supports the ones who interpret sutra so, a Guru-chaumasi expiation comes to him. vikAravardhaka AkAra banAne kA prAyazcitta THE ATONEMENT OF DRAWING HARMFUL FIGURES 92. je bhikkhU mAuggAmassa mehuNavaDiyAe aNNayareNaM iMdieNaM AkAraM karei kareMtaM vA saaijji| taMsevamANe Avajjai cAummAsiyaM parihAraThANaM annugghaaiyN| 92. jo bhikSu strI ke sAtha maithuna sevana ke saMkalpa se kisI bhI indriya se arthAt A~kha, hAtha Adi kisI bhI aMgopAMga se kisI bhI prakAra ke AkAra ko banAtA hai athavA banAne vAle kA anumodana karatA hai| The ascetic with the desire of sexual intercourse with a woman draws any type of senses namely eyes, hands and limbs and sub-limbs etc. or supports the ones who draws so. ina 92 sUtroM meM kahe gae doSasthAnoM kA sevana karane ko gurucaumAsI prAyazcitta AtA hai| Through following the fault activities mentioned in 92 (ninety-two) Sutras a Guru chaumasi afflicts. sAtaveM uddezaka kA sArAMza THE SUMMARY OF SEVENTH CHAPTER 1-12 maithuna sevana ke saMkalpa se aneka prakAra kI mAlAe~ aneka prakAra ke kar3e aneka prakAra ke AbhUSaNa va aneka jAti ke carma va vastra banAnA, rakhanA yA phnnaa| 13 maithuna sevana ke saMkalpa se strI ke aMgopAMga kA saMcAlana krnaa| nizItha sUtra . (146) Nishith Sutra

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14-67 68-79 80-82 83-85 86-91 1226 92 1-12 13 14-67 68-79 80-82 83-85 86-91 92 maithuna ke saMkalpa se zarIra parikarma ke 54 bola paraspara krnaa| strI ko pRthvIkAya, apkAya, vanaspatikAya va trasakAya kI virAdhanA ke sthAnoM para biThAnA yA sulAnA, goda meM yA dharmazAlA Adi sthAnoM meM biThAnA, sulAnA yA AhAra karanA / maithuna sevana ke saMkalpa se cikitsA karanA, zarIra Adi kI zuddhi karanA, zarIra Adi ko sajAnA / pazu-pakSI ke aMgopAMga kA saMcAlana karanA, unake srotasthAnoM meM kASThAdi praviSTa karanA tathA unakA saMcAlana karanA, unakI strI jAti kA AliMgana karanA / sAtavA~ uddezaka strI ko AhAra va vastrAdi denA - lenA tathA unase sUtrArtha lenA yA unako sUtrArtha denA / apane zarIra ke kisI avayava se kAmaceSTA karanA / ityAdi pravRttiyoM kA gurUcaumAsI prAyazcitta AtA hai| To prepare, to keep, to wear the different types of bracelets, necklace, ornaments, garments made different types of leather and other materials with the desire of sexual intercourse with a woman. To make the limbs and sub-limbs of a woman, sterring. With desire of sexual intercourse the 54 activities of body decoration to be done mutually. To make the woman to sit or to sleep at the places occupied with earth bodied beings, water bodied beings. Vegetables bodied beings. and moveable living beings to make her sit on laps and Dharamshalas, to make her sleep and eat. With the desire of copulation to cure, to purify and to decorate the body. To make the movement of the limbs and sub-limbs of the birds and animals, to push the stick into their sexual organs, to embrace the female animals. With the desire of copulation to give and take the food to the woman, to give and take the holy scriptures to and from them. To make sexual gesture with any limb of the body the Guru-chaumasi expiation comes for all these copulative activities. vivecana - caturtha mahAvrata va usakI surakSA ke lie AgamoM meM aneka vidhAna haiM, phira bhI isa uddezaka ke 92 sUtroM meM jo prAyazcitta kahe gae haiM, aise spaSTa niSedha anya AgamoM meM nahIM haiN| yaha isa uddezaka kI vizeSatA hai| Comments-There are many a laws in scriptures (Agamas) for fourth full vow and its safety, the atonements which have been narrated in these ninty two sutras of this chapter, such a clear-cut prohibitions are not available in other Agamas. The speciality of this chapter is to narrate elaborately the sexual desire of the man. // sAtavA~ uddezaka samApta // The End of the Seventh Chapter (147) Seventh Lesson

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prAthamikI INTRODUCTION isa uddezaka meM udyAna, niryANa, aTTa, carikA, prAkAra, dvAra, gopura, daka, dakamArga, zUnyasthAna, zUnyagRha Adi kA artha spaSTa karate hue zramaNa ko sUcita kiyA gayA hai ki yadi vaha ina sabhI sthAnoM meM ekAkI mahilA ke sAtha vicaraNa karatA hai, rAtri meM bhojana kI anveSaNA evaM rAjapiMDa Adi grahaNa karatA hai to use gurucaumAsI prAyazcitta karanA hotA hai| AThavA~ uddezaka THE EIGHTH CHAPTER In this chapter clarifying the definition of garden Niryana, Att, Charika fence, gati, main gate, dak, dak path, isolated place, deserted house, etc. the shramana has been informed that if he moves with a solitary woman in these places, accepts the royal food and travels at night in search of food then Guruchaumasi expiation comes to him. akelI strI ke sAtha samparka karane ke prAyazcitta THE ATONEMENT OF ESTABLISHING CONTACTS WITH SOLITARY WOMAN 1. je bhikkhU AgaMtAraMsi vA, ArAmAgAraMsi vA, gAhAvaikulaMsi vA, pariyAvasahaMsi vA, ego egithie saddhi vihAraM vA karei, sajjhAyaM vA karei, asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA, AhArei, uccAraM vA, pAsavaNaM vA pariTThavei, aNNayaraM vA aNAriyaM NiTTharaM asamaNapAugaM kahaM kahei, kaheMtaM vA sAijjai / 2. je bhikkhU ujjANaMsi vA, ujjANagirhasi vA, ujjANasAlaMsi vA, NijjANaMsi vA, NijjANagihaMsi vANijjANasAlaMsi vA ego egithie saddhiM vihAraM vA karei jAva asamaNapAuggaM kahaM kahe, kataM vA sAijjai / 3. bhikkhU asavA, aTTAlayaMsi vA, cariyaMsi vA, pAgAraMsi vA, dAraMsi vA gopuraMsi vA ego egitthIe saddhiM vihAraM vA karei jAva asamaNapAuggaM kahaM kahei, kaheMtaM vA sAijjai / 4. je bhikkhU daga-maggaMsi vA, daga-pahaMsi vA, daga-tIraMsi vA, daga-ThANaMsi vA ego egithie saddhi vihAraM vA karei jAva asamaNapAuggaM kahaM kahei, kaheMtaM vA sAijjai / 5. je bhikkhU suNNagirhasi vA, suNNasAlaMsi vA, bhiNNagihaMsi vA, bhiNNasAlaMsi vA, kUDAgAraM sa vA, koTThAgAraMsi vA ego emitthIe saddhiM vihAraM vA karei jAva asamaNapAuggaM kahaM kahe, kataM vA sAijjai / 6. je bhikkhU tahiMsi vA, taNasAlaMsi vA, tusagihaMsi vA, tusasAlaMsi vA, bhusagihaMsi vA, bhusAlaMsi vA ego egitthIe saddhi vihAraM vA karei jAva asamaNapAuggaM kahaM kahei, kaheMtaM vA sAijjai / nizItha sUtra (148) Nishith Sutra

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1. ekAnta meM akelI strI ko par3hAtA sAdhu 2 rAtri strI pariSadumaiM vyAkhyAna denA LATTITIETOTTA | IT 3(binA pUrva sUcanA ke) aMtaHpura meM praveza karanA 4.rAjyAbhiSeka ke samaya gamanAgamana HOS Doooo

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citra-paricaya 6 | nimnokta kArya karane vAlA sAdhu-sAdhvI guru caumAsika prAyazcitta kA adhikArI hotA hai sAdhu dvArA ekAnta sthAna meM akelI strI ko par3hAnA, akelI strI ke sAtha samparka karane kA doSa lagatA hai . -u.8, sU. 4 2. sAdhu dvArA rAtri meM kevala striyoM kI pariSada meM dharmakathA sunAnA 'strI pariSada meM rAtri-kathA karane kA doSa lagatA hai| -3.8, sU. 10 3. sAdhu dvArA akele rAniyoM ke antaHpura meM praveza karanA 'antaHpura praveza va bhikSA grahaNa' doSa hai| -3.9,sU.3 4. rAjA ke rAjyAbhiSeka ke samaya sAdhu kA rAjamahala ke nikaTa idhara-udhara phiranA 'rAjadhAnI meM bArambAra praveza'kA doSa lagatA hai| -39,sU. 19 65555555555555555555 05555555555555555555)))))))))))))))))))))))5555555ye A Sadhu or Sadhvi who engages himself/herself in any one of the following activities is liable for Guru-chaumashik atonement. 1. )55555 A monk who teaches a lonely woman at a lonely place commits the fault of having contact with a lonely woman. -Udd.8, Su.4 A monk who delivers spiritual lecture at night in a gathering where only ladies are in the audience, commits the fault of addressing ladies at night. -Udd.8, Su.10 In case a monk enters the harem of queens only, commits the fault of entering in harem and accepting alms. -Udd. 9,Su.3 Amonk wanders about near the royal palace at the time of coronation of a king. He then commits the fault of repeated entry in palatial area. -Udd.9,Su.19 3. )) 95)))

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are 7. je bhikkhU jANasAlasivA, jANagirhasi vA, vAhaNagirhasi vA, vAhaNasAlasivA ego egitthIe ghara saddhi vihAraM vA karei jAva asamaNapAuggaM kahaM kahei, kaheMtaM vA saaijji| 8. je bhikkhU paNiyagirhasi vA, paNiyasAlaMsi vA, kuviyagirhasi vA, kuviyasAlaMsi vA, ego egitthIe saddhi vihAraM vA karei jAva asamaNapAuggaM kahaM kahei, kaheMtaM vA saaijji| 9. je bhikkhU goNasAlaMsivA,goNagirhasi vA, mahAkulasi vA, mahAgihaMsi vA ego egitthIe saddhiM vihAraM vA karei jAva asamaNapAuggaM kahaM kahei, kaheMtaM vA saaijji| 1. jo bhikSu dharmazAlA meM, udyAnagRha meM, gRhastha ke ghara meM athavA parivrAjaka ke Azrama meM akelA, akelI strI ke sAtha rahatA hai, svAdhyAya karatA hai, azana, pAna, khAdya yA svAdya kA AhAra karatA hai, uccAra prasravaNa karatA hai yA koI sAdhu ke na kahane yogya kAmakathA kahatA hai athavA kahane vAle kA samarthana karatA hai| ra 2. jo bhikSu nagara ke samIpa Thaharane ke sthAna meM, nagara ke samIpa Thaharane ke gRha meM, nagara ke samIpa Thaharane kI zAlA meM, rAjA Adi ke nagara, nirgamana ke samaya meM Thaharane ke sthAna meM, ghara meM, zAlA meM akelA, akelI strI ke sAtha rahatA hai yAvat sAdhu ke na kahane yogya kAmakathA kahatA hai athavA kahane vAle kA samarthana karatA hai| ra 3. jo bhikSu prAkAra ke Upara ke gRha meM, prAkAra ke jharokhe meM, prAkAra va nagara ke bIca ke mArga meM, prAkAra meM, nagaradvAra meM yA do dvAroM ke bIca ke sthAna meM akelA, akelI strI ke sAtha rahatA hai yAvat sAdhu ke na kahane yogya kAmakathA kahatA hai athavA kahane vAle kA samarthana karatA hai| jo bhikSu jalAzaya meM pAnI Ane ke mArga meM, jalAzaya se pAnI le jAne ke mArga meM, jalAzaya ke taTa para, jalAzaya meM akelA, akelI strI ke sAtha rahatA hai yAvat sAdhu ke na kahane yogya kAmakathA kahatA hai athavA kahane vAle kA samarthana karatA hai| jo bhikSu zUnyagRha meM, zUnyazAlA meM, khaNDaharagRha meM khaNDarazAlA meM, jhauMpar3I meM, dhanyAdi ke koThAra meM akelA, akelI strI ke sAtha rahatA hai yAvat sAdhu ke na kahane yogya kAmakathA kahatA hai athavA kahane vAle kA samarthana karatA hai| jo bhikSu tRNagRha meM, tRNazAlA meM, zAli Adi ke tuSagRha meM, tuSazAlA meM, mUMga, ur3ada Adi ke bhusagRha meM, bhusazAlA meM akelA, akelI strI ke sAtha rahatA hai yAvat sAdhu ke na kahane yogya kAmakathA kahatA hai athavA kahane vAle kA samarthana karatA hai| 7... jo bhikSu yAnagRha meM, yAnazAlA meM, vAhanagRha meM yA vAhanazAlA meM akelA, akelI strI ke sAtha rahatA hai yAvat sAdhu ke na kehane yogya kAmakathA kahatA hai athavA kahane vAle kA samarthana karatA hai| are 8. jo bhikSu vikrayazAlA (dukAna) meM, vikrayagRha (hATa) meM, cUne Adi banAne kI zAlA meM yA cUnA banAne ke gRha meM akelA, akelI strI ke sAtha rahatA hai yAvat sAdhu ke na kahane yogya kAmakathA kahatA hai athavA kahane vAle kA samarthana karatA hai| 9. jo bhikSu gauzAlA meM, gaugRha meM, mahAzAlA meM yA mahAgRha meM akelA, akelI strI ke sAtha rahatA hai yAvat sAdhu ke na kahane yogya kAmakathA kahatA hai athavA kahane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) ra AThavA~ uddezaka (149) Eighth Lesson

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1. 2. 3. 4. 5. 6. 7. 8. 9. The ascetic who stays, studies, eats-food, water, sweet and tasty items in the Dharamshala, garden abode, at the house of a householder or at humitage with a solitary woman, goes for discarding the excreta and urine etc. or tells the sexual stories which are not worthy to be told by the ascetic or supports the ones who tells So. The ascetic who stays with a solitary woman at the staying place near the city, staying house near the city, innnearcity, cities of kings, the staying places of departure time, abodes, and Dharamshala and tells the sexual stories which are not worthy to be told by an ascetic or supports the ones who tells so. The ascetic who stays with a solitary woman in the upper house of an enclosure, the lattice window of enclosure the path between the enclosure and city, enclosure, city gate, or between the place of two gates or tells the sexual stories which are not worthy to be told by an ascetic or supports the ones who tells so. The ascetic who stays with a solitary woman at the water entering way of pond, at the water carrying way of the pond, at the bank of a pond, at the water carring way of the pond, at the bank of a pond or at the pond or tells the sexual stories which are not worthy to be told by an ascetic or supports the ones who tells so. The ascetic who stays with a solitary woman in desolate house, desolate home, ruined building dilapidated home, hut and granary or tells useless sexual stories, or supports the ones who tells so. The ascetic who stays with a solitary woman in straw store, straw home, the husk store of paddy etc, husk house and pulses chaff store or tells sexual stories not worthy of an ascetic or supports the ones who tells so. The ascetic who stays with a solitary woman in garage, port, vehicles repair stores or tells sexual stories not worthy of an ascetic or supports the ones who tells so. The ascetic who stays with a solitary woman in shops, kiosks, lime making places or lime producing homes and tells sexual stories that are not worthy of an ascetic or supports the ones who tells so. The ascetic who stays with a solitary woman in cow shelters, cow homes, big homes or tells the sexual stories those are not worthy of an ascetic or supports the ones who tells so, a Guru-chaumasi expiation comes to him. vivecana- - ina sabhI sUtrokta sthAnoM meM tathA anya kisI bhI sthAna meM sAdhu ko akelI strI ke sAtha bAtacIta karanA, khar3e rahanA Adi nahIM karanA caahie| strI saMsarga ko dazavaikAlika sUtra meM tAlapuTaviSa kI upamA dI gaI hai aura zatAyu strI ke sAtha bhI saMsarga karane kA niSedha kiyA gayA hai| Comments-It is not desirable for ascetics to stay or to talk with a solitary woman at any place or places mentioned in above 9 sutras. The woman's attachment (Union) is similar to dangerous poison, according to the sutra of Dasvaikalik, and union with the woman of one hundred years old is also prohibited. nizItha sUtra (150) Nishith Sutra

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strIpariSad meM rAtri - kathA karane kA prAyazcitta THE ATONEMENT OF DELIVERING DISCOURSES AT NIGHT IN WOMAN'S ASSEMBLY 10. je bhikkhU rAo vA, 1 ,viyAle vA, itthimajjhagae, itthisaMsatte itthi-parivuDe aparimANAe kahaM kahei, kataM vA sAijjai / 10. jo bhikSu rAtri meM yA saMdhyAkAla meM strI pariSad meM, strIyukta pariSad meM, striyoM se ghirA huA aparimita kathA kahatA hai athavA kahane vAle kA samarthana karatA hai / (use gurucaumAsI prAyazcitta AtA hai|) 10. The ascetic who delivers long discourse at the night or in the evening in the woman's congregation surrounded by the woman or supports the ones who tells so, a Guruchaumasi expiation comes to him. nirgrathI se samparka karane kA prAyazcitta THE ATONEMENT OF ESTABLISHING CONTACTS WITH "NUN" 11. je bhikkhU sagaNicciyAe vA, paragaNicciyAe vA, NiggaMthIe saddhiM gAmANugAmaM dUijjamANe purao gacchamANe, piTThao rIyamANe, ohayamaNasaMkappe ciMtA-soyasAgarasaMpaviTThe, karayalapalhatthamuhe, aTTajjhANovagae, vihAraM vA karei, jAva asamaNapAuggaM kahaM kahei, kaheMtaM vA sAijjai / 11. jo bhikSu svagaNa kI yA anya gaNa kI sAdhvI ke sAtha Age yA pIche grAmAnugrAma vihAra karate hue saMkalpa-vikalpa karatA hai, ciMtAtura rahatA hai, zoka - sAgara meM DUbA huA rahatA hai, hathelI para mu~ha rakhakara ArtadhyAna karatA rahatA hai yAvat sAdhu ke na kahane yogya kAmakathA kahatA hai athavA ka vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai / ) 11. The ascetic who desires, worries and mourns while travelling from one village to another village ahead or following the nun of his own group or other group or sits distressfully keeping his face on his palm and tells the sexual stories which are not worthy of an ascetic or supports the ones who tells some Guru-chaumasi expiation comes to him. vivecana - jisa taraha sAdhu ko dharmakathA yA gocarI ke sivAya strI ke sAtha samparka yA paricaya niSiddha hai usI taraha sAdhvI ke sAtha bhI sAdhu ko svAdhyAya, sUtrArtha vAcana ke sivAya samparka karanA niSiddha samajhanA caahie| sAdhAraNatayA sAdhu sAdhvI ko eka-dUsare ke sthAna (upAzraya) meM baiThanA yA khar3e rahanA Adi bhI niSiddha hai (bRhatkalpa uddezA 3, sU. 1-2) / prastuta sUtra meM sAdhu-sAdhvI ke sAtha vihAra kA aura atisamparka kA nirdeza karake prAyazcitta kahA gayA hai| apavAdika sthiti meM sAdhu-sAdhvI eka-dUsare kI aneka prakAra se sevA kara sakate haiM aura paraspara AlocanA prAyazcitta bhI kara sakate haiM kintu utsarga rUpa se ve paraspara sevA evaM AlocanAdi bhI nahIM kara sakate ( vyavahAra sUtra uddeza 5 ) / AThavA~ uddezaka (151) Eighth Lesson

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Comments--The contact and familiarity with woman, except the religious conversesion and seeking alms, is prohibited. In the same way for a nun, too, except study, reading of holy scripture any kind of other contact with a monk is prohibited. For the monks and nuns sitting and standing in the Upashraya of each other is also prohibited. But in exceptional situations the monks and nuns can serve each other and may perform the activities of repenture and expiation togather. But in general they can not perform the activities of service and repentance together even. Vyavahar sutra-5. upAzraya meM rAtri strInivAsa prAyazcitta ATONEMENT FOR NIGHT STAY WITH WOMAN IN UPASHRAYA 12. je bhikkhU NAyagaMvA, aNAyagaMvA, uvAsagaMvA, aNuvAsagaMvA aMto uvassayassa addhaMvA rAI, para kasiNaM vA rAiM saMvasAvei, saMvasAveMtaM vA saaijji| 12. jo bhikSu svajana yA parajana kI, upAsaka yA anya kI strI ko upAzraya ke andara arddha rAtri yA ghara pUrNa rAtri taka rakhatA hai athavA rakhane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) The ascetic who allows to stay a woman of his relation, devote or un-familiar and of others in the Upashraya upto midnight or for the whole night or supports the ones who keeps so, aGuru-chaumasiexpiation comes to him.. strI ke sAtha rAtri meM gamanAgamana karane kA prAyazcitta ATONEMENT FOR NIGHT STAY WITH WOMAN 13. je bhikkhU NAyagaM vA, aNAyagaM vA, uvAsagaM vA, aNuvAsagaMvA, aMto uvassayassa addhaM vA rAI, kasiNaM vA rAiM saMvasAvei, taM paDucca Nikkhamai vA, pavisai vA, NikkhamaMtaM vA, pavisaMtaM vA saaijji| 13. jo bhikSu svajana yA parajana (anya), upAsaka yA anya kisI kI bhI strI ko arddharAtri yA pUrNarAtri upAzraya ke andara rakhatA hai yA usake nimitta gamanAgamana karatA hai athavA karane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) 13. The ascetic who makes a woman of his relation, any devotee and of others to stay till midnight or whole night in the Upashraya or comes and goes so, a Guru-chaumasi expiation comes to him. mardAbhiSikta rAjA ke mahotsavAdi sthaloM se AhAra grahaNa karane kA prAyazcitta THE ATONEMENT OF ACCEPTING FOOD FROM THE PLACES OF ROYAL FESTIVITIES 14. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM, 1. samavAesuvA, 2. piMDaniyaresuvA, 3. iMdamahesu vA, 4. khaMdamahesu vA, 5. ruddamahesu vA, 6. muguMdamahesu vA, 7. bhUyamahesu vA, 8. ? jakkhamahesu vA, 9. NAgamahesu vA, 10. thUbhamahesu vA, 11. ceiyamahesuvA, 12. rukkhamahesuvA, 4 13. girimahesu vA, 14. darimahesu vA, 15. agaDamahesu vA, 16. taDAgamahesu vA, 17. dahamahesu 4 nizItha sUtra (152) Nishith Sutra tArita tAra tAra tAra tAra tAra tAra tArita

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vA, 18. NaimahesuvA, 19. saramahesuvA, 20. sAgaramahesuvA, 21. AgAramahesuvA, aNNayaresu vA, tahappagAresu virUvarUvesu mahAmahesu asaNaMvA, pANaM vA, khAimaMvA, sAimaM vA paDiggAhei, paDiggAheMtaM vA saaijji| 15. jebhikkhUraNNokhattiyANaMmudiyANaMmuddhAbhisittANaMuttarasAlasivA, uttaragihaMsivA,rIyamANANaM asaNaM vA, pANaM vA,khAimaMvA, sAimaMvA paDiggAhei, paDiggAheMtaM vA saaijji| 16. jebhikkhUrapaNo khattiyANaM mudiyANaM muddhAbhisittANaM 1. hayasAlA-gayANa vA, 2. gayasAlAgayANa vA, 3. maMtasAlAgayANa vA, 4. gujjhasAlAgayANa vA, 5. rahassasAlAgayANa vA, 6. mehaNasAlAgayANa vA asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAheDa, paDiggAheMtaM vA saaijji| je bhikkhUrapaNo khattiyANaM mudiyANaM muddhAbhisittANaM saNNihisaNNicayAo khIraMvA, dahivA, NavaNIyaM vA, sappiM vA, gulaM vA, khaMDaM vA, sakkaraM vA, macchaMDiyaM vA, aNNayaraM bhoyaNajAyaM paDiggAhei, paDiggAheMtaM vA saaijji| 8 18. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM ussaTTha-piMDaM vA, saMsaTTha-piMDaM vA, ghara aNAha-piMDaM vA, vaNImaga-piMDaM vA paDiggAhei, paDiggAheMtaM vA saaijji| 3. taMsevamANe Avajjai cAummAsiyaM parihAraThANaM annugghaaiyN| 42 14. jo bhikSu mUrdhAbhiSikta zuddhavaMzIya kSatriya rAjA ke 1. mele Adi meM, 2. pitRbhoja meM, 3. indra, 4. kArtikeya, 5. Izvara, 6. baladeva, 7. bhUta, 8. yakSa, 9. nAgakumAra, 10. stUpa, 11. caitya, 12. vRkSa, 13. parvata, 14. guphA, 15. kuMA, 16. tAlAba, 17. hRda, 18. nadI, 19. sarovara, 20. samudra, 21. khAna ityAdi kisI prakAra ke mahotsava meM tathA anya bhI isI prakAra ke aneka mahotsavoM meM unake nimitta se banA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| ghara 15. jo bhikSu zreSTha kulotpanna mUrdhAbhiSikta kSatriya rAjA jaba uttarazAlA yA uttaragRha (maMDapa) meM rahatA ho taba usakA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana ___. karatA hai| 16. jo bhikSu 1. azvazAlA, 2. hastizAlA, 3. maMtraNAzAlA, 4. guptazAlA, 5. guptavicAraNAzAlA yA 6. maithunazAlA meM gae hue zreSTha kulotpanna mUrdhAbhiSikta kSatriya rAjA ke azana, pAna, khAdya yA svAdya ko grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 17. jo bhikSu zreSTha kulotpanna mUrddhAbhiSikta kSatriya rAjA ke vinAzI dravyoM yA avinAzI dravyoM ke saMgrahasthAna se dUdha, dahI, makkhana, ghRta, guDa, khAMDa, zakkara yA mizrI tathA anya bhI koI khAdya padArtha grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| jI 18. jo bhikSu zreSTha kulotpanna mUrddhAbhiSikta kSatriya rAjA ke 1. utsRSTapiMDa, 2. bhuktavizeSapiMDa, anAthapiMDa yA vanIpakapiMDa, (bhikhArIpiMDa) ko grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| AThavA~ uddezaka (153) Eighth Lesson

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14. The ascetic who accepts the food, water, sweets and tasty items made for to be used in such functions of the "anointed" royal and warrior clan king as-Kartikaya, Ishwar, Baldwar, Ghost, yaksh, serpent, stup, Chaitaya tree, Mountain, cave, well, pond, tunnel, river, lake, sea, mine or from such kinds of celebration or supports the ones who accepts so. 15. The ascetic who accepts the food, water, sweet and tasty items of the supreme clan born "anointed" warrior king till he stays in the Uttarshala or Uttargrah (celebration place) or supports the ones who accepts so. 16. The ascetic who accepts the food, water, sweet and tasty items of the supreme clan born "anointed" warrior king who has gone to his stable, elephant-stable, consulation chamber secret-chamber secret consultation chamber or the copultation room or supports the ones who accepts so. 17. The ascetic who accepts the milk, curd, butter oil, Jaggery Indian sugar and fine sugar or other eatables from the hoarding places of destructible and non-destructible commodities of supreme clan born "anointed" warrior king or supports the ones who accepts so. 18. The ascetic who accepts the food-mean Utsrishatpind, Bhuktrishash pind, Anathpind and Vanipack pind (for beggars) of supreme clan born "anointed" warrior king or supports the ones who accepts so. uparyukta 14 se 18 sUtroM meM kahe gae doSasthAna ko sevana kane para gurucaumAsI prAyazcitta AtA hai| The expiation of Guru-chaumasi comes to one who observes the above mentioned prohibited places narrated in sutra from 14 to 18. vivecana - muddhAbhisitta- aneka rAjAoM ke mastaka jise jhukate haiM arthAt aneka rAjAoM dvArA abhiSikta athavA mAtA-pitA ke dvArA abhiSikta / tAtparya yaha hai ki mUrddhAbhiSikta bar3e rAjA kA AhAra Adi 24veM tIrthaMkara ke zAsana meM sAdhusAdhviyoM ko grahaNa karanA nahIM kalpatA hai / parantu isase jAgIradAra, ThAkura Adi kA niSedha nahIM samajhanA caahie| Comments-"Mudhabhishikt" means the heads of so many kings bow before him, anointed by many a kings, anointed by the father and mother. The food of such a "Mudhabhishikt" king should not be accepted by the monks and nuns of the domain of twenty fourth ford-maker. AThaveM uddezaka kA sArAMza THE SUMMARY OF EIGHTH CHAPTER chaTThe sAtaveM uddezaka meM maithuna ke saMkalpa se kI gaI pravRttiyoM ke prAyazcitta kahe haiM jabaki AThaveM uddezaka meM maithuna sevana ke saMkalpa ke nimitta rUpa strI saMbaMdhI prAyazcitta kA kathana hai, tatpazcAt rAjapiMDa se saMbaMdhita prAyazcitta kahe gae haiN| " sUtra 1 se 9 taka - dharmazAlA Adi 4 meM, udyAnAdi 4 meM, aTTAlikA Adi 6 meM, dagamArga Adi 4 meM zUnyagRha Adi 6 meM, tRNagRha Adi 6 meM, yAnazAlA Adi 4 meM, dukAna Adi 4 meM, gozAlA Adi 4 meM akelA sAdhu akelI strI ke sAtha rahe, AhArAdi kare, svAdhyAya kare, sthaMDilabhUmi jAye yA vikArotpAdaka vArtAlApa Adi kare / nizItha sUtra (154) Nishith Sutra

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11 nirantara parivAra ra tAra tAra tAra 10 rAtri ke samaya strIpariSad meM yA strI yukta puruSapariSad meM aparimita kathA kre| sAdhvI ke sAtha vihAra Adi kare yA ati samparka rkhe| 11-13 upAzraya meM strI ko rAtri meM rahane de, manA nahIM kare tathA usake sAtha bAhara AnA-jAnA kre| 14 mUrddhAbhiSikta rAjA ke aneka prakAra ke mahotsavoM meM AhAra grahaNa kre| 15-16 uttarazAlA athavA uttaragRha meM tathA azvazAlA Adi meM AhAra grahaNa kre| 17 rAjA ke dUdha-dahI Adi ke saMgrahasthAnoM se AhAra grahaNa kre| 18 rAjA ke utsRSTapiMDa Adi dAna nimitta sthApita AhAra ko grahaNa kre| ityAdi pravRttiyoM kA gurucaumAsI prAyazcitta AtA hai| In the sixth and seventh chapter the expiation laws of the activities performed with the resolution of copulation has been narrated. In the eighth chapter the rules of expiation regarding the woman with the desire of copulation are written, and later on the expiation related to food of royal family is described. Sutra 1-9. The sole monk stays, takes food, studies, discards excreta or does damaging talks with the solitary woman in Dharamshala like fourplaces garden like four places, six enclosures, 4 ponds, six empty places, six straw huts, four ports and garage, four shops, four cow shelters. Sutra 10. Delivers discourses at night in the assembly of woman or in the congregation of man occupied by woman. Sutrall. Travels with the nuns or remains in extreme contact with them. Sutra 12-13. Allows the women to stay at night in Upashraya does not refuse her and goes and comes with her outside. Sutra14. Accepts the food prepared for functions of "Mudhabhishikt" king. Sutra 15-16. Accepts the food from the stable and celebration place. Sutral7. Accepts the milk, curd etc from the food storages of the king. Sutra18. Accepts the food prepared for the donation as utkrishatpind of the king, through these activities Guru-chaumasi expiation comes. isa uddezaka ke 14 sUtroM ke viSaya kA kathana nimna AgamoM meM hai, yathA 'strIsaMsarga kA niSedha dazavai. a. 8, gA. 52-58, uttarA. a. 1, gA. 26, a. 33, gA. 13-16 Adi aneka are Agama sthaloM meM hai| usI kA kucha spaSTIkaraNa va sthalanirdeza yukta varNana sUtra 1 se 9 meM hai| 1. dazavaikAlika a. 3 va AcArAMgasUtra zru. 2, a. 1, u. 3 meM rAjapiMDa, 2. dazavai. a. 5, gA. 47 se 52 meM dAnapiNDa, ___3. AcArAMgasUtra zru. 2, a. 1, u. 2 meM saMkhaDI meM bane bhojana kA grahaNa karanA niSiddha hai| inakA yahA~ sUtra 14-18 taka vistArapUrvaka prAyazcitta kathana hai| isa taraha 1 se 9 va 14 se 18 kula 14 sUtroM meM anya Agama nirdiSTa viSayoM kA prAyazcitta kathana hai| isa uddezaka ke 4 sUtroM ke viSaya kA kathana anya AgamoM meM nahIM hai, yathA zeSa cAra sUtroM kA viSaya bhI strIsamparka ke antargata A sakatA hai kintu kucha vizeSa kathana hone se unakA kathana alaga kiyA gayA hai| tAra tAra tAra tAra tAra tAra tAra kI tara tara cAra tara tirirIka tAra tAra tAra tIna cAra parivAra kI nItiniranara tAra tAra tIna | AThavA~ uddezaka (155) Eighth Lesson

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1. ____ 10. rAtri meM striyoM ko tathA striyoM sahita puruSoM ko dharmakathA Adi nahIM kahanA cAhie aura kahe to pare prAyazcitta AtA hai tathA kucha apavAdoM (chUTa) kA nirdeza bhI huA hai| 11. sAdhviyoM ke upAzraya meM aneka kAryoM ke karane kA niSedha bRhatkalpa uddezaka 3 meM hai kintu grAmAnugrAma vihAra kA tathA anya aneka pravRttiyoM kA niSedha aura prAyazcitta kA kathana to yahIM para hai| ___12-13. strIyukta sthAna meM nahIM ThaharanA aisA varNana anyatra AtA hai kintu strI sAdhu ke sthAna para rahanA cAhe yA raha jAye to kaisA vyavahAra karanA, isakA sUcana tathA prAyazcitta kA kathana ina do sUtroM meM hI hai| isa uddezaka meM kucha kathana vizeSatA yukta haiN| The prohibition of female's intercourse has been mentioned in many Agamas at many places such as in chapter 8-10. Dasvakalika Sutra, verse 52-58, chapter come of Uttradhyana-verse 26, Acharanga Chapter 33--verse 13 to 16. The description with some explanation and references is there in sutra no 1 to 9. Dasvaikalika chap.-3 and Acharanga sutra shrut 2, chapter-1 and Rajplanda in sutra 3 of Uttradhyayan. 2. Dasvaikalika chap.-5, verse 47-52 Dempinda. 3. Prohibition of accepting the food made in "Sakhandi" in Acharanga Sutra Shrut-2, chap.-1 and text-2 of Uttradhayan sutra. Here in from sutra 14-18 the elaborate description of expiation has been made. In this ways the description subject matters of the other Agamas instructed expiation has been stated in fourteen sutras from 1 to 9 and 14 to 18 sutras. The description of four sutras of this chapter is not there in other Agams as: The description of other four sutras can also be included in the context of female company chapter nevertheless being a peculiar statement it has been described separately. 10. Barring some exceptions telling religious stories to the ladies or the ladies accompanied with males are prohibited. In case they are narrated some exceptions have also been mentioned expiation comes to him. According to the chapter 3 Brihatakalpa many activity are prohibited to perform in the staying place of Nuns but expiation and prohibition of travelling together, village to village and other activities are mentioned only here in.' 12-13. The description of not staying at the female occupied places is found at some other places also but what type of behavior should be done if any lady wants to stay at the monks occupied place or stop there. Its information and mode of expiation is found here merely in these two sutras. In this chapter some of the statements are special. // AThavA~ uddezaka smaapt|| The End of the Eighth Chapter | nizItha sUtra (156) Nishith Sutra

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navama uddezaka THE NINETH CHAPTER Ve, for the kin food that has in this chapter prAthamikI INTRODUCTION prastuta uddezaka meM zramaNa ke lie rAjapiMDa ko varNya batAyA gayA hai| sAtha hI sAtha jo bhojana aura rAjA ke dvArapAla anya anucara, sainika, dAsa, ghor3oM va hAthI ke nimitta, aTavI ke yAtriyoM, durbhikSa va duSkAla pIr3itoM, garIba vyaktiyoM, rogiyoM, mehamAnoM Adi ke lie banatA hai use zramaNa ko grahaNa nahIM ghara karanA caahie| sAdhaka ke lie rAjA-rAnI ko dekhane hetu antaHpura meM jAne, zikAra Adi ke lie ghara gae hue rAjA kA AhAra grahaNa karane, rAjA ke nivAsa sthAna ke nikaTa svAdhyAya Adi karane kA bhI ra niSedha kiyA gayA hai| isa uddezaka meM zramaNa ko caMpAdi dasa baDI rAjadhAniyoM meM bAra-bAra jAne kA sara bhI niSedha kiyA gayA hai| jo sAdhaka niSedha kI avahelanA karatA hai usake liA ghara. prAyazcitte kA vidhAna hai| * Rajpinda has been prohibited for a Shraman in this chapter. In the similar ways the Shraman should not accept food that has been prepared for the retinue and security guard, slave, for the King, for horses and elephants forest travelers, drought sufferers, poor, patients and guests. Entering into the palaces to see the Kings and Queens, accepting the food of the King who has gone for hunting and studying the scriptures near residences, of kings have been prohibited. The practiser who ignores the restriction is liable for a Guruchaumasi atonement. rAjapiMDa-grahaNa prAyazcitta THE ATONEMENT OF ACCEPTING THE ROYAL FOOD 1. je bhikkhU rAyapiMDa giNhai, giNhataM vA saaijji| A 2. * je bhikkhUrAyapiMDaM bhuMjai, bhuMjaMtaM vA saaijji| ghara 1. jo bhikSu rAjapiMDa grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| para 2. jo bhikSu rAjapiMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| (use gurUcaumAsI ghara prAyazcitta AtA hai|) The ascetic who accepts the royal food and supports the ones who accepts so. 2. The ascetic who consumes the Rajpind and supports the ones who accepts so, Guru-chaumasi expiation comes to him. vivecana-rAjapiMDa ATha prakAra kA hotA hai-azana, pAna, khAdya, svAda, vastra, pAtra, kaMbala, paadpoNchn| pahale va aMtima tIrthaMkara ke zAsana meM rAjapiMDa niSiddha hai jabaki madhya ke 22 tIrthaMkaroM ke zAsana meM aura mahAvideha kSetra meM niSiddha nahIM hai| orkingsung whomo then navama uddezaka (157) Nineth Lesson KALAMNAMAMALAIM nizAnA banAnA XXIIAll KIRT XXIIrAratiliTi

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Comments--The Rajpind has been said of eight types--food, water, sweet, tasty items cloths, utensils, blanket, padprochhan. During the domain of Ist and 24 th fordmaker accepting the Rajpind is prohibited. In the domain of the remaining22 ford-maker and in the area of Maha-Videh accepting the rajpind is not prohibited. 4. aMta:pura-praveza va bhikSAgrahaNa prAyazcitta THE ATONEMENT OF ACCEPTING ALMS THROUGH ENTERING THE INNER PART OF PALACES 3. je bhikkhU rAyaMtepuraM pavisai, pavisaMtaM vA saaijji| ra 4. jebhikkhU rAyatepuriyaMvadejjA AusorAyatepurie!No khaluamhaMkappai rAyatepuraMNikkhamittae aura vA, pavisittae vA, imaMNaM tuma paDiggahaM gahAya rAyaMtepurAo asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA abhihaDaM AhaTu dalayAhi", jo taM evaM vayai vayaMtaM vA saaijji| 5. je bhikkhU no vaejjA rAyatepuriyA vaejjA "AusaMto samaNA! No khalu tujhaM kappai rAyatepuraM Nikkhamittae vA, pavisittae vA, AhareyaM paDiggahaM aMto ahaMrAyaMtepurAo asaNaM vA, pANaM vA, * khAimaM vA, sAimaMvA abhihaDaM AhaTu dalAyAmi", jo taM evaM vayaMtiM paDisuNai, paDisuNataM vA tare saaijji| jo bhikSu rAjA ke aMta:pura meM praveza karatA hai athavA praveza karane vAle kA.samarthana karatA hai| jo bhikSu rAjA kI aMta:purikA se kahe ki "he AyuSmatI rAyaMtepurike! hameM rAjA ke aMta:pura meM praveza karanA yA nikalanA nahIM kalpatA hai, isalie tuma yaha pAtra lekara rAjA ke aMta:pura meM se azana, pAna, khAdya yA svAdya yahA~ lAkara de do|" jo usako isa prakAra kahatA hai athavA kahane ra vAle kA samarthana karatA hai| aura 5. yadi bhikSu na kahe kintu aMta:purikA kahe ki "he AyuSman zramaNa! tumheM rAjA ke aMta:pura meM praveza karanA yA nikalanA nahIM kalpatA hai, ata: yaha pAtra mujhe do| maiM aMta:pura se azana, pAna, khAdya yA svAdya yahA~ lAkara duuN|" jo usake isa prakAra kahane para use svIkAra karatA hai athavA aura svIkAra karane vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai|) 3. The ascetic who enters into the inner part of the palace of the king or supports the ones who goes so. The ascetic who says to the maid servant of inner part of the palace that is not desirable for us to go to the kings palace, so give us food, water, sweet and tasty items etc. bringing from the palace of the king, who says so, and supports the ones who says so. If the maid servant replies, It is not desirable to go to the kings palace for you, so give me your utensil, I will bring you food, water, sweet and tasty items here for you" who accepts that on saying such or supports the ones who accepts so, a Guru-chaumasi expiation comes to him. nizItha sUtra (158) Nishith Sutra

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ra rAjA kA dAnapiMDa-grahaNa prAyazcitta THE ATONEMENT OF ACCEPTING THE FOOD PREPARED FOR CHARITY BY THE KING 46. je bhikkhUraNNo khattiyANaM mudiyANaM muddhAbhisittANaM, 1. duvAriya-bhattaMvA, 2. pasu-bhattaM vA, ____3. bhayaga-bhattaM vA, 4. bala-bhattaM vA, 5. kayaga-bhattaM vA, 6. haya-bhattaM vA, 7. gaya-bhattaM vA, 8. kaMtAra-bhattaM vA, 9. dubbhikkha-bhattaM vA, 10. dukAla-bhattaM vA, 11. damaga-bhattaM vA, 12. gilANa-bhattaMvA, 13. baddaliyA-bhattaM vA, 14. pAhuNa-bhattaM vA paDiggAhei, paDiggAheMtaM vA saaijji| jo bhikSu zuddhavaMzaja mUrdhAbhiSikta kSatriya rAjA ke-1. dvArapAloM ke nimitta banA bhojana, 2. pazuoM ke nimitta banA bhojana, 3. naukaroM ke nimitta banA bhojana, 4. sainikoM ke nimitta banA bhojana, 5. dAsoM yA karmacAriyoM ke nimitta banA bhojana, 6. ghor3oM ke nimitta banA bhojana, 7. hAthI ke nimitta banA bhojana, 8. aTavI ke yAtriyoM ke nimitta banA bhojana, 9. durbhikSa-pIr3itoM ke lie diyA jAne vAlA bhojana, 10. duSkAla-pIr3itoM ke lie diyA jAne vAlA bhojana, 11. dIna janoM ke nimitta banA bhojana, 12. rogiyoM ke nimitta banA bhojana, 13. varSA se pIr3ita janoM ke nimitta banA bhojana, 14. AgaMtukoM ke nimitta banA bhojana grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai|) 6. In case of properly anointed King, the monk who accepts: (1) Food made for gatekeeper. (2) Food prepared for cattle. (3) Food prepared for servants. (4) Food prepared for troops. (5) Food prepared for the slaves or personnel. (6) Food prepared for horses. (7) Food prepared for elephants. (8) Food prepared for the travellers of wild region. (9) Food prepared for famine sufferers. (10) Food prepared for the draught sufferers. (11) The food prepared for dejected. (12) The food prepared for ailing persons. (13) The food prepared for sufferer of flood. (14) One who accepts the food prepared for guests, or supports the ones who accepts so, a guru-chaumasi repentance come to him. rAjA ke koThAra Adi sthAnoM ko jAne binA bhikSAgamana kA prAyazcitta THE REPENTANCE OF GOING FOR SEEKING FOOD WITHOUT KNOWING THE STORES OF KING 7. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM imAiM chaddosAyayaNAI ajANiya-apucchiya-agavesiya paraM caurAya-paMcarAyAo gAhAvaikulaM piMDavAyapaDiyAe Nikkhamai vA pavisai vA NikkhamaMtaM vA pavisaMtaMvA sAijjai,taMjahA-1. koTThAgAra-sAlANi vA, 2. bhaMDAgAra-sAlANi vA, 3. pANa-sAlANi vA,4. khIra-sAlANi vA, 5. gaMja-sAlANi vA, 6. mahANasa-sAlANi vaa|| 7. jo bhikSu zuddhavaMzaja mUrdhAbhiSita kSatriya rAjA ke ina chaha doSasthAnoM kI 4-6 dina ke bhItara jAnakArI kie binA, pUchatAcha kie binA va gaveSaNA kie binA gAthApati kuloM meM AhAra ke XIXIXIXXIX XIX XIXIXIXIXIXIXIXXI navama uddezaka (159) Nineth Lesson

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lie nikalatA hai yA praveza karatA hai athavA nikalane vAle kA yA praveza karane vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai|) chaha doSa sthAna ye haiM-1. koSThAgArazAlA, 2. bhANDAgArazAlA, 3. pAnazAlA, 4. kSIrazAlA, A 5. gaMjazAlA, 6. mhaansshaalaa| 7. The ascetic who goes and comes into the houses of the Gathapati clans without knowing, enquiring, discovering in fiveor six days the six places of faults of the Royal Murdhabhishikt warrior king or supports the ones who goes and comes so, a Guru-chaumasi repentance comes to him. Six places of faults are as follows-1. Koshatagar-Shala, 2. Bhandagara-shala, 3. Pan-shala, 4. Kshir-Shala, 5. Ganj-Shala, 6. Mahangh Shala. rAjA Adi ko dekhane ke lie prayatna karane kA prAyazcitta THE ATONEMENT OF MAKING EFFORTS TO SEE THE KING ETC 8. je bhikkhUraNNo khattiyANaM mudiyANaM muddhAbhisittANaM AgacchamANANaM vA NiggacchamANANaM vA re payamavi cakkhudaMsaNa-vaDiyAe abhisaMdhArei, adhisaMdhAreMtaM vA saaijji| 9. jebhikkhUraNNokhattiyANaM mudiyANaM muddhAbhisittANaMitthIosavvAlaMkAra-vibhUsiyAo payamavi cakkhudaMsaNa-vaDiyAe abhisaMdhArei, abhisaMdhAreta vA saaijji| para 8. jo bhikSu zuddha vaMjaza mUrddhAbhiSikta kSatriya rAjA ke Ane-jAne ke samaya unheM dekhane ke saMkalpa se ghara __ eka kadama bhI calatA hai athavA calane vAle kA samarthana karatA hai| 3 9. jo bhikSu zuddha vaMzaja mUrddhAbhiSikta kSatriya rAjA kI sarva alaMkAroM se vibhUSita rAniyoM ko dekhane ke saMkalpa se eka kadama bhI calatA hai athavA calane vAle kA samarthana karatA hai| (use ra gurUcaumAsI prAyazcitta AtA hai|) The ascetic who walks even a single step resolving to see the Royal Murdhabhishikt warrior king at the time of his arrival and departure or supports the ones who walks so. 9. The ascetic who walks even a single step with the desire to see the queens decorated with ornaments of the Royal Murdhabhishikt warrior kings or supports the ones who walks so,aGuru-chaumasiexpiation comes to him.. zikArAdi ke nimitta nikale rAjA kA AhAra grahaNa karane para prAyazcitta THE EXPIATION OF ACCEPTING THE FOOD OF THE KING GOING OUT FOR HUNTING 10. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM maMsakhAyANa vA, macchakhAyANa vA, chavikhAyANa vA bahiyA NiggayANaM asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, ghare paDiggAheMtaM vA saaijji| | nizItha sUtra (160) Nishith Sutra

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ghAra 10. jo bhikSu mAMsa, machalI Adi khAne ke lie bAhara gae hue, zuddha vaMzaja mUrdhAbhiSikta kSatriya rAjA ke azana, pAna, khAdya yA svAdya ko grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai|(use gurUcaumAsI prAyazcitta atA hai|) The ascetic who accepts the food, water, sweets and the tasty items of the king who has gone for the hunting of beasts and for fishing or supports the ones who does so a Guru-chaumasi expiation comes to him. vivecana-rAINaM NiyaggayANaM tattheva asaNaM-pANaM-khAima-sAimaM ukkareMti taDiyakappaDiyANaM vA tattheva bhattaM krejj| yAni mAMsa, maccha Adi khAne ke lie vana yA nadI, draha-samudra Adi sthaloM para gae hue rAjA ke vahA~ para azanAdi bhojana bhI ho sakatA hai, aisA Ahara bhI grahaNa karanA nahIM kalpatA hai| Comments--"Rainam Niyaggayanam tatthev Asanam-Panam-Khayam-Saiyam Ukkrenti tadvyakappadiyanam Va Tatthev Bhaktam Karejja". The food that is prepared for the king who has gone to forest, river side, tunnel, seas etc. sites to eat meat or fish, accepting such kind of food is not permitted to an ascetic. rAjA ne jahA~ bhojana kiyA ho, vahA~ se AhAra grahaNa karane kA prAyazcitta THE ATONEMENT OF ACCEPTING FOOD FROM THE SITE FROM WHERE THE KING HAS TAKEN HIS MEAL 11. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM aNNayaraM uvavUhaNIyaM samIhiyaM pehAe tIse parisAe aNuTThiyAe, abhiNNAe avocchiNNAe jo tamaNNaM paDiggAhei, paDiggAheMtaM vA saaijji| 11. jo bhikSu zuddhavaMzaja mUrddhAbhiSikta rAjA ko kahIM para bhojana diyA jA rahA ho, use dekhakara usa rAja-pariSad ke uThane ke pUrva, jAne ke pUrva tathA sabake cale jAne ke pUrva vahA~ se AhAra grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai|) The ascetic who accepts the food where from it is being offered to the Royal Murdhabhishikt a warrior king, well before his departure from that assembly and before disbursing the congregation assembled there or supports the ones who accepts so, a guru-chaumasi atonement comes to him. vivecana-kisI vyakti ne alpAhAra yA pUrNAhAra kA Ayojana kiyA ho aura usameM rAjA ko bhI nimaMtrita kiyA ho, vahA~ jaba taka rAjA va usake sAtha calane vAle bhojana karate hoM taba taka bhikSArtha nahIM jAnA caahie| unake ghara cale jAne ke bAda vaha AhAra grahaNa karanA niSiddha nahIM hai| usake pUrvagrahaNa karanA aura jAnA Apattijanaka hai| ata: dekhane meM yA jAnane meM A jAe ki yahA~ rAjA nimaMtrita kie gae haiM arthAt vahA~ bhojana kara rahe haiM to usa samaya ghara meM jAe yA AhAra grahaNa kare, use gurUcaumAsI prAyazcitta AtA hai| Comments - If any citizen has made arrangements for feast and the King, too, has been invited, the ascetic should not go there to seek the food till the king and his retinue are taking food. After their departure accepting such a food is not prohibited. If it comes into his knowledge that the king is invited in this house, even then, he goes and accepts food a Guru-Chaumasi expiatioin comes to him. navama uddezaka (161) Nineth Lesson KIR rAtArAtArArArArArarisAlAntaramAvAstavAcArasvAlAAIRZ XXIXXIXXxXIIXIT zArijAtmaka

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rAjA ke upanivAsasthAna ke samIpa Thaharane Adi kA prAyazcitta THE ATONEMENT OF STAYING NEAR TO THE SUB RESIDENCE OF THE KING 12. aha puNa evaM jANejjA' ihajja rAyakhattie parivusie' je bhikkhU tAhe gihAe tAe paesAe tAe uvAsaMtarAe vihAraM vA karei, sajjhAyaM vA karei, asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA AhArei, uccAraM vA pAsavaNaM vA pariTThavei, pariTThaveMtaM vA sAijjai / 12. jaba yaha jJAta ho jAe ki Aja isa sthAna meM rAjA Thahare haiM taba jo bhikSu usa gRha meM, usa gRha ke kisI bhAga meM usa gRha ke nikaTa kisI sthAna meM ThaharatA hai, svAdhyAya karatA hai, azana, pAna, khAdya yA svAdya kA AhAra karatA hai yA mala-mUtra tyAgatA hai athavA aisA karane vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA 1) 12. When it comes into the knowledge of an ascetic that the king has been staying there, if then, the ascetic stays, takes food, water, sweet and tasty items or studies or relieves of natural call near to that house, in any part of that house or any place near to that house, or supports the ones who does so, a Guru-chaumasi expiation comes to him. yAtrA meM gae hue rAjA kA AhAra grahaNa karane para prAyazcitta THE ATONEMENT OF ACCEPTING THE FOOD OF THE KING GOING ON JOURNEY 13. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM bahiyA jattAsaMpaTThiyANaM asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, paDiggAheMtaM vA sAijjai / 14. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM bahiyA jattApaDiNiyattANaM asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, paDiggArhataM vA sAijjai / 15. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM Nai - jattAsaMpaTThiyANaM asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, paDiggArhataM vA sAijjai / 16. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM Nai - jattApaDiNiyattANaM asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, paDiggArhataM vA sAijjai / 17. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM giri-jattAsaMpaTThiyANaM asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, paDiggAheMtaM vA sAijjai / 18. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM giri-jattApaDiNiyattANaM asaNaM vA, pANaM vA khAivA, sAimaM vA paDiggAhei, paDiggAheMtaM vA sAijjai / 13. jo bhikSu yuddha Adi kI yAtrA ke lie jAte hue zuddhavaMzaja mUrddhAbhiSikta kSatriya rAjA kA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 14. jo bhikSu yuddha Adi kI yAtrA se punaH lauTate hue zuddhavaMzaja mUrddhAbhiSikta kSatriya rAjA kA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| nizItha sUtra (162) Nishith Sutra

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15. jo bhikSu nadI kI yAtrA ke lie jAte hue zuddhavaMzaja mUrddhAbhiSikta kSatriya rAjA kA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai / 16. jo bhikSu nadI kI yAtrA se puna: lauTate hue zuddhavaMzaja mUrddhAbhiSikta kSatriya rAjA kA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai / 17. jo bhikSu parvata kI yAtrA ke lie jAte hue zuddhavaMzaja mUrddhAbhiSikta kSatriya rAjA kA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai / 18. jo bhikSu parvata kI yAtrA se puna: lauTate hue zuddhavaMzaja mUrddhAbhiSikta kSatriya rAjA kA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai / (use gurUcaumAsI prAyazcitta AtA hai | ) 13. The ascetic who accepts the food, water, sweets and tasty items from the Royal Murdhabhishikt warrior king who is going to battle field or supports the ones who does so. 14. The ascetic who accepts food, water, sweets and tasty items of the Royal Murdhabhikhikt warrior king who has just returned from the battle field, or supports the ones who accepts so. 15. The ascetic who accepts the food, water, sweets and tasty items from Royal Murdhabhishikt warrior King who is going for journey to a river or supports the ones who accepts so. 16. The ascetic who accepts the food, water, sweets and tasty items from the Royal Murdhabhishikt warrior, who has returned from the river journey or supports the one who accepts so. 17. The ascetic who accepts the food, water, sweets and tasty items from the Royal Murdhabhishikt warrior king who has left for hilly Journey or supports the ones who accepts so. 18. The ascetic who accepts the food, water, sweets and tasty items from Royal Murdhabhishikt warrior King who has come back from hilly expedition or supports the ones who accepts so. A Gugu - chaumasi expiation comes to him. vivecana-ina yAtrAoM ke lie jAte samaya aura puna: lauTate samaya mArga meM jahA~ par3Ava kiyA jAtA hai vahA~ AhAra banAyA jAtA hai--use grahaNa karane kA prAyazcitta yahA~ kahA gayA hai| kyoMki aisI yAtrAoM ke nimitta banAe gae AhAra ke lene meM maMgala-amaMgala tathA zaMkA Adi aneka doSoM kI saMbhAvanA rahatI hai| Comments-At the time of going for the journey or coming back from the expeditions if the king encamped on the way and the food is prepared there accepting that food costs an atonement. By accepting the food prepared for such journeys the faults of well being and in-auspicious deeds and act of suspicion are possible. navama uddezaka (163) Nineth Lesson

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rAjyAbhiSeka ke samaya gamanAgamana kA prAyazcitta THE ATONEMENT OF COMING AND GOING AT CORONATION CELEBRATIONS 19. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM mahAbhiseyaMsi vaTTamANaMsi Nikkhamai vA pavisai vA, NikkhamaMtaM vA, pavisaMtaM vA sAijjai / 19. jo bhikSu zuddhavaMzIya mUrddhAbhiSikta kSatriya rAjA ke mahAn rAjyAbhiSeka hone ke samaya nikalatA hai yA praveza karatA hai athavA aisA karane vAle kA samarthana karatA hai| (use gurUMcaumAsI prAyazcitta AtA hai|) 19. The ascetic who goes for seeking alms at the time of coronation of the Royal Murdhabhishikt warrior king or supports the ones who does so, a Guru-chaumasi expiation comes to him. vivecana - jisa samaya rAjyAbhiSeka ho rahA ho usa samaya usa nagarI meM aneka kAryoM ke lie rAjapuruSoM kA va logoM kA AnA-jAnA Adi banA rahatA hai| aise samaya sAdhu ko apane sthAna meM hI rahanA cAhie, kahIM para jAnA-AnA nahIM karanA cAhie athavA usa dizA meM jAnA-AnA nahIM karanA caahie| jAne-Ane meM maMgala - amaMgala kI bhAvanA aneka doSoM kI sambhAvanA rahatI hai| Comments-At the time of coronation departure and arrival of many Royal persons in the capital for many a business remains prevalent. At such a time the ascetic should stay at his staying place and he should not go anywhere at that time. In coming and going the probability of the fears of the reflection of fortune and evil remains there. rAjadhAnI meM bArambAra praveza kA prAyazcitta THE ATONEMENTS OF ENTERING INTO THE CAPITAL REPEATEDLY 20. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM imAo dasa abhiseyAo rAyahANIo uddiTThAo gaNiyAo vaMjiyAo aMto mAsassa dukkhutto vA tikkhutto vANikkhamai vA pavisai vA, NikkhamaMtaM vA pavisaMtaM vA sAijjai / taM jahA - 1. campA, 2. mahurA, 3. vANArasI, 4. sAvatthI, 5. kaMpillaM, 6. kosaMbI, 7. sAkeyaM, 8. mihilA, 9. hatthaNAraM, 10. rAyagihaM / 20. zuddhavaMzIya mUrddhAbhiSikta kSatriya rAjAoM ke rAjyAbhiSeka kI nagariyA~, jo rAjadhAnI ke rUpa meM ghoSita haiM, unakI saMkhyA dasa hai / ve saba apane nAmoM se prakhyAta haiM, ina rAjadhAniyoM meM jo bhikSu eka mahIne meM do bAra yA tIna bAra jAnA-AnA karatA hai athavA jAne-Ane vAle kA samarthana karatA hai| (use gurUcaumAsI prAyazcitta AtA hai| ) una nagariyoM ke nAma isa prakAra haiM- 1. caMpA, 2. mathurA, 3. vArANasI, 4. zrAvastI, 5. sAketapura, 6. kAMpilya nagara, 7. kauzAMbI, 8. mithilA, 9. hastinApura, 10. rAjagRhI / 20. The ascetic who leaves and arrives once, twice or thrice during a month in the capitals or supports the ones who comes and goes so a Guru-chaumasi expiation comes to him. nizItha sUtra (164) Nishith Sutra

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The cities of coronation of the Royal Murdhabhishikt warrior kings have been. declared as the capitals. The names of these ten cities are as Champa, Mathura, Varanasi, Shravasti, Saketpur, Kampilaya city, Kaushambi, Mithila, Hastinapur and Rajgrahi. vivecana- caMpAdi ina dasa rAjadhAniyoM meM bAraha cakravartI hue haiM jinameM se zAMtinAtha, kuMthunAtha aura aranAtha ye tIna cakravartI eka hI hastinApura nagarI meM hue haiN| ina rAjadhAniyoM meM sAdhu ko eka mahIne meM eka bAra se adhika jAne-Ane kA niSedha hai / parantu kisI vizeSa kAraNa se dUsarI bAra jAne para prAyazcitta to nahIM bhI AtA hai, lekina tIsarI bAra jAne para to prAyazcitta AtA hI hai| ina bar3I rAjadhAniyoM meM eka mahIne meM eka bAra se jyAdA jAne-Ane para rAjapuruSoM ko guptacara hone kI zaMkA honA Adi aneka doSoM kI sambhAvanAe~ rahatI haiN| pUrva sUtroM meM rAjA ke bhojana, nivAsasthAna, rAjyAbhiSeka Adi prasaMgoM ke saMbaMdha meM viveka rakhane kA sUcana kiyA gayA hai to isa sUtra meM una bar3e rAjAoM kI rAjadhAnI meM bAra-bAra praveza kA niSedha aura prAyazcitta sUcita kiyA hai| bhASya meM anya aneka saMyama sambandhI doSoM kI sambhAvanAe~ bhI kahI haiN| ina rAjadhAniyoM meM aneka mahotsava rAjA ke tathA nagaravAsiyoM hote rahate haiN| nRtya, gIta, vAditra vAdana, strI puruSoM ke aneka mohaka rUpa Adi viSayavAsanAvardhaka vAtAvaraNa rahatA hai| yaha dekhakara bhuktabhogI ko pUrvakAlika smRti, abhukta ko kutuhala Adi se saMyama- arati evaM asamAdhi utpanna ho sakatI hai tathA janatA ke kolAhala Adi se svAdhyAya, dhyAna kI bhI hAni hotI hai| vAhanoM kI pracuratA se aura janAkIrNa mArga rahane se bhikSAgamana Adi meM saMghaTTana parighaTTana Adi hote haiM, ityAdi doSoM ke kAraNa ina dasa bar3I rAjadhAniyoM meM tathA aisI anya bar3I nagariyoM meM bhI bArambAra jAnA-AnA saMyamI ke lie hitakara nahIM hai| Comments-There have been twelve chief lords (Chakravarti) in these ten capital's namely Champa etc. Out of these the three named Shantinath, Kunthunath and Aranath have been of the same city Hastinapur. To visit in this capital more than once within a month is totally prohibited to a Shraman, but if he has to visit due to some unavoidable circumstances in the capital second time then there is no expiation for it but if he visits for third time then the expiation certainly comes to him. The probabilities of many other restrained related faults have also been stated in Bhashya. To go more than once is banned during a month in these ten capitals. In order to perform any special job there, no expiation comes in going for second time, but going there for third time falls in the Category of expiation. Through going more than once in these capitals the fear remains in the mind of Royal persons that the ascetic may be a spy. So many ceremonies are celebrated in these capitals. There remains the lust increasing atmosphere by many a attractive and deluding figures of men and women, dances, recitation, music etc. Viewing all these the experienced one may recall its past memories, the unexperienced may deflect from the restrain due to curiosity and there may also be loss of study and contemplation due to noise of festivities. Going to seeking alms in public occupied streets due to fault of Sanghtan and Parighatana etc., leaving and arrival repeatedly in these ten big capitals and in such big cities is not fit for an ascetic. navama uddezaka (165) Nineth Lesson

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rAjA ke adhikArI va karmacArI varga ke nimitta banA huA AhAra grahaNa karane kA prAyazcitta THE ATONEMENT OF ACCEPTING THE FOOD PREPARED FOR THE USE OF OFFICERS AND OFFICIALS OF THE KING 21. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM asaNaM vA, pANaM vA,khAimaM vA, sAimaM vA parassa NIhaDaM paDiggAhei, paDiggAheMtaM vA saaijji| taM jahA-1. khattiyANa vA, 2. rAINakara vA, 3. kurAINa vA, 4. rAyavaMsiyANa vA, 5. rAyapesiyANa vaa| je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM asaNaMvA, pANaM vA,khAimaMvA, sAimaM vA parassa NIhaDaM paDiggAhei, paDiggAheMtaM vA saaijji| taM jahA-1. NaDANa vA, 2. NaTTANa vA, 3. kacchuyANa vA, 4. jallANa vA, 5. mallANa vA, 6. muTThiyANa vA,7. velaMbagANa vA, 8. khelayANa vA, 9. kahagANa vA, 10. pavagANa vA, 11. lAsagANa vaa| 23. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM asaNaM vA, pANaM vA, khAimaM - vA, sAimaM vA parassa NIhaDaM paDiggAhei, paDiggAheMtaM vA saaijji| taM jahA-1. Asa- ra posayANa vA, 2. hatthi-posayANa vA, 3. mahisa-posayANa vA, 4. vasaha-posayANa vA, 5. pUre sIha-posayANa vA, 6. vagdha-posayANa vA, 7. aya-posayANa vA, 8. poya-posayANa vA, 9. ghara miga-posayANa vA, 10. suNaya-posayANa vA, 11. sUyara-posayANa vA, 12. meMDha-posayANa vA, 13. kukkuDa-posayANa vA, 14. makkaMDa-posayANa vA, 15. tittira-posayANa vA, 16. vaTTaya-posayANa vA, 17. lAvaya-posayANa vA, 18. cIralla-posayANa vA, 19. haMsa-posayANa vA, 20. mayUra-posayANa vA, 21. suya posayANa vaa| 24. je bhikkhUrapaNo khattiyANaM mudiyANaM muddhAbhisittANaM asaNaM vA, pANaM vA,khAimaM vA, sAimaM vA, parassa NIhaDaM paDiggAhei, paDiggAheMtaM vA saaijji| taM jahA-1. Asa-damagANa vA, 2. hatthi-damagANa vA, 3. Asa-pariyaTTANa vA, 4. hatthi-pariyaTTANe vA, ghara 5. Asa-miMThANa vA, 6. hatthi-miThANavA, 7. AsarohANa vA, 8. hatthirohANa vaa| 25. je bhikkhUraNNo khattiyANaM mudiyANaM muddhAbhisittANaM asaNaM vA, pANaM vA,khAimaMvA, sAimaM vA parassa NIhaDaM paDiggAheD, paDiggAheMtaMvA saaijji| taMjahA-1. satthavAhANa vA,2. saMbAhayANa vA, 3. abbhaMgayANa vA, 4. uvvaTTayANa vA, 5. majjAvayANa vA, 6. maMDAvayANa vA, 7. chattaggahANa vA, 8. cAmaraggahANa vA, 9. haDappaggahANa vA, 10. pariyaTTaggahANa vA, 11. dIviyaggahANa vA, 12. asiggahANavA, 13. dhaNuggahANa vA, 14. sattiggahANavA, 15. kotaggahANa vaa| 26. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM asaNaM vA, pANaM vA, khAimaM sara vA, sAimaM vA, parassa NIhaDaM paDiggAhei, paDiggAheMtaM vA saaijji| taM jahA- 1. varisadharANa vA, 2. kaMcuijjANa vA, 3. duvAriyANa vA, 4. daMDArakkhiyANa vaa| | nizItha sUtra (166) Nishith Sutra

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27. je bhikkhU raNNo khattiyANaM mudiyANaM muddhAbhisittANaM asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA parassa NIhaDaM paDiggAhei, paDiggAheMtaM vA sAijjai / taM jahA - 1. khujjANa vA, 2. cilAiyANa vA, 3. vAmaNINa vA, 4. vaDabhINa vA, 5. bavvarINa vA, 6. bausINa vA, 7. joNiyANa vA, 8. palhaviyANa vA, 9. isINIyANa vA, 10. dhorUgININa vA, 11. lAsiyANa vA, 12. lausIyANa vA, 13. siMhalINa vA, 14. damilINa vA, 15. ArabINa vA, 16. puliMdINa vA, 17. pakkI vA, 18. bahalINa vA, 19. muraMDINa vA, 20. sabarINa vA, 21. pArasINa vA / taM sevamANe Avajjai cAummAsiyaM parihAraTThANaM aNugghAiyaM / 21. jo bhikSu zuddhavaMzIya rAjyamudrAdhAraka mUrdhAbhiSikta kSatriya rAjA ke - 1. aMgarakSaka, 2. AdhIna rAjA, 3. jAgIradAra, 4. rAjA Azrita rahane vAle vaMzaja, 5. aura ina cAroM ke sevakoM ke lie nikAlA huA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 22. jo bhikSu zuddhavaMzIya rAjyamudrAdhAraka mUrdhAbhiSikta kSatriya rAjA ke - 1. nATaka karane vAle, 2. nRtya karane vAle, 3. DorI para nRtya karane vAle, 4. stuti pATha karane vAle, 5. mallayuddha karane vAleM, 6. muSTiyuddha karane vAle, 7. uchala-kUda karane vAle, 8. aneka prakAra ke khela karane vAle, 9. kathA karane vAle, 10. nadI Adi meM tairane vAle, 11. jaya-jaya dhvani karane vAle, inake lie nikAlA huA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 23. jo bhikSu zuddhavaMzIya rAjyamudrAdhAraka mUrdhAbhiSikta kSatriya rAjA ke - 1. azva, 2. hastI, 3. mahiSa, 4. vRSabha, 5. siMha, 6. vyAghra, 7. ajA, 8. kabUtara, 9. mRga, 10. zvAna 11. zUkara, 12. meMDhA, 13. kukkuTa, 14. baMdara, 15. tItara, 16. batakha, 17. lAvaka, 18. ciralla, 19. haMsa, 20. mayUra, 21. totA, ina pazu-pakSiyoM ke poSaNa karane vAle arthAt inako pAlane vAloM yA rakSaNa karane vAloM ke lie nikAlA huA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 24. . jo bhikSu zuddhavaMzIya rAjyamudrAdhAraka mUrdhAbhiSikta kSatriya rAjA ke - (1-2) azva aura hastI ko vinIta arthAt zikSita karane vAle ke lie, (3-4) azva aura hastI ko phirAne vAloM ke lie, (5-6) azva aura hastI ko AbhUSaNa, vastra Adi se susajjita karane vAloM ke lie tathA (8-9) azva aura hastI para yuddha ArUDha hone vAloM ke lie arthAt savArI karane vAloM ke lie nikAlA huA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 25. jo bhikSu zuddhavaMzIya rAjyamudrAdhAraka mUrdhAbhiSikta kSatriya rAjA ke - 1. saMdeza dene vAle, 2. mardana karane vAle, 3. mAliza karane vAle, 4. ubaTana karane vAle, 5. snAna karane vAle, 6. 6. mukuTa Adi AbhUSaNa pahinAne vAle, 7. chatra dhAraNa karAne vAle, 8. cAmara dhAraNa karAne vAle, 9. AbhUSaNoM kI peTI rakhane vAle, 10. badalane ke vastra rakhane vAle, 11. dIpaka rakhane vAle, navama uddezaka (167) Nineth Lesson

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12. talavAra dhAraNa karane vAle, 13. trizUla dhAraNa karane vAle, 14. bhAlA dhAraNa karane vAle, para inake lie nikAlA huA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 26. jo bhikSu zuddhavaMzIya rAjyamudrAdhAraka mUrdhAbhiSikta kSatriya rAjA ke-1. aMta:pura rakSaka kRtrima napuMsaka, 2. aMta:pura meM rahane vAle janma napuMsaka, 3. aMta:pura ke dvArapAla, 4. daMDarakSaka-aMta:pura ke daMDadhArI-praharI, inake lie nikAlA huA azana, pAna, khAdya yA svAdya aura grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 27. jo bhikSa zaddhavaMzIya rAjyamadrAdhAraka mardhAbhiSikta kSatriya rAjA ke-1. kabjA dAsI (kabar3e para zarIra vAlI), 2. kirAta dezotpanna dAsI, 3. vAmana (choTe kada vAlI) dAsI,'4. vakra zarIra vAlI ghara dAsI, 5. barbara dezotpanna dAsI, 6. bakuza dezotpanna dAsI, 7. yavana dezotpanna dAsI, 8. palhava ra dezotpanna dAsI, 9. isInikA dezotpanna dAsI, 10. dhorUka dezotpanna dAsI, 11. lATa dezotpanna, 12. lakuza dezotpanna dAsI, 13. siMhala dezotpanna dAsI, 14. dravir3a dezotpanna dAsI, 15. araba dezotpanna dAsI, 16. puliMda dezotpanna dAsI, 17. pakkaNa dezotpanna dAsI, 18. bahala dezotpanna sara dAsI, 19. muraMDa dezotpanna dAsI, 20. zabara dezotpanna dAsI, 21. pArasa dezotpanna dAsI, inake aura lie nikAlA haA azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA ra samarthana karatA hai| uparyukta sUtra kathita doSa-sthAnoM kA sevana karane vAle ko gurUcaumAsI prAyazcitta AtA hai| 21. The ascetic who accepts the food, water, sweets and tasty items prepared for the 1. Body guard, 2. Depentant King, 3. Feudatory prince, 4. The generation dependent on King, 5. and the servants of all these four, of the Royal 'Murdhabhishikt' warrior King holder of state seal, or supports the one who accepts so. 22. The ascetic who accepts the food, water, sweet, and tasty items taken out for the 1. Actor, 2. Dancer, 3. String dancer, 4. Eulogizer, 5. W restler, 6. Boxer, 7. Acrobates, 8. Juggler, 9. Storyteller, 10. Swimmer, 11. Acclaimer of the Royal Murdhabhishikt state seal holder warrior king or supports the ones who accepts so. 23. The ascetic who accepts the food, water, sweets and tasty items taken out for the guardian of 1. the horse, 2. the elephant, 3. the buffalos, 4. Oxen, 5. Lion, 6. Tiger, 7. Goat, 8. Pigeons, 9. Dear, 10. Dogs, 11. Pigs, 12. the Ram, 13. Cocks, AR 14. Monkey, 15. A partridge, 16. a duck, 17. The quail, 18. The chirall, 19. Swan, 20. peacocks, 21. parrot of the Royal Murdhabhishikt state seal holder warrior king and support the one who accepts so. 24. The ascetic who accepts the food water, sweets and tasty items taken out for (1-2) the horse and Elephant, and instructor of horse and elephant (3-4) the attendant of the horse and elephant (5-6) the decorator of horse and elephant (7-8) the rider | nizItha sUtra (168) Nishith Sutra

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4 of horse and elephant at the time of battle of the Royal Murdhabhishikt state seal holder warrior king or supports the one who accepts so. The ascetic who accepts the food, water, sweets and the tasty items taken out for the 1. Errant, 2. Massager, 3. Anointer, 4. Paste rubbing, 5. Bath maker, 6. the decorator of crown and ornaments, 7. the holder of Umbrella, 8. the holder of fly whisk, 9. holder of the coffer, 10. Garment holder for change, 11. Lamp holder, 12. Wielder of sword, 13. Trident wielder, 14. spear wielder of the Royal 'Murdhabhishikt state seal holder warrior King or supports the ones who accepts so. 26. The ascetic who accepts the food, water, sweet and tasty items taken out for the 1. Artificial, eunuch-Antahpur security guard, 2. eunch by birth, 3. The gate keeper of Antahpur, 4. Watchman, staff holder of antahpur of the Royal Murdhabhishikt State seal holder warrior King or supports the ones who accepts. 27. The ascetic who accepts the food, water, sweets and the tasty items taken out four the 1. Rumch backed women, 2. A female slave of Kisat country, 3. dwarf concubine, 4. slave female of crooked body, 5. the female slave of Barbaric country, 6. Concubine of Bakus country, 7. The concubine of Greece, 8. The concubine of Palhava country, 9. The concubine of Ishinika, 10. Concubine of Dhoruka, 11. Concubine of lat, 12. concubine of Dravida, 13.Concubine of Singhal country, 14. The concubine of Lokus, 15. The female slave of Drab country, 16. The concubine of Pulinda, 17. The concubine of Pakhana, 18. the female slave of Bohal country, 19. the concubine of Murand country, 20. The female slave of Shabar country, 21. the female slave of Paras country, of the Royal murdhabhishikt state seal holder warrior king or supports the ones who accepts so. To the doer of these faults mentioned in above sutras, a Guru-Chaumasi expiation comes. navama uddezaka kA sArAMza THE SUMMARY OF THE NINTH CHAPTER rAjapiMDa grahaNa kare, khaae| aMta:pura meM praveza kare, aMta:pura meM se AhAra mNgvaae| dvArapAla-pazu Adi ke nimitta kA rAjapiMDa grahaNa kre| bhikSArtha jAte 4-5 dina ho jAe~ phira bhI rAjA ke 6 sthAnoM kI jAnakArI na kre| rAjA yA rAnI ko dekhane ke saMkalpa se eka kadama bhI cle| zikAra Adi ke lie gae rAjA kA AhAra grahaNa kre| rAjA bhojana karane gae hoM, usa sthala meM usa samaya bhikSArtha jaave| rAjA jahA~ kahIM Thahare hoM, vahA~ tthhre| 13-18 yuddha, yAtrA yA parvata, nadI kI yAtrArtha jAte-Ate rAjA kA AhAra grahaNa kre| rAjyAbhiSeka kI halacala ke samaya udhara aaye-jaaye| 19 navama uddezaka (169) Nineth Lesson

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20 21-25 1-5 6 7 8-9 10 11 12 13-18 19 20 21-25 dasa bar3I rAjadhAniyoM meM eka mahine meM eka bAra se adhika bAra jAye / rAjA ke adhikArI va karmacArI Adi ke nimitta nikAlA AhAra grahaNa kre| ityAdi pravRttiyA~ karane para use gurUcaumAsI prAyazcitta AtA hai| Who accepts the Rajpind and consumes it. To go in Antahpur and asked for food from the Antahpur. Accepts the Rajpind prepared for gate keeper cattle. Five to six days have been spent in begging alms even then there is no knowledge of kings 6 places to him. Resolving to see the king and queen, walks even for a single step. To accepts the food of the king who has gone for hunting. To go for seeking food at the king food taking site. to go and come at the time of coronation ceremony. to go more than once during one month in ten big capitals. to accept the food taken out for the use of king's officers and officials through performing these activities a Guru-chaumasi, expiation comes. sUtroM ke viSaya kA kathana anya AgamoM meM hai, yathA isa uddezaka ke dazavai. a. 3 meM rAjapiMDa grahaNa ko anAcAra kahA gayA hai tathA ThANAMga ke pA~caveM ThANe meM 5 kAraNa se rAjA ke aMtaHpura meM praveza karane kA ApavAdika kathana hai| isa taraha isa uddezaka ke prathama tIna sUtroM kA viSaya anya AgamoM meM AyA huA hai| zeSa sUtra 4 se 27 taka ke sUtroM meM anya AgamoM meM anirdiSTa viSaya kA kathana tathA prAyazcitta hai| to stay where the king is staying. to accept the food of the king coming and going for the journey of battle, mountains and river. nizItha sUtra isa prakAra isa uddezaka meM anya AgamoM meM anukta viSaya hI adhika (24 sUtroM meM ) haiM aura viSaya bhI eka rAjA sambandhI hai| The description about the sutras of this chapter has been done in other Agamas as : In the third chapter of Dasvaikalika Sutra accepting of Rajpinds has been narrated as transgression and in the fifth thananga of the thangen sutra exceptional description of entering into the harem of the king on account of five reasons is found. Thus the subject matter of first three sutras of this chapter has been depicted in other Agamas. The articulation and expiation that has not been instructed in other Agamas in found herein the remaining sutra swerial no. 4 to 27. In this way the undepicted subjects in other Nuns are merely found more in this chapter (in 24 sutras) and all the subject are verily related to the Kings. navama uddezaka samApta The End of the Ninth Chapter (170) Nishith Sutra

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dasavA~ uddezaka THE TENTH CHAPTER para prAthamikI INTRODUCTION isa uddezaka meM bhASA kI agAr3hatA, rUkSatA Adi kA vivecana karate hue AcAryAdi kA ghara avinaya karane, anaMtakAya saMyukta AhAra, AdhAkarmI AhAra va upadhi grahaNa karane, nirgrantha-nirgranthI, ghAra dIkSArthI, gRhastha athavA gRhasthinI ko bahakAne va unakA apaharaNa karane, bAhara se Aye jhagar3Alu 3 ziSya yA dIkSArthI kA zramaNa ke sAtha AhAra karane, prAyazcitta ke sambandha meM viparIta prarUpaNA khare karane, sUryodaya yA sUryAsta kI saMdigdha sthiti meM AhAra karane, rAtri ke samaya mukha meM Ae hue ghare udgAla ko nigala jAne, glAna kI vidhipUrvaka sevA na karane, varSAvAsa meM vihAra karane, nizcita dina paryuSaNa na karane, anizcita dina paryuSaNa karane, paryuSaNa ke dina cauvihAra upavAsa na karane, loca na karane, varSAvAsa meM vastra grahaNa karane Adi para gurucaumAsI prAyazcitta kA varNana kiyA gayA hai| Commenting the rudeness, harshness of language etc., the atonement of Guruchaumasi regarding disobeying the holy teacher consuming food combined with infinite living beings, accepting the underserved food and instruments, reducing and kidnapping the Monks and Nuns, newly consecrated disciple, householder or householders taking food with the outsider infuriated sage. Propagating adversely regarding atonements consuming food in doubtful Sunrise and Sunset condition. Swallowing the morsel of food held in the mouth at the time of night, not serving the patient in a proper manner travelling during rainy season (Chaturmas), not to observe Paryushana Parva on the scheduled day. Observing the Paryushana Parva on unscheduled day, not to observe fast devoid of all types of food on the day of Paryushana Parva, not tonsuring the head, accepting clothes during rainy season the expiation of Guruchaturmasik has been narrated in this chapter. AcAryAdike avinaya karane kA prAyazcitta THE ATONEMENT OF NOT SHOWING SUBMISSIVENESS TOWARDS PRECEPTORS ETC prAra1. je bhikkhU bhadaMtaM AgADhaM vayai, vayaMtaM vA saaijji| 4K 2. je bhikkhU bhadaMtaM pharusaM vayai, vayaMtaM vA saaijji| 3. je bhikkhU bhadaMtaM AgADhaM pharusaM vayai, vayaMtaM vA saaijji| naI 4. je bhikkhU bhadaMtaM aNNayarIe accAsAyaNAe accasAei, accAsAeMtaM vA saaijji| ghare 1. jo bhikSu AcArya Adi ko roSayukta vacana bolatA hai athavA bolane vAle kA samarthana karatA hai| jo bhikSu AcArya Adi ko sneharahita rUkSa vacana bolatA hai athavA bolane vAle kA samarthana karatA hai| pare / dasavA~ uddezaka (171) Tenth Lesson

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3. jo bhikSu AcArya Adi ko roSayukta rUkSa vacana bolatA hai athavA bolane vAle kA samarthana karatA hai| 4. jo bhikSu AcArya Adi kI tetIsa AzAtanAoM meM se kisI bhI prakAra kI AzAtanA karatA hai athavA karane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai / ) The ascetic who utters the words full of indignation to preceptors etc or supports the ones who speaks so. The ascetic who speaks harsh words devoid of affection to the preceptors etc or supports the ones who speaks so. The ascetic who utters the rough words in anger to the perceptor or supports the ones who speaks so. 1. 2. 3. 4. The ascetic who afflicts any type of Ashatana (in-sub-missive behaviour) out of thirty three Ashatanas to the preceptor etc or supports the ones who speaks so (A guru-chamumasi expiation comes to him) anaMtakAyasaMyukta AhAra karane kA prAyazcitta THE ATONEMENT OF CONSUMING THE INFINITE BODIES MIXED FOOD 5. je bhikkhU aNaMtakAya-saMjuttaM AhAraM AhArei, AhAreMtaM vA sAijjai / 5. bhikSu anaMtakAsaMyukta (mizrita) AhAra karatA hai athavA karane vAle kA samarthana karatA hai| ( use gurucaumAsI prAyazcitta AtA hai / ) 5. The ascetic who takes the infinite bodies mixed food or supports the ones who takes so, a Guru- Chaumasi expiation comes to him. vivecana - jisa vanaspati meM ananta jIva ho vaha anantakAyika vanaspati kahalAtI hai| AgamoM meM anantakAya ke kucha lakSaNa isa prakAra haiM 1. jisa vanaspati ke Tukar3e meM se dUdha nikle| 2. hAtha se Tukar3e karane para jisa vanaspati ke do samatala vibhAga hoN| 3. jisa vanaspati ke vibhAga ko cakrAkAra kATane para kaTe hue bhAga meM pRthvIraja ke samAna kaNa-kaNa dikhAI deN| 4. jisa vanaspati ke mUla, kaMda, khaMdha aura zAkhA kI chAla adhika moTI ho| 5. jisa patte meM zirAe~ (reze) na dikheN| saMdhiyA~ na dikheN| 6. jo 7. ugate hue aMkura hoM / phUla NAlabaddha na ho I isa prakAra zAka, patte Adi vanaspatiyA~ bhI anaMtakAya ho sakatI haiM tathA paNaga, sevAla, AlU, lahasUna, kAMdA (pyAja), gAjara, mUlA, adaraka, haldI, ratAlU, zakarakaMda, arabI tathA aneka jalaja vanaspatiyA~ to anaMtakAya hI haiN| acitta AhAra meM inake sacitta khaMDa yA aMza hoM to vaha paraThane yogya hotA hai| Comments-The vegetable that has infinites vegetable bodied living beings is called Anantkaya Vanaspati (infinite bodies vegetable) the characteristics of infinite bodies vegetable in Agamas are as follows: nizItha sUtra (172) Nishith Sutra

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1. AcArya ko roSayukta vacana bolanA tuma jhUThe ho| tumhArA AcAra ThIka nahIM hai| tuma hamAre sAtha nahIM raha skte| koI bAta nahIM, tuma hamAre sAtha A jaao| JUNNA 2, asaMyamI aura gaccha se nikAle sAdhuko apane gacchameM zAmila karanA 4. vikAla meM AhAra grahaNa yaha rAstA ThIka nahIM hai| tuma vApasa gRhastha bana jAo UT 3. navadIkSita ke bhAva parivartana karanA 5. plAna kI sevA na karanA calo vApasa, yahA~ nahIM rhnaa| nahIM to inakI sevA karanI pdd'egii|

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9555555555555555555555555555555555559 citra-paricaya nimnokta kArya karane vAlA sAdhu-sAdhvI guru caumAsika prAyazcitta kA adhikArI hotA hai 1. sAdhu dvArA apane guru mahArAja ko roSayukta vacana bolanA 'AcAryAdi ke avinaya karane' kA doSa // lagatA hai| -10, sU.1 2. eka gaccha ke sAdhuoM dvArA niSkAsita kie gae ziSya ko dUsare gaccha ke sAdhuoM dvArA bulAkara apane . gaccha meM zAmila karanA 'ziSya-apaharaNa' kA doSa hotA hai| __-3 10, sU.9 sAdhu dvArA navadIkSita sAdhu ke vicAroM meM parivartana kara vApasa gRhastha jIvana meM bhejane kA nirdeza dene se 'dizA-apaharaNa' kA doSa lagatA hai| -10, sU. 12 sAdhuoM dvArA sUryodaya athavA sUryAsta ke samaya AhAra grahaNa karanA 'sUryodaya yA sUryAsta vRttilaMghana' doSa kahalAtA hai| -u. 10, sU. 25 sAdhuoM ko glAna yA bImAra jAnakara bhI unakI sevA na karane kI icchA se unheM chor3akara anyatra sthAna meM jAnA 'glAna kI sevA meM pramAda' kA doSa kahalAtA hai| -u. 10, sU. 31 055555555555555555555555555555555555555555555555555 A Sadhu or Sadhvi who engages himself/herself in any one of the following activities is liable for Guru-chaumashik atonement. 1. Si 3. In case a monk address his spiritual teacher in angry tone, he commits the fault of disrespect towards the acharya and the like. -Udd. 10, Su.1 Amonk has been expelled from his group. He is called by the monks of another group and included therein then they commit the fault of eloping the disciple. -Udd. 10, Su.9 A newly initiated monk has been directed to go back towards life of householder by bringing a change in his contemplation then the fault of 'Disha misappropriation' is incurred. -Udd. 10,Su. 12 In case a monk takes food just at the time of sunrise or sunset, he is liable for the fault of transgressing the code relating to sunrise or sunset.--Udd. 10, Su. 25 In case a monk knowing very well that the monks are sick or suffering, leaves them and moves away to another place so that he may not have to attend upon them, he is liable for the fault of slackness in serving the sick. -Udd. 10, Su.31 5. e555555555555555555555555555555555se

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1. The piece of veg which oozes milk. . 2. The veg when divided by hands separates into two even parts. 3. The veg which is chopped circular, the dust particles are seen on the chopped part. 4. The plant of which the bark of the branch, trunk, stem and root is thick. 5. In which, leaves, the fibre and joints are not seen. 6. The flower which is not united with stalk and are sprouted. In this way the vegetables, leaves and plants can have infinite vegetable bodied HK living bodies. The Panaga, river grass, potatoes, garlic, onion, carrots, radish, ginger, turmeric, yam, sweet potatoes and the root of arum etc. vegetables are definitely the infinite bodies. The part is worthy of discard if the non-living food is mind in these veg. AdhAkarma AhArAdi ke upayoga meM lene kA prAyazcitta THE ATONEMENT OF CONSUMING THE "ADHAKARMI" FOOD ETC. 36. je bhikkhU AhAkammaM bhuMjai, bhujaMtaM vA saaijji| ghara 6. jo bhikSu AdhAkarmI AhAra, upadhi va zayyA kA upabhoga karatA hai athavA karane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) The ascetic who consumes the Adhakarami faulty food, implements, and bedding or supports the ones who does so, Guru-Chaumasi expiation comes to him. vivecana-vyAkhyAkAra ne AdhAkarma ke cAra paryAya karake artha kie haiM 1. AdhAkarma AhAra Adi grahaNa karane se AtmA para karmoM kA AvaraNa AtA hai athavA AtmA karmoM se K AvRta hotI hai| ___ 2. AdhAkarma AhArAdi grahaNa karane se AtmA vizuddha saMyamasthAnoM se girakara avizuddha saMyamasthAnoM meM A 3 jAtI hai athavA AtmA kA punaH-punaH adha:patana hotA rahatA hai| 3. AdhAkarma AhArAdi grahaNa karane se AtmA ke bhAva-guNa, darzana, cAritra kA hanana hotA hai| 4. AdhA karma AhArAdi grahaNa karane ke pariNAmoM se AtmA gRhastha ke kAryoM se apane karmoM kA baMdha karatI para AdhAkarma ke prakAra1. AhAra-AdhAkarma cAra prakAra kA hai-1. azana, 2. pAna, 3. khAdya, 4. svaady| 2. upadhi-AdhAkarma do prakAra kA hai-vastra aura paatr| vastra pA~ca prakAra ke haiM aura pAtra tIna prakAra ke haiN| upalakSaNa se anya bhI audhika aura aupagrahika upadhi samajha lenI caahie| 3. vasati-AdhAkarma-zayyA ke mUla vibhAga va uttara vibhAga kI apekSA sAta-sAta prakAra hote haiN| Comments--The meaning has been narrated by making four modes of Adhakarma. 1. Through accepting Adhakarma food the soul is affected by Karma. 2. By consuming Adhkarma food the soul comes to the non-restraint states falling from the restraint position. dasavA~ uddezaka (173) Tenth Lesson

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3. By consuming Adhkarma food the soul attributions like perception conduct are damaged. 4. By accepting Adhakarma food the soul bounds its won karma through the R karmas of the householder, who gives the food. The types of the Adhakarma 1. The food-Adhakarma is of four types-1. Food, 2. water, 3. Khadya (sweets etc.) 4. Swadya (tasty powder etc.) 2. Implements-Adhakarma are of two types-1. Garments, 2. Utensils. Clothes said are not five and the "Patras" are of three types. In respect of the sub characteristics even other types of Audhika and oupageahika upadhi should be taken into consideration. 3. Bedding-Adhakarma-with regards the main and subsequent division of the Shayya it has been said of seven types. nimittakathana prAyazcitta THE ATONEMENT OF FORECASTING para 7. jebhikkhU paDuppaNNaM nimittaM vAgei, vAgareMtaM vA saaijji| 8. je bhikkhU aNAgayaM nimittaM vAgarei, vAgareMtaM vA saaijji| 3 7. jo bhikSu vartamAna saMbaMdhI nimitta kA kathana karatA hai athavA karane vAle kA samarthana karatA hai| 8. jo bhikSu bhaviSya saMbaMdhI nimitta kA kathana karatA hai athavA karane vAle kA samarthana karatA hai| (use gurucaumAsika prAyazcitta AtA hai|) 7. The ascetic who forecasts the causes related to the present time or supports the ones who does so The ascetic who forecasts the causes about future or supports the one who does so, a Guru-chaumasi expiation comes to him. vivecana-lAbha, alAbha, sukha, duHkha aura maraNa ye nimitta ke chaha prakAra haiN| ina chaha ke bhUta, bhaviSya aura vartamAna ye tIna-tIna bheda haiN| nimitta batAne ke aneka hetu haiM, yathA 1. AhArAdi kI upalabdhi ke lie, 2. yazaH kIrti yA pratiSThA ke lie, 3. kisI ke lihAja se, 4. kisI ke hita ke lie yA anukampA ke lie ityaadi| nimitta batAne ke aneka tarIke haiM, yathA 1. hastarekhA se, pAdarekhA se, mastakarekhA se, 2. zarIra ke anya lakSaNoM se, 3. tithi, vAra yA rAzi se, 4. janmatithi yA janmakuNDalI se, 5. prazna karane se ityaadi| vartamAna nimitta ke udAharaNa 1. maiMne amuka vyakti ko amuka ke pAsa bhejA hai, vahA~ use dhana kI rAzi mila gaI yA nahIM? vaha A rahA are hai yA nahIM? nizItha sUtra (174) Nishith Sutra sAtArA tATAtAta talavAratAtIla KXIWIRMIRROtArArAra

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2. koI videza gayA hai, vaha vahA~ jIvita hai yA mara gayA ? 3. koI parIkSA karane kI dRSTi se pUche ki "maiM abhI sukhI hU~ yA duHkhI ?" ityAdi praznoM kA uttara denA vartamAna nimitta kathana haiM isI prakAra bhaviSyakAla ke hAni-lAbha, sukha-duHkha, janma-maraNa sambandhI nimitta ke prazna va unake uttara bhI samajha lene caahie| prastuta prakaraNa meM vartamAna aura bhaviSya ke nimitta kathana kA gurucaumAsika prAyazcitta kahA gayA hai| bhUtakAla ke nimittakathana kA laghucaumAsika prAyazcitta terahaveM uddezaka meM hai| nimittakathana kA niSedha AgamoM meM bhinna-bhinna prakAra se huA hai| kucha uddharaNa isa prakAra haiM 1. je lakkhaNaM ca suviNaM ca, aMgavijjaM ca je pauMjaMti / te samaNA vuccati, evaM AriehiM akkhAyaM // Na hu - uttarA. a. 8, gA. 3 artha- jo sAdhaka lakSaNazAstra, svapnazAstra evaM aMgavidyA kA prayoga karate haiM unheM sacce arthoM meM zramaNa nahIM kahA jAtA, aisA tIrthaMkaroM ne kahA hai / 2. je lakkhaNaM suviNaM pauMjamANe, Nimitta kouhala sNpgaaddhe| kuheDa vijjAsavadArajIvI, na gacchai saraNaM tammi kAle // - uttarA. a. 20. gA. 45 artha- jo lakSaNazAstra aura svapnazAstra kA prayoga karatA hai, jo nimittazAstra aura kautuka kArya meM lagA rahatA hai, mithyA Azcarya utpanna karane vAlI Amravayukta vidyAoM se AjIvikA karatA hai, vaha maraNa ke samaya kisI kI zaraNa nahIM pA sktaa| 3. sayaM gehaM pariccajja, paragehaMsi vAvare / nimitteNa ya vavaharai, pAvasamaNe tti vuccai | - uttarA. a. 17, gA. 18 artha-jo apanA ghara chor3akara dUsaroM ke ghara meM jAkara unakA kArya karatA hai aura nimittazAstra se zubhAzubha batAkara jIvana-vyavahAra calAtA hai, vaha pApazramaNa kahalAtA hai| 4. chinnaM saraM bhomamantalikkhaM, suviNaM lakkhaNa- daNDa- vatthu - vijjaM / aMga - viyAraM sarassa vijayaM, je vijjAhiM na jIvaI sa bhikkhU // - uttarA. a. 15, gA. 7 artha - jo chedana, svara (uccAraNa), bhauma, aMtarikSa, svapna, lakSaNa, daMDa, vAstuvidyA, aMgasphuraNa aura svaravijJAna Adi vidyAoM ke dvArA AjIvikA nahIM karatA hai, vaha bhikSu hai / 5. kkhattaM sumiNaM jogaM, nimittaM maMta-bhesajaM / gahiNona Aikkhe, bhUyAhigaraNaM payaM // - dazavai. a. 8, gA. 50 artha - nakSatra, svapna, vazIkaraNa yoga, nimitta, maMtra aura bheSaja- ye jIvoM kI hiMsA ke sthAna haiM, isalie gRhasthoM ko inake phalAphala na batAe / nimittakathana se jinAjJA kA ullaMghana hotA hai| sAdhaka saMyamasAdhanA se calita ho jAtA hai| sAva pravRttiyoM kA nimitta banatA hai / dasavA~ uddezaka (175) Tenth Lesson

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nimittakathana se hI aneka anartha hone kI saMbhAvanA rahatI hai| sUtrakRtAMgasUtra a. 12, gA. 10 meM batAyA hai ki "kaI nimitta kaI bAra satya hote haiM to kaI bAra asatya bhI ra ho jAte haiN|" jisase sAdhu kA yaza aura dvitIya mahAvrata kalaMkita hotA hai| Comments-Gain and loss, joy-sorrow, and birth and death, these six are the division of forecast causes. The present, past and future-the three-three division of six causes have been stated. The different reasons of telling the causes as 1. Palmlines, legslines, forehead'slines, 2. the other spot of the body, 3. date, days and zodiac sign, 4. Date of birth and horoscope, 5. Putting questions etc. The example of present causes of forecasting 1. I have sent a certain person to other one, whether he got money or not there? 2. The person who has gone on foreign trip is alive or dead ? If some one asks questions with regard to test, whether I am happy right now or sorrowful. Replying thus is called present forecast causes. In the same way the answers of the questions related to causes of loss, gain, joys, sorrows, birth and death pertaining to the future should be discerned. The Guruchaumasi expiation has been said of narrating the causes of present and future: the laghu-masik expiation of stating the causes of the past is narrated in thirteenth chapter. The prohibition of stating the causes in Agamas can be seen in the following contexts. 1. Je Lakkhanam cha Suvinam Cha, Angavijjam ch Je Paunjanti. Na hu Te Samana Vuchchanti, Avam Ariahim Akkhayam.. -Uttra. Chap. 8, verse- 3. 1. It is the preaching of the Trithankars that they are not called shraman, the ascetic who applies the body marks science, dreamology and numerology. . 2. Je Lakkhanam Suvinam Punjamane, Nimitam Kouhala Sampagadhe. Kuhed Vijjasavadarjivi, Na gachchhai Saranam Tammi Kale.. -Uttra. Chap. 20, verse- 45. 2. The ascetic who applies lakkhanshastra and Swapana Shastrs, who is busy in forecasting and vile activities, who survives through the false wonder producing spells combined with Karam bondages, such like ascetics, at the time of death, can'nt obtain any ones protection. 3. Sayam Gaham parichchajja, Pargahamsi Vavare. Nimitenam ya Vavaharia, Pavasamane ti Vuchihai.. -Uttra. Chap. 18, verse- 18. 3. The ascetic who leaving his Upashreya goes to other home and works for them. And earns his livehood telling them the fortune and evils through "Nimitshastra" (Astrology), is called a 'Papashraman' (sinful ascetic). nizItha sUtra (176) Nishith Sutra

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Chhinam saram Bhomanmantalikkham, Suvinam Lakkhan-Dand-Vatthu-Vijjam. Ang-Viyaram Saranass Vijayam, Je Vijjahi Na Jeevai Sa Bhikkhu.. -Uttra. Chap. 15, verse- 17. 4. The one who does not earn through chhedan, swar (Uchcharan), Bhoam dream, ghara symptoms, staff architecture, limbs vibration. 5. Nakkhatam Suminam jogam, Nimit Mant-Bhesajam. Gihino Tam Na Aeekkhe, Bhuyahigaranam Payam.. -Dasvai. Chap. 8, verse- 50. 5. Constellations, dreams, over powering yoga, forecasting, spells, Mantra, all these are slot of violence of living beings, so the ascetic must not tell the good and bad results of these to the householder. In the verse 10 of chapter 12 in Sutrakritanga Sutra it has been told that the forecast of causes sometimes could be true and sometime could be false. By doing so the ascetic earns disgrace. Even it makes the second full vow faulty. ghara ziSya-apaharaNa kA prAyazcitta BTHE ATONEMENT OF KIDNAPPING THE DISCIPLE 39. je bhikkhU sehaM avaharai, avaharaMtaM vA saaijji| 10. je bhikkhU sehaM vippariNAmei, vippariNAmeMtaM vA saaijji| aura 9. jo bhikSu (anya ke) ziSya kA apaharaNa karatA hai athavA karane vAle kA samarthana karatA hai| 10. jo bhikSu (anya ke, ziSya ke bhAvoM ko parivartita karatA hai athavA karane vAle kA samarthana karatA 3 hai| (use gurucaumAsI prAyazcitta AtA hai|) The ascetic who kidnaps the disciples of others or supports the ones who does so. para 10. The ascetic who transforms the feelings of the disciples of others or supports the are ones who does so,aGuru-Chaumasi expiation comes to him. pare vivecana-ziSya do prakAra ke hote haiM-1. dIkSita (sAdhu), aura 2. dIkSArthI (vairaagii)| Age ke sUtroM meM ghAra dIkSArthI sambandhI kathana hai ata: yahA~ dIkSita sAdhu hI samajhanA caahie| apaharaNa-anya ke ziSya ko anukUla banAne ke lie arthAt AkarSita karane ke lie AhAra Adi denA, zikSA yA jJAna denA aura use lekara anyatra cale jAnA. bheja denA yA chipA denaa| 8 vippariNamana-ziSya ke yA guru ke avaguNa batAkara nindA karanA va khuda ke guNa batAkara prazaMsA krnaa| anya ke pAsa rahane kI.hAniyA~ batAkara apane pAsa rahane ke lAbha batAkara usake bhAvoM kA parivartana kara denaa| ___apaharaNa aura vipariNamana meM aMtara-1. apaharaNa-AkarSita karake le jaanaa| 2. vipariNamana-guru ke prati azraddhA paidA karake vicAroM meM parivartana kara denA, jisase vaha svayaM guru ko ghara chor3a de| dasavA~ uddezaka (177) Tenth Lesson

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bhASyakAra ne teraha dvAroM se vipariNamana kA vistAra kiyA hai tathA ziSya ke pUchane para yA binA pUche kAyA se, ghara vacana se aura mana se jisa-jisa taraha niMdA, gardA kI jAtI hai, usakA vistRta varNana kiyA hai| Comments--There are two types of disciples-1. Initiated (Ascetic), 2. Yet to be initiated (one free from worldly desires) vairagi, In the next sutras the statement is about the diksharthi (Yet to be initiated), therefore, the statement should be understood about the initiated ascetic. Kidnapping-to take with him the disciple of others to give him food etc. to educate him and to give him knowledge and taking the disciple with him to go away at other place, to send him away or to hide him:*** Vipparinaman-To criticize telling the weaknesses of the disciple or the teacher (Guru) and boasts himself telling his virtures. To tell the deficiencies of staying with other teachers and telling the benefits of staying with him, to get changed the feelings of other'sdisciple. The difference between Vipparinaman and Kidnapping1. Kidnapping-To take away, through attracting, other's disciple. 2. Vippaarinaman--Transforming the ideas through cultivating scepticism against his teacher (Guru) so that the disciple may relinquish his teacher at his own. dizA-apaharaNa kA prAyazcitta THE ATONEMENT OF TRANSGRISSING THE "DISHA" . . 11. je bhikkhU disaM avaharai, avaharaMtaM vA saaijji| 12. je bhikkhU disaM vippariNAmei, vippariNAmeMtaM vA saaijji| 11. jo bhikSu navadIkSita kI dizA kA apahAra karatA hai athavA karane vAle kA samarthana karatA hai| 0 12. jo bhikSu navadIkSita kI dizA ko vipariNAmita karatA hai athavA karane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) 11. The ascetic who kidnaps the "Disha" the newly initiated monk or supports the ones who does so. 12. The ascetic who does the activity of vipparinamit of "Disha" the newly initiated ascetic or supports the ones who does so, a Guru-Chaumasi expiation comes to him. vivecana-pravrajyA yA upasthApanA (bar3I dIkSA) ke samaya navadIkSita ko jisa AcArya upAdhyAya ke netRtva kA nirdeza kiyA jAtA hai vaha usakI "dizA" kahalAtI hai| una AcArya, upAdhyAya ke nirdeza ko chur3Akara anya AcArya, upAdhyAya kA kathana karavAnA yaha usa ziSya kI dizA kA apaharaNa karanA kahalAtA hai athavA navadIkSita ghare ko vApasa gRhastha dharma pAlana karane ke liye prerita karane se bhI yahI doSa lagatA hai| Comments-At the time of consecration or at the final initiation (Upsthapana) the perceptor or the Teacher (Upadhyaya) under whose control (Nishara) the newly initiated sara disciple is given the final vows, that position is called "Disha" for him. Getting him freed from the discipline of that preceptor or the teacher put him under the discipline of another preceptor or the teacher, it is called the Kidnapping of the "Disha" the disciple. nizItha sUtra (178) Nishith Sutra

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ajJAta bhikSu ko Azraya dene kA prAyazcitta THE ATONEMENT OF PROVIDING SHELTER TO THE UNKNOWN ASCETIC 13. je bhikkhU bahiyAvAsiyaM AesaM paraM ti-rAyAo aviphAlettA saMvasAvei, saMvasAveMtaM vA sAijjai / 13. jo bhikSu anya gaccha ke Aye hue (ekAkI) sAdhu ko pUchatAcha kie binA tIna dina se adhika sAtha meM rakhatA hai athavA rakhane vAle kA samarthana karatA hai| ( use gurucaumAsI prAyazcitta AtA hai|) 13. The ascetic who keeps with him for a period of more than three days the solo ascetic of the other group without knowing his credentials or supports the ones who keeps so. A Guru-Chaumasi expiation comes to him. vivecana - yadi Ane vAlA sAdhu paricita hai to Ane kA kAraNa pUchanA caahie| yadi aparicita hai to vaha kahA~ se AyA hai? kahA~ jAnA cAhatA hai? ityAdi prazna pUchakara pUrI jAnakArI karake yathAyogya vyavahAra karanA cAhie kyoMki aparicita vyakti cora, Thaga, dveSI, rAjA kA aparAdhI, maithuna sevI, chidrAnveSI, hatyArA yA utsUtraprarUpaka Adi bhI ho sakatA hai| Comments-If the visiting ascetic is acquainted one the cause of his arrival must be asked. If he is not acquainted then ask from where has he come? Where does he want to go? Having obtained the full knowledge the deal should be done. It is the strange because ascetic could be a thief, cheat, hostile, accused, copulative, denouncer, murderer, utsutraprarupaka. kalaha karake Ae hue bhikSu ke sAtha AhAra karane kA prAyazcitta THE ATONEMENT OF TAKING FOOD WITH AN ASCETIC WHO HAS COME AFTER STRUGGLING 14. je bhikkhU sAhigaraNaM, aviosaviya- pAhuDaM, akaDa - pAyacchittaM, paraM ti-rAyAo viSphAliya avipphAliya saMbhuMjai, saMbhuMjaMta vA sAijjai / 14. jisane kleza karake use upazAMta nahIM kiyA hai, usakA prAyazcitta nahIM kiyA hai, usase pUchatAcha kiye binA yA pUchatAcha karake bhI jo bhikSu usake sAtha tIna dina se adhika AhAra - sambhoga rakhatA hai athavA rakhane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai / ) 14. The ascetic who struggled but did not compromise, did not repent for that, the ascetic who without enquiring or after enquiring of him stays and takes food with him more than three days or supports the ones who does so, a Guru-Chaumasi atonement comes to him. viparIta prAyazcitta kahane evaM dene kA prAyazcitta THE ATONEMENT OF SAYING OR GIVING THE CONTRADICTORY REPENTANCE 15. je bhikkhU ugghAiyaM aNugghAiyaM vayai, vayaMtaM vA sAijjai / 16. je bhikkhU aNugghAiyaM ugghAiyaM vayai, vayaMtaM vA sAijjai / 17. je bhikkhU ugghAiyaM aNugghAiyaM dei, deMtaM vA sAijjai / 18. je bhikkhU aNugghAiyaM ugghAiyaM dei, deMtaM vA sAijjai / dasavA~ uddezaka (179) Tenth Lesson

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15. jo bhikSu laghu prAyazcitta sthAna ko guru prAyazcitta sthAna kahatA hai athavA kahane vAle kA samarthana karatA hai| 16. jo bhikSu guru prAyazcitta sthAna ko laghu prAyazcitta sthAna kahatA hai athavA kahane vAle kA samarthana karatA hai| 17. jo bhikSu laghu prAyazcitta sthAna kA guru prAyazcitta detA hai athavA dene vAle kA samarthana karatA hai| 18. jo bhikSu guru prAyazcitta sthAna kA laghu prAyazcitta detA hai athavA dene vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) 15. The ascetic who declares the laghu-place expiation, a guru-place expiation or supports the ones who says so. 5. The ascetic who declares the guru-expiation place, a laghu expiation place or support the ones who says so. 17. The ascetic who gives guru expiation for act deserving the laghu expiation or supports the ones who does so. 18. The ascetic who gives the laghu-expiation for act deserving the Guru-expiation or supports the ones who gives so, a guru-chaumasi expiation comes to him. prAyazcitta yogya bhikSu ke sAtha AhAra karane kA prAyazcitta THE ATONEMENT OF TAKING FOOD ALONG WITH AN ASCETIC WHO IS WORTHY OF ATONEMENT 19. je bhikkhU ugghAiya soccA NaccA saMbhaMjai, saMbhuMjaMtaM vA saaijji| 20. je bhikkhU ugghAiya-heuMsoccA NaccA saMbhuMjai, saMbhuMjaMtaM vA saaijji| 21. je bhikkhU ugghAiya-saMkappaM soccA NaccA saMbhuMjai, saMbhuMjaMtaM vA saaijji| 22. je bhikkhU aNugdhAiya soccA NaccA saMbhuMjai, saMbhuMjaMtaM vA saaijji| 23. je bhikkhU aNugghAiya-heuM soccA NaccA saMbhuMjai, saMbhuMjataM vA saaijji| 24. je bhikkhU aNugghAiya-saMkappaM soccA NaccA saMbhuMjai,saMbhujaMtaM vA saaijji| 19. jo bhikSu laghu prAyazcitta sthAna ke sevana karane kA sunakara yA jAnakara usa sAdhu ke sAtha ra AhArAdi kA vyavahAra rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 20. jo bhikSu laghu prAyazcitta sthAna ke hetu ko sunakara yA jAnakara usa sAdhu ke sAtha AhArAdi kA ghara vyavahAra rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 21. jo bhikSu laghu prAyazcitta sthAna ke saMkalpa ko sunakara yA jAnakara usa sAdhu ke sAtha AhArAdi kA vyavahAra rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 22. jo bhikSu guru prAyazcitta sthAna ke sevana karane kA sunakara yA jAnakara usa sAdhu ke sAtha AhArAdi kA vyavahAra rakhatA hai athavA rakhane vAle kA samarthana karatA hai| nizItha sUtra (180) Nishith Sutra

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23. jo bhikSu guru prAyazcitta sthAna ke hetu ko sunakara yA jAnakara usa sAdhu ke sAtha AhArAdi kA vyavahAra rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 24. jo bhikSu guru prAyazcitta sthAna ke saMkalpa ko sunakara yA jAnakara usa sAdhu ke sAtha AhArAdi kA vyavahAra rakhatA hai athavA rakhane vAle kA samarthana karatA hai / ( use gurucaumAsI prAyazcitta AtA hai|) 19. The ascetic who knowing or hearing the reasons of Laghu-expiation applicable to an ascetic takes the food along with him or supports the ones who does so. 20. The ascetic who knowing and listening the reasons of laghu-expiation place takes food with the ascetic or supports the ones who does so. 21. The ascetic who knowing and hearing the resolution of the laghu-expiation place takes food with that ascetic or supports the ones who does so. 22. The ascetic who knowing and hearing the Guru-expiation place applicable to an ascetic, takes food with him or supports the one who does so. 23. The ascetic who knowing and hearing the reasons of the Guru-expiation takes food with that ascetic or supports the ones who does so. 24. The ascetic who knowing and hearing the resolution of the guru-expiation takes food with that ascetic or supports the one who does so, a Guru-Chaumasi expiation comes to him. sUryodaya-vRttilaMghana kA prAyazcitta THE ATONEMENT OF AVOIDING THE SUN RISE AND SUN SET TIMINGS 25. je bhikkhU uggaya - vittIe aNatthamiya- saMkappe saMthaDie nivvitigicchA-samAvaNNeNaM appANeNaM asaNaM vA pANaM vA khAimaM vA sAimaM vA paDiggAhettA AhAraM AhAremANe, aha puNa evaM jANejjA - " aNuggae sUrie, atthamie vA " se jaM ca muhe, jaM ca pANisi, jaM ca paDiggahe, taM vigiMcemANe visohemANe nAikkamai jo taM bhuMjai, bhuMjaMtaM vA sAijjai / 26. . je bhikkhU uggayavittIe aNatthamiya- saMkappe saMthaDie vitigicchA-samAvaNNeNaM appANeNaM asaNaM vA pANaM vA khAimaM vA sAimaM vA paDiggAhettA AhAraM AhAremANe, aha puNa evaM jANejjA - " aNuggae sUrie, atthamie vA" se jaM ca muhe, jaM ca pANisi, jaM ca paDiggahe, taM vigiMcemANe visohemANe nAikkamai jo taM bhuMjai, bhuMjaMtaM vA sAijjai / 27. je bhikkhU uggaya-vittIe aNatthamiya-saMkappe asaMthaDie nivvitigicchAsamAvaNNeNaM appANeNaM asaNaM vA pANaM vA khAimaM vA sAimaM vA paDiggAhettA AhAraM AhAremANe, aha puNa evaM jajjA - " aNuggae sUrie, atthamie vA" se jaM ca muhe, jaM ca pANisi, jaM ca paDiggahe, taM vigiMcemANe visohemANe nAikkamai jo taM bhuMjai, bhuMjaMtaM vA sAijjai / 28. je bhikkhU uggaya-1 - vittIe aNatthamiya- saMkappe asaMthaDie vitigicchAsamAvaNNeNaM appANeNaM asaNaM vA pANaM vA khAimaM vA sAimaM vA paDiggAhettA AhAraM AhAremANe, aha puNa evaM dasavA~ uddeza (181) Tenth Lesson

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jANejjA-"aNuggae sUrie, atthamie vA" se jaMca muhe, jaMca pANisi, jaMca paDiggahe, taM ghara vigiMcemANe visohemANe nAikkamai jotaM bhuMjai, jaMtaM saaijji| 25. bhikSu kA sUryodaya ke bAda aura sUryAsta ke pUrva AhAra lAne kA evaM khAne kA saMkalpa hotA hai| jo samartha bhikSu saMdeha rahita AtmapariNAmoM se azana, pAna, khAdya yA svAdya grahaNa karake khAtA se huA yaha jAne ki "sUryodaya nahIM huA hai yA sUryAsta ho gayA hai" usa samaya jo AhAra mu~ha meM yA hAtha meM liyA huA ho aura jo pAtra meM rakhA huA ho use nikAlakara paraThatA huA tathA mukha, hAtha aura va pAtra ko pUrNa vizuddha karatA huA vaha jinAjJA kA ullaMghana nahIM karatA hai| kintu jo usa zeSa pUre AhAra ko khAtA hai athavA khAne vAle kA samarthana karatA hai| 26. bhikSu kA sUryodaya ke bAda aura sUryAsta ke pUrva AhAra lAne kA evaM khAne kA saMkalpa hotA hai| ghara jo samartha bhikSu saMdehayukta AtmapariNAmoM se azana, pAna, khAdya yA svAdya grahaNa karake khAtA ra huA yaha jAne ki "sUryodaya nahIM huA hai yA sUryAsta ho gayA hai" usa samaya jo AhAra mu~ha meM yA 2 hAtha meM liyA huA ho aura jo pAtra meM rakhA huA ho use nikAlakara paraThatA huA tathA mukha, hAtha 88 va pAtra ko pUrNa vizuddha karatA huA vaha jinAjJA kA ullaMghana nahIM karatA hai| kintu jo usa zeSa sara AhAra ko khAtA hai athavA khAne vAle kA samarthana karatA hai| 27. bhikSu kA sUryodaya ke bAda aura sUryAsta ke pUrva AhAra lAne kA evaM khAne kA saMkalpa hotA hai| ghara jo asamartha bhikSu saMdeha rahita AtmapariNAmoM se azana, pAna, khAdya yA svAdya grahaNa karake khAtA ra huA yaha jAne ki "sUryodaya nahIM huA hai yA sUryAsta ho gayA hai" usa samaya jo AhAra mu~ha meM yA 1 hAtha meM liyA huA ho aura jo pAtra meM rakhA huA ho use nikAlakara paraThatA huA tathA mukha; hAtha ra va pAtra ko pUrNa vizuddha karatA huA vaha jinAjJA kA ullaMghana nahIM karatA hai| kintu jo usa zeSa ra AhAra ko khAtA hai athavA khAne vAle kA samarthana karatA hai| 28. bhikSu kA sUryodaya ke bAda aura sUryAsta ke pUrva AhAra lAne kA evaM khAne kA saMkalpa hotA hai| jo asamartha bhikSu saMdehayukta AtmapariNAmoM se azana, pAna, khAdya yA svAdya grahaNa karake khAtA aura huA yaha jAne ki "sUryodaya nahIM huA hai yA sUryAsta ho gayA hai" usa samaya jo AhAra mu~ha meM yA re hAtha meM liyA huA ho aura jo pAtra meM rakhA huA ho use nikAlakara paraThatA huA tathA mukha, ghare hAtha va pAtra ko pUrNa vizuddha karatA huA vaha jinAjJA kA ullaMghana nahIM karatA hai| kintu jo usa para zeSa AhAra ko khAtA hai athavA khAne vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta aura AtA hai|) 25. For an ascetic to take or to beg food before the sun set and after the sunrise is the resolve, the capable ascetic who becoming doubtless, eats by accepting the food, water, sweets and the tasty items presuming that "the sun has not risen or the sun has set" discards the food that has been taken in his mouth or hands or have been kept in the utensil at that very time. Cleanse the mouth, hands and utensils completely by doing so he does not break the laws of Jainism, but who eats the left over food or supports the ones who eats so. | nizItha sUtra (182) Nishith Sutra

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26. T . 27. There is law for an ascetic to seek food and eat food before the sunset and after the sunrise; the capable ascetic with doubtful dispositions eats by accepting the food, water, sweets and the tasty items presuming that "the sun has not risen and the sun has set" at that time, the food, that has been kept in mouth or hands and has been kept in the utensils, taking it out discards. Entirely purifying the mouth, hands and utensils he does not break the "Jina orders". But the ascetic who eats that leftover food and supports the ones who does so. It is essential for an ascetic to take and bring food before the sunset and after the sunrise. The incapable ascetic who with the doubtless disposition eats by accepting food, water, sweets and the tasty items presuming that the sun has not risen and the sun has set" at that time the food which is taken in his mouth or hands and has been kept in the utensils taking it out and discards purifying the mouth, hands and utensils perfectly does not cross the "Jin-orders" but the one who eats that leftover food or supports the ones who does so. 28. It is legitimate for an ascetic to eat or bring the food after the sunrise and before the sunset; the incapable ascetic with doubtful disposition eats by accepting the food, water, sweets and the tasty items presuming that "the sun has not risen or the sun has set" which ever food has been taken in month or hands and has been kept in the utensils at that time taking it out and throws it away. Perfectly cleanse the mouth, hands and utensils he does not cross the Jinna commands. The ascetic who eats the left over food or supports the ones who eats so, a Guru-Chaumasi expiation comes to him., vivecana-ina cAroM sUtroM meM samartha-asamartha, saMdeha rahita-saMdeha yukta kI caubhaMgI kahI gaI hai| Comments--These four Sutras give foursomes (chaubhangi) of capable-incapable and doubtless-doubtful. udgAlanigalane kA prAyazcitta THE ATONEMENT OF SWALLOWING THE MORSEL 30 29. je bhikkhU rAo vA viyAle vA sapANaM sabhoyaNaM uggAlaM uggilittA paccogilai, paccogilaMtaM at HIS FUIFI. 29. 371 1972 fa a fachat H 3TER 21 YT Afsa 3G'ICT D E A T ang TA: use nigala jAtA hai athavA nigalane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta 361) The ascetic who swallows the morsel with water after taking it into the mouth at night or odd times or supports the ones who swallows so, a Guru-Chaumasi expiation comes to him. ANA dasavA~ uddezaka (183) Tenth Lesson

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glAna kI sevA meM pramAda karane kA prAyazcitta THE ATONEMENT OF SHOWING LAXITY IN THE SERVICE OF ILL ASCETICS 30. je bhikkhU gilANaM soccA NaccA Na gavesai, Na gavesaMtaM vA sAijjai / 31. je bhikkhU gilANaM soccA NaccA ummaggaM vA paDipahaM vA gacchai, gacchaMtaM vA sAijjai / 32. je bhikkhU gilANa - veyAvacce abbhuTThie saeNa lAbheNa asaMtharamANe jo tassa Na paDitappar3a, paDitaptaM vA sAijjai / 33. je bhikkhU gilANa - veyAvacce abbhuTThie gilANa - pAugge davvajAe alabbhamANe, jo taM paDiyAikkhar3a, Na paDiyAikkhaMtaM vA sAijjai / 30. jo bhikSu glAna sAdhu kA samAcAra sunakara yA jAnakara usakA patA nahIM lagAtA hai athavA patA nahIM lagAne vAle kA samarthana karatA hai| 31. jo bhikSu glAna sAdhu kA samAcAra sunakara yA jAnakara glAna bhikSu kI ora jAne vAle mArga ko chor3akara dUsare mArga se yA pratipatha se (jidhara se AyA udhara hI) calA jAtA hai athavA jAne vAle kA samarthana karatA hai| 32. jo bhikSu glAna kI sevA meM upasthita hokara apane lAbha se glAna kA nirvAha na hone para samIpa jAkara kheda prakaTa nahIM karatA hai athavA nahIM karane vAle kA samarthana karatA hai| 33. jo bhikSu glAna kI sevA meM upasthita hokara usake yogya auSadha, pathya Adi nahIM milane para usako Akara nahIM kahatA hai athavA nahIM kahane vAle kA samarthana karatA hai| ( use gurucaumAsI prAyazcitta AtA hai|) 30. The ascetic who knowing or hearing the news of the ill ascetic does not locate him or supports the one who does not search so. 31. The ascetic who knowing or hearing the news of the ill ascetic leaving the path leading towards the ill ascetic goes in another direction or returns or supports the ones who goes so. 32. The ascetic who, presenting himself in the service of ill ascetic, does not express regrets over not caring the ill ascetic due to his own benefit or supports the ones who does not do so. 33. The ascetic who even by attending the ailing ascetic does not say to him about the medicines which are not available for his use or supports the ones who does not say so, a Guru-Chaumasi expiation comes to him. varSAkAla meM vihAra karane para prAyazcitta THE ATONEMENT OF TRAVELLING DURING THE RAINY SEASON (CHATURMAS) 34. je bhikkhU paDhama- pAusammi gAmANugAmaM dUijjai, dUijjaMtaM vA sAijjai / 35. je bhikkhU vAsAvAsaM pajjosaviyaMsi gAmANugAmaM dUijjai, dUijjataM vA sAijjai / nizItha sUtra (184) Nishith Sutra

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ghara 34. jo bhikSu prathama prAvRT Rtu meM grAmAnugrAma vihAra karatA hai athavA vihAra karane vAle kA samarthana ma karatA hai| 12 35. jo bhikSu varSAvAsa meM paryuSaNa karane ke bAda grAmAnugrAma vihAra karatA hai athavA vihAra karane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) 34. The ascetic who travels from one village to another in the start of rainy season or supports the ones who travels so. 5. The ascetic who goes from one village to another village after celebrating the Pariyushana function in the rainy season (Chatumas) or supports the ones who travels so, Guru-Chaumasi atonement comes to him. ghara paryuSaNakAla meM paryuSaNa na karane kA prAyazcitta THE ATONEMENT OF NOT CELEBRATING THE PARYUSHAN PARVA DURING THE RELEVANT PERIOD OF FESTIVITIES tara 36. je bhikkhU pajjosavaNAe Na pajjosavei Na pajjosaveMtaM vA saaijji| 3.37. je bhikkhU apajjosavaNAe pajjosavei pajjosaveMtaM vA saaijji| 36. jo bhikSu paryuSaNa (saMvatsarI) ke dina paryuSaNa nahIM karatA hai athavA nahIM karane vAle kA samarthana karatA hai| 12 37. jo bhikSu paryuSaNa ke dina se anya dina meM paryuSaNa karatA hai athavA karane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) The ascetic who does not celebrate the Paryushana festival on the day of Paryushana festival or supports the ones who does not celebrate so. 37. The ascetic who observes Paryushana Parva on any other day instead of the day of Paryushana festival, Guru-Chaumasi atonement comes to him. vivecana-cAturmAsa-varSAvAsa cAra mahIne kA hotA hai, yaha pUrva meM spaSTa kiyA gayA hai| ina do sUtroM meM ghara paryuSaNa sambandhI kathana hai| paryuSaNa eka dina kA hotA hai, yaha bhI nizcita hai| isalie ina do sUtroM meM usa dina sare paryuSaNa na karane kA tathA anya dina karane kA prAyazcitta kahA hai| AgamoM meM isa dina ke sambandha meM spaSTa kathana nahIM hai, phira bhI ina do sUtroM meM prAyazcitta vidhAna karane se bare saMvatsarI ke dina kA mizcita nirdeza kiyA gayA hai| Comments-In these two sutras the description is made related to "Paryushana". It is certain that the Paryushana has been stated to be only for a single day. Therefore, in these two sutras the atonement of not observing the Paryushana Parva on the same day and observing on some other day has been explained. There is no clear cut explanation in the holy scriptures (Agamas) related to the 'Paryushana day', even then, through making the laws of atonement in these two sutra the instruction of the certainty of the day of Samvatasary has been propounded. dasavA~ uddezaka (185) Tenth Lesson

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paryuSaNa ke dina bAla rahane dene kA aura AhAra karane kA prAyazcitta THE ATONEMENT OF TAKING THE FOOD AND NOT TONSURING THE FULL HEAD BEFORE THE PARYUSHANA DAY 38. je bhikkhU pajjosavaNAe golomAiM pi bAlAI uvAiNAvei, uvAiNAveMtaM vA sAijjai / 39. je bhikkhU pajjosavaNAe ittariyaM pi AhAraM AhArei AhAreMtaM vA sAijjai / 38. jo bhikSu paryuSaNa (saMvatsarI) ke dina gAya ke roma jitane bAloM ko rakhatA hai athavA rakhane vAle kA samarthana karatA hai / 39. jo bhikSu paryuSaNa (saMvatsarI) ke dina thor3A bhI AhAra karatA hai athavA karane vAle kA samarthana karatA hai| use gurucaumAsI prAyazcitta AtA hai| ) 38. The ascetic who keeps the hair equal to the pores of a cow on the Paryushana day or supports the one who keeps so. 39. The ascetic who on Paryashun day takes food even in a little quantity or supports the ones who does so, a guru-chaumasi expiation comes to him. vivecana - paryuSaNa sambandhI bhikSu ke kartavya 1. varSAvAsa yogya kSetra na milane para yadi cAturmAsa kI sthApanA na kI ho to isa dina cAturmAsa nizcitta kara denA caahie| 2. Rtubaddha kAla ke lie grahaNa kie gae zayyA, saMstAraka kI cAturmAsa - samApti taka rakhane kI punaH yAcanA na kI ho to isa dina avazya kara lenI caahie| 3. sira yA dAr3hI-mU~cha ke go-roma jitane bAla bhI ho gae hoM to unakA loca avazya kara lenA cAhie kyoMki go-roma jitane bAloM ko pakar3akara loca kiyA jA sakatA hai| 4. saMvatsarI ke dina cAroM AhAroM kA pUrNa tyAga karanA cAhie arthAt cauvihAra upavAsa karanA caahie| ina kartavyoM kA pAlana na karane para bhikSu prAyazcitta kA pAtra hotA hai| inakA pAlana karanA hI paryuSaNa karanA kahA jAtA hai| isake atirikta varSa bhara kI saMyama ArAdhanA- virAdhanA kA cintana kara hAni-lAbha kA avalokana karanA, AlocanA, pratikramaNa va kSamApanA Adi kara AtmA ko zAMta va svastha karake vardhamAna pariNAma rakhanA Adi viziSTa dharma- jAgaraNA karane ke lie yaha paryuSaNa kA dina haiN| kartavyoM kA pAlana karane para hI AtmA ke lie isI dina kA mahatva hai| Agama meM isI dina ke lie "paryuSaNa" zabda prayoga kiyA gayA hai| zvetAmbara paramparA meM sAdhanA ke sAta dina yukta AThaveM dina ko paryuSaNa kahA jAtA hai aura aMtima AThaveM dina ko "saMvatsarI" kahA jAtA hai| kintu vAstava meM saMvatsarI kA dina hI Agamokta paryuSaNa dina hai| zeSa dina paryuSaNa kI bhUmikA rUpa hai| digambara paramparA meM paryuSaNa ke dina se bAda meM 10 dina taka dharma ArAdhanA karane kI paripATI hai / kAlAntara se dasaveM dina (anaMta caturdazI ko) saMvatsarI parva kA ArAdhana kiyA jAne lagA hai| Comments-The duties of an ascetic pertaining to Paryushana festival. 1. Over not availability of the place to stay for Chaturmas if arrangement has not been made for Chatrumasik stay then one should make arrangement for Chaturmasik stay on that particular day. nizItha sUtra (186) Nishith Sutra

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ghara 2. If Shayya, Sanstarak has been accepted for a limited duration and are not sought * for the period till the end of the Chaturmas then it must be done on this day. 3. If the hair of head, beard and moustache are grown equal to the pores of the cow then it must be tonsured because the hair equal to pores can be tonsured by holding in the hand. 4. The Chauvihari fast must be observed on the day of Samvatshree. Through not abiding by the codes of conduct as mentioned above the ascetic becomes liable of expiation. Only following these laws is said, observing Paryushana. Besides it, pondering over the consistency or inconsistency of restraint of the year to observe specials religious awareness as criticism, repentance and forgiveness, is the day of Paryushana. The word "Paryushan" for such a day has been used in holy scriptures (Agamas). In Swetamber traditions for such kind of practices, the eighth day including the seven days has been termed "Paryushana" and particularly the eighth day has been named "Samvatshree". Actually, according to Agamas the day of Samvatshree is the day of "Paryushan". The remaining seven days are mode of the introduction of "Paryushana" In Digamber traditions an order to do spiritual practice continuously for ten days, during Paryushan Parva days is propounded with passage of time. On tenth day the propitiation of Samvatshree Parva (Anant Chaturdarshi) has been considered as Paryushan day. ghara paryuSaNAkalpa gRhastha ko sunAne kA prAyazcitta THE ATONEMENT OF TELLING THE LAWS OF ASCETIC CONDUCT (PARYUSHANA KALP) TO THE HOUSEHOLDER 40. je bhikkhU aNNautthiyaM vA gAratthiyaM vA pajjosavei, pajjosaveMtaM vA saaijji| 40. jo bhikSu anyatIrthika yA gRhastha ko paryuSaNAkalpa (sAdhu-samAcArI) sunAtA hai athavA sunAne vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) ghare 40. The ascetic who tells the laws of ascetic conduct (Paryushana Kalpa) to the householder or the non-believer or supports the ones who tells so, a Guru-Chaumasi expiation comes to him. sUre varSAkAla meM vastra grahaNa karane kA prAyazcitta THE ATONEMENT OF ACCEPTING CLOTHS DURING "CHATURMAS" 41. je bhikkhU paDhamasamosaraNuddese-pattAiMcIvarAI paDiggAhei, paDiggAheMtaM vA saaijji| taMsevamANe Avajjai cAummAsiyaM parihAra-ThANaM annugghaaiyN| 12 41. jo bhikSu cAturmAsakAla prArambha ho jAne para bhI vastra grahaNa karatA hai athavA karane vAle kA samarthana karatA hai| ina 41 sUtrokta sthAnoM kA sevana karane para gurucaumAsI prAyazcitta AtA hai| sAtArAtAra sAtatiratira dasavA~ uddezaka (187) Tenth Lesson

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41. The ascetic who accepts the clothes after beginning of the chaturmas or supports the ones who accepts so. To apply above said 41 sutras the Guru-Chumasi expiation comes to him. sUtra 1-4 sUtra5 sUtra 6 sUtra 7-8 sUtra 9-10 sUtra 11-12 sUtra 13 sUtra 14 sUtra 15-18 sUtra 19-24 sUtra 25-28 sUtra 29 sUtra 30-33 sUtra 34-35 sUtra 36-37 sUtra 38 sUtra 39 sUtra 40. sUtra 41 uddezaka kA sArAMza THE SUMMARY OF THE CHAPTER TENTH AcArya yA ratnAdhika zramaNa ko kaThora, rUkSa yA ubhaya vacana kahe tathA kisI bhI prakAra kI AzAtanA kre| anaMtakAya-saMyukta AhAra kre| AdhAkarma doSa kA sevana kre| vartamAna yA bhaviSya sambandhI nimitta khe| ziSya kA apaharaNa Adi kre| dIkSArthI kA apaharaNa Adi kre| Agantuka sAdhu ke Ane kA kAraNa jAne binA Azraya denaa| kalaha upazAMta na karane vAle ke yA prAyazcitta na karane vAle ke sAtha AhAra kre| prAyazcitta kA viparIta prarUpaNa kare yA viparIta prAyazcitta de| prAyazcitta sevana, usake hetu aura saMkalpa ko sunakara yA jAnakara bhI usa bhikSu ke sAtha AhAra kre| sUryodaya yA sUryAsta ke saMdigdha hone para bhI AhAra kre| rAtri ke samaya mukha meM Ae udgAla ko nigala jaave| glAna kI sevA na kare athavA vidhipUrvaka sevA na kre| cAturmAsa meM vihAra kre| paryuSaNa (saMvatsarI) nizcita dina na kare aura anya dina kre| paryuSaNa ke dina taka loca na kre| paryuSaNa ke dina cauvihAra upavAsa na kre| paryuSaNakalpa gRhasthoM ko sunaave| ' cAturmAsa meM vastra grahaNa kre| aisI pravRttiyoM kA gurucaumAsI prAyazcitta AtA hai| To speak harsh or rough languages or both against the preceptor or a learned ascetic and to do any sort of misbehaviour. To take food full of Infinite leaving bodies. to apply the fault of Adhakarma. to forecast related to present or future. to kidnap the newly consecrated monk. to kidnap the ones who is yet to be consecrated. Sutra 1-4. Sutra 5. Sutra 6. Sutra 7-8. Sutra 9-10. Sutra 11-12 nizItha sUtra (188) Nishith Sutra

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Sutra 13. Sutra 14. Sutra 15-18. Sutra 19-24. Sutra 25-28. Sutra 29. Sutra 30-33. Sutra 34-35. Sutra 36-37. Sutra 38. Sutra 39.. Sutra 40. Sutra 41. sUtra 5 sUtra 6 sUtra 7-8 sUtra 25-29 sUtra 34-35 to give shelter to the coming ascetic without knowing the course of his arrival. Sutra 5 to take food with the ascetic who has not pacified the struggle or who has not repented. dasavA~ uddezaka the opposite expiation of the expiations or taking opposite expiation. Even taking expiation, knowing its causes and hearing its resolution to take food with that ascetic. to take food even after becoming doubtful of sunrise and sunset. to swallow the morsel in the mouth at night. Not to serve an ill ascetic properly, or to refuse to serve. To travel during Chaturmas. isa uddezaka ke 16 sUtroM ke viSaya kA kathana nimna AgamoM meM hai, yathAsUtra 1-4 Not to celebrate Paryushana Parva on the same day or to celebrate on other day. Not to tonsure hair on the day of Paryushana. Not to observe Chauvihari fast on the day of Paryushana. To tell the Paryushana Kalp to the householder. To accept the clothes during Chaturmas. There is a provision of Guru-Chaumasi of these activities. avinaya AzAtanAoM kA kathana dazAzrutaskandha dazA 1 va 3 meM, uttarAdhyayana a. 1 va a. 17 meM, dazavaikAlika a. 9 meM tathA anya AgamoM meM bhI huA hai| anantakAyayukta AhAra A jAne para usake pariSThApana karane kA kathana AcA. zru. 2, a. 1, u. 1 meM hai| sUtra 41 The description of subject matter of these sixteen sutras of this chapter is depicted in the following Agamas as: Sutra 4 AdhAkarma doSayukta AhAra grahaNa karane kA niSedha AcA. zru. 2, a. 1, u. 9 tathA sUya. zru. 1, a. 10, gA. 8 va 11 meM tathA anya aneka sthaloM meM hai| nimitta kathana kA varNana uttarA. a. 8, a. 17 tathA a. 20 meM hai| rAtri bhojana niSedha ke cAra bhA~ge aura udgAla nigalane kA sUtra bRhatkalpa u. 5 meM hai / cAturmAsa meM vihAra karane kA niSedha bRhatkalpa uddeza. 1, sUtra 36 meM hai| cAturmAsa meM vastra grahaNa karane kA niSedha bRhatkalpa uddeza. 3, sU. 16 meM hai| The description of rude disobedience (Avinayu Ashatana) has been stated in Dasha first and third of Dashashrut Skandh Sutra and chapter first and seventeen of Uttradhyan chapter nine of Dasvaikalika Sutra and in some other Agamas also. The statement regarding discarding the casually accepted infinite bodies food is mentioned in shrut two chapter one and udeshyaka one of Acharanga Sutra. (189) Tenth Lesson

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Sutra 6 Prohibition of accepting the Adhakarma faulty food is mentioned in shrut 2., text one and chapter 9 of Acharanga sutra in shrut one, ghare chapter 10 and verse 8 and eleven of Sutrakritanga Sutra and at many other places. Sutra 7-8 The description of statement regarding Nimit is found in chapter eight, seventeen and 20 of Uttradhyan Sutra. Sutra 25-29 The description of prohibiting the consuming food at night with four Bhange and swallowing the food morsel is found in chapter 5 of Brihatkalpa Sutra. Sutra 34-35 Prohibition of travelling during rainy season is found in chapter one, sutra 36 of Brihatkalpa Sutra. Sutra 41 Accepting clothes in rainy season is described in chapter 3, sutra 16 of Brihatkalpa Sutra. isa uddezaka ke 25 sUtroM ke viSaya kA kathana anya AgamoM meM nahIM hai, yathAsUtra 9-12 ziSya va dIkSArthI sambandhI isa taraha kA spaSTa kathana va prAyazcitta inakA samAveza tIsare mahAvrata meM ho sakatA hai| sUtra 13 Agantuka sAdhu ko Azraya dene kA praayshcitt| sUtra 14 anupazAnta ke sAtha AhAra karane kA praayshcitt| sUtra 15-24 prAyazcittoM kI viparIta prarUpaNA Adi kA praayshcitt| sUtra 30-33 glAna kI sevA kA nirdeza sUyagaDAMga a. 3 tathA anya AgamoM meM bhI hai, kintu yahA~ spaSTa sUcanAyukta vizeSa prAyazcitta kahe haiN| sUtra 36-40 paryuSaNA ke vizeSa vidhAna aura prAyazcitta / The description of the subject matter of there 25 sutras of this chapter is not found in other Agamas as : Sutra 9-12 The clearcut statement and expiation related to disciple and to be consecrated disciple can be included in third great vow. Sutra 13 The expiation of giving shelter to the guest monk. Sutra 14 Expiation of having food in the company of an agitative monk. Sutra 15-24 The expiation of adversely propagating the atonements. Sutra 30-33 The instruction of serving a patient is mentioned in chapter third of Sutranga and even in other Agamas too, but herein these are mentioned as a clearly informative exclusive atonements. Sutra 36-40 Exclusive laws of atonements of Paryushana Parvas. // dasavA~ uddezaka smaapt|| The End of Tenth Chapter nizItha sUtra (190) Nishith Sutra

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gyArahavA~ uddezaka THE ELEVENTH CHAPTER jitanA saralatatirataratarataratara mAranA sAre prAthamikI INTRODUCTION ra isa uddezaka ke prArambha meM zramaNa ko lohe, tA~be, zIze, sIMga, carma vastra ke pAtra rakhane va usameM ra AhAra karane Adi ke niSedha ke bAre meM carcA kI gaI hai| jo sAdhaka dharma kI niMdA va adharma kI prazaMsA karatA hai, gRhastha ke zarIra kA parikarma karatA hai, svayaM ko athavA anya ko DarAtA hai yA ra vismRta karatA hai, anya dharma pramukha ke siddhAntoM va AcAroM kI mithyA prazaMsA karatA hai, do virodhI kara rAjya ke madhya bAra-bAra gamanAgamana karatA hai, divasa bhojana kI niMdA va rAtri bhojana kI prazaMsA karatA hai, ayogya vyaktiyoM ko dIkSA detA hai, ayogya se sevA karAtA hai, cUrNa namaka Adi rAtri meM sa rakhatA hai, AtmaghAta karane vAle kI prazaMsA Adi karatA hai usako guru caumAsI prAyazcitta AtA hai| sa In the chapter, discussing in respect of prohibition of having the "Patras" made of steel, copper, lead, horn and leather clothes and enjoying its food has been stated. The practiser who denounces or praises this religion and irreligion respectively, washes the body of a householder, frightens himself in others or astonishes also. Admires arrogantly the conduct and principles of others religion, travels frequently in two hostile, states, criticizes the day time food and praises the night food, initiates the incapable one, gets services of unworthy keeps salt powder at night and admires the one who commits suicide, Guru Chaumasi comes to him. niSiddha pAtragrahaNa-dhAraNa-prAyazcitta THE ATONEMENT OF ACCEPTING AND KEEPING THE PROHIBITED UTENSILS 1. je bhikkhU 1. aya-pAyANi vA, 2. taMba-pAyANi vA, 3. tauya-pAyANivA, 4. sIsaga-pAyANi vA, 5. hiraNNa-pAyANi vA, 6. suvaNNa-pAyANi vA,7.rIriya-pAyANi vA, 8. hArapuDa-pAyANi vA, 9. maNi-pAyANi vA, 10. kAya-pAyANi vA, 11. kaMsa-pAyANi vA, 12. saMkha-pAyANi vA, 13. siMga-pAyANi vA, 14. daMta-pAyANi vA, 15. cela-pAyANi vA, 16. sela-pAyANi vA, 17. camma-pAyANi vA karei, kareMtaM vA saaijji| je bhikkhU aya-pAyANi vA jAva camma-pAyANi vA dharei, dhareMtaM vA saaijji| 33. je bhikkhU aya-baMdhaNANi vA jAva camma-baMdhaNANi vA (pAyANi) karei, kareMtaM vA saaijji| 1- 4. je bhikkhU aya-baMdhaNANi vA jAva camma-baMdhaNANi vA (pAyANi) dharei,dhareMtaM vA saaijji| para 1. jo bhikSu lohe ke pAtra, tA~be ke pAtra, rA~ge ke pAtra, zIze ke pAtra, cA~dI ke pAtra, sone ke pAtra, pItala ke pAtra, muktA Adi ratna jar3ita lohe Adi ke pAtra, maNi ke pAtra, kA~ca ke pAtra, kA~se gyArahavA~ uddezaka (191) Eleventh Lesson

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ke pAtra, saMkha ke pAtra, sIMga ke pAtra, dA~ta ke pAtra, vastra ke pAtra, patthara ke pAtra, carma ke pAtra aura banAtA hai athavA banAne vAle kA samarthana karatA hai| 36 2. jo bhikSu lohe ke pAtra yAvat carma ke pAtra rakhatA hai athavA rakhane vAle ka samarthana karatA hai| 3. jo bhikSu pAtra para lohe ke baMdhana lagAtA hai athavA lagAne vAle kA samarthana karatA hai| 4. jo bhikSu lohe ke baMdhana yAvat carma ke baMdhana vAle pAtra rakhatA hai athavA rakhane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) The ascetic who makes the utensils of iron, copper, tin, lead, silver, gold, brass, pearl etc. embedded with jewels, ruby, glass, alloy of copper and tin, conch, ivory, cloth, stone and leather or supports the ones who makes so. The ascetic who keeps with him the utensils made of iron or leather, or support the ones who keeps so. The ascetic who ties the utensils with iron or supports the ones who does so. 4. The ascetic who keeps the utensils tied with steel or the leather or supports the ones of who does so a Guru-Chaumasi expiation comes to him. vivecana-AcArAMga sUtra zru. 2, a. 6, u. 1 meM tathA ThANAMgasUtra a. 3 meM sAdhu-sAdhvI ke lie tIna prakAra ke ghara pAtra grahaNa karane evaM dhAraNa karane kA vidhAna hai, yathA-1. tumbe ke pAtra, 2. lakar3I ke pAtra, 3. miTTI ke paatr| lakar3I, tumbA va miTTI ke pAtra bhikSu kI laghutA ke sUcaka haiN| bhagavatI sUtra za. 3, u. 1 meM tAmalitApasa ke ra kASTha-pAtra grahaNa karane kA varNana hai| uvavAIsUtra meM tApasa-parivrAjaka Adi ke varNana meM unake lie kASTha Adi tIna prakAra ra ke hI pAtra rakhane kA varNana hai evaM aneka prakAra ke pAtra rakhane kA niSedha hai| kASThadi tInoM prakAra ke pAtra alpamUlya evaM sAmAnya jAtIya hone se unakI corI hone kA bhaya nahIM rahatA hai| kASTha va tumbe ke pAtra meM vajana bhI kama hotA hai| Comments--In the verse one of sub chapter 6 of the chapter of second of "Acharanga Sutra" and in the third chapter of "Thanaga Sutra" the permission of accepting and keeping the three types of utensils is given to the ascetic as 1. Hollow-out Gourd Patra, 2. Wooden Patra, 3. Clay's Patra. The wooden, Hollow-out-gourd, clay's patra are the indication of ascetic's lightness. ghara In the chapter one of Shataka 3 of "Bhagawati Sutra", possession of wooden Patra by Tamlitapas is narrated. In the description regarding ascetic and sages etc. in the "Uppapati Sutra" to have only three types of utensils as wooden etc. is narrated and to have different types of utensils is prohibited. Being of little cost there remains no fear of theft of utensil made of wood etc. three types. Even the utensils made of wood and hollow-out-gourd are light in weight. pAtra hetu ardhayojana kI maryAdA bhaMga karane kA prAyazcitta THE ATONEMENT OF CROSSING THE LIMIT OF A HALF YOJAN FOR ACCEPTING THE UTENSILS 5. je bhikkhU paraM addhaMjoyaNamerAo pAyavaDiyAe gacchai, gacchaMtaM vA saaijji| 6. je bhikkhU paraM addhajoyaNamerAo sapaccavAyaMsi pAyaM abhihaDaM AhaTu dejjamANaM paDiggAhei, se paDiggAheMtaM vA saaijji| nizItha sUtra * (192) Nishith Sutra

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2. adharma kI anumodanA J A -1.svarNa pAtra kI prazaMsA dekho, maiMne sone kA pAtra banavAyA hai| ye sAdhanA bar3I zreSTha hai RAVITION vAha! ati sundara! OM aba vijJAna kA yuga hai| ina AgamoM ko par3hane kI kyA jarUrata hai? yaha jamIna jIva rahita va sApha hai| yahA~ pratilekhana karane kI kyA AvazyakatA hai? RESHERE 3. zruta-dharma kI nindA 4. cAritra dharma kI nindA dImA pradeza bhImA pradeza IS virodhI rAjyoM meM gamanAgamana bhImA pradeza 6. bAla maraNa dekho, kitanI bahAdura hai| apane pati kI yAda meM satI ho rahI hai| dImA pradeza

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@9555555959595955559595955559555@ 555555559555555955555559555555959595955559595959595959555 1. 2. 3. 4. 5. 6. 2. 3. 4. 5. citra - paricaya 8 6. nimnokta kArya karane vAlA sAdhu-sAdhvI guru caumAsika prAyazcitta kA adhikArI hotA hai eka sAdhu dvArA apane sAtha sone kA pAtra rakhane aura dUsare sAdhu dvArA rakhane vAle kI anumodanA karane se 'niSiddha pAtra grahaNa dhAraNa' kA doSa lagatA hai| - u. 11, sU. 2 sAdhu dvArA tAMtrika- khopar3I parivrAjaka Adi ke tapa kI prazaMsA karanA 'aMdharma prazaMsA' kA doSa kahalAtA hai| sAdhu dvArA Agama rUpI zrutajJAna ( vAstavika jJAna) kI niMdA karake (vijJAna) kI prazaMsA karanA' dharma kI nindA' karane kA doSa kahalAtA hai| - u. 11, sU. 8 skUla-kaoNlejoM kI par3hAI the following activities is liable for Guru-chaumashik atonement. 1. - u. 11, sU. 7 nindA' karane kA doSa - u. 11, sU. 7 sAdhu kA do paraspara virodhI dezoM Adi meM bAra-bAra gamanAgamana karanA 'viruddha rAjya gamanAgamana' doSa kahalAtA hai| sAdhu dvArA AcAra niyamoM ke anurUpa pratilekhanA ko nirarthaka kahanA' dharma kI kahalAtA hai| - u. 11, sU. 70 sAdhu dvArA phA~sI lagAkara marane vAle vyakti ko bahAdura kahakara usakI prazaMsA karanA 'bAla-maraNa prazaMsA' doSa kahalAtA hai| - u. 11, sU. 91 A Sadhu or Sadhvi who engages himself/herself in any one of Wan A monk keeps with him a pot of gold or commends the monk who keeps such a pot commits the fault of keeping prohibited pot. -Udd. 11, Su. 2 A monk appreciates the austerities of another such monk who indulges in magic activities commits the fault of commending non-religion. -Udd. 11, Su. 8 A monk condemns the spiritual knowledge of agams and appreciates the education taught in schools and colleges. He is then guilty of the fault of condemning dharma. -Udd. 11, Su. 7 A monk declares that the critical examination of articles according to the ascetic code is useless. He then commits the fault of condemning dharma. -Udd. 11, Su. 7 A monk wanders repeatedly in two such countries which are inimical to each other, he then commits the fault of moving in prohibited kingdom. -Udd. 11, Su. 70 55555559555555559555555555595555 A monk calls a person brave who commits suicide by hanging and commends him. He is then guilty of appreciating death of fools. -- Udd.11, Su.91 pha Wan Wan @595959595959595959595959595555555555555@

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5. 6. Thaa 5. jo bhikSu Adhe yojana se Age pAtra ke lie jAtA hai athavA jAne vAle kA samarthana karatA hai| 426. jo bhikSu bAdhA vAle mArga ke kAraNa Adhe yojana kI maryAdA ke bAhara se sAmane lAkara diyA jAne vAlA pAtra grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) The ascetic who goes ahead of half a yojana for accepting utensils and supports the ones who goes so. The ascetic who accepts the utensil brought from outside of the prescribed area of half a yojana due to the obstructed pasage or supports the ones who accepts so, a Guru-Chaumasi expiation comes to him. dharma kI niMdA karane kA prAyazcitta THE ATONEMENT OF CRITICIZING THE SPIRITUALITY 437. je bhikkhU dhammassa avaNNaM vayai, vayaMtaM vA saaijji| 2 7. jo bhikSu dharma kI niMdA karatA hai athavA karane vAle kA samarthana karatA hai| (use gurucaumAsI . prAyazcitta AtA hai|) 7. The ascetic who denounces the religion or supports the ones who denounces so. pAra vivecana-dharma do prakAra kA hai-1. zrutadharma, 2. caaritrdhrm| A 1. zrutadharma-gyAraha aMga, pUrvajJAna aura AvazyakasUtra evaM inake artha tathA pA~ca prakAra ke svAdhyAya kI niMdA karanA athavA use "ayukta" kahanA "zrutadharma" kA avarNavAda hai| 2. cAritradharma-zrAvaka dharma athavA sAdhu-dharma ke AcAra niyamoM ke mUlaguNoM yA uttara guNoM ke viSaya meM niMdA karanA athavA unheM "ayukta" kahanA "cAritradharma" kA avarNavAda hai| Comments--There are two dimensions of the religion-1. Shrut Dharma, 2. Charitra Dharma. 1.. Shrut Dharma-Denouncing or saying them "Unauthentic" to Eleven Angas, Poorva knowledge, essential sutra and its meanings, five types of Self Studies is called criticizing the "Shrut Dharma. 2. Charitra Dharma-To denounce and to say "Incorrect" the main attributes and sub-sequent attributes of householder religion and ascetic religion is the criticism of "Charitra Dharma". adharma-prazaMsA-karaNa-prAyazcitta THE ATONEMENT OF PRAISING RELIGION OF (NON-RELIGIOUS) para 8. je bhikkhu ahammassa vaNNaM vayai, vayaMtaM vA saaijji| 8. jo bhikSu adharma kI prazaMsA karatA hai athavA karane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) | gyArahavA~ uddezaka (193) Eleventh Lesson

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8. The ascetic who praises the non-religious or supports ones who does so a GuruChaumasi expiation comes to him. vivecana - hiMsA, asatya ke samarthaka pApazrutoM kI, caraka parivrAjaka Adi ke paMcAgni tapa Adi vratavizeSoM kI tathA hiMsA Adi aThAraha pApoM kI prazaMsA karanA adharmaprazaMsA hai| adharma kI prazaMsA karane se una pApakAryoM ko karane kI preraNA milatI hai| jIvoM ke mithyAtva kA poSaNa hotA hai| sAmAnya vyakti mithyAtva kI tarapha AkarSita hote haiN| Comments-To praise violence, lies supported treatise, the penance by sitting in the middle of five fires of Charak sages, eighteen types of sinful acivities of violence are called non-spiritual appreciation. Through praising non-spirituality one earns sinful activities. The falsehood is supported so. Through it the common religious person is attracted towards wrong faith. gRhastha kA zarIra - parikarma-karaNa prAyazcitta THE ATONEMENT OF CLEANING THE BODY OF HOUSEHOLDERS 9-62 je bhikkhU aNNautthiyassa vA gAratthiyassa vA pAe Amajjejja vA pamajjejja vA, AmajjaMtaM vA pamajjaMtaM vA sAijjai / evaM taiyauddesagameNa NeyavvaM jAva je bhikkhU gAmANugAmaM dUijjamANe aNNautthiyassa vA gAratthiyassa vA sIsaduvAriyaM karei, kareMtaM vA sAijjai / 9- 62 jo bhikSu anyatIrthika yA gRhastha ke pairoM kA eka bAra yA aneka bAra " Amarjana" karatA hai athavA karane vAle kA samarthana karatA hai - isa prakAra tIsare uddezaka ke (sUtra 16 se 69 ) ke samAna AlApaka jAna lene caahie| yAvat jo bhikSu grAmAnugrAma vihAra karate samaya anyatIrthaka yA gRhastha kA mastaka DhA~katA hai athavA DhA~kane vAle kA samarthana karatA hai / ( use gurucaumAsI prAyazcitta AtA hai|) 9-62. The ascetic who cleanses the legs of the householder or the non-believer or supports the ones who washes so. Thus, the description should be known from the sutra no. 16 to 69 of third chapter i.e. the ascetic who covers the head of any householder or any non-believer while going from one village to another or supports the ones who covers so, a GuruChaumasi expiation comes to him. bhayabhItakaraNa- prAyazcitta THE ATONEMENT OF THREATENING THE HOUSEHOLDERS ETC. 63. je bhikkhU appANaM bIbhAvei, bIbhAveMtaM vA sAijjai / 64. je bhikkhU paraM bIbhAvei, bIbhAveMtaM vA sAijjai / 63. jo bhikSu svayaM ko DarAtA hai athavA DarAne vAle kA samarthana karatA hai| 64. jo bhikSu dUsare ko DarAtA hai athavA DarAne vAle kA samarthana karatA hai / ( use gurucaumAsI prAyazcitta AtA hai | ) nizItha sUtra (194) Nishith Sutra

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63. The ascetic who threatens himself or supports the ones who threatens others. 64. The ascetic who intimidates others and supports the ones who frightens others, a guru-chaumasi expiation comes to him. vismitakaraNa- prAyazcitta THE ATONEMENT OF MAKING OTHERS ASTONISHED 65. je bhikkhU appANaM vimhAvei, vimhAveMtaM vA sAijjai / 66. je bhikkhU paraM vimhAvei, vimhAveMtaM vA sAijjai / 65. jo bhikSu svayaM ko vismita karatA hai athavA vismita karane vAle kA samarthana karatA hai / 66. jo bhikSu dUsare ko vismita karatA hai athavA vismita karane vAle kA samarthana karatA hai| (use caumAsI prAyazcitta AtA hai| ) 65. The ascetic who makes himself astonished or supports the ones who makes others astonished. 66. The ascetic who confuses others or supports the ones who confuses so a GuruChaumasi expiation comes to him. vivecana - vidyA, maMtra, tapolabdhi, indrajAla, bhUta-bhaviSya - vartamAna sambandhI nimitta vacana, aMtardhAna, pAdalepa aura yoga (padArthoM ke sammizraNa) Adi ke svayaM vismita honA yA anya ko vismita karanA bhikSu ke lie yogya nahIM hai| Comments-To get astonished or to make astonished others through spells, Mantra, Tapolabhdhi, sorcery, forecasting related to Present, past, future, disappearance, Yoga and sub-smearing (with the mixture of materials) is not a decorum for an ascetic. viparyAsakaraNa- prAyazcitta THE ATONEMENT OF DOING CONTRARY TO THE FACT 67. je bhikkhu appANaM vippariyAsei, vippariyAsaMtaM vA sAijjai / 68. je bhikkhu paraM vippariyAsei, vippariyAsaMtaM vA sAijjai / 67. jo bhikSu svayaM ko viparIta banAtA hai athavA banAne vAle kA samarthana karatA hai| 68. jo bhikSu dUsare ko viparIta banAtA hai athavA banAne vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai | ) 67. The ascetic who makes himself contrary to the facts or supports ones who makes so. 68. The ascetic who makes others contrary and supports the ones who makes so, a Guru-Chaumasi expiation comes to him. vivecana - svayaM kI jo bhI avasthA hai, yathA - strI, puruSa, bAla, vRddha, javAna, saroga, niroga, surUpa, kurUpa Adi, unase viparIta avasthA karanA, yaha svaviparyAsakaraNa hai| isI taraha anya kI bhI jo avasthA ho usase viparIta banAnA yaha paraviparyAsakaraNa hai| aisA karane se guru cAturmAsika prAyazcitta AtA hai| gyArahavA~ uddezaka (195) Eleventh Lesson

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Comments-Whatever state of his own, exists, as-Woman, man, child, old man, young, healthy, ill, beautiful, ugly etc. if some one does contrary to it then it is called self contrary activity. In the same way if the same situation occurs with the others and they do contrary, then it is called others contrary activity. By doing so a guru-chaumasi expiation. comes to him. anya mata prazaMsAkaraNa- prAyazcitta THE ATONEMENT OF PRAISING THE NON-BELIEVER OR FOREIGN FAITH 69. je bhikkhU muhavaNNaM karei, kareMtaM vA sAijjai / 69. jo bhikSu anya dharma kI prazaMsA karatA hai athavA karane vAle kA samarthana karatA hai (use gurucaumAsI prAyazcitta AtA hai|) 69. The ascetic who praises the non-believer or the foreign faith and supports the ones who praises so, a Guru-Chaumasi expiation comes to him. virUddha rAjya gamanAgamana-prAyazcitta THE ATONEMENT OF COMING AND GOING TO THE RIVAL KINGDOMS 70. je bhikkhU verajja - viruddharajjaMsi sajjaM gamaNaM, sajjaM AgamaNaM, sajjaM gamaNAgamaNaM karei, kareMtaM vA sAijjai / 70. do rAjAoM kA paraspara virodha ho aura paraspara rAjyoM meM gamanAgamana niSiddha ho, vahA~ jo bhikSu bAraMbAra gamana, Agamana yA gamanAgamana karatA hai athavA karane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai / ) 70. Two kings are rivals and coming and going to one anothers kingdoms-is banned. If the ascetic goes and comes repeatedly there or supports the ones who comes and goes so a guru-chaumasi expiatioin comes to him. vivecana - eka virodhI rAjya se dUsare virodhI rAjya meM jAnA "gamana" hai| jAkara punaH lauTanA "Agamana" hai tathA bAra-bAra jAnA-AnA " gamanAgamana" hai athavA prajJApaka kI apekSA "gamana" anya sthAna kI apekSA " Agamana" hai| " do rAjyoM meM paraspara virodha cala rahA ho, eka rAjya se dUsare rAjya kI sImA meM jAne para pratibaMdha ho to vahA~ bhikSu ko nahIM jAnA caahie| vahA~ jAnA Avazyaka hI ho to eka bAra jAnA yA AnA kare to sUtrokta prAyazcitta nahIM AtA hai| kintu bArambAra jAne yA Ane meM aneka doSoM kI saMbhAvanA hone se usakA prAyazcitta vidhAna hai| Comments-To go from one rival kingdom to another rival kingdom is called ("Gamana") going and again coming back is called ("Agamana") coming and, to come and go repeatedly is "Gamaanagamana." If entry from one state to another state is banned then the ascetic should not go there. If it is essential to go there then there is no atonement in going once but due to the possibilities of many a faults in coming and going repeatedly there is a law of repentance. nizIca sUtra (196) Nishith Sutra

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ghara divasa-bhojana niMdA tathA rAtri-bhojana prazaMsA karane kA prAyazcitta THE ATONEMENT OF CRITICIZING OF TAKING FOOD DURING DAY TIME AND PRAISING FOOD TAKEN AT NIGHT 5571. je bhikkhU diyAbhoyaNassa avaNNaM vayai, vayaMtaM vA saaijji| 41 72. je bhikkhU rAibhoyaNassa vaNNaM vayai, vayaMtaM vA saaijji| 71. jo bhikSu dina meM bhojana karane kI nindA karatA hai athavA karane vAle kA samarthana karatA hai| 1- 72. jo bhikSu rAtribhojana karane kI prazaMsA karatA hai athavA karane vAlA kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai| The ascetic who criticizes the ones who takes food at day time and supports the ones who takes so. sara 72. The ascetic who praises the ones who takes food at night and supports the ones who takes so, Guru-chaumasi expiation come to him. vivecana-dazavaikAlika a. 4 meM kathana hai ki bhikSu rAtri-bhojana kA tIna karaNa, tIna yoga se jIvana paryaMta ghara ke lie pratyAkhyAna karatA hai| ataH prazaMsA karane se anumodana ke tyAga kA bhaMga hotA hai| eyaM ca dosaM daThUNa NAyaputteNa bhaasiyN| savvAhAraM na bhuMjaMti NiggaMthA raaibhoynnN|| -dazavai. a. 6, gA. 25 artha-rAtri-bhojana ko doSayukta jAnakara jJAtaputra zramaNa bhagavAna mahAvIra ne kahA hai ki nirgrantha kisI prakAra kA AhAra rAtri meM nahIM krte| Comments--In the fourth chapter of Dasvaikalik it is the command of the Lord Jina that the ascetic denounces taking food at night through three Karan and three Yoga for life time. Therefore, through praising it, the vow is damaged. Aiyam cha dosam Dotthana Nayaputten Bhasiyam. Savvaharam Na Bhunjanti Niggantha Raeebhoyanam. Dasvai. Chapter 6 and verse 26. Knowingly taking food at night is faulty Jnatpurta Bhagwan Mahavir has said that, "The ascetic must not take any kind of food of night. ghara rAtri-bhojana karane kA prAyazcitta THE ATONEMENT OF TAKING FOOD AT NIGHT 3373. je bhikkhU diyA asaNaM pANaM khAimaM sAimaM paDiggAhettA diyA bhuMjai, bhujaMtaM vA saaijji| 3874. je bhikkhU diyA asaNaM pANaMkhAimaM sAimaM paDiggAhettA rattiM bhuMjai, bhuMjataM vA saaijji| 4 75. je bhikkhU rattiM asaNaM pANaMkhAimaM sAimaM paDiggAhettA diyA bhuMjai, bhuMjataM vA saaijji| pare 76. je bhikkhUrattiM asaNaM pANaM khAimaM sAimaM paDiggAhettA rattiM bhujai, jaMtaM vA saaijji| 73. jo bhikSu dina meM azana, pAna, khAdya yA svAdya grahaNa karake (rAtri meM rakhakara dUsare dina) dina meM khAtA hai athavA khAne vAle kA samarthana karatA hai| gyArahavA~ uddezaka (197) Eleventh Lesson

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74. jo bhikSu dina meM azana, pAna, khAdya yA svAdya grahaNa karake rAtri meM khAtA hai athavA khAne vAle kA samarthana karatA hai| 75. jo bhikSu rAtri meM azana, pAna, khAdya yA svAdya grahaNa karake dina meM khAtA hai athavA khAne vAle kA samarthana karatA hai| 76. jo bhikSu rAtri meM azana, pAna, khAdya yA svAdya grahaNa karake rAtri meM khAtA hai athavA khAne vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai | ) 73. The ascetic who accepting the food, water, sweets and tasty items etc. in the day hoards it over the night and eats it on the next day or supports the one who supports So. 74. The ascetic who accepting the food, water, sweets and the tasty items etc. in the day, consumes it at night or supports the ones who does so. 75. The ascetic who accepts the food, water, sweets and the tasty items etc. at night and eats it during the day time or supports the ones who does so. 76. The ascetic who accepts food, water, sweets and the tasty items etc. at night and eats during night or supports the ones who eats so, a Guru-Chaumasi expiation comes to him. vivecana- - ina sUtroM meM caubhaMgI dvArA rAtri bhojana kA prAyazcitta batAyA gayA hai| . Comments-With the help of foursomes (chaubhangi) these Sutras explain about the atonement for eating during the night. rAtri meM AhAra rakhane va khAne kA prAyazcitta THE ATONEMENT OF EATING AND KEEPING THE FOOD DURING THE NIGHT TIME 77. je bhikkhU asaNaM vA pANaM vA khAimaM vA sAimaM vA aNAgADhe parivAsei, parivAsaMtaM vA sAijjai / 78. je bhikkhU parivAsiyassa asaNassa vA pANassa vA khAimassa vA sAimassa vA tayappamANaM vA bhUpamA vA biMdupamANaM vA AhAraM AhArer3a, AhAreMtaM vA sAijjai / 77. jo bhikSu AgAr3ha paristhiti ke atirikta azana, pAna, khAdya yA svAdya rAtri meM rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 78. jo bhikSu anAgAr3ha paristhitiyoM se rAtri meM rakhe hue azana, pAna, khAdya yA svAdya kA cuTakI pramANa, bhUti pramANa athavA bindupramANa bhI AhAra karatA hai athavA karane vAle kA samarthana karatA hai| use gurucaumAsI prAyazcitta AtA hai | ) 77. The ascetic who, barring some unavoidable situations, keeps the food, water, sweets and the tasty items etc. with him at night time or supports the ones who keeps so. 78. The ascetic due to avoidable conditions eats the food, water, sweets and tasty items etc. that has been kept during the night time, even in a very little quantity, equal to a pinch of ash and equal to a drop or supports the ones who does so, a GuruChaumasi expiation comes to him. nizItha sUtra (198) Nishith Sutra

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AhArArtha anyatra rAtrinivAsa-prAyazcitta THE ATONEMENT OF SHIFTING THE NIGHT STAY SOME WHERE ELSE TO SATIATE THE APPETITE 1279. je bhikkhU AheNaM vA, paheNaM vA, hiMgolaM vA , saMmelaM vA aNNayaraM vA tahappagAraM virUvarUvaM __hIramANaM pehAe tAe AsAe, tAe pivAsAe taM rayaNiM aNNattha uvAiNAvei, uvAiNAveMtaM vA saaijji| 1- 79. jo bhikSu vara ke ghara ke bhojana, vadhu ke ghara ke bhojana, mRta vyakti kI smRti meM banAye gae bhojana, goTha Adi meM banAe gae bhojana athavA anya kisI bhI aise vividha prakAra ke bhojana ko le jAte hue dekhakara usa AhAra kI AzA se usakI pipAsA (lAlasA) se anyatra jAkara (anya upAzraya meM) rAtri vyatIta karatA hai athavA karane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) 79. The ascetic who seeing someone carrying the meal made for a bridegroom's home, brides' home, in the memory of dead, and for other purposes alluring by that food spends the night somewhere else or supports the ones who spends the night so, a Guru-Chaumasicomes to him. naivedya kA AhAra karane para prAyazcitta THE ATONEMENT OF EATING THE FOOD PREPARED FOR WORSHIP (NAIVEDYA) hi 80. je bhikkhU NiveyaNapiMDaM bhuMjai, jaMtaM vA saaijji| 1380. jo bhikSu naivedya piMDa khAtA hai athavA khAne vAle kA samarthana karatA hai| (use gurucaumAsI - prAyazcitta AtA hai| The ascetic who eats the Naivedya pind or supports the ones who eats so a GuruChaumasi expiation comes to him. vivecana-nAkor3A bhairava deva mANibhadra deva Adi jo jaina paramparA ke devatA haiM, unake lie arpita piMDa ghara "naivedyapiMDa" kahalAtA hai| Comments--The deities Nakoda Bhairav Dev and Manibhadra Dev etc. called as ghara Arihant Pakshik gods, the food that is offered to them is called "Naivedya-pind". yathAchaMda ko vaMdana karane tathA usakI prazaMsA karane kA prAyazcitta THE ATONEMENT OF PRAISING OR SALUTING A WHIMSICAL 4K 81. je bhikkhU ahAchaMdaM pasaMsai, pasaMsaMtaM vA saaijjdd'| aura 82. je bhikkhU ahAchaMdaM vaMdai, vaMdaMtaM vA saaijji| para 81. jo bhikSu svacchaMdAcArI kI prazaMsA karatA hai athavA karane vAle kA samarthana karatA hai| 82. je bhikSu svacchaMdAcArI ko vaMdanA karatA hai athavA karane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) 81. The ascetic who praises the whimsical or supports the ones who does so. gyArahavA~ uddezaka (199) Eleventh Lesson

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82. The ascetic who salutes the whimsical or supports the ones who does so. vivecana - sva-buddhi se Agama viparIta prarUpaNA karane vAlA 'yathAchaMda' yA svachandacArI kahalAtA hai| Comments-One who propagates own views against canon (Aagam) is called Yathaachhand or Swachhandachaari (heretic). ayogya ko pravrajita karane kA prAyazcitta THE ATONEMENT OF INITIATING THE UNWORTHY ONE 83. je bhikkhU NAyagaM vA aNAyagaM vA uvAsaga vA aNuvAsagaM vA aNalaM pavvAvei, pavvAveMtaM vA sAijjai / 84. je bhikkhU NAyagaM vA aNAyagaM vA uvAsagaM vA aNuvAsagaM vA aNalaM uvaTThAvei, uvaTThAveMtaM vA sAijjai / 83. jo bhikSu ayogya svajana yA parajana, upAsaka yA anupAsaka ko pravrajita karatA hai athavA pravrajita karane vAle kA samarthana karatA hai| 84. jo bhikSu ayogya svajana yA parajana, upAsaka yA anupAsaka ko upasthApita karatA hai athavA upasthApita karane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai / ) 83. The ascetic who consecrates the unworthy relative or a stranger, devotee or devotion less person or supports the ones who does so. 84. The ascetic who gives final initiation to an unworthy relative or stranger devotee or devotionless person or supports the ones who does so. vivecana - pravrajyA ke ayogya vyakti nimnalikhita haiM 1. bAla - ATha varSa se kama umra vaalaa| 2. vRddha - sattara varSa se adhika umra vaalaa| 3. napuMsaka - janma - napuMsaka, kRta- napuMsaka, strI- napuMsaka tathA puruSa napuMsaka Adi / 4. jar3a - zarIra se azakta, buddhihIna va mUka / 5. klIba - strI ke zabda, rUpa, nimantraNa Adi ke nimitta se udita moha-veda ko niSphala karane meM asamartha / 6. rogI - 16 prakAra ke roga aura ATha prakAra kI vyAdhi meM se kisI bhI roga yA vyAdhi se yukta / zIghraghAtI vyAdhi kahalAtI hai aura ciraghAtI roga kahalAte haiM / - bhASya gA. 364717. cora - rAtri meM para- ghara praveza kara corI karane vAlA, jeba kATane vAlA ityAdi aneka prakAra ke cora DAkU luTere / 8. rAjya kA aparAdhI - kisI prakAra kA rAjyavirUddha kArya karane para aparAdhI ghoSita kiyA huA / 9. unmatta - yakSAviSTa yA paagl| 10. cakSuhInajanmAMdha ho yA bAda meM kisI eka yA donoM A~khoM kI jyoti calI gaI ho| 11. dAsa - kisI kA kharIdA huA anya kisI kAraNa se dAsatva ko praapt| 12. duSTa - kaSAya duSTa (ati krodhI), viSayaduSTa (viSayAsakta) / 13. mUrkha - dravyamUDha Adi aneka prakAra ke mUrkha - bhramita buddhi vAle / 14. karjadAra - anya kI sampatti udhAra lekara na dene vaalaa| 15. jugita (hIna) - jAti se, karma se, zilpa se hIna aura zarIra se hInAMga (jisake nAka, kAna, paira, hAtha Adi kaTe hue hoM ) / 16. baddha - karma, zilpa, vidyA, maMtra Adi sIkhane yA sikhAne ke nimitta kisI ke sAtha pratijJA baddha ho / 17. bhRtaka - divasabhRtaka, yAtrAbhRtaka Adi / 18. apahRta - mAtA-pitA Adi kI AjJA binA adatta lAyA huA bAlaka Adi / 19. garbhavatI - strI / 20. bAlavatsA - dudhamuMhe bacce vAlI strI / bhASya meM inake bheda - prabheda kie haiM tathA inheM dIkSA dene se hone vAle doSoM aura unake prAyazcittoM ke aneka vikalpa kahe haiN| nizItha sUtra (200) Nishith Sutra

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para dIkSA ke yogya vyakti 1.377&t=1c4a, 2. gifleg4447, 3. genuit, 4. ffctares, 5. Fyr-946 A qoq ya 77 sa durlabhatA, janma-maraNa ke duHkha, lakSmI kI caMcalatA, viSayoM ke duHkha, iSTa saMyogoM kA viyoga, Ayu kI ra kSaNabhaMguratA, maraNa pazcAt parabhava kA ati raudra vipAka aura saMsAra kI asAratA Adi bhAvoM ko jAnane vAlA, 6. FARA fak, 7. 37497 i 8. 374ER II (opeciofe A fea), 9. 157, 10. fakan, 11. 1764-374279 fea, 12. YSTA PRIE, 13. $461914, 14. fere fare alt, 15. HPM 3444491 Comments--The persons unworthy of accepting the initiation means consecration are as index: 1. Child-The young below the age of eight years, 2. Old person-The old man more than the age of seventy years, 3. Eunuch-neuter by birth, manmade neuter, female eunuch, male eunuch, 4. Invalid of physical body, mindless and dumb, 5. Impotent-The one reluctant to sexual enjoyment after being invited by a woman through her words and beauty, 6. Patient- the one who is afflicted by 16 types of ailments or eight types of diseases. The chronic diseases are called ailments and easily curable are called diseasesBhashya verse 3647. 7. The thief: the one who commits burglary, the pickpocket, the different types of robbers and bandits. 8. The state accused. The one who has been accused committing crimes against the state. 9. The insane, a mad man. 10. Blind-visually impaired by birth or has lost one or both the eyes in any accident later on. 11. Slave-the one who has bean bought through paying his price or enslaved through coercive methods, 12. Wicked person-wicked applying passions (excessive angry) lustrous wicked (full of sexual enjoyment), 13. Foolish-many kind of stupid as mentally stupid, misled, ignorant, 14. Debtor-one who does not repay borrowing from others. 15. Inferior- fromcaste, occupation, skill, and handicap (whose hand, legs, ears and nose have been chopped), 16. Bonded-bonded due to cause of learning or to make someone to learn occupation, skill, spell, Mantra etc. 17. Servant day retinue and journey retinue, 18. Kidnapped - the child brought without being offered by the parents, 19. Pregnant female, 20. Woman with newly born child (Infant). In the commentary many options of the fault and its expiations in consecrating the one mentioned above have been said. The Individuals worthy of initiation. 1. Born in Aryakshetra, 2. Jatikul Samppana of noble caste and clan: 3. Laghu Karma, 4. Clean minded, 5. The knower of the dispositions about the scarcity of human beings in this world ocean, the pains of birth and death, the flickering nature of the wealth, the agonies of sexual enjoyments, the disassociation of the favourable associations, ephemeral life span, very terrible results of the next birth after death, impermanency of this universe etc. 6. Detached to the mundane life, 7. short passioned, 8. A little laughing (devoid of impulse of curiosity, 9. Good doer, 10. Submissive, 11. free from state prosecutions, 12. Sound body, 13. Faith holder, 14. Steady mind, 15. Samyak Upsawappana of right attitude. AVEN gyArahavA~ uddezaka (201) Eleventh Lesson

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ayogya se vaiyAvRtya karAne kA prAyazcitta THE ATONEMENT OF GETTING SERVICES OF UNWORTHY PERSON 85. je bhikkhU nAyageNa vA anAyageNa vA uvAsaeNa vA aNuvAsaeNa vA aNaleNa veyAvaccaM kAravei, kAraveMtaM vA saaijji| 85. jo bhikSu ayogya svajana yA parajana, upAsaka yA anupAsaka dIkSita bhikSu se sevA karavAtA hai ghara athavA karavAne vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) 85. The ascetic who gets help of unworthy relative or strange devotee or devotion less initiated ascetic or supports the ones who done so, a guru-chaumasi expiation comes to him. sAdhu-sAdhviyoM ke eka sthAna meM Thaharane kA prAyazcitta THE ATONEMENT OF STAYING OF MONKS AND NUNS AT ONE PLACE 86. je bhikkhU sacele sacelANaM majjhe saMvasai, saMvasaMtaM vA saaijji| 87. je bhikkhU sacele acelANaM majhe saMvasai, saMvasaMtaM vA saaijji| 88. je bhikkhU acele sacelANaM majjhe saMvasai, saMvasaMtaM vA saaijji| 89. je bhikkhU acele acelANaM majjhe saMvasai, saMvasaMtaM vA saaijji| 86. jo sacela bhikSu sacela sAdhviyoM ke sAtha rahatA hai athavA rahane vAle kA samarthana karatA hai| . 87. jo sacela bhikSu acela sAdhviyoM ke sAtha rahatA hai athavA rahane vAle kA samarthana karatA hai| . 88. jo acela bhikSu sacela sAdhviyoM ke sAtha rahatA hai athavA rahane vAle kA samarthana karatA hai| 89. jo acela bhikSu acela sAdhviyoM ke sAtha rahatA hai athavA rahane vAle kA samarthana karatA hai| (use gurucaumAsI prAyazcitta AtA hai|) 86. The clad ascetic who stays along with the clothed nuns or supports the ones who stays so. 87. The clad ascetic who stays along with the nude nuns or supports the ones who does so. 88. The naked ascetic who stays along with the clothed nuns or supports the ones who does so. The naked ascetic who stays with nude nuns or supports the ones who does so, a guru-chaumasiexpiation comes to him. vivecana-sacela-acela kI caubhaMgI dvArA sAdhu kA sAdhvI ke sAtha rahane kA prAyazcitta batAyA gayA hai| Comments-With the help of foursomes (chaubhangi) the atonement for male and female ascetics living together is explained here. nizItha sUtra (202) Nishith Sutra

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rAta meM lavaNAdi khAne kA prAyazcitta THE ATONEMENT OF CONSUMING SALT ETC. AT NIGHT 90. je bhikkhU pariyAsiyaM pippaliM vA, pippali-cuNNaM vA, mirIyaM vA, mirIya- cuNNaM vA, siMgaberaM vA, siMgabera- cuNNaM vA, 1 bilaM vA loNaM, ubbhiyaM vA loNaM AhArei, AhAreMtaM vA sAijjai / 90. jo bhikSu rAtri meM rakhe hue pIpara yA pIpara kA cUrNa, mirca yA mirca kA cUrNa, soMTha yA soMTha kA cUrNa, bir3alavaNa yA udbhinnalavaNa ko khAtA hai athavA khAne vAle kA samarthana karatA hai, (use gurucaumAsI prAyazcitta AtA hai / ) 90. The ascetic who eats the pepper or pepper powder, chillies or chilly powder, dry ginger or dry ginger powder, different kinds of salt or supports the ones who eats so a guru-chaumasi expiation comes to him. bAlamaraNa-prazaMsA prAyazcitta THE ATONEMENT OF COMMENDING AN UNNATURAL DEATH (BAL-MARENA) 91. je bhikkhUM 1. giripaDaNANi vA, 2. maru- paDaNANi vA, 3. bhigupaDaNANi vA, 4. tarupaDaNANi vA, 5. giripakkhaMdaNANi vA, 6. marupakkhaMdaNANi vA, 7. bhigupakkhaMdaNANi vA, 8. tarupakkhaMdaNANi vA, 9. jalapavesANi vA, 10. jalaNapavesANi vA, 11. jalapakkhaMdaNANi vA, 12. jalaNa- pakkhaMdaNANi vA, 13. visabhakkhaNANi vA, 14. satthopADaNANi vA, 15. valayamaraNANi vA, 16. vasaTTa - maraNANi vA, 17. tabbhava - maraNANi vA, 18. aMtosallamaraNANi vA, 19. vehANasa - maraNANi vA, 20. giddhapuTTha - maraNANi vA aNNayarANi vA tahappagArANi bAlamaraNANi pasaMsai, pasaMsaMtaM vA sAijjai / taM sevamANe Avajjai cAummAsiyaM parihAraTThANaM aNugghAiyaM / 91. jo bhikSu 1. parvata se dRzya sthAna para gira kara maranA, 2. parvata se adRzya sthAna para gira kara maranA, 3. khAI - ku~e Adi meM gira kara maranA, 4. vRkSa se gira kara maranA, 5. parvata se dRzya sthAna para kUda kara maranA, 6. parvata se adRzya sthAna para kUda kara maranA, 7. khaDDhe, ku~e Adi meM kUda kara maranA, 8. vRkSa se kUda kara maranA, 9. jala praveza karake maranA, 10. agni meM praveza karake maranA, 11. jala meM kUda kara maranA, 12. agni meM kUda kara maranA, 13. viSa - bhakSaNa karake maranA, 14. talavAra Adi zastra kaTakara maranA, 15. galA dabAkara maranA, 16. viraha vyathA se pIr3ita hokara maranA, 17. vartamAna bhava ko punaH prApta karane ke saMkalpa se karanA, 18. tIra bhAlA Adi se viMdha kara maranA, 19 phA~sI lagAkara maranA, 20. gRddha Adi se zarIra kA bhakSaNa karavAkara maranA, ina AtmaghAta rUpa bAla-maraNoM kI athavA anya bhI isa prakAra ke bAla-maraNoM kI prazaMsA karatA hai athavA prazaMsA karane vAle kA samarthana karatA hai, use gurucaumAsI prAyazcitta AtA hai| 91. The ascetic who commends - 1. to die falling at the places visible from mountains. 2. to die falling at the places invisible from mountains, 3. To die falling into the well and trenches. 4. to die falling from the trees, 5. to die jumping down at the gyArahavA~ uddezaka (203) Eleventh Lesson

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visible places from the mountains, 6. to die jumping at invisible place from the mountain, 7. to die jumping into dry well. 8. to die jumping from the tree, 9. to die entering into the water, 10. to die entering into the fire, 11. to die jumping into the water, 12. to die jumping into the fire, 13. to die consuming poison, 14. to die to be cut with swords etc., 15. to die by strangulation, 16. to die afflicted by the anguish of separation, 17. to die resolving to reincarnate in the present Bhava again. 18. to die gored by Arrow or spear etc. 19. to die by hanging. 20. to die by getting eaten by the Eagle etc. unnatural deaths in the mode of suicide and other types of unnatural death or supports the ones who dies so, a guru-chaumasi expiation comes to him. sUtra 1-2 sUtra 3-4 sUtra 5 sUtra 6 sUtra 7 sUtra 8 sUtra 9-62 sUtra 63-64 sUtra 65-66 sUtra 67-68 sUtra 69 sUtra 70 sUtra 71 sUtra 72 sUtra 73 sUtra 74 sUtra 75 sUtra 76 sUtra 77 sUtra 78 sUtra 79 nizItha sUtra gyArahaveM uddezaka kA sArAMza THE SUMMARY OF ELEVENTH CHAPTER lohe Adi ke pAtra banAnA va rakhanA / lohe Adi ke baMdhanayukta pAtra karanA va rkhnaa| pAtra ke lie arddhayojana se Age jAnA / kAraNavaza bhI arddhayojana ke Age se sAmane lAkara die jAne vAlA pAtra lenA / dharma kI nindA karanA / adharma kI prazaMsA karanA / gRhastha ke zarIra kA parikarma karanA / svayaM ko yA anya ko DarAnA / svayaM ko yA anya ko vismita karanA / svayaM ko yA anya ko viparIta rUpa meM dikhAnA yA khnaa| sAmane ho usake dharmapramukha kI, siddhAntoM kI yA AcAra kI prazaMsA karanA athavA usa vyakti kI jhUThI prazaMsA karanA / do virodhI rAjyoM ke bIca punaH punaH gamanAgamana karanA / divasa - bhojana kI nindA karanA / rAtri - bhojana kI prazaMsA karanA / dina meM lAyA AhAra dUsare dina khAnA / dina meM lAyA AhAra rAtri meM khAnA / rAtri meM lAyA AhAra dina meM khAnA / rAtri meM lAyA AhAra rAtri meM khAnA / gAr3ha paristhiti ke binA rAtri meM azanAdi rkhnaa| AgAr3ha paristhiti se rakhe AhAra ko khAnA / saMkhaDI ke AhAra ko grahaNa karane kI abhilASA se anyatra rAtrinivAsa karanA / (204) Nishith Sutra

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F 80 F 81-82 ET 83-84 ET 85 F 86-89 T 90 9 91 Sutra 1-2 Sutra 3-4 Sutra 5 Sutra 6 Sutra 7 Sutra 8 Sutra 9-62 Sutra 63-64 Sutra 67-68 Sutra 69 naivedya piMDa grahaNa karake khaanaa| svacchaMdAcArI kI prazaMsA karanA, use vandana krnaa| ayogya ko dIkSA denA yA bar3I dIkSA denaa| ayogya se sevAkArya kraanaa| acela yA sacela sAdha kA sacela yA acela sAdhviyoM ke sAtha rhnaa| paryuSita (rAta rakhe) cUrNa, namaka Adi khaanaa| AtmaghAta karane vAloM kI prazaMsA krnaa| ityAdi doSasthAnoM kA sevana karane para gurucaumAsI prAyazcitta AtA hai| To build or keep the steels utensils. To build or keep the utensils tied with steel etc. To go beyond half a yojana to fetch utensil. The utensil to be given brought in advance from beyond half a yojana even with due reason. To criticize spirituality. To praise non-spirituality. To clean the body of a householder. To make intimidated self or the others. To show or say in opposite sense to self or others. To praise falsely the conduct and character of the head of the group or the individual who is sitting in front. To go and come repeatedly between two rival states. To criticize taking food at day time (lunch). To praise food taken at night. To eat the food next day brought in the previous day. To eat food at night brought in the day. To eat food in the day brought at night. To eat food at night brought at night. Without any solid reason to eat at night. To eat the food kept without any solid reason. To shift the stay somewhere else to consume food prepared for some other purposes (Sakhandi meal). To accept Naivediya food. To salute and praise wilfully. To initiate the unworthy or to give him final initiation. To get help of unworthy. Stay of the clothes or naked monk with the clothed or nude nuns. Sutra 70 Sutra 71 Sutra 72 Sutra 73 Sutra 74 Sutra 75 Sutra 76 Sutra 77 Sutra 78 Sutra 79 Sutra 80 Sutra 81-82 Sutra 83-84 Sutra 85 Sutra 86-89 gyArahavA~ uddezaka (205) Eleventh Lesson

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Sutra 90 To consume salt and medicinal powder kept at night. Sutra 91 To praise the ones who commits suicides. Through following the above mentioned faulty activities a guru chaumasi expiation comes to him. isa uddezaka ke 20 sUtroM ke viSaya kA kathana nimna AgamoM meM hai, yathAsUtra 1-4 lohe Adi ke pAtra rakhane evaM unake baMdhana karane kA nissedh| -AcA. zru. 2, a. 6, u. 1 sUtra 5 arddhayojana ke Age pAtra ke liye jAne kA niSedha / -AcA. zru. 2, a. 6, u. 1 sUtra 7 tIrthaMkara va unake dharma kA avarNavAda karane vAlA mahAmohanIya karma kA baMdha karatA hai| -dazAzruta. da. 9, gA. 23-24 sUtra 8 'parapAsaMDapasaMsA' yaha samyaktva kA aticAra hai| -upA. a. 1 sUtra 70 virodhI rAjyoM ke bIca bAraMbAra gamanAgamana krnaa| -bRhatkalpa u. 1, sU. 39 sUtra 73, 76,78 rAtri meM AhAra rakhanA yA khAnA aneka AgamoM meM niSiddha batAyA hai| sUtra 83-84 dIkSA yA bar3I dIkSA Adi ke ayogya kA kthn| -bRhatkalpasUtra u.4 sUtra 86-89 sAdhvI ke sthAna para sAdhu ko rahane Adi kA nissedh| -bRhatkalpasUtra u.3 sUtra 90 namaka Adi ke saMgraha kA nissedh| -daMzavai. a. 6, gA. 18-19 The description of the subject matter of these twenty sutra of this chapter is found in follower Agamas, as : Sutra 1-4 Prohibitism of holding Prohibitism of holding pots with him pots (made of iron) ("Palnuj') -Ach. shrut 2, chapter 6, Uddeshyak one. Sutra 5 Prohibition of going ahead of more than half yojans to accept the utensils. -Ach. Shrut 2, Chapter-2, Uddeshyak one. aura Sutra 7 The one who criticizes the ford-maker and the religion propagated by him binds the Mahamohaniya Karma (tremendous delusion karmas) -Dashashrut Dasha-9, Verses 23-24. Sutra 8 "Parapasandapasansa" is the transgression of righteousness. -Upasakdashanga, chapter one. Sutra 70 Travelling frequently in the hostile countries. Udd. 1, sutra 39 of Brihatkalpa. Sutra 73-76-78Prohibition of taking food at night or keeping it with him is found in many sutras. (See the comments ....... Sutra 83-84 Articulation regarding the inability of consecration and big conservations. -Udd. 4 of Brihatkalpa. Sutra 86-89 Prohibition of monk and staying at the staying playce of Nun. -Udd. 3 of Brihatkalpa. nizItha sUtra .(206) Nishith Sutra

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sUtra 6 ORIODWWW WWWXXXIXIXC Sutra 90 Prohibition of hoarding the salt power etc. -Dassaikalika chapter-6, verse 18-19. isa uddezaka ke 71 sUtroM ke viSaya kA kathana anya AgamoM meM nahIM hai, yathA vikaTa sthiti meM arddhayojana ke Age se lAyA pAtra lenaa| sUtra 6-62 gRhastha kA zArIrika parikarma krnaa| sUtra 63-68 sva-para ko bhayabhIta karanA, vismita karanA, viparIta avasthA meM karanA yA khnaa| sUtra 69 jo jisa dharma vAlA ho usake sAmane usake dharma tattvoM kI prazaMsA karanA athavA usakI jhUThI prazaMsA krnaa| sUtra 71-72 divasabhojana kI nindA va rAtribhojana.kI prazaMsA krnaa| sUtra 77 anAgAr3ha paristhiti meM rAtri meM azanAdi rkhnaa| sUtra 79 saMkhaDI ke AhArArtha upAzraya kA parivartana krnaa| sUtra 80 naivedyapiMDa khaanaa| sUtra 81-82 svacchaMdAcArI kI prazaMsA, vaMdanA krnaa| sUtra 85 ayogya se sevAkArya kraanaa| sUtra 91 AtmaghAta (bAlamaraNoM) kI prazaMsA krnaa| The statement regarding the subject matter of seventy one sutras of this chapter is not found in other Agamas as : Sutra 6 The "Patra" that has been brought from the distance of more than half yojans in unavoidable circumstances. Sutra 6-62 To wash the body of a householder. Sutra 63-68 To frighten self and others, to make then astonished, to put them into the adverse situation or to say so. Sutra 69 To admire the one who is the propounder of any religion in front of him or praises him falsely. Sutra 71-72 Criticism the day food and praising the night food. Sutra 77 Keeping food etc. at night in Anagadha situation. Sutra 79 To shift the staying place to take food in the company of sakhandi. Sutra 80 To consume Naivedyapinda. Sutra 81-82 To praise any person of loose faith or an arrogant. Sutra 85 To accept the services of unworthy. Sutra 91 Praising the suicide. // gyArahavA~ uddezaka smaapt|| Concluded Elevenths Chapter. XXXIROID 19 gyArahavA~ uddezaka (207) Eleventh Lesson

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bArahavA~ uddezaka THE TWELFTH CHAPTER prAthamikI INTRODUCTION isa uddezaka meM trasa prANI baMdhana, mukti, pratyAkhyAna bhaMga Adi kA varNana hai| jo zramaNa romayukta ra carma rakhatA hai, gRhastha ke vastrAcchAdita tRNapITha para baiThatA hai, sAdhvI kI cAdara anyatIrthika yA aura gRhasthAdi se silavAtA hai, pRthvIkAyAdi pA~ca sthAvaroM ke jIvoM kI virAdhanA karatA hai, gRhastha ke aura pAtra, vastra va zayyA kA upayoga karatA hai, kheta-sundara nagara-grAma-kASTha karma Adi kA nirIkSaNa pare karatA hai, azvayuddha Adi meM sammilita hotA hai, gaMgA Adi pA~ca bar3I nadiyoM ko mahIne meM do athavA pare tIna bAra pAra karatA hai Adi anya niSiddha pravRttiyA~ jo prastuta uddezaka meM batAyI gaI haiM, unako ghara karatA hai yA unakA samarthana karatA hai use laghu cAturmAsika prAyazcitta AtA hai| In this chapter the description of untying the cattle tied with thither, breaking the accepted vows has been done. The Shramans who keeps leather, sits on the straw seat covered with the householder donated cloth, gets the shawls of a nun stitched by the non-believer or a householder, hurts the five types of states earthbodie like living beings, uses the bed, clothes and utensils of a householder inspects the pond, beautiful prAra village in towns wooden work etc. takes part in horse battle, crosses the great five rivers like Ganga etc. more than two or three times, or supports the one who does so, sara a laghu-chaturmasik expiation comes to him. trasa prANiyoM ke baMdhana-vimocana kA prAyazcitta THE REPENTANCE OF CAPTIVATING AND RELEASING THE MOVEABLE LIVING BEINGS 1. je bhikkhU koluNa-vaDiyAe aNNayaraM tasapANajAyaM, 1. taNa-pAsaeNa vA, 2. muMja-pAsaeNa vA, 3. kaTTha-pAsaeNa vA,4. camma-pAsaeNavA, 5. vetta-pAsaeNa vA, 6. rajjU-pAsaeNa vA, sara 7. sutta-pAsaeNa vA baMdhai, baMdhataM vA saaijji| ghara 2. je bhikkhU koluNa-vaDiyAe aNNayaraMtasapANajAyaM taNa-pAsaeNa vA jAva sutta-pAsaeNa vA 4 baddhelayaM muMcai muMcataM vA saaijji| 1. jo bhikSu karUNA bhAva se kisI trasa prANI ko 1. tRNa ke pAza se, 2. mujaM ke pAza se, 3. kASTha 2 ke pAza se, 4. carma ke pAza se, 5. vetra ke pAza se, 6. rajjU ke pAza se, 7. sUtra ke pAsa se re bA~dhatA hai athavA bA~dhane vAle kA samarthana karatA hai| para 2. jo bhikSu karUNA bhAva se kisI tRNa-pAza se yAvat sUtra-pAza se ba~dhe hue trasa prANI ko kholatA tara hai athavA kholane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) | nizItha sUtra .(208) Nishith Sutra

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2. saromacarma paribhoga yaha romayukta mulAyama khAla baiThane ke lie acchI rhegii| maiM bAhara jA rahA huuN| eka ghaMTe bAda ise bA~dha denaa| ghasa prANiyoM kA bandhana 4. bhavanoM kI anumodanA karanA 3. gRhastha ke vastra se Dhake palaMga para baiThanA 5. vihAra meM gRhastha se upadhivahana karAnA Frow vAha! tAjamahala kitanA sundara hai|

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955555555555555555555555555555555550 citra-paricaya 0555555555555555555555555555555555555555555555555550 nimnokta kArya karane vAlA sAdhu-sAdhvI laghu caumAsika prAyazcitta kA adhikArI hotA hai 1. sAdhu dvArA gRhastha ke Adeza para pazu ko rassI se bA~dhanA 'trasa prANiyoM ke baMdhana-vimocana' kA doSa kahalAtA hai| . -3 12, sU.1 mahiSAdi ke roma yukta carma kA paribhoga karane vAle sAdhu ko 'saroma-carma paribhoga' kA doSa lagatA hai| -u. 12, sU.5 3. gRhastha ke vastra se DhaMke kASTha ke palaMga para baiThane vAle sAdhu ko 'vastrAcchAdita pIDhe para baiThane' kA doSa lagatA hai| -3.12, sU. 6 4. sAdhu ko sundara imArateM, jaise tAjamahala Adi kI prazaMsA karane va dekhane jAne para 'rUpa Asakti' kA doSa lagatA hai| -u.12, sU.31 sAdhu dvArA vihAra meM apanI upadhi kA gRhastha se vahana karAne para doSa lagatA hai| -3.12, sU. 42 A Sadhu or Sadhvi who engages himself/herself in any one of the following activities is liable for Laghu-chaumashik atonement. 41 A monk ties an animal with a rope under the order of a householder, he then commits the fault of bondages to mobile living being. -Udd. 12, Su. 1 4 Amonk uses the leather of buffalo and the like. He is then guilty of the fault of using porus leather. -Udd. 12, Su.5 | A monk sits on the wooden cot covered by the house holder with a cloth. He then commits the fault of sitting on seat covered with cloth. -Udd. 12, Su. 6 A monk goes to see the beautiful building such as the Taj or appreciates them. He is then guilty of the fault of attachment towards beauty. --Udd. 12, Su. 31 In case a monk during his wandering beings gets his articles carried through a householder he is guilty. -Udd. 12,Su.42 959555555555555555555555555555555se

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The ascetic filled with compassion captivates any moveable living beings with any1. Straw, 2. Rope, 3. Wood, 4. Leather, 5. Vetra, 6. String, 7. Threads loop or supports the ones who captivates so. The ascetic who with the feeling of compassion releases any moveable living being from the confinement of any wooden or threads loop or supports the ones who releases so, a laghu-chaumasi repentance comes to him. 1 vivecana-cUrNikAra ne koluNa zabda kA artha karUNA yA anukampA kiyA hai| karUNA do prakAra kI hotI 1 hai, yathA-1. zayyAtara Adi (gRhasvAmI) ke prati karUNA bhAva, 2. kisI trasa prANI ke prati karUNA bhaav|| ___1. bhikSu yadi pazu Adi ke bAr3e ke nikaTa hI ThaharA ho aura gRhasvAmI kisI kArya ke lie kahIM calA re jAe, usa samaya koI pazu bAr3e meM se nikalakara bAhara jA rahA ho to use bA~dhanA athavA gRhasvAmI bAhara jAte samaya yaha kahe ki "amuka samaya para ina pazuoM ko khola denA yA bAhara se amuka samaya pazu AyeMge taba unheM bA~dha denA" to una pazuoM ko bA~dhanA yA kholanA, yaha zayyAtara para kiyA gayA karUNA bhAva hai| 2. ba~dhA huA pazu baMdhana se mukta hone ke lie chaTapaTA rahA ho, use baMdhana se mukta kara denA athavA surakSA ke re lie khule pazu ko niyata sthAna para bA~dha denA yaha pazu ke prati karUNA bhAva hai| ghara bhikSu ni:spRha bhAva se saMyama pAlana karatA hai ata: karUNA bhAva se gRhasvAmI kA nijI kArya karanA, yaha usakI zramaNa samAcArI se viparIta hai| Comments-According to the commentator, the meaning of the term "Koluna", is "Kindness" or compassion. There are two dimensions of compassion as 1. Compassion towards the shayyattar householder. 2. The compassion towards any moveable living being. 1. The ascetic who is staying near the cattle enclosure area and the householder is out of the house if any cattle is staying out side of the enclosure then the ascetic fastens the cattle or the householder requests the ascetic "to release the cattle at proper time" or says to tither the cattle. Doing so on the direction of householder it shows compassion towards the Shayyatar. 2. The cattle is restless wants to be released, to release him or to fasten the released cattle from safety view point at its proper place, it is the compassion towards the cattle. The ascetic has been a non-attached and non desirous, therefore, being motivated by compassion to do the householders private job is avoidance of the ascetic code of conduct. pratyAkhyAna-bhaMga karane kA prAyazcitta THE REPENTANCE OF BREAKING THE VOWS pare 3. je bhikkhU abhikkhaNaM-abhikkhaNaM paccakkhANaMbhaMjai bhaMjaMtaM vA saaijji| ghara 3. jo bhikSu bAraMbAra pratyAkhyAna bhaMga karatA hai athavA bhaMga karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who breaks the vows again and again and supports the one who does so, a laghu-Chaumasik expiation comes to him. bArahavA~ uddezaka (209) Twelfth Lesson

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vivecana-bAraMbAra arthAt aneka bAra pratyAkhyAna ke bhaMga karane ko dazA. da. 2 meM zabaladoSa kahA gayA hai| ghara aneka bAra kA artha batAte hue yahA~ bhASyakAra ne kahA hai ki tIsarI bAra pratyAkhyAna bhaMga karane para yaha sUtrakathita ra prAyazcitta AtA hai| Comments--In the second chapter of Dasvaikalik Sutra to break vows again and again has been said a "Shabaladosh". The commentator for the terms "many a times" has said for the third time, if the ascetic breaks the vows then according to the sutra repentance comes to him. pratyekakAya-saMyukta AhAra karane kA prAyazcitta THE REPENTANCE OF EATING THE FOOD MIXED WITH THE COUNTABLE LIVE-BODIES 4. jebhikkhU parittakAya-saMjuttaM AhAraM AhArei, AhAreMtaM vA saaijji|' 44. jo bhikSu pratyekakAya se mizrita AhAra khAtA hai athavA khAne vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 4. The ascetic who eats the food mixed with the countable bodied vegetable beings & or supports the ones who eats so, a laghu-chaumasi repentance comes to him. saroma-carma-paribhoga prAyazcitta THE ATONEMENT OF USING THE LEATHER WITH FUR are 5. jebhikkhU salomAiMcammAiM ahiTThai, ahiTetaM vA saaijji| 5. jo bhikSu roma (keza) yukta carma kA upayoga karanA hai athavA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) saroma carma-prayoga karane meM nimnalikhita doSa haiM, yathA1. romoM meM aneka sUkSma prANI utpanna ho jAte haiN| 2. pratilekhanA acchI taraha nahIM ho pAtI hai| 3. varSA meM kuMthue yA phUlana ho jAtI hai| 4. dhUpa meM rakhane se una jIvoM kI virAdhanA hotI hai| sAdhvI ke lie saroma carma ko pUrNa niSedha kA kAraNa batAte hue vyAkhyAkAra kahate haiM ki saroma re carma meM puruSa jaise sparza kA anubhava hotA hai, ata: sAdhvI ke lie vaha sarvathA varNya hai| aisA karane para use gurucaumAsika prAyazcitta AtA hai| 5. The ascetic who uses the hairy leather or supports the ones who uses so, a laghu chaumasi repentance comes to him. The following faults are expected in using hairy leather. 1. Many subtle beings may grow in hair. 2. One can not clean properly the hairy objects. 3. Fungus may be effected in rainy season. nizItha sUtra (210) Nishith Sutra

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jAra 4. The violence is expected if the living beings are kept in the sun shine. Narrating the reason of absolute rejection of leather for nuns the commentator tells that the nun experiences, through hairy leather just like a male's touch, therefore to have # a hairy leather is totally prohibited for a nun. One who does so, a Guru-Chaumasik expiation comes to him. vastrAcchAdita pIDhe para baiThane kA prAyazcitta THE ATONEMENT OF SITTING ON A STOOL COVERED WITH CLOTH ETC. 6. je bhikkhU-1. taNapIDhagaM vA, 2. palAlapIDhagaM vA, 3. chagaNapIDhagaMvA, 4. vettapIDhagaM vA, 5. 3 kaTThapIDhagaMvA paravattheNocchaNNaM ahiDhei, ahiThetaM vA saaijji| 6. jo bhikSu gRhastha ke vastra se DhaMke hue-1. ghAsa ke pIr3he (caukI Adi) para, 2. parAla ke pIr3he ra para, 3. gobara ke pIr3he para, 4. beMta ke pIr3he para, 5. kASTha ke pIr3he para baiThatA hai athavA baiThane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who sits on the stool made of grass, straw, dung, cane and wooden para . covered with the clothes of a householder or supports the ones who sits so, a laghu-Chaumasi repentance comes to him. nigraMthI kI zATikA silavAne kA prAyazcitta THE REPENTANCE OF GETTING THE SAREE SEWED FOR A NUN pare 7. jebhikkhUNiggaMthIe saMghADiM aNNautthieNa vA gArathieNa vA sivvAvei khivvAveMtaM vA saaijji| 37. jo bhikSu sAdhvI kI saMghATikA (cAdara) ko anyatIrthika yA gRhastha se silavAtA hai athava silavAne vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who gets the saree of a nun sewed from a householder or nonbeliever or supports the ones who gets sewed the same a laghu-chaumasi atonement comes to him. sthAvarakAya kI hiMsA kA prAyazcitta THE REPENTANCE OF KILLING THE IMMOBILE LIVING BEINGS 28. je bhikkhU-1. puDhavikAyassa vA, 2. AukAyassa vA, 3. agaNikAyassa vA, 4. vAukAyassacA, 5. vaNassaikAyassa vA, kalamAyamavi samAraMbhai, samAraMbhaMtaM vA saaijji| sare 8. jo bhikSu-1. pRthvIkAya, 2. apkAya, 3. agnikAya, 4. vAyukAya yA 5. vanaspatikAya kI alpa mAtrA meM bhI hiMsA karatA hai athavA hiMsA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who does insignificant killings of earth bodied, water bodied, fire bodied, air bodied and vegetable bodied living beings or supports the ones who does so, a laghu-Chaumasi expiation comes to him. 8 . | bArahavA uddezaka (211) Twelfth Lesson

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IZILANAMLILALLAIMILALLAMMAMAADARAMAMMAMALAMANIAMKARAMMADAAIAAMSAMANIKX cAradhArAkAratAvAtAvAratAta gAravAralArazAtatAracaritAravAramA sArA / sacitta-vRkSArohaNa-prAyazcitta * THE ATONEMENT OF CLIMBING UP ON A LIVING TREE 39. je bhikkhU sacitta-rukkhaM durUhai, durUhataM vA saaijji| 9. jo bhikSu sacitta-vRkSa para car3hatA hai athavA car3hane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who climbs up on a living tree or supports the ones who climbs up so, a laghu-chaumasi repentance comes to him. vivecana-vRkSa para car3hane se hone vAle doSa1. vanaspatikAya kI virAdhanA hotI hai| 2. car3hate samaya hAtha-pA~va Adi meM kharoMca A jAtI hai| 3. gira par3ane se anya jIvoM kI virAdhanA hotI hai| 4. hAtha-pA~va Adi meM coTa Ane se AtmavirAdhanA hotI hai| 5. vRkSa para car3hate hue dekhakara kisI ke mana meM aneka AzaMkAe~ utpanna ho sakatI hai| 6. dharma kI avahelanA honA bhI saMbhava hai| Comments--The faults applies of climbing up on a tree. 1. Killing or injury of vegetable is possible. 2. The possibility of scratches on hands and legs at the time of climbing up. 3. Harm of the living being from falling is expected. 4. Through the injuries of hands and legs the SELF is injured, too. 5. Many doubts emerge in the mind of a spectator by seeing the one climbing on the tree. 6. Possibilities of apathy towards spirituality. gRhastha ke pAtra meM AhAra karane kA prAyazcitta THE REPENTANCE OF TAKING MEAL IN THE UTENSILS OF A HOUSEHOLDER 10. je bhikkhU gihi-matte bhuMjai, bhujaMtaM vA saaijji| 10. jo bhikSu gRhastha ke pAtra meM AhAra karatA hai athavA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who eats food in the utensil of householder or supports the one who takes so, a laghu-chaumasi atonement comes to him. gRhastha ke vastra kA upayoga karane para prAyazcitta THE REPENTANCE OF USING THE HOUSEHOLDER'SCLOTHES 11. je bhikkhU gihivatthaM parihei, pariheMtaM vA saaijji| 11. jo bhikSu gRhastha ke vastra ko pahanatA hai athavA pahanane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) | nizItha sUtra (212) (212) Nishith Sutra

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11. The ascetic who wears the garments of a householder or supports the ones who wears the same, a laghu-chaumasi expiation comes to him. gRhastha kI niSadyA ke upayoga karane kA prAyazcitta THE ATONEMENT OF USING THE BED OF THE HOUSEHOLDER 12. je bhikkhU gihi- NisejjaM vAhei, vAheMtaM vA sAijjai / 12. jo bhikSu gRhastha ke paryakAdi para baiThatA hai athavA baiThane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai | ) 12. The ascetic who sits on the bed of a householder or supports the ones who sits so, a laghu-chaumasi expiation comes to him. gRhastha kI cikitsA karane kA prAyazcitta THE EXPIATION OF CURING HOUSEHOLDER 13. je bhikkhU gihi- teicchaM karei, kareMtaM vA sAijjai / 13. jo bhikSu gRhastha kI cikitsA karatA hai yA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai | ) 13. The ascetic who cures the householder or supports the ones who cures so, a laghuchaumasi atonement comes to him. vivecana - gRhastha ko roga upazAMti ke lie auSadha- bheSaja batAnA yA anya bhI kisI prakAra kI zalya cikitsA Adi karanA sAdhu ko nahIM kalpatA hai| Comments-To tell medicines and diagnosis the diseases of a householder or performing operating therapy is inconceivable for anascetic. pUrva-karma-kRta AhAra grahaNa prAyazcitta THE ATONEMENT OF ACCEPTING OF POORVA-KARMA KRIT FOOD 14. je bhikkhU purekammakaDeNa hattheNa vA, matteNa vA, davieNa vA, bhAyaNeNa vA asaNaM vA pANaM vA khAimaM vA sAimaM vA paDiggAhei, paDiggAheMtaM vA sAijjai / 14. jo bhikSu pUrva- karmadoSa se yukta hAtha se, miTTI ke bartana se, kur3achI se, dhAtu ke bartana se azana, pAna, khAdya yA svAdya grahaNa karatA 'athavA grahaNa karane vAle kA samarthana karatA hai / (use laghucaumAsI prAyazcitta AtA hai | ) 14. The ascetic who accepts the food, water, sweets and the tasty items from the hands, clay's utensils, spoons and metal pot smeared with Poorva - Karma-fault or supports the ones who accepts so, a lagu-masi expiation comes to him. udaka-bhAjana se AhAra grahaNa- prAyazcitta THE REPENTANCE OF TAKING FOOD FROM THE UDAKA-POT 15. je bhikkhU gihatthANa vA aNNautthiyANa vA sIodaga paribhogeNa hattheNa vA, matteNa vA, davieNa vA, bhAyaNeNa vA asaNaM vA, pANaM vA khAimaM vA, sAimaM vA paDiggAher3a, paDiggAheMtaM vA sAijjai / bArahavA~ uddezaka (213) Twelfth Lesson

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15. jo bhikSu gRhastha yA anyatIrthika ke sacitta jala se gIle hAtha, miTTI ke bartana, kur3achI yA dhAtu ke bartana se azana, pAna, khAdya yA svAdya grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai / (use laghucaumAsI prAyazcitta AtA hai | ) 15. The ascetic who accepts the food, water, sweets and the tasty items etc. from the hands of a house holder or non-believer wet with living water, or from the pot of clay or supports the ones who accepts so, a laghu-chaumasi atonement comes to him. rUpa- Asakti ke prAyazcitta THE ATONEMENT OF SIGHT SEEING INFATUATIONS 16. je bhikkhU - 1. vappANi vA, 2. phalihANi vA, 3. pAgArANi vA, 4. toraNANi vA, 5. aggalANi vA, 6. aggala - pAsagANi vA, 7. gaDDAo vA, 8. darIo vA, 9. kUDAgArANi vA, 10. NUma - gihANi vA, 11. rukkha-gihANi vA, 12. pavvayagihANi vA, 13. rukkhaM vA ceiya vA kaDaM, 14. thUbhaM vA ceiyaM kaDaM, 15. AesaNANi vA, 16. AyataNANi vA, 17. devakulANi vA, 18. sahAo vA, 19. pavAo vA, 20. paNiya - gihANi vA, 21. paNiya - sAlAo vA, 22. jANa - gihANi vA, 23. jANa - sAlAo vA, 24 suhA- kammaMtANi vA, 25. dabbha-kammatANi vA, 26. vaddha - kammaMtANi vA, 27. vakka - kammatANi vA, 28. vaNa - kammaMtANi vA, 29. iMgAla - kammaMtANi vA, 30. kaTTha-kammaMtANi vA, 31. susANa-kammaMtANi vA, 32. saMti - kammaMtANi vA, 33. giri-kammaMtANi vA, 34. kaMdara - kammaMtANi vA, 35. selovaTThANa - kammaMtANi vA, 36. bhavaNagihANi vA cakkhudaMsaNavaDiyAe abhisaMdhArei, abhisaMdhAreMtaM vA sAijjai / 17. je bhikkhU - 1. kacchANi vA, 2. daviyANi vA, 3. NUmANi vA, 4. valayANi vA, 5. gahaNANi vA, 6. gahaNa - viduggANi vA, 7. vaNANi vA, 8. vaNa-viduggANi vA, 9. pavvayANi vA, 10. pavvaya - viduggANi vA, 11. agaDANi vA, 12. taDAgANi vA, 13. dahANi vA, 14. Io vA, 15. vAvIo vA, 16. pukkharaNIo vA, 17. dIhiyAo vA, 18. guMjAliyAo vA, 19. sarANi vA, 20. sara - paMtiyANi vA, 21. sara - sarapaMtiyANi vA cakkhudaMsaNavaDiyAe abhisaMdhAreI, abhisaMdhAreMtaM vA sAijjai / 18. je bhikkhU gAmANi vA jAva rAyahANINi vA cakkhudaMsaNavaDiyAe abhisaMdhArei, abhisaMdhAreMtaM vA sAijjai / 19. je bhikkhU gAma mahANi vA jAva rAyahANi - mahANi vA cakkhudaMsaNavaDiyAe abhisaMdhArei, abhisaMdhAreMtaM vA sAijjai / 20. je bhikkhU gAma-vahANi vA jAva rAyahANi - vahANi vA cakkhudaMsaNavaDiyAe abhisaMdhArei, abhisaMdhAreMtaM vA sAijjai / nizItha sUtra (214) Nishith Sutra

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paTe 21. je bhikkhU gAma-pahANi vA jAva rAyahANi-pahANi vA cakkhudaMsaNavaDiyAe bAra abhisaMdhArei,abhisaMdhAreMtaM vA saaijji| 22. je bhikkhU-1. Asa-karaNANi vA, 2. hatthi-karaNANi vA, 3. mahisa-karaNANi vA, 4. vasahakaraNANi vA, 5. kukkuDa-karaNANi vA, 6. makkaDa-karaNANi vA, 7. lAvaya-karaNANi vA, 8. vaTTayakaraNANi vA, 9. tittira-karaNANi vA, 10. kavoya-karaNANi vA, 11. kaviMjala-karaNANi vA cakkhudaMsaNavaDiyAe abhisaMdhArei, abhisaMdhAreMtaMvA saaijji| 23. je bhikkhU-1. haya-juddhANi vA, 2. gaya-juddhANi vA, 3. uTTa-juddhANi vA, 4. goNa juddhANi vA, 5. mahisa-juddhANi vA, 6. meMDha-juddhANi vA, 7. kukkuDa-juddhANi vA, 8. makkaDa-juddhANi vA, 1. lAvaya-juddhANi vA, 10. vaTTaya-juddhANi vA, 11. tittira-juddhANi vA, 12. kavoya-juddhANi vA, 13. kaviMjala-juddhANi vA, 14. ahi-juddhANi vA, 15. sUkara-juddhAMNi vA cakkhudaMsaNavaDiyAe abhisaMdhArei, abhisaMdhAreMtaM vA saaijji| 24. je bhikkhU-1. jUhiya-ThANANivA, 2. haya-jUhiya-ThANANi vA, 3. maya-jUhiya-ThANANi vA, 4. gaya-jUhiya-ThANANi vA, 5. aNiyANi vA, 6. vajjhaM vA NINijjamANaM pehAe cakkhudaMsaNavaDiyAe abhisaMdhArei, abhisaMdhAreMtaM vA saaijji| 8 25. je bhikkhU-1. AghAiya ThANANi vA, 2. mANummANiya ThANANi vA, 3. mahayA-haya-naTTa gIya-vAiya-taMtI-tAla-tuDiya-ghaNa-muiMga-paDuppavAiya ThANANi vA cakkhudaMsaNavaDiyAe ra abhisaMdhArei, abhisaMdhAreMtaM vA saaijji| 12 26. je bhikkhU-1. kalahANi vA, 2. DimbANi vA, 3. DamarANi vA, 4. mahAjuddhANi vA, para 5. mahA-saMgAmANi vA, 6. jUyANi vA, 7. sabhANi vA cakkhudaMsaNavaDiyAe pare abhisaMdhArei, abhisaMdhAreMtaM vA saaijji| ghara 27. je bhikkhU-1. kaTTha-kammANi vA, 2. pottha-kammANi vA, 3. citta-kammANi vA, 4. maNi-kammANi vA, 5. daMta-kammANi vA, 6. gaMthimANi vA, 7. veDhimANi vA, 8. pUrimANi vA, 9. saMghAimANi vA, 10. vivihANi-kammANi cakkhudaMsaNavaDiyAe abhisaMdhArei, abhisaMdhAretaM vA saaijji| 32 28. je bhikkhU virUvarUvesu mahussavesu itthINi vA, purisANi vA, therANi vA, majjhimANi vA, DaharANi vA, aNalaMkiyANi vA,sualaMkiyANi vA, gAyaMtANi vA, vAyaMtANivA, naccaMtANi vA, hasaMtANi vA, ramaMtANivA, mohaMtANi vA, viulaM asaNaMvA, pANaM vA,khAimaMvA, sAimaMvA paribhAyaMtANi vA, paribhujaMtANi vA cakkhudaMsaNavaDiyAe abhisaMdhArei, abhisaMdhAretaM vA saaijji| 29. je bhikkhU samavAyesu vA, piMDaNiyaresu vA, iMdamahesu vA jAva Agaramahesu vA annayaresu vA virUvarUvesumahAmahesu cakkhudaMsaNavaDiyAe abhisaMdhArei, abhisaMdhAreMtaM vA saaijji| bArahavA~ uddezaka (215) Twelfth Lesson

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ghaTe 30. je bhikkhU bahusagaDANi vA, bahurahANi vA, bahumilakkhUNi vA, bahupaccaMtANi vA, annayarANi vA virUvarUvANi mahAsavANi cakkhudaMsaNavaDiyAe abhisaMdhArei, abhisaMdhAreta vA saaijji| 12 31. je bhikkhU ihaloiesu vA rUvesu, paraloiesu vA rUvesu, didrusu vA rUvesu, adiDhesu vA ___ rUvesu, suesu vA rUvesu, asuesu vA rUvesu, vinnAesu vA rUvesu, avinAesu vA sajjai, aura rajjai, gijjhai, ajjhovavajjai, sajjaMtaM vA, rajjaMtaM vA, gijhaMtaM vA, ajjhovavajjaMtaM vA re saaijji| 16. jo bhikSu kheta, khAI, koTa, toraNa, argalA, argalApAsa, gaDDA, guphA, kUTa ke sadRza mahala, ara guptagRha (talaghara), vRkSa-gRha (vRkSa para yA vRkSa ke Azraya se banA ghara); parvata-gRha, vRkSa kA ra caityAlaya, stUpa kA caityAlaya, luhArazAlA, dharmazAlA, devAlaya, sabhAsthala, pyAU, dukAneM, A godAma, yAna-gRha, yAna-zAlA, cUne ke kArakhAne, darbha-karma ke sthAna, carma-karma ke sthAna, valkaja-karma ke sthAna, vana-karma-vanaspati ke kArakhAne, koyale ke kArakhAne, lakar3I ke ra kArakhAne, zmazAna, zAntikarma karane ke sthAna, parvata, guphA meM bane gRha, pASANa karma ke sthAna, sara bhavanoM aura gahoM ko dekhane ke lie jAtA hai athavA jAne vAle kA samarthana karatA hai| 17. jo bhikSu ikSu vagairaha kI vATikA (athavA sabjI kI vATikA), ghAsa kA jaMgala, pracchana sthAna, nadI ke jala se ghire hue sthala, saghana jaMgala (aTavI), sudIrgha aTavI, eka jAtIya vRkSoM kA vana (upavana), aneka jAtIya vRkSoM kA saghana vana, parvata, aneka parvatoM kA samUha, kue~, tAlAba, draha, nadiyA~, bAvar3iyA~, puSkaraNiyA~, dIrghikA-lambI bAvar3iyA Adi paraspara kapATa se saMyukta aneka bAvar3iyA~, sarovara, sarovarapaMkti, anyonyasaMbaddha-sarovara ko dekhane ke lie jAtA hai athavA jAne se vAle kA samarthana karatA hai| 18. jo bhikSu grAma yAvat rAjadhAnI ko dekhane jAtA hai athavA jAne vAle kA samarthana karatA hai| 19. jo bhikSu grAma-mahotsava (yAtrAdi) yAvat rAjadhAnI meM hone vAle mahotsava ko dekhane ke lie aura jAtA hai athavA jAne vAle kA samarthana karatA hai| 20. jo bhikSu grAmaghAta yAvat rAjadhAnIghAta ko dekhane ke lie jAtA hai athavA jAne vAle kA samarthana karatA hai| 21. jo bhikSu grAma ke mArgoM ko yAvat rAjadhAnI ke mArgoM ko dekhane ke lie jAtA hai athavA jAne vAle kA samarthana karatA hai| 22. jo bhikSu azva, hastI, mahiSa, vRSabha, kukkuTa, markaTa (baMdara), lAvaka pakSI, battakha, tittira, kabUtara, kuraja yA cAtaka (pakSI) Adi ko zikSita karane kA sthAna dekhane ke lie jAtA hai aura athavA jAne vAle kA samarthana karatA hai| 12 23. jo bhikSu azvayuddha, gajayuddha, U~ToM kA yuddha, sAMDoM (bailoM) kA yuddha, mahiSa (bhaiMsoM) kA yuddha, ___meMDhoM kA yuddha, kukkuTayuddha, markaTayuddha, lAvakayuddha, battakhayuddha, tittirayuddha, kapotayuddha, cAtakayuddha, azalA | nizItha sUtra (216) Nishith Sutra

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sarpa (nevale) kA yuddha, zUkarayuddha Adi kisI bhI prakAra ke yuddha ko dekhane ke lie jAtA hai aura athavA jAne vAle kA samarthana karatA hai| para 24. jo bhikSu vivAha maMDapa, azva-yUtha (samUha) kA sthala, gaja-yUtha sthala, senA samudAya yA vadhasthAna para le jAte hue corAdi ko dekhane jAtA hai athavA jAne vAle kA samarthana karatA hai| para 25. jo bhikSu sabhAsthala (bhASaNa ke sthAna), dhAnyAdi ke mApa-taula Adi kA sthala, mahAn zabda karate hue bajAye jAte vAdya-nRtya-gIta-taMtrI-tala-tAla-truTita-ghaNa-mRdaMga Adi bajAne ke sthaloM ghare ko dekhane ke lie jAtA hai athavA jAne vAle kA samarthana karatA hai| ra 26. jo bhikSu sAmAnyajana-kalaha, rAjA, yuvarAja Adi kA gRhakalaha, parazatru rAjA kA upadrava, mahAyuddha (zastrayuddha), caturaMgiNI senA yukta mahAsaMgrAma, juA khelane ke sthala, jana-samUha ke sthala ko dekhane ke lie jAtA hai athavA jAne vAle kA samarthana karatA hai| 327. jo bhikSu kASTha-karma, pustaka-karma, citra-karma, maNi-karma, daMta-karma, phUloM ko gUMthakara mAlAdi banAne kA sthala, phUloM ko veSTita karake mAlA Adi banAne kA sthala, rikta jagaha ko phUloM Adi se pUrita karane kA sthala, phUloM ko saMgraha karake gucchA Adi banAne kA sthala, anya bhI vividha veSTa karmoM ke sthaloM ko dekhane ke lie jAtA hai athavA jAne vAle kA samarthana karatA hai| ghA 28. jo bhikSu aneka prakAra ke mahotsavoM meM jahA~ para ki aneka vRddha, yuvaka, bAlaka, puruSa yA striyA~ sAmAnya veSa meM yA vastrAbhUSaNoM se susajjita hokara gAte, bajAte, nAcate, ha~sate, krIr3A karate, para mohita karate, vipula azana, pAna, khAdya yA svAdya AhAra khAte yA bA~Tate hoM to unheM dekhane ke lie jAtA hai athavA jAne vAle kA samarthana karatA hai| 29. jo bhikSu meloM, pitRbhojasthaloM, indra mahotsava yAvat Agara mahotsavoM yA anya bhI aise mahotsavoM ko dekhane ke lie jAtA hai athavA jAne vAle kA samarthana karatA hai| aura 30. jo bhikSu aneka bailagAr3iyoM, rathoM, mleccha yA luTere Adi ke mahAAzrava vAle (pApa) sthAnoM ko ghare dekhane ke lie jAtA hai athavA jAne vAle kA samarthana karatA hai| 1331. jo bhikSu ihalaukika yA pAralaukika, dekhe yA binA dekhe, sune yA binA sune, jAne yA anajAne rUpoM 2 ko dekhane meM Asakta hotA hai, anurakta hotA hai, gRddha hotA hai, mUrchita hotA hai athavA Asakta anurakta, gRddha aura mUcchita hone vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who goes to see the field, trench. Fence, arch, doors, doorframes, caves, the basement of a palace like a summit, tree-house, Mountain house, trees monasteries, tomb monasteries, furnish, religious abode, temple, Assembly hall, drinking water stand, shops, godown, garage, Vehicle stand, limes Industries, ropemaking place, leather goods making places, Bark garment making places, forestry plants industries, Coal Industries, timber industries, cremation grounds, Mountains, caves abode, stone work places, building and house or supports the ones who goes for sight seeing infatuations. bArahavA~ uddezaka (217) Twelfth Lesson

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17. The ascetic who goes to see, the sugarcane plantation field and the enclosure of vegetable, the forest of grass, hiding place, places surrounded by river water, dense forests, long wild region, forests of single type trees, dense forests of Multi trees, mountains, the range of mountains, wells ponds, lakes, rivers, small lake with garden, Sarover, rows of Sarovars, the other types of forest or supports the ones who goes to view so. 18. The ascetic who goes to see country side upto capitals and supports the ones who goes to see so. 19. The ascetic who goes to view the country ceremony (processions) - i.e to see the function to be held in the capital or supports the ones who sees so. * The ascetic who goes to see the country struggles - i.e. the struggles of capital or supports the ones who goes so. 21. The ascetic who goes to see highways upto country roads or supports the ones who goes so. 22. the ascetic who goes to see the training centres of horses, elephants, rams, cocks, monkeys, Lovak birds, ducks, guinea fowl, pigeon, pet cuckoo, or supports the ones who goes so. 23. The ascetic who goes to see the horse fighting, elephant fighting, camels fighting. Fighting of Oxen, buffalo fighting, rams fighting, cocks fighting, monkeys fighting, birds fighting, ducks fighting, partridge fighting, pigeon fighting, pied cuckoo fighting, snake mongoose fighting, pigs fighting and supports the ones who goes to see so. 24. The ascetic who goes to see marriage pavilion, horses stable, elephant herd shade, troops contingent, convict being taken to scaffold or supports the ones who goes to see so. 25. The ascetic who goes to see function ground (lecture dias) or weighing places, loud noise produced by musical instruments, dance, singing, tantri, tal, taal, trutit, Ghamon, Moudanya etc. or supports the ones who goes to see so. 26. The ascetic who goes to see common public strife, king and prince strife, the revolt by hostile king, great battle, great fight of four fold army, casino, congregation places or supports the ones who goes to see so. 27. The ascetic who goes to see timber industry, publishing industry, painting industry, jewels industry, dentistry flowers, garland making places, the places decorated by flowers, bouquet preparing centres and the centres of different activities or supports the one who goes to see. The ascetic who goes to see the old, young, adolescent, male, females in their casual dress or endowed with ornaments distributing food, water, sweets and the tasty items dancing, singing, playing musical instruments in different functions or supports the ones who does so. nizItha sUtra (218) Nishith Sutra

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kkkkkkkkkkkkkk 29. The ascetic who goes to see fairs, the place serving food in memory of forefathers, Indera festival i.e. household function or the other function or supports the ones who goes so. para 30. The ascetic who goes to see many a bull carts, chariots, butchers and robbers etc. places of performer of big influx of sinful activities or supports the ones who does so. The ascetic who gets delusive, captivative, attractive and lustful either seeing or not seeing, hearing or not hearing, viewing the beauties knowingly or unknowingly either of this world or the other-world or supports the ones who gets attractive, attached, influenced and delusive, a laghu-chaumasi atonement comes to him. B AhAra kI kAlamaryAdA ke ullaMghana kA prAyazcitta THE ATONEMENT OF TAKING FOOD AFTER EXPIRY OF PRESCRIBED PERIOD 3 32. je bhikkhU paDhamAe porisIe asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhettA pacchimaM para porisiMuvAiNAvei uvAiNAveMtaM vA saaijji| para 32. jo bhikSu prathama prahara meM azana, pAna, khAdya yA svAdya grahaNa karake use aMtima cauthI prahara taka para rakhatA hai athavA rakhane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who accepting the food, water, sweets and the tasty items etc. in the first Pahar (Indian time) and keeps it upto the fourth Pahar or supports the ones who keeps so, a laghu-chaumasi atonement comes to him. vivecana-uttarAdhyayanasUtra ke chabbIsaveM adhyayana meM bhikSu kI dinacaryA kA varNana karate hue gAthA 12 aura 4 32 meM tIsare prahara meM gocarI jAne kA vidhAna hai| bhagavatIsUtra, aMtakRddazAsUtra, upAsakadazAsUtra Adi meM aneka sthaloM para tIsare prahara meM gocarI jAne vAloM kA aura varNana hai| dazAzrutaskaMdha dazA. 7 meM pratimAdhArI bhikSu ke lie dina ke tIna vibhAgoM meM se kisI bhI eka vibhAga meM para gocarI karane kA vidhAna hai| vahA~ prathama, dvitIya, tRtIya yA caturtha kisI bhI prahara kA vidhAna yA niSedha nahIM hai| ure bRhatkalpasUtra uddezaka 5 meM kahA hai ki sUryAsta yA sUryodaya ke nikaTa samaya meM AhAra karate hue bhikSu ko yaha ghare jJAta ho jAe ki sUryodaya nahIM huA hai yA sUryAsta nahIM huA hai yA sUryAsta ho gayA hai, usa samaya yadi bhikSu mukha meM ghara se, hAtha meM se va pAtra meM se AhAra ko paraTha detA hai to jinaAjJA kA ullaMghana nahIM karatA hai, kintu jAnakArI hone hAra ke bAda AhAra karatA hai to use prAyazcitta AtA hai| bRhatkalpa uddezaka 4 meM kahA hai ki prathama prahara meM grahaNa kiyA AhAra-pAnI caturtha prahara taka rakhanA sAdhu, tara sAdhvI ko nahIM kalpatA hai| yadi bhUla se raha gayA ho to paraTha denA caahie| niSkarSa yaha hai ki sAdhu, sAdhvI sAdhAraNatayA tIsare prahara meM gocarI ke lie jaae| vizeSa Avazyaka sthiti tare meM ve dina meM kisI bhI samaya kSetra kI anukUlatAnusAra gocarI hetu jA sakate haiN| kintu grahaNa kiye AhAra ko tIna para prahara se jyAdA rakhanA nahIM kalpatA hai| yadi bhUla se raha jAe to khAnA nahIM kalpatA hai| Comments--In the twelveth and thirty second verses of the 26th Chapter of Uttradhyayana Sutra in the text namely "the conduct of an ascetic" it has been allowed to go for seeking food in third quarter (Indian time). In Bhagawti, Antkritdasa, Upasakdasa sutra to go for seeking food in third quarter of the day, in different references, is described. bArahavA~ uddezaka (219) Twelfth Lesson

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In seventh Dasa of the Dasashrutskandha for the ascetic who has avowed the special vows (Pratimadhari) the law of taking food in anyone part of the three parts of the day is there. But there is neither law nor prohibition of taking food in first, second, third and fourth quarter of the day... In the chapter fifth of Brihatkalpsutra it has been said that while taking food at the time close to the sunrise or sun set, if the ascetic comes to know that the sun has risen or the sun has set, at that very moment if the ascetic gets the food of mouth, hands and pot thrown away he does not violate the commands of sutra, but if he takes food even knowing the facts, then, an atonement comes to him. In the fourth chapter of Brihatkalpa it has been stated that it is not admissible to monks and nuns to keep the food upto the fourth Pahar that hat has been accepted in first quarter of the day. But if it is kept unknowingly then it should be discarded. The conclusion is that the monks and nuns generally go to seek food in the third quarter (Indian time). In exceptional cases they may go at anytime about seems favourable to the locality for taking food during day time. But it is not admissible to keep the food more than three Pahar. If unknowingly it is left then it should not be consumed. AhAra kI kSetra maryAdA ke ullaMghana kA prAyazcitta THE ATONEMENT OF VIOLATING THE AREA LIMIT OF TAKING FOOD 33. je bhikkhU paraM addhajoyaNamerAo asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA uvAiNAvei uvAiNAveMtaM vA saaijji| 42 33. jo bhikSu do koza kI maryAdA se Age azana, pAna, khAdya yA svAdya le jAtA hai athavA le jAne vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who carries the food, water, sweets and the tasty items etc ahead of the limits of two kosa or supports the ones who carries so then an expiation of laghuchaumasi comes to him. vivecana-do koza se Age le jAne se hone vAle doSa1. pAnI kI mAtrA adhika lI jaaegii| 2. vajana adhika ho jAne se zrama adhika hogaa| . 3. sImA na rahane se saMgrahavRtti bddh'egii| 4. khAdya padArthoM kI Asakti kI vRddhi hogii| 5. anya aneka doSoM kI paramparA bddh'egii| Comments--The faults of carrying food beyond the limit of two "Kosha" -- 1. The water will be taken in more quantity. 2. It requires more labour due to more weight. 3. The impulse of possessiveness will increase in not taking care of limit. 4. Attachment towards eating material will increase. 5. A chain of many other faults will be created. tAnAtAnAtAvAtAvAlA tAtAni vAtAva | nizItha sUtra (220) Nishith Sutra

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ra rAtrivilepana prAyazcitta THE REPENTANCE OF SMEARING OINMENTS AT NIGHT 33 34. je bhikkhU diyA gomayaM paDiggAhettA diyA kAryasi vaNaM AliMpejja vA viliMpejja vA AliMpataM vA viliMpataM vA saaijji| 35. je bhikkhU diyA gomayaM paDiggAhettA rattiM kAryasi vaNaM AliMpejja vA viliMpejja vA AliMpataM vA vilipaMtaM vA saaijji| 36. je bhikkhUrattiM gomayaM paDiggAhettA diyA kAryasi vaNaM AliMpejja vA viliMpejja vA AliMpataM vA viliMpaMtaM vA saaijji| 37. je bhikkhU rattiM gomayaM paDiggAhettA rattiM kAryasi vaNaM AliMpejja vA viliMpejja vA AliMpataM vA viliMpataM vA saaijji| 38. je bhikkhU diyA AlevaNajAyaM paDiggAhettA diyA kAryasi vaNaM AliMpejja vA viliMpejja vA AliMpaMtaM vA viliMpataM vA saaijji| 39. je bhikkhU diyA AlevaNajAyaM paDiggAhettA rattiM kAyaMsi vaNaM AliMpejja vA viliMpejja vA AliMpataM vA viliMpaMtaM vA saaijji| 40. je bhikkhU rattiM AlevaNajAyaM paDiggAhettA diyA kAryasi vaNaM AliMpejja vA viliMpejja vA AliMpaMtaM vA viliMpaMtaM vA saaijji| para 41. je bhikkhU rattiM AlevaNajAyaM paDiggAhettA rattiM kAryasi vaNaM AliMpejja vA viliMpejja vA AliMpaMtaM vA viliMpaMtaM vA saaijji| 34. jo bhikSu dina meM gobara grahaNa kara dUsare dina zarIra ke vraNa para Alepana yA vilepana karatA hai ra athavA karane vAle kA samarthana karatA hai| aura 35. jo bhikSu dina meM gobara grahaNa kara rAtri meM zarIra ke vraNa para Alepana yA vilepana karatA hai athavA pAra karane vAle kA samarthana karatA hai| 38 36. .jo bhikSu rAtri meM gobara grahaNa kara dina meM zarIra ke vraNa para Alepana yA vilepana karatA hai athavA jA karane vAle kA samarthana karatA hai| 33 37. jo bhikSu rAtri meM gobara grahaNa kara rAtri meM zarIra ke vraNa para Alepana yA vilepana karatA hai athavA karane vAle kA samarthana karatA hai| ghare 38. jo bhikSu dina meM vilepana ke padArtha grahaNa kara dUsare dina zarIra ke vraNa para Alepana yA vilepana karatA hai athavA karane vAle kA samarthana karatA hai| 35 39. jo bhikSu dina meM vilepana ke padArtha grahaNa kara rAtri meM zarIra ke vraNa para Alepana yA vilepana karatA hai athavA karane vAle kA samarthana karatA hai| 40. jo bhikSu rAtri meM vilepana ke padArtha grahaNa kara dina meM zarIra ke vraNa para Alepana yA vilepana karatA hai athavA karane vAle kA samarthana karatA hai| bArahavA~ uddezaka (221) Twelfth Lesson

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ghare 41. jo bhikSu rAtri meM vilepana ke padArtha grahaNa kara rAtri meM zarIra ke vraNa para Alepana yA vilepana re karatA hai athavA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 34. The ascetic who taking cow-dung during day time smears it on the wounds of body on the next day or supports the ones who does so. 35. The ascetic who takes the dung at the day time and smears on his body's wounds at night or supports the ones who does so. 36. The ascetic who takes the dung at night and smears on his body's wounds at day or supports the ones who does so. 37. The ascetic who takes the dung at night and smears on his body's wounds at night or supports the ones who does so. 38. The ascetic who takes the smearing material in day time and smears the same over body's wounds on the next day or supports the ones who does so. 39. The ascetic who takes the smearing material during day time and smears it on the wounds of the body at night or supports the ones who does so. 10. The ascetic who takes the smearing material at night but smears it on the wounds of his body during day time or supports the ones who does so. The ascetic who takes the smearing material at night and smears it on body's wound at night or supports the ones who does so, a Laghu-Chaumasi repentance comes to sakAratAnA tAnAtAntAvA nAstAvanA him. vivecana-vilepana ke doSa kA caubhaMgI ke dvArA laghu caumAsika prAyazcitta kahA gayA hai| Comments-Explanation about the Laghuchaumaasik (brief four-monthly) atonement for the fault of smearing (vilepan) has been given in the form of foursomes (chaubhangi). gRhastha se upadhi vahana karAne kA prAyazcitta THE ATONEMENT OF GETTING THE IMPLEMENTS TRANSPORTED BY THE HOUSEHOLDER 42. je bhikkhU aNNautthieNa vA gArathieNa vA uvahiM vahAvei, vahAveMtaM vA saaijji| 43. je bhikkha tannIsae asaNaMvA pANaM vA khAimaM vA sAimaM vA dei, deMtaM vA saaijjdd'| 42. jo bhikSu anyatIrthika yA gRhastha se apanI upadhi (sAmAna) vahana karAtA hai athavA vahana karAne vAle kA samarthana karatA hai| 43. jo bhikSu bhAra vahana karAne ke nimitta se use azana, pAna, khAdya yA svAdya detA hai athavA dene vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 42. The ascetic who gets his goods transported by the householder or supports the ones who does so. The ascetic who of fers food, water, sweets and the fats etc. in lieu of transporting his goods to the householder or supports the ones who does so, a laghu-chaumasi repentance comes to him. | nizItha sUtra (222) Nishith Sutra

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ghara vivecana-bhikSu ko atyanta alpa upadhi rakhane kA Agama meM vidhAna hai| jinako bhikSu svayaM sahaja hI ra uThAkara vihAra kara sakatA hai| upadhi sambandhI vistRta vivecana solahaveM uddezaka ke sUtra 39 meM dekheN| Comments-There is a law of keeping very few articles, in the Agamas, by which the ascetic can travel carrying them himself. For the elaborate analysis regarding the implements and articles see in 39th sutra of sixteenth chapter. mahAnadI pAra karane kA prAyazcitta THE ATONEMENT OF CROSSING THE GREAT RIVERS 44. je bhikkhU imAo paMca mahaNNavAo mahANaIo uddiTThAo, gaNiyAo jiyAo, aMtomAsassa dukkhutto vA tikkhutto vA uttarai vA, saMtarai vA, uttaraMtaM vA saMtaraMtaM vA saaijji| taM jahA-1. gaMgA, 2. jauNA, 3. sarayU, 4. erAvaI, 5. mhii| taMsevamANe Avajjai cAummAsiyaM parihAraTThANaM ugghaaiyN| 44. gaMgA, jamunA, sarayu, airAvatI aura mAhI ye pA~ca mahAnadiyA~ kahI gaI haiM, ginAI gaI haiM, prasiddha haiM, inako jo bhikSu eka mAsa meM do bAra yA tIna bAra paidala pAra karatA hai yA nAva Adi se pAra karatA hai athavA pAra karane vAle kA samarthana karatA hai| Ganga, Yamuna, Saryu, Airavati, and Mahi these five rivers are great rivers. The ascetic who crosses these rivers on foot twice or thrice during a month or crosses through boat or supports the ones who does so. ina 44 sUtrokta sthAnoM kA sevana karane vAle sAdhu/sAdhvI ko laghucaumAsI prAyazcitta AtA hai| To the ascetic in following the actions mentioned in Sutra No. 44 above, a laghuchaumasi atonement comes to him. vivecana-mAsakalpa vihoNa sakRt kalpateeva uttriNtu| tasminneva mAse dvi-tRtIya vArA prtissedhH|-cuurnni| para mAsakalpa vihAra kI apekSA eka mahIne meM eka bAra eka nadI utaranA kalpatA hai kintu usI mahIne meM pare do-tIna bAra utaranA nahIM kalpatA hai| ghare ATha mahInoM meM kula nau bAra utarane para prAyazcitta nahIM AtA hai| jisameM prathama mahIne meM do bAra aura zeSa re sAta mahInoM meM eka-eka bAra nadI pAra kI jA sakatI hai| pA~ca nadiyoM ke kathana se zeSa bar3I nadiyA~ bhI sUcita kI gaI haiN| prAcIna kAla ke vicaraNa kSetra meM ye pA~ca ghara pramukha nadiyA~ kabhI nahIM sUkhatI thI aura prasiddha thiiN| ataH sUtra meM inakA nAma aura saMkhyA kA nirdeza hai| upalakSaNa se jisa samaya jo bar3I nadiyA~ hoM, unheM bhI samajha lenA caahie| bhikSu ko utsarga vidhAna ke anusAra jala kA sparza karanA bhI nahIM kalpatA hai| kintu vihAra meM nadI pAra karanA par3e to yaha apavAdika vidhAna hai| bRhatkalpabhASya meM tathA nizIthabhASya meM isa viSaya ke apavAda aura viveka ra kA vistRta vivecana kiyA gayA hai| sthalamArga meM kitanA cakkara ho to kitane jala mArga se jAnA, usameM bhI pRthvIkAya, harI-ghAsa, phUlana Adi ke AdhAra para aneka vikalpa kie haiN| ___ prAyazcitta meM bhI aneka vikalpa die haiN| nAva va kuMbhAdi se tairane kI vidhi bhI batAI gaI hai| isake lie bhASya kA adhyayana karanA caahie| bArahavA~ uddezaka (223) Twelfth Lesson

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Comments-"Maskalp Viharen Sakrit Kalpate Eva Uttaranti. Tasmineva Mose duvitritaya Bara Pratishedhah. Churni with regard to travelling to stay for a period of one month, it deserves to step into a river once during a month, but it is not desirable to cross twice or thrice the river in the same month. There is no provision of atonement of stepping in to the river nine times in all during the eight months of a year. In the first month the river can be crossed twice and seven times in the remaining seven months. Through mentioning five rivers, the remaining big rivers have also been indicated. These five great rivers were famous and never dried up in the past in its travelling areas. Hence the names and numbers of these rivers are narrated in this sutra. Symbolically other big river which were there during that time, should be understood likewise. According to the general rules it is not permissible for an ascetic to touch the water. But during travelling it is allowed to cross the river in exceptional situations. In commentaries of Brihat Kalpa and Nishith the elaborate description about the exceptional situations have been done. How much journey as to be travelled on land. Considering it one should calculate in how much water one should go ? Even there with regards to the earth bodied beings, green grass and fungus etc. many alternatives have been told. With regard to atonement many options have been suggested the method of swimming by a boat and pot has been told. sUtra 1-2 sUtra 3 sUtra 4 sUtra 5 sUtra 6 sUtra 7 sUtra 8 sUtra 9 sUtra 10-13 sUtra 14 sUtra 15 sUtra 16-30 nizItha sUtra bArahaveM uddezaka kA sArAMza THE SUMMARY OF TWELVETH CHAPTER sa prANiyoM ko bA~dhanA yA kholanA / bAra-bAra pratyAkhyAna bhaMga karanA / pratyekakAya mizrita AhAra krnaa| saroma carma kA upayoga karanA / gRhastha ke vastra se Dhake tRNapIr3ha Adi para baitthnaa| 1 sAdhvI kI cAdara gRhastha se silvaanaa| pRthvI Adi pA~ca sthAvarakAyika jIvoM kI kiMcit bhI virAdhanA karanA / sacita vRkSa para car3hanA gRhastha ke bartanoM meM khAnA, gRhastha ke vastra pahananA, gRhastha kI zayyA Adi para baiThanA, gRhastha kI cikitsA karanA / pUrvakarmadoSa yukta AhAra grahaNa krnaa| udakabhAjana (gRhastha ke kacce pAnI lene nikAlane ke bartana) se AhAra grahaNa karanA / darzanIya sthaloM ko dekhane jaanaa| karAra kara (224) Nishith Sutra J

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FAIXIXW sUtra 31 manohara rUpoM meM Asakta honaa| sUtra 32 prathama prahara meM grahaNa kiyA huA AhAra caturtha prahara meM khaanaa| sUtra 33 do kosa se Age le jAkara AhAra-pAnI kA upayoga krnaa| sUtra 34-41 gobara yA lepya padArtha rAtri meM lagAnA yA rAta se rakhakara dina meM lgaanaa| sUtra 42-43 gRhastha se upadhi vahana karAnA tathA use AhAra denaa| sUtra 44 bar3I nadiyoM ko mahine meM eka bAra se adhika utarakara yA tairakara pAra krnaa| ityAdi pravRttiyA~ karane para laghucaumAsI prAyazcitta AtA hai| Sutra 1-2. To fasten and release the moveable beings. Sutra 3. To break vows again and again. Sutra 4. To eat Pretyeka body mixed veg. Sutra 5. To use hairy leather. Sutra 6. . To sit on the straw stool etc. covered by the clothes of a householder. Sutra 7. To get the nuns saree sewed by the householder. Sutra 8. To injure the five immoveable bodies as earth bodies etc. Sutra 9. To climb up on a tree. Sutra 10-13. . To eat in the utensils of a householder, to wear garments of householder, to sit on the householder's bed, to diagnosis the householder. Sutra 14. To eat the food of Poorva Karma Dosha. Sutra 15. To accept food from Udaka utensil (the utensil used fow living water) Sutra 16-30. To visit sight seeing places. Sutra 31. To be captivated in beautiful and lovely figures. Sutra 32. To accept in first "Pahar" and eat in fourth "Pahar" Sutra 33. To eat food carrying at a distance of more than two "Kosha" Sutra 34-41. To smear dung or any paste at night or kept at night and smeared in the day time. Sutra 42-43. To get his weight transported by a householder and to give him food. Sutra 44. To cross the river by a boat, or wading in it more than once during a month in the big rivers. The law of laghu-chanumasi atonement is made for these activities. isa uddezaka ke 29 sUtroM ke viSayoM kA kathana nimnalikhita AgamoM meM hai, yathAsUtra 3 bAraMbAra pratyAkhyAna bhaMga karanA zabaladoSa hai| -dazA. da.2 sUtra4 sacitta padArtha mizrita AhAra khAne kA nissedh| -AcA. zru. 2, a. 1, u. 1 KI bArahavA~ uddezaka (225) Twelfth Lesson

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sUtra 5 saroma carma ke lene kA nissedh| -bRhatkalpa u. 36 sUtra 8 pA~ca sthAvara kAyoM kI virAdhanA karane kA nissedh| __ -dazavai. a. 4, a.63 -AcA. zru. 1, a. 1, u. 2-73 sUtra 9 vRkSa para car3hane kA nissedh| -AcA. zru. 2, a. 3 u. 3 sUtra 10 gRhastha ke bartana meM khAne kA niSedha / -dazavai. a. 3 tathA a.6 -sUya. zru. 1, a. 2, u. 2, gA. 20 sUtra 11 gRhastha kA vastra upayoga meM lene kA nissedh| -sUya. zru. 1, a. 9, gA. 20 sUtra 12 gRhastha ke khATa palaMga Adi para baiThane kA nissedh| -dazavai. a. 3 tathA a. 6 -sUya. zru. 1, a. 9, gA. 21 sUtra 13 gRhastha kI cikitsA karane kA nissedh| -dazavai. a. 3 tathA a. 8, gA. 50 - uttarA. a. 15, gA. 8 sUtra 14 pUrvakarmadoSa yukta AhAra grahaNa karane kA nissedh| -AcA. zru. 2, a. 1, u. 6 tara sUtra 16-31 darzanIya sthaloM meM jAne kA tathA manohara rUpoM meM Asakti karane kA nissedh| -AcA. zru. 2, a. 12 sUtra 32-33 prathama prahara meM grahaNa kiye hue AhAra ko cauthe prahara meM khAne kA niSedha tathA do kosa uparAMta AhAra le jAne kA nissedh| - -bRhatkalpa u.4 sUtra 44 bar3I nadiyoM ko pAra karane kA nissedh| -dazA. da. 2, bRhatkalpa u.4 isa uddezaka ke 15 sUtroM ke viSayoM kA kathana anya AgamoM meM nahIM hai, yathAsUtra 1-2 rassI Adi se pazuoM ko bA~dhanA-kholanA nhiiN| gRhastha ke vastra se acchAdita pIDha Adi para baiThanA nhiiN| sUtra 7 gRhastha se sAdhvI kI caddara silAnA nhiiN| udakabhAjana se AhAra lene kA nissedh| sUtra 34-41 gobara tathA vilepana padArtha ko rAtri meM grahaNa karane Adi kA niSedha AgamoM meM nahIM hai kintu auSadha-bheSaja ke saMgraha kA nissedh| -prazna. zru. 2, a.5, sU. 7 meM hai| sUtra 42-43 vihAra meM gRhastha se bhAravahana karAne kA tathA use AhAra dene kA nissedh| The description of the subject matter of these twenty nine sutras of this chapter in found in following Agamas, as : Sutra 3 Frequently breaking the vows is called a "Sabal Dasha". -Dash. 2. Sutra 4 Prohibition of consuming the living being mixed food. -Acha. Shrut-2 chap. 1, Udd. 1. Sutra 5 Prohibition of accepting fur leather. -Udd. 3 of Brihatkalpa. Sutra 8 Prohibition of hurting the five types of immobile beings. - Dasvakalika chapter 4, 6, Acha-shrut 2, chap-1, Utt. 2-7. sUtra 6 sUtra 15 nizItha sUtra (226) Nishith Sutra

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Sutra 9 Sutra 10 Sutra 11 Sutra 12 Sutra 13 Sutra 14 Sutra 16-31 Sutra 32-33 Sutra 44 Prohibition of climbing up the tree.-Ach. Shrut 2, chap-3, udde-3. Prohibition of taking food in householdings utensils. -Das-shrut 1, chap-2, utt-2 verse-20. Prohibition of accepting the householders cloth. bArahavA~ uddeza -Shrut one, chap-9, verse-20. Prohibition of sitting on the cot and bed of householder. -Das-chap-3 and 6. Shrut-1, chap-9, verse 21. Prohibition of taking treatment of a householder. -Dasvai chap-3, 8, verse 50, Uttra-chap-15 and verse 8. Prohibition of accepting food afflicted by Poorva Kurma faults. -Acha-shrut-2, chap-1 udde-6. Prohibition of getting attracted towards landscapes and charming figures. -Ach.-Shrut-2, chap-12. Prohibition of consuming food in fourth prahar that has been accepted at the time of first prahar of the day or prohibition of carrying food beyond the distance of two "kosh". -Udd-4 of Brihatkalpa. Prohibition of crossing the five great rivers. The description of the subject matter of these fifteen sutras of the chapter is not found in other Agamas, as: Sutra 1-2 To tie and untie the cattle with the rope. Sutra 6 to sit on the seat covered with the householders cloth. Sutra 7 The shawl of a nun should not to be got stitched by the householder. Prohibition of accepting food from the water pot. Sutra 15 Sutra 34-41 Prohibition of accepting the cow dung or smearing material at night is not mentioned in Agamas but there is prohibitions regarding hoarding the medicines. Prosham-shrut-2, chap-5, sutra-7. Sutra 42-43 -Dash-D-2, Udd-4 of Brihatkalpa. Prohibition of giving food to the householders, and to make them carry his weight during travelling is there.. // bArahavA~ uddezaka samApta // The End of twelveth Chapter. (227) Twelfth Lesson

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terahavA uddezaka THE THIRTEENTH CHAPTER prAthamikI INTRODUCTION isa uddezaka meM zramaNa ko snigdha pRthvI, zilA Adi para kAyotsarga karane, gRhastha ko kaTu ra vacana bolate, maMtra, lAbha va hAni batAne, dhAtu kA sthAna Adi batAne, vamana virecana pratikarma karane, sara pArzvastha kuzIla kI prazaMsA va vandana karane, dhAtrIpiNDa, dUtIpiNDa, nimittapiNDa, cikitsApiNDa, krodhAdi piNDa kA bhoga karane Adi kA niSedha kiyA gayA hai| isa prakAra kI pravRttiyA~ karane vAle pUre sAdhaka ko laghu caumAsI prAyazcitta AtA hai| In this chapter prohibition of performing Kayotsarga at the lubricated earthen piece of rock by a shraman, telling the bitter words, spells, profit & loss to a householder, telling the metal places performing the activities of vomiting and purgations, bowing and prasing of a Parshavasth Kushil, consuming a Dhatripind, Dutipinds, Chikitsapinds, food sewed in anger etc has been narrated. According to the present chapter expiation of laghuchaumasi comes to a prectiser who performs such types of activities. sacitta pRthvI Adi para khar3e rahane Adi kA prAyazcitta THE ATONEMENT OF STANDING ON LIVE EARTH 1. je bhikkhU aNaMtarahiyAe puDhavIe ThANaM vA, sejjaM vA, nisIhiyaM vA ceei, ceetaM vA saaijji| 2. je bhikkhU sasiNiddhAe puDhavIe ThANaM vA, sejjaMvA, nisIhiyaM vA ceei, ceetaM vA saaijji| satra 3. je bhikkhU sasarakkhAe puDhavIe ThANaM vA, sejjaM vA, nisIhiyaM vA ceei, ceetaM vA saaijji| 4. jebhikkhU maTTiyAkaDAe puDhavIe ThANaM vA, sejjaMvA, nisIhiyaM vA ceei, ceetaM vA saaijji| ra 5. je bhikkhU cittamaMtAe puDhavIe ThANaM vA, sejjaM vA, nisIhiyaM vA ceei, ceetaM vA saaijji| 6. je bhikkhU cittamaMtAe silAe ThANaM vA, sejjaM vA, nisIhiyaM vA ceei, ceetaM vA saaijji| 7. je bhikkhU cittamaMtAe lelUe ThANaM vA, sejjaM vA, nisIhiyaM vA ceei, ceetaM vA saaijji| 8. je bhikkhU kolAvAsasi vA dArue jIvapaiTThie, saaMDe jAva makaDAsaMtANae ThANaM vA, sejjaM vA, nisIhiyaM vA ceei, ceetaM dA saaijji| 1. jo bhikSu sacitta pRthvI ke nikaTa kI bhUmi para khar3e rahanA, sonA yA baiThanA Adi karatA hai athavA karane vAle kA samarthana karatA hai| 2. jo bhikSu sacitta jala se snigdha bhUmi para khar3e rahanA, sonA yA baiThanA Adi karatA hai athavA karane 3 vAle kA samarthana karatA hai| nizItha sUtra (228) Nishith Sutra

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1. snigdha kacce rAste para calanA yA khar3e rahanA 2.calAyamAna sthAna para baiThanA 3. zataraMja Adi khela khelanA ghor3A hamezA ar3hAI athavA kisI ko sikhAnA cAla calatA hai 4 gRhastha ko mArga Adi batAnA yaha rAstA amuka grAma ko jAtA hai| isa rAste se cale jaao| 5. dhAtu nidhi batAnA isa miTTI meM sonA milA hai| yahA~ khudAI kro| nIce sone kI khAna hai| isako eka ghaNTA saMbhAla lU~gA to mujhe isake badale gocarI mila jaayegii| 6. dhAtapiMDa bhogane kA prAyojana karanA 10

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05555555555555555555555555555555555se citra-paricaya 10 nimnokta kArya karane vAlA sAdhu-sAdhvI laghu caumAsika prAyazcitta kA adhikArI hotA hai 1. gIlI snigdha kaccI sar3aka para calane yA khar3e rahane se doSa lagatA hai| -u. 13, sU.2 tIna pAye kI asthira caukI para baiThane sedoSa lagatA hai| . -u. 13, sU. 19 sAdhu kA gRhastha yA anyatIrthika sAdhu ke sAtha zataraMja khelanA yA use sikhAnA 'zilpakalAdi sikhAne' kA doSa kahalAtA hai| - u. 13, sU. 12 ___ sAdhu dvArA anyatIrthikoM athavA gRhasthoM ko mArga batAnA mArgAdi batAne' kA doSa kahalAtA hai| - u. 13, sU. 28 5. sAdhu dvArA gRhasthoM ko sone kI khAne, jamIna meM gar3he dhana Adi ke bAre meM batAnA 'dhAtu aura nidhi batAne kA doSa kahalAtA hai| -u. 13,sU. 29 6. gRhastha ke bAlakoM ko sambhAlane ke badale unase AhAra prApta karane kI icchA rakhane vAle sAdhu ko 'dhAtRpiMDa' doSa lagatA hai| __ -u. 13, sU. 64 055555555555555555555555555555555555555555555555550 05555555555555555555555555555555555se A Sadhu or Sadhvi who engages himself/herself in any one of the following activities is liable for Laghu-chaumashik atonement. 1. Amonk commits a fault in case he keeps standing or walking on wet slippery path. -Udd. 13, Su.2 Amonk commits a fault if he sits on an unstable tripod. -Udd. 13, Su.19 Amonk commits the fault of teaching an art in case he plays chess with a householder or trains him in it. -Udd. 13,Su.12 A monk commits the fault of telling the way and the like in case he tells the way to householder or followers of different faith. -Udd. 13, Su. 28 A monk informs the householders about gold mines or cash buried in the ground. He then commits the fault of telling about the metal or hidden treasure. -Udd. 13, Su. 29 In case a monk instead of looking after the children of the householder, has a desire of procuring food from them, he commits the fault of procuring food of the attendant. -Udd. 13,Su.64 es55555555555555555555555555555555550

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23. jo bhikSu sacitta rajayukta bhUmi para khar3e rahanA, sonA yA baiThanA Adi karatA hai athavA karane vAle para K kA samarthana karatA hai| 14. jo bhikSu sacitta miTTIyukta bhUmi para khar3e rahanA, sonA yA baiThanA Adi karatA hai athavA karane vAle kA samarthana karatA hai| jo bhikSu sacitta pRthvI para khar3e rahanA, sonA yA baiThanA Adi karatA hai athavA karane vAle kA samarthana karatA hai| 6. jo bhikSu sacitta zilA para khar3e rahanA, sonA yA baiThanA Adi karatA hai athavA karane vAle kA samarthana karatA hai| 7. jo bhikSu sacitta zilAkhaMDa yA patthara Adi para khar3e rahanA, sonA yA baiThanA Adi karatA hai athavA karane vAle kA samarthana karatA hai| 38. jo bhikSu sacitta ghuna yA dImaka lage hue jIkyukta kASTha para tathA aNDoM se yAvat makar3I ke jAloM se yakta sthAna para khaDe rahanA.sonA yA baiThanA Adi karatA hai athavA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who keeps standing, sleeping, sitting on the land near to the live land or supports the ones who does so. The ascetic who keeps standing, sleeping and sitting on the land wet with live water or supports the ones who does so. The ascetic who keeps standing, sleeping and sitting on land covered with the live dust or supports the ones who does so. The ascetic who keeps standing, sleeping and sitting on the land covered with live sand or supports the ones who does so. The ascetic who keeps standing, sleeping and sitting on the live land and living earth or supports the ones who does so. The ascetic who keeps standing, sleeping and sitting on the live rock or supports the ones who does so. The ascetic who keeps standing, sleeping and sitting on the live piece of the rock or supports the ones who does so. The ascetic who keeps standing, sleeping and sitting on the termite eaten or wood occupied with living beings wood or an eggs breeded or spider's web land or supports the ones who does so a laghu-chaumasi atonement comes to him. anAvatta U~ce sthAnoM para khar3e rahane Adi kA prAyazcitta THE REPENTANCE OF STANDING AT THE UNCOVERED HIGH PLACES 1. je bhikkhU thUNasi vA, giheluyaMsi vA, usuyAlasi vA, kAmajalaMsi vA, dubbaddhe duNNikhitte, anikaMpe calAcale ThANaM vA, sejjaMvA, nisIhiyaM vA ceei, ceetaM vA saaijji| terahavA~ uddezaka (229) Thirteenth Lesson

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ra 10. je bhikkhU kuliyaMsi vA, bhittisi vA, silaMsi vA, lelaiMsi vA, aMtarikkhajAyaMsi, dubbaddhe / duNNikhitte, anikaMpe calAcale ThANaM vA, sejjaMvA, nisIhiyaM vA ceei, ceetaM vA saaijji| 3 11. je bhikkhU khaMdhasi vA, phalihaMsi vA, maMcaMsi vA, maMDavaMsi vA, mAlasi vA, pAsAyasi vA, 12 hammatalaMsivA, aMtarikkhajAyasi, dubbaddhe duNNikhitte, anikaMpe calAcale ThANaM vA, sejjaM vA, para nisIhiyaM vA ceei, ceetaM vA saaijji| 9. jo bhikSu stambha, dehalI, Ukhala athavA snAna karane kI caukI Adi jo ki sthira na hoM, acchI 3 taraha rakhe hue na hoM, niSkampa na hoM kintu calAyamAna hoM una para khar3e rahanA, sonA yA baiThanA Adi 88 karatA hai athavA karane vAle kA samarthana karatA hai| 10. jo bhikSu sopAna, dIvAra, zilA yA zilAkhaNDa-pattharAdi AkAzIya (anAvRta U~ce) sthAna, jo ki sthira na hoM, acchI taraha rakhe hue na hoM, niSkampa na hoM kintu calAyamAna hoM una para khar3e ra rahanA, sonA yA baiThanA Adi karatA hai athavA karane vAle kA samarthana karatA hai| 11. jo bhikSu skandha para, phalaka para, maMca para, maNDapa para, mAla para, prAsAda para, havelI ke zikhara para aura ityAdi jo AkAzIya (anAvRta U~ce) sthAna, jo ki sthira na hoM, acchI taraha bane hue na hoM, pare niSkampa na hoM kintu calAyamAna hoM una para khar3e rahanA, sonA yA baiThanA Adi karatA hai athavA ra karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who keeps standing, sleeping and sitting on the pole, threshold, club and the bathing stool etc. which is unsteady, is not kept properly and is moveable or supports the ones who does so. The ascetic who keeps standing, sleeping and sitting on ladder, walls, rock or rock piece-stones etc. uncovered high land which are unsteady, not kept properly, and entirely moveable or supports the ones who does so. The ascetic who keeps standing, sleeping and sitting on the branch, fruit, Dias, pavilion, sailing, palace and sumiit of the Haveli like high places etc. which are unsteady, not built properly, moveable or supports the ones who does so, a laghu chaumasi repentance comes to him. zilpakalAdisikhAne kA prAyazcitta THE ATONEMENT OF TEACHING ART AND SKILL ETC. 12. je bhikkhU aNNautthiyaM vA gAratthiyaM vA-1. sippaM vA, 2. silogaM vA, 3. aTThAvayaM vA, 4. kakkaDagaMvA, 5. vuggahaM vA, 6. salAhaM vA sikkhAvei, sikkhAveMtaM vA saaijji| 12. jo bhikSu anyatIrthika yA gRhastha ko zilpa, guNakIrtana, juA khelanA, kAMkarI khelanA, yuddha ra karanA, padya racanA karanA sikhAtA hai athavA sikhAne vAle kA samarthana karatA hai| (use laghucaumAsI ke prAyazcitta AtA hai|) nizItha sUtra (230) Nishith Sutra

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The ascetic who teaches skills, reciting prayers, playing marbles, fighting, composing couplet to the householder or non-believer or supports the ones who does so a laghu-chaumasi repentance comes to him. gRhastha ko pharUSa vacana Adi kahane ke prAyazcitta THE REPENTANCE OF SPEAKING HARSH AND RUDE LANGUAGE TO THE HOUSEHOLDER la 13. je bhikkhU aNNautthiyaM vA gAratthiyaM vA AgADhaM vayai, vayaMtaM vA saaijji| 114. je bhikkhU aNNautthiyaM vA gAratthiyaM vA pharusaM vayai, vayaMtaM vA saaijji| * 15. je bhikkhU aNNautthiyaM vA gAratthiyaM vA AgADhaM-pharusaM vayai, vayaMtaM vA saaijji| 0 16. jebhikkhU aNNautthiyaMvA gArasthiyaM vA aNNayarIe accAsAyaNAe accAsAei, accAsAeMtaM vA saaijji| 13. jo bhikSu anyatIrthika yA gRhastha ko Avezayukta vacana kahatA hai athavA kahane vAle kA samarthana karatA hai| ghara 14. jo bhikSu anyatIrthika yA gRhastha ko kaThora vacana kahatA hai athavA kahane vAle kA samarthana karatA hai| 15. jo bhikSu anyatIrthika yA gRhastha ko Avezayukta kaThora zabda kahatA hai athavA kahane vAle kA samarthana karatA hai| 16. jo bhikSu anyatIrthika yA gRhastha kI kisI prakAra kI AzAtanA karatA hai athavA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 13. The ascetic who speaks the language full of wrath or supports the ones who speaks so. 83 14. The ascetic who speaks harsh language to the householder or non-believer or supports the ones who speaks so. 15. The ascetic who speaks harsh language in a fit of anger to the householder or a ___non-believer or supports the ones who does so. The ascetic who misbehaves in any form with the householder or the non-believer or supports the ones who does so- a laghu-chaumasi expiation comes to him. ghare kautuka karma Adi ke prAyazcitta # REPENTANCE OF CURIOUS ACTIONS 17. je bhikkhU aNNautthiyANa vA gAratthiyANa vA kougakammaM karei, kareMtaM vA saaijji| 20 18. je bhikkhU aNNautthiyANa vA gArasthiyANa vA bhUikammaM karei, kareMtaM vA saaijji| 19. je bhikkhU aNNautthiyANa vA gAratthiyANa vA pasiNaM karei, kareMtaM vA saaijji| are 20. je bhikkhU aNNautthiyANa vA gAratthiyANa vA pasiNApasiNaM karei, kareMtaM vA saaijji| 21. je bhikkhU aNNautthiyANa vA gAratthiyANa vA tIyaM nimittaM kahei, kaheMtaM vA saaijji| paare| terahavA~ uddezaka (231) Thirteenth Lesson

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AAAAAXXXAX XIXOXIXXXOXIXXXIDAIXXXUXAMVWAVVN XIXIXXIXXIX 22. je bhikkhU aNNautthiyANa vA gArasthiyANa vA lakkhaNaM kahei, kaheMtaM vA saaijji| 23. je bhikkhU aNNautthiyANa vA gAratthiyANa vAvaMjaNaM kahei, kaheMtaM vA saaijji| 24. je bhikkhU aNNautthiyANa vA gAratthiyANa vA sumiNaM kahei, kaheMtaM vA saaijji| 25. je bhikkhU aNNautthiyANa vA gAratthiyANa vA vijjaM pauMjai, pauMjaMtaM vA saaijji| 26. je bhikkhU aNNautthiyANa vA gAratthiyANa vA maMtaM pauMjai, pauMjaMtaM vA saaijji| 27. je bhikkhU aNNautthiyANa vA gAratthiyANa vA jogaM pauMjai, pauMjaMtaM vA saaijji| 17. jo bhikSu anyatIrthikoM yA gRhasthoM kA kautukakarma karatA hai athavA karane vAle kA samarthana karatA hai| 18. jo bhikSu anyatIrthikoM yA gRhasthoM kA bhUtikarma karatA hai athavA karane vAle kA samarthana karatA hai| pUre 19. jo bhikSu anyatIrthikoM yA gRhasthoM sa kautuka-prazna karatA hai athavA karane vAle kA samarthana tara karatA hai| 20. jo bhikSu anyatIrthikoM yA gRhasthoM ke kautuka-praznoM ke uttara detA hai athavA dene vAle kA samarthana 4 karatA hai| 21. jo bhikSu anyatIrthikoM yA gRhasthoM ke bhUtakAla sambandhI nimitta kA kathana karatA hai athavA karane para vAle kA samarthana karatA hai| 22. jo bhikSu anyatIrthikoM yA gRhasthoM ko unake (zarIra ke rekhA Adi) lakSaNoM kA phala kahatA hai - athavA kahane vAle kA samarthana karatA hai| 23. jo bhikSu anyatIrthikoM yA gRhasthoM ko (unake) tila-masA Adi vyaMjanoM kA phala kahatA hai / athavA kahane vAle kA samarthana karatA hai| 24. jo bhikSu anyatIrthikoM yA gRhasthoM ko svapana kA phala kahatA hai athavA kahane vAle kA samarthana karatA hai| 25. jo bhikSu anyatIrthikoM yA gRhasthoM ke lie "vidyA" kA prayoga karatA hai athavA karane vAle kA pare samarthana karatA hai| 26. jo bhikSu anyatIrthikoM yA gRhasthoM ke lie "mantra" kA prayoga karatA hai athavA karane vAle kA ra samarthana karatA hai| 27. jo bhikSu anyatIrthikoM yA gRhasthoM ke lie "yoga" (tantra) kA prayoga karatA hai athavA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 17. The ascetic who performs the festive activities of a householder or the non-believer or supports the ones who does so. 18. The ascetic who does Bhutikarma of a householder or non-believer or supports the sara ones who does so. ___19. The ascetic who puts the interesting question to the householder and non-believer or supports the ones who asks so. nizItha sUtra Nishith Sutra (232)

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20. The ascetic who answers the curious questions put by the householders or nonbeliever or supports the ones who answers so. 21. The ascetic who states the cause of the past events of a house holder or nonbeliever or supports the ones who does so. 22. The ascetic who forecasts the result of the body's spots of the householder or nonbeliever or supports the ones who forecast so. 23. The ascetic who declares the fruits of the dart, mole etc. of the householder or nonbeliever or supports the ones who declares so. 24. The ascetic who tells the fruits of the dreams of a householder or supports the ones who does so. 25. The ascetic who applies spells for the householder or non believer or supports the ones who does so. 26. The ascetic who chants mantras for a householder or on-believer or supports the ones who does so. 27. The ascetic who applies yoga incantation for the householder or non-believer or supports the ones who applies so, a laghu-chaumasi repentance comes to him. mArgAdi batAne kA prAyazcitta THE ATONEMENT OF TELLING THE PATHS 28. je bhikkhU aNNautthiyANa vA gAratthiyANa vA naTThANaM, mUDhANaM, vippariyAsiyANaM maggaM vA paveei, saMdhiM vA paveei, maggAo vA saMdhi paveei, saMdhIo vA maggaM paveei, pavetaM vA sAijjai / 28. jo bhikSu mArga bhUle hue, dizAmUDha hue yA viparIta dizA meM gae hue anyatIrthika yA gRhasthoM ko mArga batAtA hai yA mArga kI saMdhi batAtA hai athavA mArga se saMdhi batAtA hai yA saMdhi se mArga batAtA hai athavA batAne vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai / ) 28. The ascetic who tells the footpath or roads junctions to oblivious, direction ignorant or to one who has gone to the opposite side to the householder or a non-believer or the ascetic who tells the junctions from path or tell streets emanating from the _junction; or supports the one who tells so, a laghu-chaumasi atonement ones to him. dhAtu aura nidhi batAne kA prAyazcitta THE REPENTANCE OF TELLING ABOUT THE METAL AND TREASURE 29. je bhikkhU aNNautthiyANa vA gAratthiyANa vA dhAuM pavedei, pavedeMtaM vA sAijjai / 30. je bhikkhU aNNautthiyANa vA gAratthiyANa vA nirhi pavedei, pavedeMtaM vA sAijjai / 29. jo bhikSu anyatIrthikoM yA gRhasthoM ko dhAtu batAtA hai athavA batAne vAle kA samarthana karatA hai| 30. jo bhikSu anyatIrthikoM yA gRhasthoM ko nidhi (khajAnA) batAtA hai athavA batAne vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai / ) terahavA~ uddezaka (233) Thirteenth Lesson

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29. The ascetic who tells about the valuable metals to a householder or non-believer or supports the ones who tells so. 30. The ascetic who tells about the hidden treasure to the householder or the nonbeliever or supports the ones who does so, a laghu-chaumasi atonement comes to him. pAtra Adi meM apanA pratibimba dekhane kA prAyazcitta REPENTANCE OF SEEING ONES OWN REFLECTION IN THE POT 31. je bhikkhU mattae appANaM dehai, dehaMtaM vA sAijjai / 32. je bhikkhU addAe appANaM dehai, dehaMtaM vA sAijjai / 33. je bhikkhU asIe appANaM dehai, dehaMtaM vA sAijjai / 34. je bhikkhU maNie appANaM dehai, dehaMtaM vA sAijjai / 35. je bhikkhU kuMDa - pANae appANaM dehai, dehaMtaM vA sAijjai / 36. je bhikkhU telle appANaM dehai, dehaMtaM vA sAijjai / 37. je bhikkhU mahue appANaM dehai, dehaMtaM vA sAijjai / 38. je bhikkhU sappie appANaM dehai, dehaMtaM vA sAijjai / 39. je bhikkhU phANie appANaM dehai, dehaMtaM vA sAijjai / 40. je bhikkhU majjae appANaM dehai, dehaMtaM vA sAijjai / 41. je bhikkhU vasAe appANaM dehai, dehaMtaM vA sAijjai / T 31. jo bhikSu pAtra meM apanA pratibimba dekhatA hai athavA dekhane vAle kA samarthana karatA hai / 32. jo bhikSu zIze meM apanA pratibimba dekhatA hai athavA dekhane vAle kA samarthana karatA hai| 33. jo bhikSu talavAra meM apanA pratibimba dekhatA hai athavA dekhane vAle kA samarthana karatA hai| 34. jo bhikSu maNi meM apanA pratibimba dekhatA hai athavA dekhane vAle kA samarthana karatA hai| 35. jo bhikSu kuMDa Adi ke pAnI meM apanA pratibimba dekhatA hai athavA dekhane vAle kA samarthana karatA hai| 36. jo bhikSu tela meM apanA pratibimba dekhatA hai athavA dekhane vAle kA samarthana karatA hai| 37. jo bhikSu madhu (zahada) meM apanA pratibimba dekhatA hai athavA dekhane vAle kA samarthana karatA hai| 38. jo bhikSu ghI meM apanA pratibimba dekhatA hai athavA dekhane vAle kA samarthana karatA hai| 39. jo bhikSu gIle gur3a meM apanA pratibimba dekhatA hai athavA dekhane vAle kA samarthana karatA hai| 40. jo bhikSu madya meM apanA pratibimba dekhatA hai athavA dekhane vAle kA samarthana karatA hai| 41. jo bhikSu carabI meM apanA pratibimba dekhatA hai athavA dekhane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai / ) nizItha sUtra (234) Nishith Sutra

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* 31. The ascetic who sees his reflection into the pot or supports the ones who sees so. 32. The ascetic who sees his reflection in the mirror or supports the ones who sees so. 33. The ascetic who sees his reflection into the sword or supports the ones who sees so. 34. The ascetic who sees his reflection into the jewel or supports the ones who sees so 35. The ascetic who sees the reflection into the water of a tub or supports the ones who sees so. 36. The ascetic who sees his reflection into the oil or supports the ones who sees so. 37. The ascetic who sees his reflection into the honey or supports the ones who sees So. 38. The ascetic who sees his reflection into the butter oil or supports the ones who sees so. 39. The ascetic who sees his reflection into the fresh jaggery or supports the ones who sees. 40. The ascetic who sees his reflection into the wine or supports the ones who sees so. 41. The ascetic who sees his reflection into the flab or supports the ones who sees so. (He is liable for laghuchaumasik expiation) vivecana- yahA~ bAraha sUtroM se bAraha padArthoM meM apanA pratibimba dekhane kA prAyazcitta kahA hai| 'pAtra' zabda sAdhu ke pAtroM kA evaM gRhastha ke bartanoM kA kathana hai| sUtra meM kahe gae tela, ghI, gur3a bhikSA meM grahaNa kie hue ho sakate haiN| madhu kabhI auSadha nimitta se grahaNa kiyA huA ho sakatA hai| anya talavAra, arIsA, madya Adi sAdhu grahaNa nahIM karatA hai kintu bhikSA ke lie gRhastha ke ghara meM praveza karane para vahA~ unameM mukha dekhanA sambhava ho sakatA hai| sArAMza yaha hai ki bhikSu kisI bhI padArtha meM apane mukha kA pratibimba dekhane kA prayatna kare isase darpa, ahaMkAra, hIna bhAva Adi utpanna ho sakate haiN| Comments-In the above mentioned twelve Sutra, the repentance of seeing reflection in twelve objects has been narrated. Here the meaning of the "Patra" is the pots. of a monk or the utensils of a householder. The oil, butter oil, jaggery narrated in above mentioned sutra might be accepted in alms. The honey and fats might be accepted for medicine purpose. But an ascetic never accepts sword, mirror and wine etc. On going to seek alms from the householder'shouse, seeing them there, is possible that he may out of curiosity see his reflection in them. The message is that, no matter in what thing an ascetic views reflection of his face, he can be plagued by conceit, ego, inferioritycomplex etc. vamana Adi ke lie anAvazyaka auSadha prayoga karane kA prAyazcitta PRESCRIBED ATONEMENT FOR USE OF UNNECESSARY MEDICINES FOR MINOR DISCOMFORTS LIKE VOMITING 42. je bhikkhU vamaNaM karei, kareMtaM vA sAijjai / 43. je bhikkhU vireyaNaM karer3a, kareMtaM vA sAijjai / 44. je bhikkhU vamaNa vireyaNaM karer3a, kareMtaM vA sAijjai / terahavA~ uddezaka (235) Thirteenth Lesson

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45. je bhikkhU ArogiyapaDikammaM karei, kareMtaM vA saaijji| 42. jo bhikSu vamana karatA hai athavA vamana karane vAle kA samarthana karatA hai| 43. jo bhikSu virecana karatA hai athavA virecana karane vAle kA samarthana karatA hai| 44. jo bhikSu vamana yA virecana karatA hai athavA karane vAle kA samarthana karatA hai| 45. jo bhikSu roga na hone para bhI upacAra karatA hai athavA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who vomits or supports the ones who vomits. 43. The ascetic who purgates or supports the ones who purgates. . 44. The ascetic who vomits and purgates or supports the one who does so. 15. The ascetic who is not who ill buteven cures himself or supports the ones does so, a laghu-chaumasi repentance comes to him. vivecana-yahA~ sAdhaka ko binA roga ke auSadha upacAra karane kA prAyazcitta batAyA hai| isI sandarbha meM ghara uparokta cAra sUtra samajhane caahie| Comments--Here atonement for taking treatment without any ailment is prescribed. The four aforesaid Sutras should be taken in the same context. pArzvasthAdi-vaMdana-prazaMsana prAyazcitta THE REPENTANCE OF PRAISING AND SALUTING THE PARSHAVASTHA ETC. 46. je bhikkhU pAsatthaM vaMdai, vaMdaMtaM vA saaijji| 47. je bhikkhU pAsatthaM pasaMsai, pAsaMsaMtaM vA saaijji| 48. je bhikkhU kusIlaM vaMdai, vaMdaMtaM vA saaijji| 49. je bhikkhU kusIlaM pasaMsai, pasaMsaMtaM vA saaijji| 50. je bhikkhU osaNNaM vaMdai, vaMdaMtaM vA saaijji| 51. je bhikkhU osaNNaM pasaMsai, pasaMsaMtaM vA saaijji| 52. je bhikkhU saMsattaM vaMdai, vaMdaMtaM vA saaijji| 53. je bhikkhU saMsattaM pasaMsai, pasaMsaMtaM vA saaijji| 54. je bhikkhU NitiyaM vaMdai, vaMdaMtaM vA saaijji| 55. je bhikkhU NitiyaM pasaMsai, pasaMsaMtaM vA saaijji| 56. je bhikkhU kAhiyaM vaMdai, vaMdaMtaM vA saaijji| 57. je bhikkhU kAhiyaM pasaMsai, pasaMsaMtaM vA saaijji| 58. je bhikkhU pAsaNiyaM vaMdai, vaMdataM vA saaijji| | nizItha sUtra (236) Nishith Sutra

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359. je bhikkhU pAsaNiyaM pasaMsai, pasaMsaMtaM vA saaijji| 60. je bhikkhU mAmagaM vaMdai, vaMdaMtaM vA saaijji|| 1 61. je bhikkhU mAmagaM pasaMsai, pasaMsaMtaM vA saaijji| 62. je bhikkhU saMpasAriyaM vaMdai, vaMdaMtaM vA saaijji| 63. je bhikkhU saMpasAriyaM pasaMsai, pasaMsaMtaM vA saaijji| 46. jo bhikSu pArzvastha ko vaMdana karatA hai athavA karane vAle kA samarthana karatA hai| 47. jo bhikSu pArzvastha kI prazaMsA karatA hai athavA karane vAle kA samarthana karatA hai| 48. jo bhikSu kuzIla ko vaMdana karatA hai athavA karane vAle kA samarthana karatA hai| 49. jo bhikSu kuzIla kI prazaMsA karatA hai athavA karane vAle kA samarthana karatA hai| sAre 50. jo bhikSa avasanna ko vaMdana karatA hai athavA karane vAle kA samarthana karatA hai| 51. jo bhikSu avasanna kI prazaMsA karatA hai athavA karane vAle kA samarthana karatA hai| 8852. jo bhikSu saMsakta ko vaMdana karatA hai athavA karane vAle kA samarthana karatA hai| 53. jo bhikSu saMsakta kI prazaMsA karatA hai athavA karane vAle kA samarthana karatA hai| 54. jo bhikSu nityaka ko vaMdana karatA hai athavA karane vAle kA samarthana karatA hai| 55. jo bhikSu nityaka kI prazaMsA karatA hai athavA karane vAle kA samarthana karatA hai| 56. jo bhikSu vikathA karane vAle ko vaMdana karatA hai athavA karane vAle kA samarthana karatA hai| 57. jo bhikSu vikathA karane vAle kI prazaMsA karatA hai athavA karane vAle kA samarthana karatA hai| aura 58. jo bhikSu nRtyAdi dekhane vAle ko vaMdana karatA hai athavA karane vAle kA samarthana karatA hai| 59. jo bhikSu nRtyAdi dekhane vAle kI prazaMsA karatA hai athavA karane vAle kA samarthana karatA hai| 60. jo bhikSu upakaraNa Adi para atyadhika mamatva rakhane vAle ko vaMdana karatA hai athavA karane vAle kA samarthana karatA hai| 61. jo bhikSu upakaraNa Adi para atyadhika mamatva rakhane vAle kI prazaMsA karatA hai athavA karane vAle kA samarthana karatA hai| 62. jo bhikSu asaMyatoM ke Arambha-kAryoM kA nirdezana karane vAle ko vaMdana karatA hai athavA karane vAle kA samarthana karatA hai| 63. jo bhikSu asaMyatoM ke Arambha-kAryoM kA nirdezana karane vAle kI prazaMsA karatA hai athavA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who salutes Parshavastha or supports the ones who does so. pare 47. The ascetic who praise the Parshavastha or supports the one who does so. 48. The ascetic who salutes to the "Kushil" or supports the ones who does so. terahavA~ uddezaka (237) Thirteenth Lesson

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49. The ascetic who praises the "Kushil" or supports the ones who does so. 50. The ascetic who salutes the "Avasanna" or supports the ones who does so. 51. The ascetic who praise the "Avasanna" or supports the ones who does so. 52. The ascetic who salutes the "Samsakt" or supports the ones who does so. 53. The ascetic who praises the "Samsakt or supports the ones who does so. 54. The ascetic who salutes the "Nityak" or supports the ones who does so. 55. The ascetic who praises the "Nityak" or supports the ones who does so. 56. The ascetic who salutes the "Mundane strory Teller" or supports the ones who does so. 57. The ascetic who praises the "Vikatha Teller or supports the ones who does so. 58. The ascetic who salutes the "Dance Viewer" or supports the ones who does so. 59. The ascetic who praises the "Dance Viewer" or supports the ones who does do. 60. The ascetic who salutes the one who is so attached to implements or supports the ones who does so. 61. The ascetic who praises the one who is attached to implements or supports the ones who does so. 62. The ascetic who salutes the one who instructs the non-restraints of the "Violence Causing" activities or supports the ones who does so. 63. The ascetic who praise the one who instructs the non-restraints of their violence causing activities or supports the ones who does so, a laghu-chaumasi expiation. dhAtRpiMDAdi doSayukta AhAra karane ke prAyazcitta THE ATONEMENT OF TAKING THE FOOD AFFLICTED WITH "DHATRIPINDA" ETC. FAULTS 64. je bhikkhU dhAIpiMDaM bhuMjai, bhuMjataM vA saaijji| 65. je bhikkhU dUipiMDaM bhuMjai, jaMtaM vA saaijji| 66. je bhikkhU NimittapiMDaM bhuMjai, bhuMjaMtaM vA saaijji| 67. je bhikkhU AjIviyapiMDaM bhuMjai, bhujaMtaM vA saaijji| 68. je bhikkhU vaNImagapiMDaM bhuMjai, bhuMjataM vA saaijji| 69. je bhikkhU tigicchApiMDaM bhuMjai, bhuMjataM vA saaijji| 70. je bhikkhU kovapiMDaM bhuMjai, bhujaMtaM vA saaijji| 71. je bhikkhU mANapiMDaM bhuMjai, bhuMjaMtaM vA saaijji| 72. je bhikkhU mAyApiMDa bhuMjai, bhuMjataM vA saaijji| 73. je bhikkhU lobhapiMDaM bhuMjai, bhuMjataM vA saaijji| 2074. je bhikkhU vijjApiMDa bhuMjai, bhuMjataM vA saaijji| nizItha sUtra (238) Nishith Sutra

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1875. je bhikkhU maMtapiMDaM bhuMjai, bhujaMtaM vA saaijji| . 40 76. je bhikkhUcuNNapiMDaM bhuMjai, bhuMjataM vA saaijji| aura 77. je bhikkhU jogapiMDaM bhuMjai, bhuMjataM vA saaijji| 78. je bhikkhU aMtaddhANapiMDaM bhuMjai, bhuMjaMtaM vA saaijji| taMsevamANe Avajjai cAummAsiyaM parihAraTThANaM ugghaaiyN| 64. jo bhikSu dhAtRpiMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 65. jo bhikSu dUtapiMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 66. jo bhikSu traikAlika nimitta kahakara AhAra bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 67. jo bhikSu AjIvika piMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 68. jo bhikSu vanIpakapiMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 6 69. jo bhikSu cikitsApiMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 70. jo bhikSu kopapiMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| para 71. jo bhikSu mAnapiMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 9372. jo bhikSu mAyApiMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 73. jo bhikSu lobhapiMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 74. jo bhikSu vidyApiMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| para 75. jo bhikSu maMtrapiMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 76. jo bhikSu cUrNapiMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 77. jo bhikSu yogapiMDa bhogatA hai athavA bhogane vAle kA samarthana karatA hai| 78. jo bhikSu aMtardhAnapiMDa (adRSTa rahakara grahaNa kie hue AhAra ko) bhogatA hai athavA bhogane vAle kA samarthana karatA hai| The ascetic who consumes the "food collected by serving as nurse" or supports the ones who consumes so. 65. The ascetic who consumes the "food collected by serving as messenger" or supports the ones who consumes so. 66. The ascetic who consumes the food telling the cause of past, present and future and supports the ones who consumes so. 67. The ascetic who consumes the "Aajeevika food" or supports the one who consumes so. The ascetic who consumes the "Vanipak food" or supports the ones who consumes so. terahavA~ uddezaka (239) Thirteenth Lesson

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ghara 69. The ascetic who consumes the "Chaikitash-food" or supports the ones who consumes so. 70. The ascetic who consumes the "Kalpa-food" or supports the ones who consumes so. 71. The ascetic who consumes the "Maan-food" or supports the ones who consumes so. 72. The ascetic who consumes the "Maya-food" or supports the ones who consumes so. 73. The ascetic who consumes the "Loabha-food or supports the ones who consumes so. 74. The ascetic who consumes the "the Vidya-food" or supports the ones who consumes so. 75. The ascetic who consumes the "Mantra-food" or supports the ones who consumesso. 76. The ascetic who consumes the "Churan-food" or supports the ones who consumesso. 77. The ascetic who consumes the "Yoga-food" or supports the ones who consumes so. 78. The ascetic who consumes the "Antardhyana-food" (taking) food invisible) or supports the ones who consumes so. ina 78 sUtrokta sthAnoM ke sevana karane vAle ko laghucaumAsI prAyazcitta AtA hai| In applying the above mentioned 78 sutras one gets a laghu-chaumasi expiation. vivecana-aneka dUSita pravRttiyoM ko karake bhikSu kA AhAra prApta karanA, utpAdana doSa kahA jAtA hai| 3 piMDaniyukti meM ina doSoM kI saMkhyA solaha kahI hai| yahA~ unameM se 14 doSoM ko prAyazcitta kahA gayA hai tathA 3 'aMtardhAnapiMDa' kA prAyazcitta adhika kahA gayA hai jisakA samAveza jogapiMDa meM ho sakatA hai| dhAtRpiMDa-dhAya ke kArya pA~ca prakAra ke hote haiM-bAlaka ko dUdha pilAnA, snAna karAnA, vastrAbhUSaNa ra na pahanAnA, bhojana karAnA, goda meM yA kAkha meM rkhnaa| ye kArya karake gRhastha se AhAra prApta karanA 'dhAtRpiMDa 'doSa se kahA jAtA hai| dUtIpiMDa-dUtI ke samAna idhara-udhara kI bAteM eka-dUsare ko kahakara athavA svajana sambandhiyoM ke samAcAroM kA AdAna-pradAna karake AhArAdi lenaa| AjIvikapiMDa-jAti-kula Adi kA paricaya batAkara yA apane guNa kahakara AhAra prApta krnaa|| vanIpakapiMDa-dAna ke phala kA kathana karate hue athavA dAtA ko aneka AzIrvacana kahate hue bhikhArI kI taraha dInatApUrvaka bhikSA prApta krnaa| krodhapiMDa-kupita hokara AhArAdi lenA yA AhArAdi na dene para zrApa dene kA bhaya dikhAkara AhArAdi lenaa| mAnapiMDa-bhikSA na dene para kahanA ki "maiM bhikSA lekara rhuuNgaa|" tadantara buddhi prayoga karake ghara ke anya sadasya se bhikSA prApta krnaa| mAyApiMDa-rUpa parivartana karake chalapUrvaka bhikSA prApta krnaa| lobhapiMDa-icchita vastu milane para viveka na rakhate hue ati mAtrA meM lenA yA icchita vastu na mile vahA~ taka ghUmate rahanA, anya kalpanIya vastu bhI nahIM lenaa| cikitsApiMDa-gRhastha ke pUchane para yA binA pUche hI kisI roga ke viSaya meM auSadha Adi ke prayoga batAkara bhikSA prApta karanA athavA merA amuka roga amuka davA yA vaidya se ThIka huA thA aisA kahakara bhikSA prApta karanA cikitsApiMDa hai| nizItha sUtra (240) Nishith Sutra

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B vidyA, maMtra, cUrNa, yoga ke prayoga se AhAra prApta karanA, adRzya rahakara AhAra prApta karanA tathA nimitta batAkara AhAra prApta karanA bhI 'utpAdanA' doSa hai aura inake sevana se laghacaumAsI prAyazcitta AtA hai| vidyA' ra Adi padoM kI vyAkhyA isI uddezaka meM kI gaI hai, vahA~ se samajha lenA caahie| ina doSoM ke sevana meM dAtA ke anukUla ho jAne para vaha udgama doSa lagA sakatA hai aura pratikUla hone jAne 11 para sAdhu kI avahelanA yA nindA kara sakatA hai, jisase dharma kI tathA jinazAsana kI apakIrti hotI hai| ra ina pandraha sUtroM meM kahe gaye pandraha doSasthAnoM ke sevana meM dInavRtti kA sevana hotA hai| jabaki bhikSu sadA adInavRtti se eSaNAsamiti kA pAlana karane vAlA kahA gayA hai| ataH use ina pravRttiyoM dvArA AhAra prApti kA ra saMkalpa bhI nahIM karanA caahie| Comments-Through performing manifold "restraint contradictory conduct" to accept food, is called "utpadana fault" for an 'ascetic. The number of such faults are sixteen in "Pindniryukati". Here the atonement of fourteen faults out of sixteen has been said and the atonement of the "Antardhyam-pind" has been narrated some what more. The inclusion of this pind is possible in "Yoga-pind." Dhatri-pind--The nurses for babies are said of five kinds as-1. Milk feeding, 2. To get them bathed, 3. To get them decorated with garments and ornaments, 4. Food feeding, 5. To get played in laps. Taking food from the householder who does these five types of duties is called "Dhatri-pind" fault. Doots-pind--One who accepts food though gossip like a female-envoy or hearing the tails of relatives. Aajeevika-pind-To accept food telling about his caste and class or boasting about his virtues. Vanipaak-pind-To beg food meekly like a beggar by telling the benefit of charity or blessing the donor. Krodh-pind-Accepting food by exhibuting anger or taking food by showing the 5 fear of cursing. ___Maan-pind Over refusing to offer food to say "I will take" later on through his wit and arguments to take food from other member of the house. Maya-pind-To take food disguising ones identity. Lobha-pind-Over getting favourable food, losing his understanding, to beg in more quantity. If the food wished for is not available then roaming there. Not to take any other desirous things. Chikitsha-pind--To take alms by telling the diagnosis or treatment of any disease Bon asking or on not asking by the householders or to accept food telling them his past history of treatment of his own ailment, telling the names of the doctor and Indian doctor by whom he was treated is called Chikisha-pind. To take food by telling them the use of spell, Mantra, Churan, Yogaetc. to accept food keeping himself invisible, and receiving food by telling them "Nimit" are also terahavA~ uddezaka (241) Thirteenth Lesson

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called "Utapadana Dosha" and in applying this activities the expiation of Laghu-Chaumasi comes. It costs "Udgama Dosha" by applying these above said faults favoured by the householder and being un-favoured he may criticize or neglect the ascetic, thus, it disgraces the Jina rules. Through adopting the fifteen places of faults mentioned above in fifteen sutras, meekness of the ascetic is manifested, whereas the ascetic has been said of observering the carefulness in seeking alms (Eshana samiti), with humility. So the resolution of taking food through these activities should not be observed. sUtra 1-8 sUtra 9 - 11 sUtra 12 sUtra 13-16 sUtra 17-18 sUtra 19-20 sUtra 21 sUtra 22-24 sUtra 25-27 sUtra 28 sUtra 29-30 sUtra 31-41 sUtra 42-45 sUtra 4663 sUtra 64-78 Sutra 1-8 Sutra 9-11 nizItha sUtra terahaveM uddezaka kA sArAMza THE SUMMARY OF THE THIRTEENTH CHAPTER sacitta pRthvI ke nikaTa kI bhUmi para snigdha, sacitta rajayukta pRthvI para, sacitta miTTIyukta pRthvI para, sacitta pRthvI para, zilA yA patthara para tathA jIvayukta kASTha yA bhUmi para khar3A rahanA, baiThanA yA sonA / bhitti Adi se anAvRtta U~ce sthAnoM para khar3e rahanA, baiThanA yA sonaa| gRhastha ko zilpa Adi sikhAnA / gRhastha ko saroSa, rUkSa vacana kahanA yA anya kisI prakAra se usakI AzAtanA krnaa| gRhastha ke kautukarma yA bhUtikarma karanA / gRhastha se kautuka prazna karanA yA unakA uttara denA / bhUtakAla sambandhI nimitta btaanaa| lakSaNa, vyaMjana yA svapna kA phala batAnA / gRhastha ke lie vidyA maMtra yA yoga kA prayoga karanA / " gRhastha ko mArgAdi batAnA / gRhastha ko dhAtu yA nidhi btaanaa| pAtra, darpaNa, talavAra Adi sUtrokta padArthoM meM apanA pratibimba dekhanA / svastha hote hue bhI vamana virecana karanA yA auSadha sevana karanA / pArzvastha, kuzIla, avasanna, saMsakta, nityaka, kAthika, pazyanIka (prekSaNika), mAmaka, sAMprasArika ina nau ko vaMdana karanA yA inakI prazaMsA karanA / utpAdana ke doSoM kA sevana kara AhAra grahaNa karanA evaM khAnA ityAdi pravRttiyA~ karane para laghucaumAsI prAyazcitta AtA hai| To keep standing, sleeping or sitting on the land near to living, on wet land, the land covered with living dust, the land mixed with living soil, living earth, rock or stone and wood with living beings. To keep standing, sleeping or sitting on the high places not supported by walls etc. (242) Nishith Sutra

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Sutra 12 To teach art and skill to the householders. Sutra 13-16 To insult the householder in some way or speaks hard and rude language. Sutra 17-18 To perform the 'kotuk Karma and Bhutikarama' of householders. Sutra 19-20 To answer the question put by the hoseholder in a curious manner. Sutra 21 To tell the "Nimit" of past.. Sutra 22-24 To tell the result of a dream, symptom or spot of body. Sutra 25-27 To use spell, Mantra and Yoga for the sake of householder. Sutra 28 To tell the path to the householder. Sutra 29-30 To disclose the hidden treasure or valuable metal to the householder. Sutra 31-41 To see the reflection into the utensil, mirror or sword etc. Sutra 42-45 To use the drugs of vomit and purgation while one is healthy. Sutra 46-63 To salute and praise these nine namely, "Parshavastha, Kushil, Avasanna, Samsakt, Nityaka, Kathik, Pashyanika (Prekshanik) Mamak, Samprasarika. Sutra 64-78 Taking food applying the "Utpadana Dosha" Through these activities an expiation of laghu-chaumasi comes. isa uddezaka ke 41 sUtroM ke viSaya kA kathana nimnalikhita AgamoM meM hai, yathAsUtra 1-11 jIva virAdhanA vAle sthAnoM meM tathA binA divAla vAle U~ce sthAnoM para Thaharane kA nissedh| -AcA. zru. 2, a. 7, u. 1 tathA AcA. zru. 2, a. 2, u. 1 sUtra 12 gRhastha ko aSTApada, juA Adi sikhAne kA nissedh| -sUya. zru. 1, a. 9, gA. 17 sUtra 13-16 gRhastha kI AzAtanA karane kA niSedha / -daza. a.9, u. 3, gA. 12 sUtra 17-27 nimitta kathana kA nissedh| -uttarA. a. 8, a. 15, a. 17, a. 20 -daza. a. 8, gA. 50 sUtra 31-41 apanA pratibimba dekhanA anAcAra kahA gayA hai| -daza. a. 3, gA.3 sUtra 42-44 svastha hote hue bhI vamana-virecana karanA anAcAra kahA hai| -daza. a. 3,gA.1 tathA sUya. zru. 1, a.9,gA. 12 The statement regarding the subject matter of there forth one sutras of this chapter is found in following Agamas, as : Sugra 1-11. Prohibition of staying in organism occupied place and high places of without walls. -Acch. Shrut-2, chapter-7, Udd-1 and Acha-sutra-2, chap-2, udd-1. Sutra 12 Prohibition of teaching gambling and playing chess to a householder. -Suy, shtur-1, chap-9, verse-17. Sutra 13-16 Prohibition of doing Asatana of a householder. -Das-chap-9, udd-3, verse-12. terahavA~ uddezaka (243) Thirteenth Lesson

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XIXIT ADXAXMIDIOXIXOM MALAIMIMALAIMILAINAMA mAlAmAlArajAlAvanitAnta vAtAdinAnininisilina Sutra 17-27 Prohibition of telling basic courses. -Utt-chap-8, 15, 17, 20, Das-chap-8, v-50. Sutra 31-42 To view own reflexion has been started a transgression. -Das-chap-3, v-3. Sutra 42-44 Vomiting and purgation even being a healthy one is called transgression. -Das-chap-3, v-9 and sutra shrut-1, chap-9, v-12. W isa uddezaka ke 27 sUtroM ke viSaya kA kathana anya AgamoM meM nahIM hai, yathAsUtra 28 mArga bhUle hue ko, digmUr3ha ko aura viparIta mArga se jAne vAle ko mArga batAne kA ra praayshcitt| sUtra 29-30. gRhastha ko dhAtu yA nidhi batAne kA praayshcitt| sUtra 45 binA roga ke cikitsA karane kA praayshcitt| sUtra 46-63 pArzvastha Adi ko vandanA karane kA tathA unakI prazaMsA karane kA praayshcitt| . sUtra 64-78 dhAtR-piMDa Adi bhogane kA praayshcitt| saMkSipta meM utpAdana doSa rahita AhAra grahaNa karane kA kathana Ava. a. 4 tathA prazna. zru. 2, a. 1 meM hai| kintu vahA~ alaga-alaga nAma evaM saMkhyA nahIM kahI gaI hai| piMDaniyukti meM inakA nAma evaM dRSTAntayukta vistRta vivecana hai| The statement regarding twenty seven sutras of this chapter is not found in other Agamas, as : Sutra 28 Atonement of telling the right path to the man who is travelling on opposite direction, and has been strayed and is directionless. Sutra 29-30 Expiation of letting the metal and wealth to a householder. Sutra 45 Expiation of treatment without any ailment. Sutra 46-63 The expiation of praising and bowing before the Parshavastha ec. Sutra 64-78 The atonement of consuming the Dhatri-Pinda etc. The statement regarding accepting the food devoid of violence caused in production is found in Avashyaka Sutra chap-4 and Prashana Vyakarana Sutra-2, chap-1 in brief. But separate names and figures are not given therein. But its names and extensive comments are there in Pindaniryukti. // terahavA~ uddezaka smaapt|| The End of thirteenth chapter. | nizItha sUtra (244) Nishith Sutra NMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMM. KXIKNI XXIXIIrAvArAlAgArAgAra XXIXXIXIXXIX

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ZAILAILAILAILAIM ILAIX MIlArArArArAra caudahavA~ uddezaka THE FOURTEENTH CHAPTER ghara prAthamikI INTRODUCTION prastuta uddezaka meM vistAra ke sAtha pAtra ke sambandha meM vividha dRSTiyoM se cintana kiyA gayA para hai| yahA~ para pAtra ko kharIdane, udhAra lene, pAtra parivartana karane, chInakara pAtra lene, pAtra ke hissedAra jara kI AjJA lie binA pAtra lene, sAmane lAyA huA pAtra lene, avikalAMga yA samartha ko atirikta pAtra para dene, upayogI pAtra na rakhane va anupayogI pAtra rakhane, pariSad se nikalakara pAtra kI yAcanA karane ra tathA pAtra ke liye mAsakalpa aura cAturmAsa meM karane Adi kA niSedha hai, ityAdi pravRttiyA~ karane para - laghucaumAsI prAyazcitta kA vidhAna hai| In this present chapter various alternatives related to "Patra" have been contemplated extensively. Here in buying or borrowing of a "Patra" exchanging of Patra' brought after snatching, brought with the owners permission, accepting the Patra brought in front of him giving a Patra to a handicapped or the capable one, not to keep a fit patra but keeping an unfit one, begging a patra after relinquishing the group and prohibition of reside for a duration of one month or four months to accept Patra has been narrated and by doing such legislation there is provision of Laghu Chaumasi expiation. pAtra kharIdane AdikA tathA unheM grahaNa karane kA prAyazcitta THE ATONEMENT OF BUYING THE UTENSILS ETC. AND TAKING THEM para 1. je bhikkhU paDiggahaM kiNei, kiNAvei, kIyamAhaTu dejjamANaM paDiggAhei, paDiggAheMtaM vA 4 saaijji| 2. jebhikkhU paDiggahaM pAmiccei, pAmiccAvei, pAmiccamAharTsa dejjamANaM paDiggAhei, paDiggAheMtaM - vA saaijji| * 3. jebhikkhU paDiggaraMpariyaTTei, pariyaTTAvei, pariyaTTiyamAhaTu dejjamANaMpaDiggAhei, paDiggAheMtaM vA saaijji| 4. je bhikkhU paDiggahaM acchejjaM, aNisilai, abhihaDamAhaTu dejjamANaM paDiggAhei, paDiggAheMtaM vA saaijji| ghare 1. jo bhikSu pAtra kharIdatA hai, kharIdavAtA hai, kharIdA huA lAkara dete hue se letA hai athavA lene vAle kA samarthana karatA hai| caudahavA~ uddezaka (245) Fourteenth Lesson

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2. 3. jo bhikSu pAtra ko gRhastha ke anya pAtra se letA hai athavA lene vAle kA samarthana karatA hai| 4. 1. 2. 3. 4. jo bhikSu pAtra udhAra letA hai, udhAra livAtA hai, udhAra lAkara dete hue se letA hai athavA lene vAle kA samarthana karatA hai| 5. badalatA hai, badalavAtA hai, badalA huA lAkara dete hue bhikSu chInakara diyA jAtA huA, do svAmiyoM meM se eka kI icchA binA diyA huA aura sAmane lAkara diyA huA pAtra letA hai athavA lene vAle kA samarthana karatA hai| (use laghu cAturmAsika prAyazcitta AtA hai|) The ascetic, who purchases the utensils, gets purchased and takes from a person who also bought it or supports the ones who takes so. The ascetic who borrows the utensil, get it borrowed and takes from a person who has borrowed it or supports the ones who does so. The ascetic who exchanges the utensil with other utensil, gets it exchanged and takes from a person who offers having got it exchanged or supports the ones who takes so. The ascetic accepts the utensil snatched one, without the permission of either owners or brought before the ascetic or supports the ones who does so, a laghu-masik expiation comes to him. atirikta pAtra gaNI kI AjJA lie binA dene kA prAyazcitta THE ATONEMENT OF DONATING THE EXTRA UTENSILS WITHOUT THE PERMISSION OF HEAD ASCETIC 5. je bhikkhU airegapaDiggahaM gaNi uddisiya, gaNi samuddisiya, taM gaNi aNApucchiya aNAmaMtiya aNNamaNNassa viyara, viyaraMtaM vA sAijjai / 5. jo bhikSu gaNI ke nimitta adhika pAtra grahaNa karake gaNI ko pUche binA yA nimantraNa kie binA anya kisI ko detA hai athavA dene vAle kA samarthana karatA hai| (use laghu caumAsI prAyazcitta AtA hai|) The ascetic who donates the utensils having taken extra pots for the use of head ascetic without his permission or without invitation or supports the ones who donates so, a laghu-chaturmasik expiation comes to him. atirikta pAtra dene tathA na dene kA prAyazcitta THE REPENTANCE OF TAKING AND GIVING THE EXTRA UTENSILS 6. je bhikkhU airegaM paDiggahaM khuDDagassa vA, khuDDiyAe vA, theragassa vA, theriyAe vA, ahatthacchiNNassa, apAyacchiNNassa, akaNNacchiNNassa, aNAsacchiNNassa, aNoTThacchiNNassa, sakkassa dei, deMtaM vA sAijjai / (246) nizItha sUtra Nishith Sutra

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1. pAtrakrayA karatA bhikSu 2 pAtra para mamatvabhAva rakhanA yaha TUTA huA pAtra merI dIkSA kA pAtra hai| ise rakha letA huuN| dUsarA chor3a detA hU~ G5SS isa makar3I ko nikAlakara pAtra mujhe voharA do| hA~, yaha ThIka taraha se korA hai| 4. pAtra ko koravAtA bhikSu lo, yaha bahumUlya vastra tuma rakha lo| lo, tAjI roTI le lo| 7.gRhastha se sevA karavAnA 5. anya tIrthika ko AhAra denA

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citra-paricaya 11 nimnokta kArya karane vAlA sAdhu-sAdhvI laghu caumAsika prAyazcitta kA adhikArI hotA hai 2. yA sAdhu dvArA dukAna se pAtra ko kharIdavAnA 'pAtra kharIdane Adi evaM unheM grahaNa karane kA doSa' lagatA hai| -u.14,sU.1 sAdhu dvArA dIkSA meM mile anupayogI, ayogya, asthira athavA adhruva pAtra ko mamatva bhAva se apane pAsa rakhane para 5 'ayogya pAtra rakhane kA tathA yogya pAtra paraThane kA doSa' lagatA hai| ' -u.14,sU.8 sAdhu dvArA pAtra se makar3I Adi trasa jIva-jantu nikalavA kara aise akalpanIya pAtra ko gRhastha se svayaM ko bahorAne ke lie kahane se trasa prANI Adi nikAlakara pAtra grahaNa karane kA doSa' lagatA hai| -u14,sU.31 sAdhu dvArA pAtra meM koraNI athavA khudAI karavAnA 'jhuSira' doSa kahalAtA hai kyoMki koraNI ke lie khudAI kie sthAna meM jIva yA AhAra ke lepakA bhalIbhA~ti zodhana nahIM hotA hai| -3 14,sU. 37 sAdhu dvArA apanI gocarI meM se anyatIrthika parivrAjaka yA gRhastha ko AhAra dene se 'gRhastha ko AhAra dene kA doSa lagatA hai| -u. 15,sU.76 sAdhu dvArA gRhastha ko zaoNla Adi bheMTa karanA 'gRhastha ko vastrAdi' dene kA doSa kahalAtA hai| -315,sU.87 sAdhu dvArA gRhastha se Amarjana karavAnA yA apane paira dabavAkara sevA karavAnA 'gRhastha se zarIraM kA parikarma karAne' kA doSa lagatA hai| -315,sU. 13 95555555555555555555555555555555)))))))))))))) A Sadhu or Sadhvi who engages himself/herself in any one of 5 the following activities is liable for Laghu-chaumashik atonement. - In case a monk purchases a pot from the shop he commits the fault of purchasing the pot and accepting it. -Udd. 14,Su. 1 In case a monk keeps with him in state of attachment a pot which is of no use, is improper or is unstable but which he had received at the time of his renunciation, he commits the fault of keeping improper pot and discarding proper pot. -Udd.14,Su.8 A monk asks the householder to remove mobile beings such as spider from the pot and then to offer it to him, he then commits the fault of accepting the pot after getting mobile beings removed. -Udd.14, Su.31 A monk gets the pot trimmed, he then commits the jhushir fault because such place cannot be examined properly to ensure that there is no living being or any food particle. -Udd.14, Su.37 In case a monk offers food from his pot to a monk of different faith or the householder, he commits the fault of offering to the householder. -Udd.15, Su.76 In case a monk offers a shawl and the like to a householder, he commits the fault of offering to the householders. -Udd. 15,Su.87 Amonk gets his body massaged or pressed through a householder. He then commits the fault of getting his body mustered through a householder. -Udd. 15,Su.13

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27. 17. je bhikkhU airegaM paDiggahaM, khuDDagassa vA, khuDDiyAe vA, theragassa vA, theriyAe vA, ghara hatthacchiNNassa, pAyacchiNNassa, kaNNacchiNNassa, NAsacchiNNassa, oTThacchiNNassa, asakkassa na dei, na deMtaM vA saaijji| jo bhikSu bAla sAdhu-sAdhvI ke lie athavA vRddha sAdhu-sAdhvI ke lie jinake ki hAtha, paira, kAna, nAka, hoMTha kaTe hue nahIM haiM, sazakta hai, use atirikta pAtra rakhane kI anujJA detA hai athavA dene vAle kA samarthana karatA hai| cale 7. jo bhikSu bAla sAdhu-sAdhvI ke lie athavA vRddha sAdhu-sAdhvI ke lie jinake ki hAtha, paira, kAna, nAka, hoMTha kaTe hue haiM, azakta hai, use atirikta pAtra rakhane kI anujJA nahIM detA hai athavA nahIM dene vAle kA samarthana karatA hai| (use laghucAturmAsika prAyazcitta AtA hai|) prA6. The ascetic who allows, the young monks and nuns or the aged monks and nuns whose hands, legs, ears, nose, lips are not cut off and are strong to keep extra utensils or supports the ones who keeps so. The ascetic who does not allow to keep extra utensils the young monks and nuns, the old monks and nuns, whose hands, legs, ears, nose, lips are cut off, and are not strong or supports the ones who does not allow so, a laghu-chaturmasik expiation comes to him. vivecana-bAlaka yA vRddha sAdhu-sAdhvI jo azakta ho yA vikalAMga ho use atirikta pAtra diyA jA sakatA hai kintu taruNa sAdhu-sAdhvI ko aura avikalAMga sazakta bAla-vRddha ko atirikta pAtra nahIM diyA jA sktaa| Comments-Extra bowl can be given to a child-ascetic or aged ascetic (male or female) who is weak or disabled. However, it cannot be given to a child-ascetic or aged ascetic (male or female) who is strong. ayogya pAtra rakhane kA tathA yogya pAtra paraThane kA prAyazcitta THE EXPIATION OF KEEPING THE UNFIT UTELNSILS AND DISCARDING THE FIT ONES ghATe 8. je bhikkhUpaDiggahaMaNalaM, athiraM, adhruvaM, adhAraNijjaM dharei, dharataM vA saaijji| 49. jebhikkhU paDiggahaMalaM,thiraM, dhruvaM, dhAraNijjaMdharei, na dhareMtaM vA saaijji| 83 8. jo bhikSu kAma ke ayogya, asthira, adhruva aura dhAraNa karane ke ayogya pAtra ko dhAraNa karatA hai athavA dhAraNa karane vAle kA samarthana karatA hai| 9. jo bhikSu kAma ke yogya, sthira, dhruva aura dhAraNa karane ke yogya pAtra ko dhAraNa nahIM karatA hai athavA dhAraNa nahIM karane vAle kA samarthana karatA hai| (use laghucAturmAsika prAyazcitta AtA hai|) K 8. The ascetic who wields, the useless, unsteady, imperfect and unfit utensils or supports the ones who'wields so. 9. The ascetic who does not keeps the utensils fit for use, steady, perfect and worthy of keeping or supports the ones who does not keeps so, a laghu-chaturmasik atonement comes to him. BAIKO caudahavA~ uddezaka (247) Fourteenth Lesson

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pAtra kA varNa parivartana karane kA prAyazcitta THE EXPIATION OF CHANGING COLOUR OF THE POT 10. je bhikkhU vaNNamaMtaM paDiggahaM vivaNNaM karei, kareMtaM vA sAijjai / 11. je bhikkhU vivaNNaM paDiggahaM vaNNamaMtaM karer3a, kareMtaM vA sAijjai / 10. jo bhikSu acche varNa vAle pAtra ko vivarNa karatA hai athavA vivarNa karane vAle kA samarthana karatA hai| 11. jo bhikSu vivarNa pAtra ko acche varNa vAlA karatA hai athavA karane vAle kA samarthana karatA hai| (use laghu cAturmAsika prAyazcitta AtA hai | ) 10. The ascetic who devastates the colour of a fine caloured utensil or supports to only who does so. 11. The ascetic who devastates the caloured utensil to colour of a fine or supports to only who does so. Laghuchaumasi atonement comes to him. pAtra parikarma karane ke prAyazcitta THE ATONEMENT OF WASHING THE UTENSILS 12. je bhikkhU "no navae me paDiggahe laddhe" tti kaTTu bahudesieNa sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholejja vA padhoejja vA uccholeMtaM vA padhoeMta vA sAijjai / 13. je bhikkhU "no navae me paDiggahe laddhe" tti kaTTu bahudevasieNa sIodagaviDe vA usiNodagaviyaDeNa vA uccholejja vA padhoejja vA uccholeMta vA padhoeMtaM vA sAijjai / 14. je bhikkhU "no navae me paDiggahe laddhe" tti kaTTu bahudesieNa loddheNa vA jAva vaNNA ullolejja vA uvvallejja vA ulloleMtaM vA uvvaleMtaM vA sAijjai / 15. je bhikkhU "no navae me paDiggahe laddhe" tti kaTTu bahudevasieNa loddheNa vA jAva vaNNeNa vA ullolejja vA uvvalejja vA ulloleMtaM vA uvvaleMtaM vA sAijjai / 16. je bhikkhU "dubbhigaMdhe me paDiggahe laddhe" tti kaTTu bahudesieNa sIodagaviDe vA usiNodagaviyaDeNa vA uccholejja vA padhoejja vA uccholeMta vA padhoeMtaM vA sAijjai / 17. je bhikkhU "dubbhigaMdhe me paDiggahe laddhe" tti kaTTu bahudevasieNa sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholejja vA padhoejja vA uccholeMta vA padhoeMtaM vA sAijjai / 18. je bhikkhU "dubbhigaMdhe me paDiggahe laddhe" tti kaTTu bahudesieNa lodveNa vA jAva vaNNeNa vA ullolejja vA uvvalejja vA ulloleMtaM vA uvvataM vA sAijjai / 19. je bhikkhU "dubbhigaMdhe me paDiggahe laddhe" tti kaTTu bahudevasieNa loddheNa vA jAva vaNNeNa vA ullolejja vA uvvalejja vA ulloleMtaM vA uvvaleMtaM vA sAijjai / 12. jo bhikSu "mujhe nayA pAtra nahIM milA hai" aisA socakara pAtra ko alpa yA bahuta acitta zIta jala yA acitta uSNa jala se eka bAra yA bAra-bAra dhotA hai athavA dhone vAle kA samarthana karatA hai| Nishith Sutra nizItha sUtra (248)

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8 13. jo bhikSu "mujhe nayA pAtra nahIM milA hai" aisA socakara pAtra ko rAta ke rakhe hue acitta zIta jala se yA acitta uSNa jala se eka bAra yA bAra-bAra dhotA hai athavA dhone vAle kA samarthana karatA hai| 14. jo bhikSu "mujhe nayA pAtra nahIM milA hai" aisA socakara pAtra ko alpa yA bahuta lodhra sA yAvat urNa se eka bAra yA bAra-bAra lepa karatA hai yA lepa karane vAle kA samarthana karatA hai| 15. jo bhikSu "mujhe nayA pAtra nahIM milA hai" aisA socakara pAtra ke rAta ke rakhe hue lodhra yAvat varNa se eka bAra yA bAra-bAra lepa karatA hai yA lepa karane vAle kA samarthana karatA hai| 16. jo bhikSu "mujhe durgandha vAlA pAtra milA hai" aisA socakara pAtra ko alpa yA bahuta acitta zIta ___ jala se yA acitta uSNa jala se eka bAra yA bAra-bAra dhotA hai yA dhone vAle kA samarthana karatA 17. jo bhikSu "mujhe durgandha vAlA pAtra milA hai" aisA socakara pAtra ko rAta ke rakhe hue acitta zIta jala se yA acitta uSNa jala se eka bAra yA bAra-bAra dhotA hai athavA dhone vAle kA samarthana karatA hai| 18. jo bhikSu "mujhe durgandha vAlA pAtra milA hai" aisA socakara pAtra ko alpa yA bahuta lodhra se yAvat ra varNa se eka bAra yA bAra-bAra lepa karatA hai athavA lepa karane vAle kA samarthana karatA hai| pare 19. jo bhikSu "mujhe durgandha vAlA pAtra milA hai" aisA socakara pAtra ko rAta rakhe hue lodhra yAvat varNa se eka bAra yA bAra-bAra lepa karatA hai athavA lepa karane vAle kA samarthana karatA hai| (use laghucAturmAsika prAyazcitta AtA hai|) The ascetic, due to non-availability of a new utensil washed the utensil with a little or much non-living cold water or non-living hot water once or repeatedly or supports the ones who washes so. 13. The ascetic, due to non-availability of a new utensil washed the utensil with a little or much non-living cold water or non-living hot water kept at night once or repeatedly or supports the ones who washes so. 14. The ascetic, due to non-availability of a new utensil smears the utensil with a little or much "lodhara"-colour once or repeatedly or supports the ones who smears so. sara 15. The ascetic, due to non-availability of a new utensil, smears the utensil, with the paste or colour kept during the night once or repeatedly or supports the ones who smear so. . 16. The ascetic who washes the bad smelling utensil with a little or much non living cold or hot water ones or repeatedly or supports the ones who washes so. 17. The ascetic who washes the bad smelling utensil with a little or much non living cold or hot water kept during the night once or repeatedly or supports the ones who washes so. 18. The ascetic who smears bad smelled utensil with a little or much paste or colour once or repeatedly or supports the ones who smears so. caudahavA~ uddezaka (249) Fourteenth Lesson

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19. The ascetic who smears the bad smelled utensils with the paste or colour kept during the night or supports the ones who smears so, a laghu-chaturmasik expiation comes to him. vivecana - yahA~ para kula 8 sUtra diye gaye haiN| cAra purAne pAtroM ke aura cAra durgandhayukta pAtroM ke / bhikSu pAtra kI gaveSaNA karate samaya aisA pAtra leve ki usameM kisI prakAra kA parikarma na karanA pdd'e| Comments-Here only eight Sutras have been given. Four about old bowls and four about foul smelling bowls. While seeking an alms-bowl, an ascetic should select a bowl where no additional work, like cleansing, is involved. akalpanIya sthAnoM meM pAtra sukhAne ke prAyazcitta THE REPENTANCE OF DRYING UP THE UTENSIL AT INCONCEIVABLE PLACES 20. je bhikkhU aNaMtarahiyAe puDhavIe paDiggahaM AyAvejja vA payAvejja vA, AyAveMtaM vA payA vA sAijjai / 21. je bhikkhU sasiNiddhAe puDhavIe paDiggahaM AyAvejja vA payAvejja vA, AyAveMtaM vA payAveMtaM vA sAijjai / 22. je bhikkhU sasarakkhAe puDhavIe paDiggahaM AyAvejja vA payAvejja vA, AyAveMtaM vA payAveMtaM vA sAijjai / 23. je bhikkhU maTTiyAkaDAe puDhavIe paDiggahaM AyAvejja vA payAvejja vA, AyAveMtaM vA payAveMtaM vA sAijjai / 24. je bhikkhU cittamaMtAe puDhavIe paDiggahaM AyAvejja vA payAvejja vA, AyAveMtaM vA payAtaM vA sAijjai / 25. je bhikkhU cittamaMtAe silAe paDiggahaM AyAvejja vA payAvejja vA, AyAveMtaM vA payAveMtaM vA sAijjai / 26. je bhikkhU cittamaMtAe lelUe paDiggahaM AyAvejja vA payAvejja vA, AyAveMtaM vA pA sAijjai / 27. je bhikkhU kolAvAsaMsi vA dArue jIvapaiTThie saaMDe jAva makkaDAsaMtANae paDiggahaM AyAvejja vAyavejja vA AyAveMtaM vA payAveMtaM vA sAijjai / 28. je bhikkhU thUNasivA, giheluyasi vA, usuyAlaMsi vA, kAmajalaMsi vA, aNNayaraMsi vA tahappAraM si aMtalikkhajAyaMsi dubbaddhe jAva calAcale paDiggahaM AyAvejja vA payAvejja vA AyAveMtaM vA payAveMtaM vA sAijjai / 29. je bhikkhU kuliyaMsi vA, bhittiMsi vA, silaMsi vA, leluMsi vA aNNayaraMsi vA tahappagAriM aMtalikkhajAyaMsi dubbaddhe jAva calAcale paDiggahaM AyAvejja vA payAvejja vA AyAveMtaM vA payAveMtaM vA sAijjai / nizItha sUtra (250) Nishith Sutra

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30. je bhikkhU khaMdhasi vA jAva hammatalaMsi vA aNNayaraMsi vA tahappagAraMsi aMtalikkhajAyaMsira 3 dubbaddhe jAva calAcale paDiggahaMAyAvejja vA payAvejja vA AyAtaM vA payAveMtaM vA saaijji| 40 20. jo bhikSu sacitta pRthvI ke nikaTa kI acitta pRthvI para pAtra ko sukhAtA hai athavA sukhAne vAle kA samarthana karatA hai| 21. jo bhikSu sacitta jala se snigdha pRthvI para pAtra ko sukhAtA hai athavA sukhAne vAle kA samarthana karatA hai| 22. jo bhikSu sacitta raja se yukta pRthvI para pAtra ko sukhAtA hai athavA sukhAne vAle kA samarthana karatA 23. jo bhikSu sacitta miTTI bikharI huI pRthvI para pAtra ko sukhAtA hai athavA sukhAne vAle kA samarthana karatA hai| jo bhikSu sacitta pRthvI para pAtra ko sukhAtA hai athavA sukhAne vAle kA samarthana karatA hai| 25. jo bhikSu sacitta zilA para pAtra ko sukhAtA hai athavA sukhAne vAle kA samarthana karatA hai| 26. jo bhikSu sacitta zilAkhaNDa Adi para pAtra ko sukhAtA hai athavA sukhAne vAle kA samarthana karatA hai| 27. jo bhikSu dImaka Adi jIva yukta kASTha para tathA aMDe yukta sthAna para yAvat makar3I ke jAle se yukta sthAna para pAtra ko sukhAtA hai athavA sukhAne vAle kA samarthana karatA hai| 28. jo bhikSu stambha, dehalI, Ukhala yA snAna karane kI caukI para athavA anya bhI aise aMtarikSajAta (AkAzIya) sthAna para jo ki bhalIbhA~ti baMdhA huA nahIM hai yAvat calAcala hai, vahA~ pAtra ko sukhAtA hai yA sukhAne vAle kA samarthana karatA hai| aura 29. jo bhikSu miTTI kI dIvAra para, IMTa kI dIvAra para, zilA para yA zilAkhaMDa Adi para athavA anya ghara bhI aise aMtarikSajAta (AkAzIya) sthAna para jo ki bhalIbhA~ti baMdhA huA nahIM hai yAvat calAcala hai, vahA~ pAtra ko sukhAtA hai athavA sukhAne vAle kA samarthana karatA hai| 30. jo bhikSu skandha para yAvat mahala kI chata para athavA anya bhI aise aMtarikSajAta (AkAzIya) sthAna para jo ki bhalIbhA~ti baMdhA huA nahIM hai yAvat calAcala hai, vahA~ pAtra ko sukhAtA hai athavA sukhAne vAle kA samarthana karatA hai| (use laghucAturmAsika prAyazcitta AtA hai|) The ascetic who dries the utensils at the non-living land near to the living land or supports the ones who dries so. 21. The ascetic who dries the utensils at the land wet with the living water or supports the ones who dries so. 22. The ascetic who dries the utensils at the places covered with living dust or supports the ones who dries so. The ascetic who dries the utensil at the land covered with scattered living soil or supports the ones who dries so. saMre caudahavA~ uddezaka (251) Fourteenth Lesson IXXIXXX XOXOXOXIIMIXOXIIXXX RixxxsarispatAla IX gannA

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24. The ascetic who dries the utensil on living land or supports the ones who dries so. 5. The ascetic who dries the utensil on living rocks or supports the ones who dries so. 6. The ascetic who dries the utensils an the living rock stone or supports the ones who dries so. 27. The ascetic who dries the utensil on the wood endowed with termite and other living beings etc or the earth covered with eggs or at the site habitats by spider's web or supports the ones who dries so. 28. The ascetic who dries the utensils up on the pole, threshold, stone mortar, bathing stool, or at the high place over sky which are not supported by any thing are moveable or supports the ones who dries up so. The ascetic who dries the utensil on the sand wall, brick wall, rock or rock's piece etc or at any high place over the space which is not tied with any thing i.e. moveable or supports the ones who dries so. 30. The ascetic who dries the utensil on the trunk of a tree, on the roof of the palace, or at any high site over the space which is not tied properly-means - is moveable or supports the ones who dries so, a laghu-chaturmasik expiation comes to him. trasa prANI Adi nikAlakara pAtra grahaNa karane ke prAyazcitta THE REPENTANCE OF ACCEPTING THE UTENSILS BY WITHDRAWING THE MOBILE LIVING BEINGS OUT OF IT 31. je bhikkhUpaDiggahAo tasapANajAiM nIharai, nIharAvei, nIhariyaM AhaTu dejjamANaM paDiggAhei, paDiggAheMtaM vA saaijji| 32. je bhikkhUpaDiggahAoosahi-bIyAiMnIharai,nIharAvei, nIhariyaM AhaTu dejjamANaM paDiggAhei, paDiggAheMtaM vA saaijji| 33. je bhikkhU paDiggahAo kaMdANivA, mUlANi vA, pattANivA, puSpANi vA, phalANivA nIharai, nIharAvei, nIhariyaM AhaTu dejjamANaM paDiggAhei, paDiggAheMtaM vA saaijji| je bhikkhU paDiggahAo puDhavikAyaM nIharai, nIharAvei, nIhariyaM AhaTu dejjamANaM paDiggAhei, paDiggAheMtaM vA saaijji| 35. je bhikkhU paDiggahAo AukkAyaM nIharai, nIharAvei, nIhariyaM AhaTu dejjamANaM paDiggAhei, aura paDiggAheMtaM vA saaijji| 36. je bhikkhU paDiggahAo teukkAyaM nIharai, nIharAvei, nIhariyaM AhaTu denjamANaM paDiggAhei, - paDiggAheMtaM vA saaijji| 31. jo bhikSu pAtra se trasa prANiyoM ko nikAlatA hai, nikalavAtA hai yA nikAla kara dete hue ko letA hai athavA lene vAle kA samarthana karatA hai| nizItha sUtra (252) Nishith Sutra

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32. jo bhikSu pAtra se gehU~ Adi dhAnya ko aura jIrA Adi bIja ko nikAlatA hai, nikalavAtA hai yA nikAla kara dete hue ko letA hai athavA lene vAle kA samarthana karatA hai| 33. jo bhikSu pAtra se sacitta kanda, mUla, patra, puSpa, phala nikAlatA hai, nikalavAtA hai yA nikAla kara dete hue ko letA hai athavA lene vAle kA samarthana karatA hai| 34. jo bhikSu pAtra se sacitta pRthvIkAya ko nikAlatA hai, nikalavAtA hai yA nikAla kara dete hue ko letA hai athavA lene vAle kA samarthana karatA hai / 35. jo bhikSu pAtra se sacitta apkAya ko nikAlatA hai, nikalavAtA hai yA nikAla kara dete hue ko letA hai athavA lene vAle kA samarthana karatA hai| 36. jo bhikSu pAtra se sacitta agnikAya ko nikAlatA hai, nikalavAtA hai yA nikAla kara dete hue ko letA hai athavA lene vAle kA samarthana karatA hai| (use laghucAturmAsika prAyazcitta AtA hai | ) 31. The ascetic who takes out the moveable beings from the utensils, gets them taken out or takes from the person who offers, taking out from the utensil, or supports the ones who accepts so. 32. The ascetic who takes out grains such as wheat from the utensil or seeds such as cumin plant, gets them taken out, offers after taking it out or supports the ones who does so. 33. The ascetic who takes out living particle (different sorts of roots), leaves, flowers, fruits from the utensil, gets them taken out or takes from the one who offers after taking out or supports the ones who takes so. 34. The ascetic who takes out the living earth bodied live substance from the utensil, gets them taken out, or takes from who offers after taking them out or supports the ones who does so. 35. The ascetic who takes out the living water bodied beings from the utensil gets them taken out and takes from who offers taking them out, or supports the ones who does so. 36. The ascetic who takes out the living fire bodied beings from the utensil, gets them taken out or takes from who offers after taking them out, or supports the ones who takes so, a laghu-chaturmasik expiation comes to him. pAtra korane kA prAyazcitta THE ATONEMENT OF CLEANING THE UTENSIL WITH ASH 37. je bhikkhU paDiggahaM korei, korAvei, koriyaM AhaTTu dejjamANaM paDiggAhei, paDiggArhataM vA sAijjai / 37. jo bhikSu pAtra ko koratA hai, koravAtA hai yA korakara dete hue ko letA hai athavA lene vAle kA samarthana karatA hai| (use laghucAturmAsika prAyazcitta AtA hai| ) caudahavA~ uddeza (253) Fourteenth Lesson

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ghara 37. The ascetic who cleanses the utensil with ash, gets it cleaned with ash. or takes ghara from one who offers after getting it cleaned so, or supports the ones who takes so, a laghu-chaturmasik expiation comes to him. mArga Adi meM pAtra kI yAcanA karane kA prAyazcitta THE REPENTANCE OF SEEKING UTENSIL ON THE WAY 38. je bhikkhUNAyagaMvA, aNAyagaMvA, uvAsagaMvA,aNuvAsagaMvA gAmaMtaraMsivA, gAmapahaMtaraMsivA paDiggahaM obhAsiya-obhAsiya jAyai, jAyaMtaM vA saaijji| 38. jo bhikSu svajana se yA anya se, upAsaka se yA anupAsaka se grAma meM yA grAmapatha meM pAtra mA~ga-mA~gakara yAcanA karatA hai athavA yAcanA karane vAle kA samarthana karatA hai| (use 48 laghucAturmAsika prAyazcitta AtA hai|) The ascetic who seeks utensils from a relative or stranger, from a devotee or devotionless while going to a village or supports the ones who does so, a laghu chaturmasik atonement comes to him. pariSad meM baiThe hue svajana Adi se pAtra kI yAcanA karane kA prAyazcitta THE REPENTANCE OF BEGGING THE UTENSIL FROM A RELATIVE SITTING IN THE ASSEMBLY 39. je bhikkhU NAyagaM vA aNAyagaM vA, uvAsagaM vA, aNuvAsagaM vA parisAmajjhAo uTThavettA * paDiggahaMobhAsiya-obhAsiya jAyai, jAyaMtaMvA saaijji| 39. jo bhikSu svajana ko yA anya ko, upAsaka ko yA anupAsaka ko pariSad meM se uThAkara usase __mA~ga-mA~ga kara pAtra kI yAcanA karatA hai athavA yAcanA karane vAle kA samarthana karatA hai| (use pUre laghucAturmAsika prAyazcitta AtA hai|) 39. The ascetic who begs the utensil from the relative or a stranger, the devotee or the devotionless picking them from the assembly or supports the ones who does so, a laghu-chatur masik expiation comes to him. pAtra ke lie bhikSuko nivAsa karane kA prAyazcitta . THE REPENTANCE OF STAYING IN ORDER TO TO TAKE UTENSILS 40. je bhikkhU paDiggaha-nIsAe uDubaddhaM vasai, vasaMtaM vA saaijji| 41. je bhikkhU paDiggaha-nIsAe vAsAvAsaM vasai, vasaMtaM vA saaijji| taMsevamANe Avajjai cAummAsiyaM parihAraTThANaM ugghaaiyN| 40. jo bhikSu pAtra ke lie Rtubaddha kAla (sardI yA garmI) meM rahatA hai athavA rahane vAle kA samarthana karatA hai| 41. jo bhikSu pAtra ke lie varSAvAsa (cArtumAsa) meM rahatA hai athavA rahane vAle kA samarthana karatA hai| * | nizItha sUtra (254) Nishith Sutra |

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ghara uparokta 41 sUtroM meM kahe gae sthAnoM kA sevana karane vAle ko laghucAturmAsika prAyazcitta bAra AtA hai| 4K 40. The ascetic who resides in season bonded tenure (summer and winter) to obtain the utensils or supports the ones who resides so. 41. The ascetic who resides during rainy season (Chaturmasik) for getting utensil or supports the ones who resides so. Through practising, the above mentioned forty sutra there are faults, resulting in atonement of laghu-chaturmasik there. 3IXXIXOMIXOMMM sUtra1 sUtra 2 sUtra 3. sUtra 4 sUtra 5 sUtra 6 sUtra.7 sUtra 8-9 sUtra 10-11 sUtra 12-19 caudahaveM uddezaka kA sArAMza THE SUMMARY OF FOURTEENTH CHAPTER pAtra kharIdanA yA kharIda kara lAyA.huA pAtra lenA pAtra udhAra lenA yA udhAra lAyA huA pAtra lenaa| pAtra kA parivartana karanA yA parivartana kara lAyA huA pAtra lenaa| chInA huA pAtra, bhAgIdAra kI binA AjJA lAyA huA pAtra yA sAmane lAyA huA pAtra lenaa| AcArya kI AjJA ke binA kisI ko atirikta pAtra denaa| avikalAMga ko yA samartha ko atirikta pAtra denaa| vikalAMga yA asamartha ko atirikta pAtra na denaa| upayoga meM na Ane yogya pAtra ko rakhanA, upayoga meM Ane yogya pAtra ko chor3a denaa| sundara pAtra ko vidrUpa karanA yA vidrUpa pAtra ko sundara krnaa| purAne pAtra ko yA durgandha yukta pAtra ko bAraMbAra dhonA yA kalkAdi lagAnA athavA aneka dinoM taka pAnI Adi bharakara rAta meM rakhanA evaM use ThIka krnaa| sacitta sthAna, trasa jIva yukta sthAna athavA binA dIvAra vAle sthAna para pAtra sukhaanaa| pAtra meM trasa jIva, dhAnya bIja, kaMdAdi, pRthvI, pAnI yA agni ho, use nikAlakara pAtra lenaa| pAtra para koraNI karanA yA koraNI vAlA pAtra lenaa| anya sthAna meM sthita gRhastha se yA kisI ke sAtha vicAra carcA karane vAle gRhasthI se pAtra kI yAcanA krnaa| pAtra ke lie hI mAsakalpa yA cAturmAsa karanA ityAdi pravRttiyoM kA laghucaumAsI prAyazcitta 'AtA hai| To buy a Patra or to accept the one that has been brought after buying. To borrow a "Patra" or to accept the one that has been brought after borrowong. sUtra 20-30 sUtra 31-36 sUtra 37 sUtra 38-39 sUtra 40-41 Sutra 1 Sutra 2 caudahavA~ uddezaka (255) Fourteenth Lesson

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Sutra 3 Sutra 4 Sutra 5 Sutra 6 Sutra 7 Sutra 8-9 Sutra 10-11 Sutra 12-19 Sutra 20-30 Sutra 31-36 Sutra 37 Sutra 38-39 Sutra 40-41 sUtra 8-30 Sutra 8-30 To exchange the Patra or to accept the one that has been brought through exchanging. Frefter H To accept the snatched "Patra" or, brought without the permission either of owner or brought in the presence of the ascetic. To donate the extra "Patra" without the permission of preceptor. To donate the extra "Patra" to the fit or a strong person. Not to donate the extra "Patra" to the disable or incapable. To retain the unusable utensil and discard the worthy of use. To make beautiful augly and ugly a beautiful utensil. To repair and retain an old utensil or to wash a bad smelled utensil repeatedly or to smear paste or to keep filling with water at night for many days. To dry the "Patra" on living site, the place occupied by living beings and the places situated at height with out any supports of walls. To accept the Patra taking out moveable beings, grains, seeds, roots and earth, water, fire bodies beings from the utensil. To cleanse with ash. isa uddezaka ke 27 sUtroM ke viSayoM kA kathana AcArAMga sUtra meM hai sUtra 1-4 - bhikSu ko krIta, prAmRtya, Acchedya, anisRSTa tathA abhihRta pAtra nahIM lenA evaM pAtra kA parivartana nahIM karanA caahie| - AcA. zru. 2, a. 6, u. 1-2 upayoga meM Ane yogya pAtra hI lenA, anupayogI nahIM lenaa| varNa- parivartana nahIM karanA, pAtra - parikarma nahIM karanA, sacitta jIva yukta tathA AkAzIya sthAna para pAtra nahIM sukhAnA / - AcA. zru. 2, a. 6, u. 1-2 The description of the subject matter of these twenty seven sutras of this chapter is found in Acharanga Sutra. Sutra 1-4 The ascetic should not accept the bought, pramatya, acchadya, parishist an Abbhihrita Patra (Pots) and the pot should not be exchange. Achashrut-2, chap-6, udd-1-2. To beg utensil from a householder who is staying somewhere else, or from a householder who is making conversession with some one. To reside for a duration of one month or for four months to accept utensets. Through practising these activities an atonement of laghuchaumasi comes. Accepting only this usable pt not any unusable one. Not to change the colour of the pt, not to amend the pot, not to dry the pot at living being occupied place and in the space. Acha-shrut-2, Chap-6, Udd-1-2. (256) Nishith Sutra

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isa uddezaka ke 14 sUtroM ke viSaya kA kathana anya AgamoM meM nahIM hai, yathA sUtra 5-7 sUtra 31-36 trasa sthAvara jIvoM se yukta pAtra na lenaa| sUtra 37 pAtra meM Upara yA andara koraNI nahIM karanA tathA koraNI kiyA huA pAtra nahIM lenA / anya sthAna meM yA sabhA meM se gRhastha ko uThAkara pAtra kI yAcanA na karanA / sUtra 38-39 sUtra 40-41 pAtra ke liye mAsakalpa yA cAturmAsakalpa nahIM karanA / isa uddezaka ke sabhI sUtroM meM pAtra sambandhI prAyazcitta kA hI kathana hai| yaha isa uddezaka kI vizeSatA hai| The description regarding the subject matter of these fourteen sutras of this chapter is not found in other Agamas as: Sutra 5-7 Sutra 31-36 Sutra 37 Sutra 38-39 atirikta pAtra AcArya kI AjJA binA kisI ko nahIM denA azakta ko denA aura sazakta ko nahIM denA / Sutra 40-41 caudahavA~ uddezaka Not to handover the pot to anyone without the proper permission of the Holy Guru (Acharyas) to handover to the uncapable and not the in capable one. But vide Uud-8 of Vayavahara sutra. It is imperative to bring pots from far away countries. Not to accept pots occupied by the moveable and stable living beings. Not to paint the inner part of the pot and not to accept the pot that has been painted. Not to beg pot after taking away the householder out of another place of religious congregation. Forgetting the law of keeping the pot for more than one moth or more than four months. In all the sutras of this chapter only the statements of expiation related to pots have been stated. It is notable in this chapter. // caudahavA~ uddezaka samApta // The End of fourteenth chapter. (257) Fourteenth Lesson sarakAra ra sarakAra tara karatAra

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pandrahavA~ uddezaka THE FIFTEENTH CHAPTER uerfach INTRODUCTION prastuta uddezaka meM sAmAnya zramaNoM kI AsAtanA karane, sacitta Amra, AmrapezI Adi khAne, aura sara gRhastha se parikarma karavAne, akalpanIya sthAnoM meM mala-mUtra paraThane, pArzvastha Adi ko AhAra, vastra re Adi dene evaM unase lene, vibhUSA kI dRSTi se zarIra kA parikarma karane, vibhUSA kI dRSTi se vastrAdi ghaTe * kA parimArjana prakSAlana karane kA niSedha kiyA gayA hai| jo zramaNa ina pravRttiyoM ko karatA hai use hai * laghucaumAsI prAyazcitta batalAyA gayA hai| In this present chapter this prohibition regarding doing Asatana of common ascetic, consuming the live mango, mango pulp, mango juice etc. getting washing activities done by householder discarding urine-excreta at improper places, exchanging the pot, clothes & food with Parshavtha etc. decorating the body, washing of clothes etc. has been stated. The Shraman who is engaged in such types of activities the Laghu chaumasi expiation is liable for him. bhikSu kI AsAtanA karane kA prAyazcitta THE REPENTANCE OF SHOWING DISRESPECT TOWARDS AN ASCETIC 1. je bhikkhU bhikkhuMAgADhaM vayai, vayaMtaM vA saaijji| para 2. je bhikkhU bhikkhaM pharUsaM vayai, vayaMtaM vA saaijji| B 3. je bhikkhU bhikkhaM AgADhaM-pharUsaM vayai, vayaMtaM vA saaijji| 14. je bhikkhU bhikkhuMaNNayarIe AsAyaNAe AsAei, AsAeMtaM vA saaijji| 1. jo bhikSu anya bhikSu ko roSa yukta vacana bolatA hai athavA bolane vAle kA samarthana karatA hai| 2. jo bhikSu anya bhikSu ko kaThora vacana bolatA hai athavA bolane vAle kA samarthana karatA hai| 3. jo bhikSu anya bhikSu ko roSa yukta vacana ke sAtha-sAtha kaThora vacana bhI bolatA hai athavA bolane vAle kA samarthana karatA hai| 4. jo bhikSu anya bhikSu kI kisI prakAra kI AsAtanA karatA hai athavA karane vAle kA samarthana juTe karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who speaks angry words to some other ascetic or supports the one who speaks so. | nizItha sUtra ___(258) Nishith Sutra

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oth 2. The ascetic who speaks harsh language to some other ascetic or supports the ones who speaks so.. The ascetic who speaks language full of anger and the harsh language to some other ascetic or supports the ones who speaks so. The ascetic who behaves mischievously of some sort towards another ascetic, or supports the ones who does so, a laghu-chaumasi atonement comes him. sacitta aMba-upabhoga sambandhI prAyazcitta THE REPENTANCE PERTAINING TO CONSUMPTION OF LIVE MANGOES 85. je bhikkhU sacittaM aMbaM bhuMjai, bhuMjaMtaM vA saaijji| aura 6. je bhikkhU sacittaM aMbaM viDaMsai, viDaMsaMtaM vA saaijji| 7. je bhikkhU sacitta-paiTThiyaM aMbaMbhuMjai, bhuMjaMtaM vA saaijji| pUre 8. je bhikkhU sacitta-paiTThiyaM aMbaM viDaMsai, viDaMsaMtaM vA saaijji| 9. je bhikkhU sacittaM-1. aMbaM vA, 2. aMba-pesiM vA, 3. aMba-bhittaM vA, 4. aMba-sAlagaM vA, 5. aMbaDagalaM vA, 6. aMbacoyagaMvA bhuMjai, bhujaMtaM vA saaijji| pUre 10. je bhikkhU sacittaM aMbaM vA jAva aMbacoyagaMvA viDaMsai, viDaMsaMtaM vA saaijji| kara 11. je bhikkhU sacitta-paiTThiyaM aMbaMvA jAva aMbacoyagaMvA bhuMjai, bhuMjataM vA saaijji| para 12. je bhikkhU sacitta-paiTThiyaM aMbaM vA jAva aMbacoyagaMvA viDaMsai, viDaMsaMtaM vA saaijji| 5. jo bhikSu sacitta Ama khAtA hai athavA khAne vAle kA samarthana karatA hai| 6. jo bhikSu sacitta Ama cUsatA hai athavA cUsane vAle kA samarthana karatA hai| 7. jo bhikSu sacitta pratiSThita Ama khAtA hai athavA khAne vAle kA samarthana karatA hai| 388. jo bhikSu sacitta pratiSThita Ama cUsatA hai athavA cUsane vAle kA samarthana karatA hai| pUre 9. jo bhikSu sacitta 1. Ama ko, 2. Ama kI phAMka ko, 3. Ama ke arddhabhAga ko, 4. Ama ke chilake ko (athavA Ama ke rasa ko), 5. Ama ke gola Tukar3oM ko, 6. Ama kI kesarAoM ko (athavA Ama ke chilakoM ko) khAtA hai athavA khAne vAle kA samarthana karatA hai| 10. jo bhikSu sacitta Ama ko yAvat Ama kI kesarAoM ko cUsatA hai athavA cUsane vAle kA samarthana karatA hai| 11. jo bhikSu sacitta pratiSThita Ama kI yAvat Ama kI kesarAoM ko khAtA hai athavA khAne vAle kA samarthana karatA hai| ghare 12. jo bhikSu sacitta pratiSThita Ama ko yAvat Ama kI kesarAoM ko cUsatA hai athavA cUsane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 5. The ascetic who consumes the "Sachit" mangoes or supports the ones who eats so. pandrahavA~ uddezaka (259) Fifteenth Lesson

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7. The ascetic who sucks the "Sachit" mangoes or supports the ones who sucks so. The ascetic who eats a "Sachit Pratishthita" mango or supports the ones who eats so. The ascetic who sucks a "Sachit pratishthita" mango as supports he ones who eats 8. so. 9. The ascetic who eats a "Sachit" mango, mango-slice, half mango, the mango skin, and mangoes circular piece or supports the ones who eats so. The ascetic who sucks a "Sachit" mango, mango slice or supports the ones who sucks so. 11. The ascetic who eats the "Sachit Pratishthita" mangoes to the mangesstin or supports the ones who eats so. 12. The ascetic who sucks the "Sachit Apritishthita" mangoes i.e. mangoes juice and skin or supports the ones who sucks so, laghu-chaumasik repentance comes to him. vivecana-ina sUtroM meM sacitta Ama phala khAne kA prAyazcitta kahA hai| yahA~ bhASyakAra ne upalakSaNa se anya ra sabhI prakAra ke sacitta phaloM ke khAne kA prAyazcitta bhI ina sUtroM se samajha lene kA sUcita kiyA hai| prathama 4 sUtra kI caubhaMgI meM akhaNDa Ama ke khAne yA cUsane kA prAyazcitta kahA hai.tathA dvitIya 4 sUtra kI hai caubhaMgI meM usake vibhAgoM (khaMDoM) ko khAne yA cUsane kA prAyazcitta kahA hai| Comments-In these above mentioned Sutras through the sub-characteristics of the mangoes the legislation of the atonement of eating and sucking all sorts of "Sachit" other fruits has been done. In first four sutras the expiation of eating and sucking of the whole mango is described and in other group of the four sutras the expiation of eating and sucking of mangoes in parts has been told. gahastha se zarIra kA parikarma karAne kA prAyazcitta THE ATONEMENT OF GETTING THE BODY WASHED FROM THE HOUSEHOLDER 13 se 66. je bhikkhU aNNautthieNa vA gArathieNa vA appaNo pAe AmajjAvejja vA pamajjAvejjata vA, AmajjAvaMtaM vA pamajjAvaMtaM vA sAijjai evaM taiya uddesaga gameNaM NeyavvaM jAva je bhikkhU % gAmANugAma duijjamANe aNNautthieNa vA gArathieNa vA appaNo sIsaduvAriyaMkArei kAreMtaM * vA saaijji| 13 se 66. jo bhikSu anyatIrthika yA gRhastha se apane pA~voM kA eka bAra yA aneka bAra Amarjana re karavAtA hai athavA karavAne vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) aura 13-66. The ascetic who gets his legs washed once or repeatedly from the householder or a non-believer or supports the ones who gets done so, laghuchaumasi expiation comes to him. nizItha sUtra (260) Nishith Sutra

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vivecana-bhikSu yadi gRhastha se zArIrika paricaryA karAye to use sUtrokta prAyazcitta AtA hai| yahA~ 54 ra sUtroM kA vivecana tIsare uddezaka ke samAna smjheN| 1 Comments-The entire statement should be discerned vide sutra No. 16 to 69 of chapter third i.e. the ascetic who gets his head covered while going from one village to another from a householder or non-believer, or supports the ones who gets to be covered so, a laghu-chaumsi expiation comes to him. AK akalpanIya sthAnoM para mala-mUtra-pariSThApana kA prAyazcitta THE ATONEMENT OF RELIEVING EXCRETA AND URINE AT PROHIBITED SITES 1- 67. je bhikkhU AgaMtAgAraMsi vA, ArAmAgAraMsi vA, gAhAvaikulasi vA, pariyAvasahaMsi vA uccAra-pAsavaNaM pariThThavei pariThThaveMtaM vA saaijji| 1 68. je bhikkhU ujjANasivA, ujjANagirhasivA, ujz2ANasAlasivA,nijjANasivA,nijjANagirhasi vA, nijjANasAlaMsi vA uccAra-pAsavaNaM pariTThavei pariTThaveMtaM vA saaijji| 69. je bhikkhU asi vA, aTTAlayaMsivA, cariyasi vA, pAgAraMsivA, dAraMsi vA, gopuraMsi vA - uccAra-pAsavaNaM pariThThavei pariTThaveMtaM vA saaijji| 70. jebhikkhUdagamagaMsivA, dagapahaMsivA, dagatIraMsivA dagaTThANasivA uccAra-pAsavaNaMpariTThavei pariTThaveMtaM vA saaijji| 71. jebhikkhU sunnagirhasi vA, sunnasAlaMsi vA, bhinnagirhasi vA, bhinnasAlasi vA, kUDAgAraMsivA, koTThAgAraMsi vA uccAra-pAsavaNaM pariTThavei pariTThaveMtaM vA saaijji| 72. je bhikkhU taNagihaMsi vA, taNasAlaMsi vA, tusagirhasi vA, tusasAlaMsi vA, bhusagirhasi vA, bhUsasAlasi vA uccAra-pAsavaNaM pariTThavei pariThThaveMtaM vA saaijji| 73. jebhikkhU jANasAlasivA, jANagirhasi vA, vAhaNagirhasi vA, vAhaNasAlasivA uccAra-pAsavaNaM ___pariTThavei pariTThaveMtaM vA saaijji|| 74. jebhikkhUpaNiyasAlasivA,paNiyagirhasivA, pariyAsAlasivA, pariyAgihasi vA, kuviyasAlaMsi vA, kuviyagihaMsi vA uccAra-pAsavaNaM pariThThavei pariTThaveMtaM vA saaijji| 75. je bhikkhU goNasAlasi vA, goNagirhasi vA, mahAkulaMsi vA, mahAgirhasi vA uccAra-pAsavaNaM pariTThavei pariTThaveMtaM vA saaijji| 567. jo bhikSu dharmazAlA meM, udyAna meM, gAthApatikula meM yA parivrAjaka ke Azrama meM mala-mUtra kA parityAga karatA hai athavA karane vAle kA samarthana karatA hai| para 68. jo bhikSu udyAna meM, udyAnagRha meM, udyAnazAlA meM, nagara ke bAhara bane hue sthAna meM, nagara ke bAhara ghare bane hue ghara meM, nagara ke bAhara banI huI zAlA meM mala-mUtra kA parityAga karatA hai athavA karane ghara vAle kA samarthana karatA hai| pandrahavA~ uddezaka (261) Fifteenth Lesson

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8 69. jo bhikSu cabUtare para, aTTAlikA meM, carikA meM, prAkAra para, dvAra meM, gopura meM mala-mUtra kA ghara parityAga karatA hai athavA karane vAle kA samarthana karatA hai| 70. jo bhikSu jala-mArga meM, jalapatha meM, jalAzaya ke tIra para, jalasthAna para mala-mUtra kA parityAga 1 karatA hai athavA karane vAle kA samarthana karatA hai| 71. jo bhikSu zUnya gRha meM, zUnya zAlA meM, TUTe ghara meM, TUTI zAlA meM, kUTAgAra meM, koSThAgAra meM pUre mala-mUtra kA parityAga karatA hai athavA karane vAle kA samarthana karatA hai| 72. jo bhikSu tRNa gRha meM, tRNazAlA meM, tusa gRha meM, tusazAlA meM, bhusa gRha meM, bhusazAlA meM mala-mUtra ra kA parityAga karatA hai athavA karane vAle kA samarthana karatA hai| 73. jo bhikSu yAnazAlA meM, yAnagRha meM, vAhanazAlA meM, vAhanagRha meM mala-mUtra kA parityAga karatA hai aura athavA karane vAle kA samarthana karatA hai| 74. jo bhikSu vikrayazAlA meM yA vikrayagRha meM, parivrAjakazAlA meM yA parivrAjaka gRha meM, cUnA Adi ra banAne kI zAlA meM yA gRha meM mala-mUtra kA parityAga karatA hai athavA karane vAle kA samarthana ra karatA hai| 75. jo bhikSu baila zAlA meM yA baila gRha meM, mahAkula meM yA mahAgRha meM mala-mUtra kA parityAga karatA hai ghara athavA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 7. The ascetic who relieves excreta and urine in Dharam Shala, Garden, Gathapati clan or in the Ashram of a hermit or supports the ones who does so. The ascetic who discards the excreta and urine in the garden, garden-house, garden site, out skirt of the city, houses out of city, the resting place built out of the town or supports the ones who does so. 69. The ascetic who 'excretes or urinates at platform, terrace, charika, fence, gate and shades or supports he ones who does so. 70. The ascetic who excretes and urinates in water ways, at the bank of a pond, at water sites or supports the ones who does so. 71. The ascetic who excretes and urinates in the silhouettes, empty Shala, ruined houses, ruined Shala, grain stores, warehouses or supports the ones who does so. 72. The ascetic who relieves excreta and urine in straw stores, empty shala, husk store, & husk shala, chaff store, chaff shala, or supports the ones who does so. . The ascetic who relieves excreta and urine in ship yard, garage, transport depot, vehicles site or supports the ones who does so. 74. The ascetic who relieves excreta and urine a tselling site, auction site, hermit hut, or the house of a hermit, lime making furnace site or supports the one who does so. nizItha sUtra (262) Nishith Sutra

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ghara 75. The ascetic who relieves theexcreta and urine at bull stable, bulls enclosure,Mahakul or big house or supports the ones who does so, a laghu-chaumasi expiation comes to him. . vivecana-ina nau sUtroM meM 46 sthAnoM kA kathana hai| ina sthAnoM meM kucha sthAna vyaktigata haiM aura kucha ra sArvajanika sthAna haiN| ina sthAnoM ke svAmI yA rakSaka bhI hote haiN| aise sthAnoM meM mala-mUtra tyAgane kA sarvathA / niSedha hotA hai| isalie aise sthAnoM meM mala-mUtra tyAgane se bhikSu ke tIsare mahAvrata meM doSa lagatA hai aura jAnakArI ghare hone para usa sAdhu kI asabhyatA evaM mUrkhatA pragaTa hotI hai, sAtha hI samasta sAdhuoM evaM saMgha kI niMdA hotI hai| kisii| jare ke kupita hone para usa sAdhu ke sAtha aneka prakAra ke aziSTa vyavahAra bhI ho sakate haiN| ata: bhikSu ko sUtrokta ghAra sthAnoM para mala-mUtra kA tyAga nahIM karanA caahie| Comments--In these above mentioned nine sutras forty six sites are discussed. Out of these sites some are individual and some are public places. Either the owner or the custodian of these sites have been mentioned. To urinate or discarding excreta at such a sites is absolutely prohibited. Hence the fault of third full vow of ascetic afflicts by relieving excreta and urine at such a places. Moreover, even the uncivilised state of the ascetic is manifested, and as well, the criticism of the whole ascetics organisation takes place, any body may misbehave with the ascetic. Therefore, the ascetic must not discard excreta and urine at above mentioned sites. gRhastha ko AhAra dene kA prAyazcitta THE REPENTANCE OF OFFERING THE FOOD TO THE HOUSEHOLDER 176. je bhikkhU aNNautthiyassa vA, gAratthiyassa vA asaNaM vA pANaM vA khAimaM vA sAimaM vA dei, 1 deMtaM vA saaijji| 2 76. jo bhikSu anyatIrthika yA gRhastha ko azana, pAna, khAdima yA svAdima detA hai athavA dene vAle kA samarthana karatA hai| (use laghucaumAsI prAyizcatta AtA hai|) The ascetic who offers the food, water, sweets and the tasty items to a householder or non-believer or supports the ones who offer so a laghu-chaumasi expiation comes to him: vivecana-kisI bhI gRhastha ko yA upAzraya meM baiThe hue sAmAyika vratadhArI zrAvaka ko AhAra denA bhikSu ko nahIM kalpatA hai, kyoMki usake sAvadha yoga kA sampUrNa tyAga nahIM hotA hai| sAmAyika ke samaya bhI vANijya evaM khetI Adi ke sabhI sAvadha kArya usake svAmitva meM hI hote rahate haiN| ataH kisI bhI gRhastha ko azanAdi dene para sUtrokta pare prAyazcitta AtA hai| ___ AhAra dene vAlA gRhastha saMyama sAdhanA meM sahayoga karane ke lie hI bhikSu ko bhAvapUrvaka AhAra detA hai| * isalie vaha AhAra anya kisI ko dene para jinAjJA evaM gRhastha kI AjJA na hone se tIsarA mahAvrata dUSita hotA hai| AhAra dAtA gRhastha ko yaha jJAta ho jAe ki merA diyA huA AhAra sAdhu ne amuka ko diyA hai to usakI ra sAdhuoM ke prati azraddhA hotI hai aura dAna bhAvanA meM bhI kamI A jAtI hai| pandrahavA~ uddezaka (263) Fifteenth Lesson

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kabhI dAtA kI yA bhikSu kI asAvadhAnI se sacitta AhAra-pAnI yA akalpanIya AhArAdi padArtha grahaNa kara ghare liyA gayA ho to zIghra hI usI gRhastha ko punaH de denA caahie| aisA vidhAna AcA. zru. 2, a.1, u. 10 tathA a. 6, u. 2 meM hai| Comments--It does not deserve for an ascetic to offer food to any householder or to a shravak observing the vow of Samayik, because the shravak does not follow the vow of total renunciation of violence underlying action. The violent activities of business and agriculture etc. remain under his domain. Hence in offering any sort of food to a householder the law of atonement works there. The householder offers food to an ascetic to help him in his practice, spiritual practice, by giving it to any householder the Jina-commands get broken and being not permitted by the donor householder the third great vow also breaks. If the householder came to know that the food donated by him, has been given to some body else by the ascetic then it may reduce the feelings of charity due to faithlessness. In the 10th text of chapter 1st of aphorism second of Acharanga-Surta and in verse second of chapter six such a law is established that if the living food and water is accepted due to the deficiency of the householder or the ascetic at any time, then, it should be returned immediately to that householder. pArzvastha Adi ke sAtha AhAra kA lena-dena karane kA prAyazcitta THE ATONEMENT OF GIVING AND TAKING FOOD ALONG WITH THE PERVERTED MONK ETC. 77. je bhikkhU pAsatthassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA dei, deMtaM vA saaijji| 78. je bhikkhU pAsatthassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDicchai, paDicchaMtaM vA sara saaijji| 79. je bhikkhU osaNNassa asaNaM vA, pANaM vA,khAimaM vA, sAimaM vA dei, deMtaM vA saaijji| 80. je bhikkhU osaNNassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDicchai, paDicchaMtaM vA ra saaijji| 81. je bhikkhU kusIlassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA dei, deMtaM vA saaijji| 82. je bhikkhU kusIlassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDicchai, paDicchaMtaM vA ra saaijji| 83. je bhikkhU saMsattassa asaNaM vA, pANaM vA, khAimaMvA, sAimaM vA dei, deMtaM vA saaijji| 84. je bhikkhU saMsattassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDicchai, paDicchaMtaM vA taTa saaijji| 85. je bhikkhU Nitiyassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA dei, deMtaM vA saaijji| 86. je bhikkhU Nitiyassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDicchai, paDicchaMtaM vATa saaijji| nizItha sUtra (264) Nishith Sutra

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1877. jo bhikSu pArzvastha ko azana, pAna, khAdima yA svAdima AhAra detA hai athavA dene vAle kA ghara samarthana karatA hai| 2 78. jo bhikSu pArzvastha se azana, pAna, khAdima yA svAdima AhAra letA hai athavA lene vAle kA samarthana karatA hai| 1 79. jo bhikSu avasanna ko azana, pAna, khAdima yA svAdima AhAra detA hai athavA dene vAle kA samarthana karatA hai| 80. jo bhikSu avasanna se azana, pAna, khAdima yA svAdima AhAra letA hai athavA lene vAle kA ___ samarthana karatA hai| .. 81. jo bhikSu kuzIla ko azana, pAna, khAdima yA svAdima AhAra detA hai athavA dene vAle kA samarthana karatA hai| hai 82. jo bhikSu kuzIla se azana, pAna, khAdima yA svAdima AhAra letA hai athavA lene vAle kA samarthana karatA hai| 7 83. jo bhikSu saMsakta ko azana, pAna, khAdima yA svAdima AhAra detA hai athavA dene vAle kA samarthana - karatA hai| aura 84. jo bhikSu saMsakta se azana, pAna, khAdima yA svAdima AhAra letA hai athavA lene vAle kA samarthana ra karatA hai| 12 85. jo bhikSu nityaka ko azana, pAna, khAdima yA svAdima AhAra detA hai athavA dene vAle kA samarthana jare karatA hai| 86. jo bhikSu nityaka se azana, pAna, khAdima yA svAdima AhAra letA hai athavA lene vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 77. The ascetic who gives the food, water, sweets and tasty items to a Parshavasth or supports the ones who gives so. 78. The ascetic who takes food, water, sweets and tasty items from a Parshawasth or . supports the ones who takes so. 79. The ascetic who gives food, water, sweets and tasty items to a Avasanna or supports the ones who gives so. 80. The ascetic who takes food, water, sweets and tasty items from a Avasanna or supports the ones who takes so. 81. The ascetic who gives food, water, sweets and tasty items to a "Kushil" or suppots the ones who gives so. 82. The ascetic who takes food, water sweets and the tasty items from a "Kushil" or supports the ones who takes so. The ascetic who gives food, water, sweets and tasty items to a "Samskat" or supports the ones who gives so. pandrahavA~ uddezaka (265) Fifteenth Lesson

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84. The ascetic who takes food, water, sweets and tasty items from a "Samskat" or supports the ones who takes so. 85. The Ascetic who gives food, water, sweets and tasty items to a "Nityaka" or supports the ones who gives so. 86. The ascetic who takes food, water, sweet and tasty items from a "Niyaka" or supports the ones who takes so, a laghu-chumasi expiation comes to him. vivecana- gRhastha ko AhAra dene para usake sAvadya jIvana kA samarthana hotA hai| usI kA pUrva sUtra 76 meM prAyazcitta kahA gayA hai| pArzvastha Adi bhikSuoM ko AhAra dene para unake eSaNA doSoM kA yA anya dUSita pravRttiyoM kA samarthana hotA hai tathA pArzvastha Adi se AhAra lene meM udgama Adi doSa yukta AhAra kA sevana hotA hai| ataH inase AhAra lene-dene kA prAyazcitta ina 10 sUtroM meM kahA gayA hai| Comments-Through donating food etc. to a householder, his violent life is supported. Its expiation in previous seventy six sutras has been told. By donating the food to the ascetic such as a Parshavasth etc. then their faults of seeking alms and loose conduct are supported and by accepting food from a parshavasth the faults of consuming the "Udgama" food afflicts. Hence the expiation of taking and giving food from and to them is narrated in above mentioned ten sutras. gRhastha ko vastrAdi dene kA prAyazcitta THE REPENTANCE OF GIVING CLOTHES TO THE HOUSE-HOLDERS 87. je bhikkhU aNNautthiyassa vA gAratthiyassa vA vatthaM vA, paDiggahaM vA, kaMbalaM vA, pAyapuMchaNaM vA dei, deMtaM vA sAijjai / 87. jo bhikSu anyatIrthika ko yA gRhastha ko vastra, pAtra, kambala yA pAdaproMchana detA hai athavA dene vAle kA samarthana karatA hai / (use laghucaumAsI prAyazcitta AtA hai|) 87. The ascetic who gives clothes, utensils, blankets and padprochhan to a householder or a non-believer or supports the ones who gives so, a laghuchaumsi atonement comes to him. pArzvastha Adi ke sAtha vastrAdi ke AdAna-pradAna karane kA prAyazcitta THE EXPIATING OF EXCHANGE OF CLOTHES WITH A PERVERTED MONK. 88. je bhikkhU pAsatthassa vatthaM vA, paDiggahaM vA, kaMbalaM vA, pAyapuMchaNaM vA dei, deMtaM vA sAijjai / 89. je bhikkhU pAsatthassa vatthaM vA, paDiggahaM vA, kaMbalaM vA, pAyapuMchaNaM vA paDicchai, paDicchaMtaM vA sAijjai / 90. je bhikkhU osaNNassa vatthaM vA, paDiggahaM vA, kaMbalaM vA, pAyapuMchaNaM vA dei, detaM vA sAijjai / 91. je bhikkhU osaNNassa vatthaM vA, paDiggahaM vA, kaMbalaM vA, pAyapuMchaNaM vA paDicchai, paDicchaMtaM vA sAijjai / 92. je bhikkhU kusIlassa vatthaM vA, paDiggahaM vA, kaMbalaM vA, ,pAyapuMchaNaM vA dei, deMtaM vA sAijjai / Nishith Sutra nizItha sUtra (266)

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ghara 93. je bhikkhU kusIlassa vatthaM vA, paDiggahaMvA, kaMbalaM vA, pAyapuMchaNaM vA paDicchai, paDicchaMtaM vA ghara saaijji| 1294. je bhikkhU saMsattassa vatthaM vA, paDiggahaM vA, kaMbalaM vA, pAyapuMchaNaM vA dei, deMtaM vA saaijji| 95. je bhikkhU saMsattassa vatthaM vA, paDiggahaM vA, kaMbalaM vA, pAyapuMchaNaM vA paDicchai, paDicchaMtaM vA saaijji| aura 96. je bhikkhU Nitiyassa vatthaM vA, paDiggahavA, kaMbalaM vA, pAyapuMchaNaM vA dei, deMtaM vA saaijji| 97. je bhikkhU Nitiyassa vatthaM vA, paDiggahavA, kaMbalaM vA, pAyapuMchaNaM vA paDicchai, paDicchaMtaM vA saaijji| 88. jo bhikSu pArzvastha ko vastra, pAtra, kaMbala yA pAdapoMchana detA hai athavA dene vAle kA samarthana karatA hai| 10 89. jo bhikSu pArzvastha se vastra, pAtra, kaMbala yA pAdapoMchana letA hai athavA lene vAle kA samarthana karatA hai| 90. jo bhikSu avasanna ko vastra, pAtra, kaMbala yA pAdapoMchana detA hai athavA dene vAle kA samarthana .. karatA hai| 91. jo bhikSu avasanna se vastra, pAtra, kaMbala yA pAdapoMchana letA hai athavA lene vAle kA samarthana sare karatA hai| 1392. jo bhikSu kuzIla ko vastra, pAtra, kaMbala yA pAdapoMchana detA hai athavA dene vAle kA samarthana karatA hai| 1 93. jo bhikSu kuzIla se vastra, pAtra, kaMbala yA pAdapoMchana letA hai athavA lene vAle kA samarthana karatA hai| 94. jo bhikSu saMsakta ko vastra, pAtra, kaMbala yA pAdapoMchana detA hai athavA dene vAle kA samarthana karatA hai| 95. . jo bhikSu saMsakta se vastra, pAtra, kaMbala yA pAdapoMchana letA hai athavA lene vAle kA samarthana karatA hai| 96. jo bhikSu nityaka ko vastra, pAtra, kaMbala yA pAdapoMchana detA hai athavA dene vAle kA samarthana karatA hai| re 97. jo bhikSu nityaka se vastra, pAtra, kaMbala yA pAdapoMchana letA hai athavA lene vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 88. The ascetic who gives clothes, utensils, blanket and foot pad to a parshavasth or supports the ones who does so. The ascetic who takes the clothes, utensils, blankets and foot pad from a Parshavasth or supports the ones who takes so. pandrahavA~ uddezaka (267) Fifteenth Lesson

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90. The ascetic who gives clothes, utensils, blankets and foot pad to an Avasanna or supports the ones who gives so. bAra 91. The ascetic who takes the clothes, utensils, blankets and foot pad from an Avasannat or supports the ones who takes so. 2. The ascetic who gives the clothes, utensils, blankets and foot pad to the "Kushil" or supports the ones who gives so. 93. The ascetic who takes the clothes, utensils, blankets and foot pad from the "Kushil" or supports the ones who takes so. 24. The ascetic who gives the clothes, utensils, blankets and foot pad to a samskat or supports the ones who gives so. 95. The ascetic who takes the clothes, utensils, blankets and foot pad, to a 'Samskat' or supports the ones who takes so. 96. The ascetic who gives the clothes, utensils, blankets, and foot pad to a Nityak or supports the ones who gives so. 97. The ascetic who takes the clothes utensil, blankets and foot pad from a Nityak or supports the ones who takes so, a laghu-chaumasi expiation comes to him. gaveSaNA kie binA vastra grahaNa karane kA prAyazcitta THE ATONEMENT OF ACCEPTING THE CLOTHES WITHOUT ENQUIRING ABOUT IT 98. je bhikkhU jAyaNA-vatthaM vA, NimaMtaNA-vatthaM vA ajANiya, apucchiya, agavesiya paDiggAhei, 4 paDiggAheMtaM vA saaijji| se ya vatthe cauNhaM, aNNayare siyA, taMjahA 1. Nicca-NiyaMsaNie, 2. majjaNie, 3. chaNNUsavie, 4. raayduvaarie| 8 98. jo bhikSu yAcita vastra tathA nimaMtrita vastra ko jAne binA, pUche binA, gaveSaNA kie binA letA hai athavA lene vAle kA samarthana karatA hai| vaha vastra cAra prakAra ke vastroM meM se kisI bhI prakAra kA ho sakatA hai, yathA1. nitya kAma meM Ane vAlA vastra, 2. snAna ke samaya pahanA jAne vAlA vastra, . 3. utsava meM jAne ke samaya pahanane yogya vastra, 4. rAjasabhA meM jAte samaya pahanane yogya vastra, (use laghucaumAsI prAyazcitta AtA hai|) 98. The ascetic who accepts, the clothes asked for as alms and without knowing asking or enquiring about them or supports the ones who takes so. Such clothes may be of any sort of these four types mentioned as below nizItha sUtra (268) Nishith Sutra

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1. Clothes of daily use. 2. Clothes to be used at bathing time. 3. The clothes to be worn at the time of any ceremony. 4. The clothes worthy of wearing while going to kings court. The expiation of a lagu-chaumasi comes to him. vivecana - sUtra meM vastra kI prApti do prakAra se kahI gaI hai 1. bhikSu ke dvArA yAcanA kie jAne para ki "he gRhapati, Apake pAsa hamAre lie kalpanIya koI vastra hai?" 2. bhikSu ke pUche binA hI gRhastha svataH nimaMtraNa kare ki "he muni, Apako koI vastra kI AvazyakatA ho to mere pAsa amuka vastra hai, kRpayA liijie|" isa prakAra ke 'yAcita - vastra yAcanA se prApta' aura 'nimaMtrita vastra = nimaMtraNa pUrvaka prApta vastra' kahe gae haiN| = vastra gRhastha ke kina-kina upayoga meM Ane vAle hote haiM, isakA isa sUtra meM cAra prakAroM meM kathana kiyA gayA hai| ina cAra prakAroM meM gRhastha ke sabhI vastroM kA samAveza ho jAtA hai| 1. nitya upayoga meM Ane vAlA - bichAne, pahanane or3hane Adi kisI bhI kAma meM Ane vAle vastroM kA isameM samAveza kiyA gayA hai| usameM se jo bhikSu ke lie kalpanIya aura upayogI hoM unheM vaha grahaNa kara sakatA hai| 2. snAna ke samaya - isakA samAveza prathama prakAra meM ho sakatA hai, phira bhI kucha samaya ke lie hI ve vastra kAma meM lekara rakha die jAte haiM, dina bhara nahIM pahane jAte / athavA snAna bhI koI sadA na karake kabhI-kabhI kara sakatA hai, ata: inheM alaga sUcita kiyA hai| isake sAtha cUrNikAra ne maMdira jAte samaya pahane jAne vAle vastra bhI grahaNa kie haiN| ve bhI alpa samaya pahanakara rakha die jAte haiN| ata: isa vikalpa meM anya bhI alpa samaya meM upayoga meM Ane vAle vastroM ko samajha lenA caahie| 3. mahotsava-tyauhAra, utsava, mele, vivAha Adi vizeSa prasaMgoM para upayoga meM lie jAne vAle vastroM ko tIsare bheda meM kahA hai| 4. rAjasabhA - rAjA kI sabhA meM yA kahIM bhI rAjA ke pAsa jAne ke samaya pahane jAne vAle vastroM ko cauthe bheda meM kahA gayA hai| inameM se kisI prakAra ke vastra ko grahaNa karanA ho to bhikSu usa vastra ke viSaya meM pUchatAcha karake yaha jAnakArI kara le ki yaha vastra kisI bhI udgama Adi doSa se yukta to nahIM hai? aisI jAnakArI karake hI use grahaNa kare / Comments Obtaining the clothes has been said of two types in these aphorisms. 1. When the ascetic asks the householder, "Have you any cloth for my use?" 2. When the householder requests the ascetic, at his own will, without asked for the clothes, Hey Muni! if you are in need of any kind of cloth then the required cloth is with me, Please accept it. pandrahavA~ uddezaka (269) Fifteenth Lesson

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Thus the clothes asked for, sought for, and the clothes which are presented by donor are 'Invited clothes'. In four different ways, it has been narrated in the sutras, as to what kind of use of the clothes for a householder may be. All types of clothes of the householder are included in these four kinds of clothes 1. The clothes of daily use-Bedsheet, wearing clothes, covering cloaks etc. are included in daily use clothes whichever is usable and convenient to an ascetic, out of these clothes, he may accept. 2. At the time of bathing-Inclusion of these clothes are said in first type, because these clothes are taken for the use only for a short period, not used for the whole day. Hence, these are told separately. The commentator has included the clothes put on while going to temple in this category, because these clothes are to be put on only for a short while, too. Therefore the clothes to be used for a short while must be discerned in this category. 3. Ceremonial clothes--The clothes, to be used during festivals, celebration, fairs, marriages, functions etc., are mentioned in third category. 4. The king's assembly-The clothes, which are put on at time of going to the kings court or in the kings assembly, they are narrated in the fourth category. If any of these clothes is to be accepted the ascetic should first inquire if that cloth is free of faults, including that of origin? He should accept it only when he is satisfied with the information. vibhUSArtha zarIra ke parikarma karane kA prAyazcitta THE ATONEMENT OF WASHING THE BODY FOR DECORATION 99-152. je bhikkhU vibhUsAvaDiyAe appaNopAe Amajjejja vA, pamajjejja vA, AmajjaMtaM vA pamajjataMvA sAijjaievaM taiya uddesaga gameNa NeyavvaMjAvajebhikkhUvibhUsAvaDiyAe gAmANugAma 1 dUijjamANe appaNo sIsavAriyaM karei kareMtaM vA saaijji| 99-152. jo bhikSu vibhUSA ke lie apane pA~voM kA eka bAra yA bAra-bAra 'Amarjana' karatA hai athavA hai karane vAle kA samarthana karatA hai, isa prakAra tIsare uddezaka ke (sUtra 16 se 69 taka ke) samAna pUrA AlApaka jAnanA yAvat jo bhikSu vibhUSA ke lie grAmAnugrAma vihAra karate samaya apane mastaka ko DhaMkatA hai athavA DhaMkane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 99-152. The ascetic who washes his legs once or repeatedly to decorate his body or supports the ones who decorates so. Thus the entire statement should be known as the Sutra no. 16 to 69 of third chapter i.e. The ascetic who covers his head while going from one village to another for the decoration of the body or supports the ones who covers so, a laghu-Chaumasi expiation comes to him. vivecana-uparokta 54 sUtroM kA vivecana uddezaka tIna ke samAna samajha lenA caahie| parantu yahA~ vibhUSA ke vicAroM se ye kArya karane para laghucaumAsI prAyazcitta kahA gayA hai, itanA hI aMtara hai| | nizItha satra (270) Nishith Sutra

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Comments--The discussion of these fifty four sutras should be understood like the third chapter. Herein the activity done for the decoration of body is said an expiation of laghu-Chaumasi. ra vibhUSA hetu upakaraNa dhAraNa evaM prakSAlana kA prAyazcitta THE REPENTANCE OF WASHING AND KEEPING THE MATERIAL DECORATION OF THE BODY pUre 153. je bhikkhU vibhUsAvaDiyAe vatthaM vA, paDiggahaM vA, kaMbalaM vA, pAyapuMchaNaM vA aNNayaraM vA uvagaraNajAyaM dharei, dharetaM vA saaijji| 154. je bhikkhU vibhUsAvaDiyAe vatthaM vA, paDiggahaM vA, kaMbalaM vA, pAyapuMchaNaM vA aNNayaraM vA uvagaraNajAyaM dhovei, dhovaMtaM vA saaijji| . taM sevamANe Avajjai cAummasiyaM parihAraTThANaM ugghaaiyN| 153. jo bhikSu vibhUSA ke saMkalpa se vastra, pAtra, kaMbala, pAdapoMchana yA anya koI bhI upakaraNa rakhatA hai athavA rakhane vAle kA samarthana karatA hai| para 154. jo bhikSu vibhUSA ke saMkalpa se vastra, pAtra, kaMbala, pAdapoMchana yA anya koI upakaraNa dhotA hai athavA dhone vAle kA samarthana karatA hai| use laghucaumAsI prAyazcitta AtA hai| 153. The ascetic who keeps clothes, utensils, blankets and foot pad for body's decoration or supports the ones who keeps so. 154. The ascetic who washes the clothes, utensils, blankets and foot pad having the desire of body's decoration or some one other washes so or supports the ones who washes so, a laghu-chaumasi expiation comes to him. vivecana-saMyama nirvAha ke lie, lajjA nivAraNa ke lie, garmI, sardI, havA, DAMsa, macchara Adi se zarIra ke saMrakSaNa ke lie bhikSu vastrAdi dhAraNa kare yA upayoga meM le| isa prakAra upakaraNoM ko rakhane kA prayojana Agama meM spaSTa hai| kintu bhikSu yadi vibhUSA ke lie zarIra Adi kI zobhA ke lie arthAt apane ko suMdara dikhAne ke lie athavA niSprayojana kisI upakaraNa ko dhAraNa karatA hai to use laghu prAyazcitta AtA hai| Comments--ITo protect the body from the summer, winter, wind, agodfly, mosquitoes etc. and to secure restraint and to protect modesty an ascetic may use or put on the clothes. The motive for keeping the implements is described in the Agamas. But, if the ascetic keeps the implement for the decoration of the body i.e. to show himself a beautiful one then an expiation comes to him as described in sutra No. 153. If an ascetic washes or decorates the implements, clothes etc. to show himself beautiful or for beautification as described in Sutra No. 154. the repentance comes to him. However, it is also clear in these both the sutras that if the ascetic keeps and washes the clothes and implement without the motive of body's beautification then no atonement comes to him and he may wash according to his necessity, but in washing the feeling of decoration should not be there. pandrahavA~ uddezaka (271) Fifteenth Lesson

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If the washing of the clothes for an ascetic is totally undeserving, the description of the repentance would have been separately, but in these sutras the expiation washing for the beautification purpose has been told. sUtra 1-4 sUtra 5-12 sUtra 13-66 sUtra 67-75 sUtra 76-97 sUtra 98 sUtra 99-152 sUtra 153 sUtra 154 Sutra 1-4 Sutra 5-12 Sutra 13-66 Sutra 67-75 Sutra 76-97 Sutra 98 Sutra 153 Sutra 154 isa uddezaka ke sUtra 5-12 sUtra 13-66 sUtra 67-75 pandrahaveM uddezaka kA sArAMza THE SUMMARY OF THE FIFTEENTH CHAPTER nizItha sUtra parUSa vacana Adi se anya bhikSu kI AsAtanA krnaa| sacitta Amra yA unake khaMDa Adi khaanaa| gRhastha se apanA kAya- parikarma karavAnA, akalpanIya sthAnoM meM mala-mUtra paraThanA, Sutra 99-152 To perform activities mentioned in 54 sutras of washing the body resolving to decorate it. gRhastha ko AhAra-vastrAdi denA, pArzvasthAdi se AhAra - vastrAdi kA lena-dena karanA / vastra grahaNa karane meM udgama Adi doSoM ke parihAra ke yogya pUrNa gaveSaNA na karanA / vibhUSA ke saMkalpa se zarIra parikarma ke 54 sUtrokta kArya krnaa| vibhUSA ke saMkalpa se vastrAdi upakaraNa rakhanA / vibhUSA ke saMkalpa se vastrAdi upakaraNoM ko dhonA, ityAdi pravRttiyoM kA laghucaumAsI prAyazcitta AtA hai| To annoy the other ascetic with harsh and rude language. To eat the "Sachit" mangoes and its parts. To get his body washed from the householder. To relieve stool and urine at undeserving sites. To donate food to a householder or to give and take from a Parshavasth. Not to enquire, worthy of rectification of the faults of "Udgama", while begging clothes. To keep clothes etc. for body's decoration. To wash implements etc. to beautifying the body. Through the application of these activities a laghu-chaumasi expiation come. 127 sUtroM ke viSayoM kA kathana nimnalikhita AgamoM meM hai, yathA sacitta Amra Adi khAne kA niSedha / gRhastha se zarIra - parikarma karavAne kA niSedha / akalpanIya sthAnoM meM mala-mUtra paraThane kA niSedha | (272) -A. zru. 2, a. 7, 3. 2 - A. zru. 2, a. 13 - AcA. zru. 2, a. 10 Nishith Sutra

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sUtra 99-154 vibhUSA ke saMkalpoM kA tathA pravRttiyoM kA nissedh| -uttarA. a. 16 tathA -dazavai. a. 3, a.6, a.8 The statement regarding the subject matter of these 127 sutras of this chapter is found in the following Agamas, as : Sutra 5-12 Prohibition of eating live mangoes etc. Ach-shrut-2, chap-7, udd-2. Sutra 13-66 Prohibition of getting body Parikarma by the householder. Ach-shrut 2, chap-13. Sutra 67-75 Prohibition of discarding the urine-excreta at improper ground. Sutra 99-154 Prohibition of the resolution and activities related to body decoration ___Uttra-chap-16 and Dasv-chap-3, 6, 8., isa uddezaka ke 27 sUtroM ke viSayoM kA kathana anya AgamoM meM nahIM hai, yathAsUtra 1-4 sAmAnya sAdhu-sAdhviyoM kI bhI AzAtanA nahIM krnaa| sUtra 76-97 . gRhastha ko AhAra-vastrAdi na denA tathA AhAra evaM vastrAdi kA lena-dena pArzvasthAdi se nahIM krnaa| sUtra 98 yAcanA-vastra yA nimaMtraNa-vastra ke udgamAdi doSoM kI gaveSaNA na krnaa| ina viSayoM ke kucha saMketa nimnAMkita AgamoM meM milate haiM, yathA-kuzIla ke sAtha saMsarga karane kaa| sAre niSedha-saya. zra. 1, a.7,gA. 28 meM hai| dUsare bhikSuoM ko apriya vacana kahane kA niSedha-dazavai. a. 10, gA. 18 meM hai| sAmAnya rUpa se udgama Adi doSoM kA gaveSaNA kA vidhAna uttarA. a. 24 tathA 'dazavai. a. 5 meM hai| The statement regarding the subject matter there 27 sutras of the chapter is not found in other Agamas, as : Sutra 1-4 Not to show disrespect even to a common ascetic. Sutra 76-97 Not to give food-clothes to a householder and not changing food and clothes with a Parshavashtha. Sutra 98 Not to search the violence of production of begged cloth or the invited . . cloth. Some points related to the subject are also available in these Agamas, as--Prohibition of accompanying a Kushilsutrakritanga Shrut-1, Chapter-9, verse 28. Prohibiting of telling the harsh words to the others ascetics-Dashvaikalik chapter 10 verse 18. The legislation of the search of the faults related to production in general are found no Uttraaura chap-24 and Das-chapter=5. // pandrahavA~ uddezaka smaapt|| The End of fifteenth Chapter pandrahavA~ uddezaka (273) Fifteenth Lesson

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prAthamikI INTRODUCTION isa uddezaka meM sAdhaka ko 'sAgArika zaiyyA' meM praveza karane kA, , sacitta Ikha, gaNDerI Adi khAne yA cUsane kA, araNya meM rahane vAloM, jAne vAloM, aTavI kI yAtrA karane vAloM kA azana-pAna lene kA, asaMyamI ko saMyamI tathA saMyamI ko asaMyamI kahane kA, kalaha karane vAle tIrthikoM azana-pAna Adi grahaNa karane kA, anArya deza meM vihAra karane kA, jugupsita kuloM se azana-pAna Adi grahaNa karane kA evaM vahA~ para svAdhyAya Adi karane kA, anyatIrthika yA gRhasthoM ke sAtha bhojana grahaNa karane kA, Agamokta parimANa evaM pramANa se adhika upadhi rakhane kA, sacitta bhUmi athavA jIva virAdhanA vAle sthAnoM para mala-mUtra visarjita karane Adi kA niSedha kiyA gayA hai| jo zramaNa ina pravRttiyoM ko karake apane saMyamI jIvana ko vikRta banAtA hai use laghucaumAsI prAyazcitta karanA hotA hai| The prohibition has been imposed upon the practices in this chapter of entering into the Shayya house of any householder, eating or sucking the live sugarcane or its parts, accepting the food from the persons dwelling the forests, going into the forest or from person travelling into the jungle, calling a non-restraint as restraint one and vice-versa, accepting food from the tirthika who create chaos, taking meals with settlers of uncivilized area. Accepting food from the houses of Jugupsita clans and studying. There SELF STUDY having food with non-believers and householding, keeping the ascetic instruments more than the limit prescribed in the Agams discarding the urine-excreta on the live ground and organism occupied places. The ascetic who discards his restraint life by performing these activities a laghu-chaumasi expiation come to him. solahavA~ uddezaka THE SIXTEENTH CHAPTER niSiddha zayyA meM Thaharane kA prAyazcitta THE ATONEMENT OF STAYING IN PROHIBITED "SHAYYA" 1. je bhikkhU sAgAriyaM sejjaM uvAgacchai, uvAgacchaMtaM vA sAijjai / 2. je bhikkhU saudagaM sejjaM uvAgacchai, uvAgacchaMtaM vA sAijjai / 3. 1. 2. bhikkhU sAgaNiyaM sejjaM uvAgacchai, uvAgacchaMtaM vA sAijjai / jo bhikSu sAgarika zayyA meM rahatA hai athavA rahane vAle kA samarthana karatA hai| jo bhikSu pAnI yukta zayyA meM rahatA hai athavA rahane vAle kA samarthana karatA hai| (274) nizItha sUtra Nishith Sutra

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2. sAvadya kriyAoM vAle ghara meM ThaharA huA bhikSu 2 sarala mAga chor3akara utsukatAvaza lambe mArga se grAma kI ora jAtA bhikSa 3. hiMsaka kuloM meM zAstra vAcanA detA bhikSu 12

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95555555555555555555555555555555555se | citra-paricaya 12 nimnokta kArya karane vAlA sAdha-sAdhvI laghu caumAsika prAyazcitta kA adhikArI hotA hai jahA~ strI-puruSa sambandhI ghara-gRhasthI kI kriyAe~ hotI hoM, usa sthAna ko 'sAgArika zayyA' kahate hai haiN| sAdhu jaba aisI sAgArika zayyA meM rahatA hai to vahA~ hone vAlI sAvadha kriyAe~ jaise khAnA banAnA, snAna Adi ke liye sacitta jala prayoga se usakI saMyama sAdhanA meM doSa lagatA hai| ___ -u.16, sU. 1-2-3 ___ Arya kSetra kI ora jAne vAle kisI bhI mArga meM yadi cora-DAkuoM kA upadrava ho athavA jo mArga nagara , meM jAne ke lie atyadhika lambA ho, usa mArga se sAdhu ko nahIM jAnA caahie| kyoMki aise mArga para krUra-ajJAnI manuSyoM dvArA maraNAMtika upasarga hone para Atma virAdhanA hone kI sambhAvanA rahatI hai| sAtha hI sAtha lambe mArga para calane se jIvoM kI virAdhanA hone para pahale mahAvrata meM doSa bhI lagatA hai| -u. 16,sU. 25-26 3. sAdhu ko mleccha Adi jugupsita kuloM meM ThaharanA nahIM caahie| yadi kisI kAraNavaza ThaharanA par3a jAe to vahA~ para svAdhyAya kA uddezya yA vAMcanA Adi nahIM karanA caahie| -u. 16, sU. 30-31 A Sadhu or Sadhvi who engages himself/herself in any one of the following activities is liable for Laghu-chaumashik atonement. Si 1. The place where household activities are performed is called residence of householder. In case a monk lives in such a place his ascetic practice becomes faulty since activities besmeared with violence to living beings namely preparing food, bathing and the like are undertaken there as live water is used in those activities. -Udd.16, Su.1-2-3 A monk should not move on such a path where there is likelihood of trouble caused by robbers or the path is very long. It is because these cruel ignorant persons, may cause deadly trouble and one may go astray. Further by moving on the very long path, the violence is caused to the living beings. So the practice si of first major vow is adversely affected. -Udd.16, Su.25-26 A monk should not stay in rustic down grade families. In case due to any unavoidable circumstances, he had to stay there, he should not study scripture there. He should also not deliver any spiritual talk there. -Udd. 16, Su. 30-31 $5 e))))))))))))))))))))))))55555550

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3. jo bhikSu agni yukta zayyA meM rahatA hai athavA rahane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 231. The ascetic who stays in the house' occupied by the householder or supports the ones who stays 'so. The ascetic who stays in swimming pool "the house" or supports the ones who stays so. The ascetic who stays in the house where fire is lit, or supports the ones who stays so, a laghu-chaumasi expiation comes to him. vivecana-strI-puruSa jahA~ rahate hoM athavA jahA~ akelI strI rahatI ho yA kevala striyA~ hI rahatI hoM, vaha ghara sthAna "sAgArika zayyA" hai| aisI zayyA meM bhikSuoM ke rahane kA isa sUtra meM prAyazcitta kahA hai| ___vyAkhyAkAra ne AbhUSaNa, vastra, AhAra, sugandhita padArtha, vAdya, nRtya, nATaka, gIta tathA zayana, Asana Adi se yukta sthAna ko "dravya-sAgArika zayyA" kahA hai aura strIyukta sthAna ko "bhAva-sAgArika zayyA" kahA hai| athavA jisa zayyA meM rahane se sambhoga ke saMkalpa utpanna hone kI sambhAvanA ho, vaha "sAgArika zayyA" kahI ghaTa jAtI hai| - ataH bhikSu dravya evaM bhAva sAgArika zayyA kA parityAga karake zuddha zayyA kI gaveSaNA kre| yadi gaveSaNA ra karane para bhI nirdoSa zayyA na mile to gItArtha kI nizrA meM vivekapUrvaka raheM aura sUtrokta prAyazcitta grahaNa kre| Comments--Where the men and women reside, or the solitary woman resides or the women reside, that site is called "Household Shayya". In this sutra the expiation of staying of an ascetic in such a Shayya has been said. The commentator has said the site of ornaments, clothes, foods, fragrant substances, musical instruments, dances, theaters songs and sleeping, sitting places a "Dravya household Shayya" and the places occupied by the females are called "Bhava household Shayya". And by residing in the a house in which the growth of intention of sexual enjoyment is possible, such a "Shayya" is called a "Household Shayya". Therefore, the ascetic must seek a pure "Shayya" leaving the desire of "Dravya and Bahva Shayya" Household Shayya. Even if, on demand the faultless Shayya" is not available, then he should remain discriminately, under the control of a senior ascetic and observe atonement as mentioned in above sutras. sacitta ikSu ke sevana kA prAyazcitta THE ATONEMENT OF USING THE RAW SUGARCANE para 4. je bhikkhU sacittaM ucchu bhuMjai, bhujaMtaM vA saaijji| 35. je bhikkhU sacittaM ucchaM viDaMsai, viDaMsaMtaM vA saaijji| .. 86. je bhikkhU sacitta-paiTThiyaM ucchu bhuMjai, bhujaMtaM vA saaijji| 7. je bhikkhU sacitta-paiTThiyaM ucchu viDaMsai, viDaMsaMtaM vA saaijji| 8 8. je bhikkhU sacittaM-1. aMtarUcchuyaM vA, 2. acchukhaMDiyaM vA, 3. ucchucoyagaMvA, 4. ucchumeragaM vA, 5. ucchusAlagaMvA, 6. ucchuDagalaM vA bhuMjai, bhujaMtaM vA saaijji| solahavA~ uddezaka (275) Sixteenth Lesson

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39. je bhikkhU sacittaM aMtarUcchuyaM vA jAva ucchuDagalaM vA viDaMsai, viDaMsaMtaM vA saaijji| - 10. je bhikkhU sacitta-paiTThiyaM aMtarUcchuyaM vA jAva ucchuDagalaM vA bhuMjai, bhujaMtaM vA saaijji| 11. je bhikkhU sacitta-paiTThiyaM aMtarUcchuyaM vA jAva ucchuDagalaM vA viDaMsai, viDaMsaMtaM vA saaijji| 4. jo bhikSu sacitta Ikha (gannA) khAtA hai athavA khAne vAle kA samarthana karatA hai| 5. jo bhikSu sacitta Ikha ko cUsatA hai athavA cUsane vAle kA samarthana karatA hai| 6. jo bhikSu sacitta pratiSThita Ikha ko khAtA hai athavA khAne vAle kA samarthana karatA hai| 7. jo bhikSu sacitta pratiSThita Ikha ko cUsatA hai athavA cUsane vAle kA samarthana karatA hai| 8. jo bhikSu sacitta 1. Ikha ke parva kA madhya bhAga, 2. Ikha ke chilake sahita khaNDa (gaMDerI), sara 3. Ikha ke chilake, 4. Ikha ke chilake rahita khaNDa, 5. Ikha kA rasa, 6. Ikha ke choTe-choTe tara Tukar3e khAtA hai athavA khAne vAle kA samarthana karatA hai| 9. jo bhikSu sacitta Ikha ke parva kA madhya bhAga yAvat Ikha ke choTe-choTe Tukar3e cUsatA hai athavA re cUsane vAle kA samarthana karatA hai| 10. jo bhikSu sacitta pratiSThita Ikha ke parva kA madhya bhAga yAvat Ikha ke choTe-choTe Tukar3e khAtA hai aura athavA khAne vAle kA samarthana karatA hai| 11. jo bhikSu sacitta pratiSThita Ikha ke parva kA madhya bhAga yAvat Ikha ke Tukar3e cUsatA hai athavA re cUsane vAle kA samarthana karatA hai| (usa laghucaumAsI prAyazcitta AtA hai|) 4. The ascetic who eats the live sugarcane or supports the ones who eats so. The ascetic who sucks the live sugarcane pieces or supports the ones who sucks 5. so. 6. The ascetic who eats the live Prathishthit sugarcane or supports the one who eats so. The ascetic who sucks the live non-pratishthit sugarcane or supports the ones who sucks so. The ascetic who eats the live middle part of the sugarcane, section of sugarcane with skin, the section of sugarcane without skin, sugarcane juice and small parts of the sugarcane or supports the ones who eat so. 9. The ascetic who sucks the live middle part of the sugarcane i.e. small parts of the sugarcane or supports the ones who sucks so. 10. The ascetic who eats the live Pratishthit middle part of the sugarcane i.e. the small pUre section of the sugarcane, or supports the ones who eats so. . The ascetic who sucks the living Pratishthit middle part of the sugarcane i.e. and sucks the small parts of the sugarcane or supports the ones who sucks so, a laghuchaumasik expiation comes to him. | nizItha sUtra (276) Nishith Sutra

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tAto AraNyakAdikoM kA AhArAdigrahaNa karane kA prAyazcitta . THE ATONEMENT OF ACCEPTING FOOD OF FORESTERS 40 12. je bhikkhU AraNagANaM vagaMdhANaM, aDavi-jattA-saMpaTThiyANaM, aDavijattA paDiNiyattANaM asaNaM vA, pANaM vA, khAimaMvA, sAimaMvA paDiggAhei, paDiggAheMtaM vA saaijji| 2 12. jo bhikSu araNya meM rahane vAloM kA, vana meM gae huoM kA, aTavI kI yAtrA ke lie jAne vAloM kA yA aTavI kI yAtrA se lauTane vAloM kA azana, pAna, khAdya yA svAdya letA hai athavA lene vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 12. The ascetic who accepts the food, water, sweets and tasty items from the forest dwelling, those gone to forest, forest travellers, or those coming back from forest journey or supports the ones who accepts so, a laghu-chaumasik expiation comes to him. vivecana-sUtra meM vana, jaMgala tathA aTavI meM azanAdi grahaNa karane kA prAyazcitta kahA hai| vahA~ cAra prakAra bAra ke logoM kA saMyoga mila sakatA haighaTe. 1. araNyavAsI-kaMda, mUla Adi khAkara vana meM hI rahane vaale| . 2. kASTha, phala Adi padArthoM ko lene ke lie gae hue| . 3. kisI lambI aTavI ko pAra karane ke lie jA rahA jnsmuuh| 4. aTavI se lauTatA huA jnsmuuh| ___ inase AhAra lene para jaMgala meM anya koI sAdhana na hone ke kAraNa ve vanaspati kI virAdhanA kareMge yA 8 pazu-pakSI kI hiMsA kareMge athavA kSudhA se pIr3ita hoMge ityAdi doSoM kI sambhAvanA rahatI hai| ataH inase AhAra grahaNa nahIM karanA caahie| , Comments--In this sutra the atonement of accepting food, etc. from person residing in forest, wild places, and groves has been told. There in forests four types of people may come across. 1. Forest dwellers eating root veg. and roots in forest. 2. The one who collects wood and fruits. 3. The convoy going to cross any long wild grove. 4. The convoy returning from wild grove. Due to not availability of any other source of food the forest dwellers would either destroy the vegetables or kill the birds and animals, or suffer due to hunger, so there remains the possibility of these faults, Hence, the food should not be accepted from them. vasurAnika avasurAlika kathana kA prAyazcitta THE REPENTANCE OF CALLING A LEARNED ASCETIC A NON-LEARNED ASCETIC 12 13. je bhikkhU vasurAiyaM avasurAiyaM vayai vayaMtaM vA saaijji| ghare 14. je bhikkhU avasurAiyaM vasurAiyaM vayai vayaMtaM vA saaijji| sAtArAtAlA lAbha solahavA~ uddezaka (277) Sixteenth Lesson

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- 13. jo bhikSu vizeSa cAritra guNa sampanna ko alpa cAritra guNa vAlA kahatA hai athavA kahane vAle kA pUra samarthana karatA hai| 14. jo bhikSu alpa cAritra guNa vAle ko vizeSa cAritra guNa sampanna kahatA hai athavA kahane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 13. The ascetic who calls a supreme conduct virtues endowed one, a less conduct virtuous or supports the ones who tells so. 14. The ascetic who calls a less conduct virtuous one, a supreme conduct virtuous one or supports the ones who calls so, a laghu-masik expiation comes to him. vivecana-saMyama kI zuddha ArAdhanA karane vAle bhikSu saMyama rUpI ratna ke dhana ke dhanavAn hote haiN| ataH unako isa sUtra meM "vasurAlika" zabda se sUcita kiyA gayA hai| jo saMyamamaryAdA kA atikrama karake usakI zuddhi nahIM karate haiM, ve saMyama rUpa ratnI ke dhana se dhanavAna nahIM rahate haiN| ataH sUtra meM unako "avasurAlika" zabda se A sUcita kiyA gayA hai| Comments--The ascetic, a practitioner of pure restraint practice, has been blessed with the restraint conduct. Hence, here in this sutra he has been addressed by the term "Vasuratnik". The ones who entirely transgressing the limits of restraint does not purify it though self-criticism, they are not proper qualified in the mode of.restraint. Hence, they have been addressed by the term "Avasuratnik". sAMbhogika vyavahAra ke lie gaNasaMkramaNa kA prAyazcitta THE ATONEMENT OF MOVING OUT FROM THE ASCETIC GROUP FOR "SAMBHOGIK VYAVHAR" 15. je bhikkhU vusirAiyagaNAo avusirAiyagaNaM saMkamai, saMkamaMtaM vA saaijji| 15. jo bhikSu vizeSa cAritra guNa sampanna gaNa se alpa cAritra guNa vAle gaNa meM saMkramaNa karatA hai aura athavA karane vAle kA samarthana karatA hai| (use laghu caumAsI prAyazcitta AtA hai|) 15. The ascetic who moves out from the ascetic group endowed with extreme conduct virtues to the ascetic group of less conduct virtues or supports the ones who moves out so, a laghu-chaumasi expiation comes to him. vivecana-gaNanAyaka jaise cAritraguNa se sampanna hotA hai, use gaNa ke sAdhu-sAdhvI bhI prAyaH vaise aura hI cAritraguNa se sampanna hote haiN| ataH gaNanAyaka ke anusAra gaNa bhI zuddhAcAra vAlA yA zithilAcAra vAlA kahA ra jAtA hai| Comments--The head of the ascetic group has been endowed with virtues of conduct. With such a group the monks and nuns, also, have been endowed with the virtues of similar conduct normally. Hence, the group of ascetics has been said of high conduct or weak in conduct according to the conduct of the head of the ascetic group. nizItha sUtra (278) Nishith Sutra

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ra kadAgrahI ke sAtha lena-dena karane kA prAyazcitta THE ATONEMENT OF TAKING FROM OR GIVING TO A STUBBORN ASCETIC 16. je bhikkhU vuggahavakkaMtANaM asaNaM vA, pANaM vA, khAimaMvA, sAimaM vA dei, deMtaM vA saaijji| 17. je bhikkhU vuggahavakkaMtANaM asaNaM vA, pANaM vA, khAimaMvA, sAimaM vA paDiccha, paDicchaMtaM vA saaijji| 18. je bhikkhU vuggahavakkaMtANaM vatthaM vA, paDiggahaM vA, kaMbalaM vA, pAyapuMchaNaM vA dei, deMtaM vA saaijji| 19. je bhikkhUvuggahavakkaMtANaM vatthaM vA, paDiggahaMvA, kaMbalaM vA, pAyapuMchaNaM vA paDicchai, paDicchaMtaM vA saaijji| 20. je bhikkhU vuggahavakkaMtANaM vasahiM dei, deMtaM vA saaijji| 21. je bhikkhU vuggahavakkaMtANaM vasahiM paDicchai, paDicchaMtaM vA saaijji| 12 22. je bhikkhU vuggahavakkaMtANaM vasahiM aNupavisai, aNupavisaMtaM vA saaijji| para 23. je bhikkhU vuggahavakkaMtANaM sajjhAyaM dei, deMtaM vA saaijji| 24, je bhikkhU vuggahavakkaMtANaM sajjhAyaM paDicchai, paDicchaMtaM vA saaijji| 16. jo bhikSu kadAgrahI bhAva se alaga vicarane vAle (kadAgrahI) bhikSuoM ko azana, pAna, khAdya yA svAdya detA hai athavA dene vAle kA samarthana karatA hai| 17. jo bhikSu kadAgrahI bhikSuoM se azana, pAna, khAdya yA svAdya letA hai athavA lene vAle kA samarthana pAra karatA hai| aura 18. jo bhikSu kadAgrahI bhikSuoM ko vastra, pAtra, kaMbala yA pAdapoMchana detA hai athavA dene vAle kA samarthana karatA hai| 19. jo bhikSu kadAgrahI bhikSuoM se vastra, pAtra, kaMbala yA pAdapoMchana letA hai athavA lene vAle kA samarthana karatA hai| 20. jo bhikSu kadAgrahI bhikSuoM ko upAzraya detA hai athavA dene vAle kA samarthana karatA hai| aura 21. jo bhikSu kadAgrahI bhikSuoM se upAzraya letA hai athavA lene vAle kA samarthana karatA hai| 8 22. jo bhikSu kadAgrahI bhikSuoM ke upAzraya meM praveza karatA hai athavA praveza karane vAle kA samarthana karatA hai| 23 23. jo bhikSu kadAgrahI bhikSuoM ko vAcanA detA hai athavA dene vAle kA samarthana karatA hai| 22 24. jo bhikSu kadAgrahI bhikSuoM se vAcanA letA hai athavA lene vAle kA samarthana karatA hai| (use ra laghucaumAsI prAyazcitta AtA hai|) The ascetic who gives food, water, sweets and tasty items to the adamant ascetics who travel separately or supports the ones who gives so. solahavA~ uddezaka (279) Sixteenth Lesson

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17. The ascetic who accepts food, water, sweets and the tasty items from the adamant ascetic or supports the ones who accepts so. 18. The ascetic who gives clothes, utensils, blankets or padprochhana to obstinate ascetics or supports the ones who gives so. 19. The ascetic who accepts the clothes, utensil, blankets and foot pad from the noncompromising ascetics and supports the ones who accepts so. 20. The ascetic who offers "Upashreya" (place of stay) to the stubborn ascetics or supports the ones who does so. 21. The ascetic who accepts "Upashreya" (place of stay) from the adamant ascetics or supports the ones who does so. 21. The ascetic who accepts the Upashreya (place of stay) from the adamant ascetics and supports the ones who accepts so. 22. The ascetic who enters into the Upashreya of adamant ascetics and supports the one who enters so 23. The ascetic who delivers discourses to the obstinate ascetics and supports the ones who delivers so. 24. The ascetic who listens the discourses of the adamant ascetic or supports the ones who listens so a laghu chaumasi expiation comes to him. vivecana - jo durAgrahI bhikSu sUtra se viparIta kathana yA viparIta AcaraNa karake kalaha karate haiM yA gaccha kA parityAga kara svacchanda vicarate haiM, unake liye sUtra meM "vuggahavakkaMtANaM" JjAbda kA prayoga kiyA gayA hai| yahA~ aise sAdhuoM kI saMgati karane kA, unase samparka karane kA ye unake sAtha AdAna-pradAna Adi vyavahAra karane kA prAyazcitta kahA gayA hai| Comments-The term 'viggahavakkantaanam' has been used here for a dogmatic ascetic who speaks or acts contrary to the Sutra (scripture) and indulges in dispute or abandons the Gachchha to move about free. Here atonement has been prescribed for the fault of contacting and mixing with such heretics or having relationship with them, including that of give and take. niSiddha kSetroM meM vihAra karane kA prAyazcitta THE ATONEMENT OF TRAVELLING IN THE PROHIBITED AREAS 25. je bhikkhU vihaM aNegAha-gamaNijjaM sailADhe vihArAe saMtharamANesu jaNavaesu vihAra - vaDiyAe abhisaMdhArei, abhisaMdhAreMtaM vA sAijjai / 26. je bhikkhU virUva-rUvAiM dasuyAyataNAiM aNAriyAiM milakkhUiM paccaMtiyAI sailADhe vihArAe saMtharamANesu jaNavaesu vihAra- vaDiyAe abhisaMdhArei, abhisaMdhAreMtaM vA sAijjai / 25. jo bhikSu AhAra Adi suvidhA se prApta hone vAle janapadoM (kSetroM) ke hote hue bhI bahuta dina lageM aise lambe mArga se jAne kA saMkalpa karatA hai athavA karane vAle kA samarthana karatA hai| nizItha sUtra (280) Nishith Sutra

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26. jo bhikSu AhAra Adi suvidhA se prApta hone vAle janapadoM (kSetroM) ke hote hue bhI anArya, mleccha evaM sImA para rahane vAle cora - luTere Adi jahA~ rahate hoM, usa tarapha vihAra karatA hai athavA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 25. The ascetic who resolves to go through distant areas where it may take a few days to teach even if the easily food available areas are there, or supports the ones who does so. 26. The ascetic who travels towards the thieves settlements settled near the frontier area in the uncivilised settlement, barbaric inhabitants or supports the one who does so a laghu chaumasi expiation comes to him. ghRNita kuloM meM bhikSAgamanAdi kA prAyazcitta THE ATONEMENT OF GOING FOR SEEKING FOOD IN THE DEJECTED CLANS 27. je bhikkhU duguMchiyakulesu asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, paDiggA vA sAijjai / 28. je bhikkhU duguchiyakulesu vatthaM vA, paDiggahaMvA, kaMbalaM vA, pAyapuMchaNaM vA paDiggAhei, paDiggAheM taM vA sAijjai / 29. je bhikkhU durgAchiyakulesu vasahiM paDiggAhei, paDiggAheMtaM vA sAijjai / 30. je bhikkhU duguchiyakulesu sajjhAyaM uddisai, uddisaMtaM vA sAijjai / 31. jeM bhikkhU duguMchiyakulesu sajjhAyaM vAei, vAeMtaM vA sAijjai / 32. je bhikkhU duguMchiyakulesu sajjhAyaM paDicchai, paDicchaMtaM vA sAijjai / 27. jo bhikSu ghRNita kuloM se azana, pAna, khAdya yA svAdya letA hai athavA lene vAle kA samarthana karatA hai| 28. jo bhikSu ghRNita kuloM se vastra, pAtra kaMbala yA pAdaprochana letA hai athavA lene vAle kA samarthana karatA hai| 29. jo bhikSu ghRNita kuloM kI zayyA grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 30. jo bhikSu ghRNita kuloM meM svAdhyAya kA uddeza (mUla pATha kI vAcanA denA) karatA hai athavA karane vAle kA samarthana karatA hai| 31. jo bhikSu ghRNita kuloM meM svAdhyAya kI vAcanA (sUtrArtha) detA hai athavA dene vAle kA samarthana karatA hai| 32. jo bhikSu ghRNita kuloM meM svAdhyAya kI vAcanA letA hai athavA lene vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai / ) 27. The ascetic who accepts food water, sweets as the tasty items from the despisable clan or supports the ones who accepts so. solahavA~ uddezaka (281) Sixteenth Lesson

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28. The ascetic who accepts clothes, utensils, blanket pad-prochhana from the reprehensive clans as supports the ones who accepts so. 29. The ascetic who accepts the 'Shayya' (place of stay) from the contemptible clan or supports the ones who accepts so. 30. The ascetic who delivers discourses (discourses of original text ) in the reproachable clans or supports the ones who accpts so. 31. The ascetic who gets the lessons on or SELF STUDY in the despisable clans or supports the ones who delivers so a laghu chaumasi expiation comes him. vivecana AcA. zru. 2 a 1 u. 2 meM ajugupsita aura agarhita 12 kuloM meM tathA anya aise hI kuloM meM bhikSA ke lie jAne kA vidhAna kiyA gayA hai| ina sUtroM meM kevala jugupsita kuloM se bhikSA lene kA prAyazcitta kahA gayA hai| brAhmaNa, kSatriya aura vaizya ye tIna ajugupsita kula haiM aura zUdra jugupsita kula haiN| mleccha Adi anArya kula bhI bhikSA Adi ke lie varjanIya kula mAne gae haiN| uttara. a. 12 tathA 13 meM harijana kula vAloM ke dvArA saMyama grahaNa karanA evaM ArAdhanA kara mokSa jAne kA varNana milatA hai| ataH jugupsita kula vAloM ko dharma-ArAdhanA karane kA niSedha nahIM samajhanA caahie| kabhI kisI harijana se bhikSu kA yadi sparza ho jAe to use kisI prakAra kA prAyazcitta nahIM AtA hai| tathApi bhikSu jina kuloM se bhikSA letA hai, unameM zaucakarmavAdI adhika hote haiM, ata: use jugupsita kuloM meM bhikSA ke lie nahIM jAnA cAhie, kyoMki use eSaNA doSoM ko TAlane ke lie zaucakarmiyoM ke gharoM meM praveza karanA par3atA hai| aise jugupsita kuloM meM bhikSA ke liye jAne se laghu caumAsI prAyazcitta AtA hai| Comments-In book second, of chapter first of second (part of Acharanga Sutra), the rule of going for seeking food in twelve 'Ajugupsit (not discarded) and Agarhit (not condemned)' clans and other such like clans has been described. In the above mentioned sutras, expiation of taking food only from non-despised clans has been said. The Brahmin, warrior and Vaishya these three are non-despised and shudra are despised clans. The lineage of non-civilised and barbaric (discarded) are the prohibited clans for seeking food. In the 12th and 13th chapter of Uttradhyana-sutra the description of getting initiation and attaining salvation has been done. Hence to observe religious activities by jugupsit clans was not banned. If any ascetic happens to touch any 'Shudra', then, no atonement comes to him. The ascetic begs food from any clan wherein purity should be maximum and it is so in these three clans. Therefore, the ascetic must not go to beg food from despised clans. He should go to seek food from these three types of clans only to evade the faults of searching food. Going into the families of jugupsit clans for seeking food, then, families of other clans the families of shrut religious activities) may refuse the ascetic to enter into their houses in case he visits discarded families also. Hence, because of the social order, the laws of the atonement and prohibition have been established as mentioned in above sutras. nizItha sUtra (282) Nishith Sutra

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pRthvI, zayyA tathA chIMke para AhAra rakhane kA prAyazcitta THE REPENTANCE OF PUTTING THE FOOD ON GROUND, SHAYYA AND INTO THE HANGING NET 33. je bhikkhU asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA puDhavIe Nikkhivai, NikkhivaMtaM vA sAijjai / 34. je bhikkhU asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA saMthArae Nikkhivar3a, NikkhivaMtaM vA sAijjai / 35. je bhikkhU asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA vehAse Nikkhivai, NikkhivaMtaM vA sAijjai / 33. jo bhikSu azana, pAna, khAdya yA svAdya bhUmi para rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 34. jo bhikSu azana, pAna, khAdya yA svAdya saMstArakaM para rakhatA hai athavA rakhane vAle kA samarthana karatA hai| 35. jo bhikSu azana, pAna, khAdya yA svAdya chIke khU~TI Adi para rakhatA hai athavA rakhane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai | ) 33. The ascetic who keeps the food, water, sweets and tasty items on ground or supports the ones who keeps so. 34. The ascetic who keeps the food, water, sweet and the tasty items on the bed as supports the ones. 35. The ascetic who keep food, water, sweets in the bag or hanging a laghu haumasi expiation comes to him. vivecana - bhikSu karapAtrI yA pAtradhArI hote haiN| ataH hAtha meM, pAtra meM yA pAtra rakhane ke vastra para to azanAdi rakhA jA sakatA hai| kintu hAtha meM yA pAtra meM grahaNa kie hue AhAra ko bhUmi para yA Asana para rakhanA nahIM kalpatA hai| Comments-The ascetics either take food in pot or etc. or only in hands. Therefore, the food etc can only be put on the hand, utensil and on the utensil keeping cloth. But the food which is to be held by hands or in the utensil, is prohibited to keep it on the ground or the mat. gRhasthoM ke sAmane AhAra karane kA prAyazcitta THE REPENTANCE OF EATING FOOD IN FRONT OF THE HOUSEHOLDERS 36. je bhikkhU aNNautthiehiM vA gAratthiehiM vA saddhi bhuMjai, bhuMjaMtaM vA sAijjai / 37. je bhikkhU aNNautthiehiMvA gAratthiehiMvA saddhiM AveDhiya-pariveDhiya bhuMjai, bhuMjaMtaM vA sAijjai / 36. jo bhikSu anyatIrthikoM yA gRhasthoM ke sAtha (samIpa baiThakara) AhAra karatA hai athavA karane vAle kA samarthana karatA hai / solahavA~ uddezaka (283) Sixteenth Lesson

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38 37. jo bhikSu anyatIrthikoM yA gRhasthoM se ghirakara (kucha dUra baiThe yA khar3e hoM, vahA~) AhAra karatA hai para athavA AhAra karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 6. The ascetic who eats food along with house-holders or non-believers or supports the ones who eats so.. 37. The ascetic who eats food surrounded by the householder and non-believers or supports the ones who does so a laghu-chaumasi expiation comes to him. AcArya upAdhyAya kI virAdhanA kA prAyazcitta THE REPENTANCE OF NOT GRATIFYING THE PRECEPTOR AND RELIGIOUS TEACHER 38. je bhikkhU Ayariya-uvajjhAyANaM sejjA-saMthArayaM pAeNaM saMghaTTettA hattheNaM aNaNuNNavettA dhArayamANe gacchai, gacchaMtaM vA saaijji| 38. jo bhikSu AcArya upAdhyAya ke zayyA saMstAraka ko paira se sparza ho jAne para hAtha se vinaya kie 48 binA mithyA duSkRta die binA calA jAtA hai athavA jAne vAle kA samarthana karatA hai| (use 28 laghucaumAsI prAyazcitta AtA hai|) The ascetic who walks away without begging pardon or showing any humility on touching the 'Shayya-Sanstaraka' (bed) of the preceptor or the religious teacher with his legs or supports the ones who does so, a laghu-chaumasi expiation comes to him. maryAdA se adhika upadhi rakhane kA prAyazcitta THE REPENTANCE OF HAVING IMPLEMENTS BEYOND PRESCRIBED LIMIT 39. je bhikkhU gaNaNAirittaM vA, pamANAirittaM vA uvahiM dharei, dhareMtaM vA saaijji| 39. jo bhikSu gaNanA se yA pramANa se adhika upadhi rakhatA hai athavA rakhane vAle kA samarthana karatA 3 hai| (use laghucaumAsI prAyazcitta AtA hai|) 39. The ascetic who has the implements more than prescribed about member or in length or supports the ones who has so, a laghu-chaumasi expiation comes to him. vivecana-yahA~ rajoharaNa kA kathana karane ke sAtha pAtra ke sthAna para pAtra sambandhI 6 upakaraNa evaM tIna akhaNDa vastra kI jagaha caddara, colapaTTaka, mukhavastrikA Adi kahe haiM, inameM paTala evaM cAdara kI saMkhyA tIna-tIna kahI haiM kintu pAtra, colapaTTaka, mukhavastrikA tathA sampUrNa upakaraNoM kI saMkhyA kA nirdeza nahIM hai tathA pATha ke anta meM "Adi" zadi kA prayoga kiyA gayA hai, jisase anya upadhi kA bhI grahaNa ho sakatA hai, yathA-Asana 1 aadi| prastuta prAyazcitta sUtra meM ginatI se aura pramANa (mApa) se adhika upadhi rakhane kA prAyazcitta kahA hai kintu tara bhAgamoM meM upadhi ke mApa tathA saMkhyA kA spaSTa ullekha kahIM nahIM milatA hai| Comments-Here in these sutras along with the description of broom and Gochchhaga the description of six instruments related to the articles related to "Patis" namely have been described in lieu of three undivided cloths Cholpataka and Mukhvastika. nizItha sUtra (284) Nishith Sutra

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karatAnAAMAL In it the number of shawls (Chadar) has been stated as three, but there is no mention of the numbers of utensils, cholpathaka, mukhvastrika and of all the implements, however, the word "Etc" has been used in the end of the text, so, the other instruments are automatically included i.e. seat etc. In this sutra of repentance, the atonement of keeping the implements more than counting and measurement has been narrated but the numbers and measurement of the instruments are not mentioned clearly in these Agamas mentioned above. virAdhanA vAle sthAnoM para paraThane kA prAyazcitta THE REPENTANCE OF EXCRETING AT PROHIBITED SITES re 40. je bhikkhU aNaMtarahiyAe puDhavIe uccAra-pAsavaNaM pariTThavei, pariTThaveMtaM vA saaijji| 141. je bhikkhU sasiNiddhAe puDhavIe uccAra-pAsavaNaM pariTThavei, pariTThaveMtaM vA saaijji| 42. je bhikkhU samarakkhAe puDhavIe uccAra-pAsavaNaM pariTThavei, pariTThaveMtaM vA saaijji| 43. je bhikkhU maTTiyAkaDAe puDhavIe uccAra-pAsavaNaM pariTThavei, pariThThaveMtaM vA saaijji| 44. je bhikkhU cittamaMtAe puDhavIe uccAra-pAsavaNaM pariTThavei, pariTThaveMtaM vA saaijji| 45. je bhikkhUcittamaMtAe silAe uccAra-pAsavaNaM pariTThavei, pariTThaveMtaM vA saaijji| 46. je bhikkhU cittamaMtAe lelUe uccAra-pAsavaNaM pariTThavei, pariTThaveMtaM vA saaijji| 47. jebhikkhUkolAvAsaMsivA dArUe jIvapaiTThie, saaMDe jAva makkaDA-saMtANae uccAra-pAsavaNaM pariTThavei, pariTThaveMtaM vA saaijji| - 48. je bhikkhU thUNasivA, giheluyasi vA, usuyAlaMsivA,kAmajalaMsivA,aNNayaraMsivA tahappagAraMsi so aMtalikkhajAyaMsi dubbaddhe, dunnikhitte, anikaMpe, calAcale uccAra-pAsavaNaM pariTThavei, ghara pariTThaveMtaM vA saaijji| 349. je bhikkhU kuliyasi vA, bhittisi vA, silasi vA, leluMsi vA aNNayaraMsi vA tahappagAraMsi 4 aMtalikkhajAyaMsi dubbaddhe, dunnikhitte, anikaMpe, calAcale uccAra-pAsavaNaM pariTThavei, sAra pariTThaveMtaM vA saaijji| ra 50. je bhikkhU khaMdhasi vA, phalihaMsi vA, maMcaMsi vA, maMDavaMsi vA, mAlasi vA, pAsAyasi vA, hammiyatalaMsi vA aNNayaraMsi vA tahappagAraMsi aMtalikkhajAyaMsi dubbaddhe, dunnikhitte, anikape, ra calAcale uccAra-pAsavaNa pariTThavei, pariTThavetaM vA saaijji| taM sevamANe Avajjai cAummAsiyaM parihAraTThANaM ugghaaiyN|| 40. jo bhikSu sacitta pRthvI ke nikaTa kI bhUmi para mala-mUtra kA parityAga karatA hai athavA karane vAle kA samarthana karatA hai| 3 41. jo bhikSu jala se snigdha pRthvI para uccAra prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| solahavA~ uddezaka (285) Sixteenth Lesson

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ghara 42. jo bhikSu sacitta rajayukta pRthvI para uccAra prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 43. jo bhikSu sacitta miTTI bikharI huI pRthvI para uccAra prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 44. jo bhikSu sacitta pRthvI para uccAra prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| aura 45. jo bhikSu sacitta zilA para uccAra prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 46. jo bhikSu sacitta zilAkhaNDa Adi para uccAra prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 47. jo bhikSu dImaka lage hue jIvayukta kASTha para tathA aNDe yAvat makar3I ke jAloM se yukta sthAna para uccAra prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 48. jo bhikSu durbaddha, durnikSipta, aniSkampa yA calAcala thaMbhe para, dehalI para, okhalI para, snAna pITha para yA anya bhI aise AkAzIya sthAnoM para uccAra prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 49. jo bhikSu durbaddha, durnikSipta, aniSkampa yA calAcala miTTI kI dIvAra para, IMTa Adi kI bhitti para, zilA para, zilAkhaNDa patthara para yA anya bhI aise antarikSajAta sthAnoM para uccAra prasravaNa sara paraThatA hai athavA paraThane vAle kA samarthana karatA hai| 50. jo bhikSu durbaddha, durnikSipta, aniSkampa yA calAcala skandha (TAMDa), phalaha, maMca, maMDapa, mAlA, hai mahala yA havelI kI chata para yA anya bhI aise antarikSajAta sthAna para uccAra prasravaNa paraThatA hai athavA paraThane vAle kA samarthana karatA hai| ina 50 sUtroM meM kahe gae sthAnoM kA sevana karane para laghucaumAsI prAyazcitta AtA hai| 40. The ascetic who excretes on the land near to the live land or supports the ones who excretes so. 41. The ascetic of who dumps the excreta and urine on the land wet with water or supports ones who does so. 42. The ascetic who dumps the stool and urine on the land covered with living dust and supports the ones who does so. 43. The ascetic who dumps the faeces and urine on the land covered with scattered living soil or supports the ones who dumps so. The ascetic who dumps the faecus and urine on the living land or supports the ones who dumps so. 45. The ascetic who discards the faecus and urine on the living rock or support the ones who discards so. 46. The ascetic who throws away the excreta and urine on the piece of a rock or supports ones who throws away so. nizItha sUtra (286) Nishith Sutra

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The ascetic who relieves the faces and urine on the termite occupied living wood and on the land occupied by eggs and webs of spiders or supports the ones of relieves so.. The ascetic who dumps the faecus and urine on the moving, unmoving stirring or fixed pole, threshold, mortar, bathing stool or any other high places or supports the ones who dumps so. 49. The ascetic who discards the faecus and urine on the moving and unmoving, stirring, non-stirring, wall of the earth, wall made of brick, on rock, on piece of rock, stone or any other high site soaring high in the sky or supports the ones who discards so. sara 50. The ascetic who throws away the excreta and urine on the moveable, unmoveable, stirring, non-stirring, seatfolding, dias, pavallion, railing, palace or the roof of any mension or at any high place soaring in the space or supports the ones who throws away so. Through doing the activities mentioned in the above fifty Sutras a laghu-chaumasi expiation comes to him. solahaveM uddezaka kA sArAMza THE SUMMARY OF SIXTEENTH CHAPTER sUtra 1-3 gRhasthayukta, jalayukta aura agniyukta zayyA meM tthhrnaa| sUtra 4-11 sacitta ikSu yA ikSukhaNDa khAnA yA cuusnaa| sUtra 12 araNya meM rahane vAle, vana (jaMgala) meM jAne vAle, aTavI kI yAtrA karane vAloM se AhAra lenaa| sUtra 13-14 alpa cAritra guNa vAle ko vizeSa cAritra guNa sampanna kahanA aura vizeSa cAritra guNa sampanna vAle ko alpa cAritra guNa vAlA khnaa| sUtra 15 vizeSa cAritra guNa vAle gaccha se alpa cAritra guNa vAle gaccha meM jaanaa| sUtra 16-24 kadAgraha yukta bhikSuoM ke sAtha AhAra, vastra, makAna, svAdhyAya kA lena-dena krnaa| sUtraM 25-26 sukhapUrvaka vicarane yogya kSetra hote hue bhI anArya kSetroM meM yA vikaTa mArgoM meM vihAra krnaa| sUtra 27-32 jugupsita kula vAloM se AhAra-vastra zayyA grahaNa karanA tathA unake vahA~ svAdhyAya kI vAcanA lenaa-denaa| sUtra 33-35 bhUmi para saMstAraka (bichaune) para AhAra rakhanA yA khUTI chIMkA Adi para AhAra rkhnaa| sUtra 36-37 gRhasthoM ke sAtha baiThakara AhAra karanA yA gRhastha dekheM vahA~ AhAra krnaa| sUtra 38 AcArya Adi ke Asana para pA~va lagAkara vinaya kie binA cale jaanaa| sUtra 39 sUtrokta saMkhyA kA mApa (parimANa) se adhika upadhi rkhnaa| sUtra 40-50 virAdhanA vAle sthAnoM para mala-mUtra prtthnaa| ityAdi doSa sthAnoM kA sevana karane vAle ko laghucaumAsI prAyazcitta AtA hai| vistArita IIM | solahavA~ uddezaka (287) Sixteenth Lesson

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Sutra 1-3 To stay at "Shayya" (shelter) occupied by any householder, water orra fire. Sutra 4-11 To eat or suck any living sugarcane or section of sugarcane. Sutra 12 To accept food from the forest dwellers, passes by jungle and travellers of wild groves. Sutra 13-14 To address, someone of low conduct as virtuous, to address as and virtuous character one as of law. Sutra 15 To move from a high character virtuous ascetic group, to a low character virtuous group. Sutra 16-24 To share food, clothes, house and SELF STUDY with the non compromising ascetics. Sutra 25-26 The travel in the barbaric wild areas or in the fear some paths when other good areas fit for travelling are available. Sutra 27-32 To deliver or 'listen discourses or accept food, clothes and Shayya from the Clans of jugupsit (discarded) families. Sutra 33-35 To keep food on ground, bed or on hanging net. Sutra 36-37 To eat food sitting along with the householders or to eat food at the sites visible to householders, Sutra 38 To walk away without showing humility by touching the 'Asana' of preceptor, with foot or by legs. Sutra 39 To have implements more than the required number and measurement as mentioned in above sutras. Sutra 40-50 To discard faecus and urine at prohibited places. Through performing the faulty activities mentioned above a laghu chaumasi atonement comes. isa uddezaka ke 32 sUtroM ke viSaya kA kathana nimnalikhita AgamoM meM hai, yathAsUtra 1-3 strI, agni, pAnI yukta makAna meM Thaharane kA nissedh| ___-AcA. zru. 2, a. 2, u. 3 tathA bRha. udde. 2 48 sUtra 4-11 sacitta ikSu va ikSukhaNDa grahaNa kA nissedh| -AcA. zru. 2, a. 7, u. 2 sUtra 15 cAritra kI vRddhi na ho aise gaccha meM jAne kA nissedh| . -bRha. u. 423 sUtra 25-26 yogya kSetra ke hote hue vikaTa kSetra meM vihAra karane kA nissedh| -AcA. zru. 2, a. 3, u. 1 pUre sUtra 27-32 ajugupsita agarhita kuloM meM bhikSArtha jAne kA vidhaan| -AcA. zru. 2, a. 1, u. 2 re sUtra 38 AcAryAdi ke Asana ko pA~va lagAkara vinaya kie binA cale jAnA AzAtanA hai| ghare -dazA. da. 3 pUre sUtra 40-50 pRthvI Adi kI virAdhanA vAle tathA antarikSajAta sthAnoM para mala-mUtra paraThane kA nissedh| -AcA. zru. 2, a. 10 nizItha sUtra (288) Nishith Sutra

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The statement of the subject matter of the thirty two sutras of this chapter is in the following Agamas as : Sutra 1-3 . Prohibition of staying in houses occupied by lady, fire and water. Ach-shrut-2, chap-2, udd-3 and Brit-udd-2. Sutra 4-11 Prohibition of accepting live sugarcane and its parts. Ach-sh-2, chap 7, udd-2. Sutra 15 Prohibition of going into a group where chances are low fire restraint. Brih-udd-4 Sutra 25-26 Prohibition of travelling into the wild areas when deserving areas are available. Ach-sut-2, chap-3, udd-1. Sutra 27-32 Law of going to the houses of Ajugupshita Agrahita clans for seeking alms. Ach-sh-2, chap-1, udd-2. Sutra 38 The walk away without tasking forgiveness of the touching the with ...........the seat of Acharya etc is called Ashatana (Non-obedience). Dash-3. Sutra 40-50 Prohibition of discarding the urine-excreta at the places of Antrikshajala.and killing the earth etc. Ach-sh-2, chap-10. isa uddezaka ke 18 sUtroM ke viSayoM kA kathana anya AgamoM meM nahIM hai, yathAsUtra 12 araNya vana aTavI Adi meM rahane tathA jAne-Ane vAloM se AhAra nahIM lenaa| sUtra 13-14 alpa yA vizeSa cAritravAn ke sambandha meM viparIta kathana nahIM krnaa| sUtra 16-24 kadAgrahI se lena-dena samparka nahIM krnaa| sUtra 33-35 bhUmi, Asana para yA chUTI Adi para AhAra nahIM rkhnaa| sUtra 36-37 gRhastha ke sAtha baiThakara yA usake sAmane baiThakara AhAra nahIM krnaa| sUtra 39 gaNanA yA parimANa se adhika upadhi nahIM rkhnaa| The statement of the subject matter of the eighteen sutras of this chapter is not found in other Agamas as : Not to accept food from the persons who are residing or travelling with fore straw wild region. Sutra 13-14 Not to say adverse about the low bad character and good character. Sutra 16-24 Not to deal with an avaricious. Sutra 36-37 Not to eat food in the company of a householder or sitting in front of him. Sutra 39 Not to keep ascetic instruments more than counting and measurement. // sohalahavA~ uddezaka smaapt|| The End of sixteenth chapter. solahavA~ uddezaka (289) Sixteenth Lesson

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satrahavA~ uddezaka THE SEVENTEENTH CHAPTER prAthamikI INTRODUCTION isa uddezaka meM zramaNa ko kautUhala se trasa prANiyoM ko rassI Adi se bA~dhane va kholane, aneka pare taraha kI mAlAe~, kar3e, AbhUSaNa banAne va rakhane, gRhasthoM se zarIra parikarma, bande bartana khulavAkara aura AhAra lene, sacitta pRthvI para rakhe hue AhAra ko lene, tatkAla bane hue acitta zItala jala lene, svayaM ko AcArya pada yogya kahalavAne, vividha vAdya bajAne, ha~sane, nRtya karane, pazuoM kI taraha AvAja nikAlane, vividha vAdyoM ko sunane ke lie lalakAne, zabda zravaNa ke prati AsaMkti rakhane aura Adi kA niSedha kiyA gayA hai| jo zramaNa niSedha kI avahelanA kara ina pravRttiyoM ko karatA hai aura athavA inakA samarthana karatA hai usake lie laghucaumAsI prAyazcitta kA vidhAna hai| In this chapter the Shraman has been prohibited to tie and untie jokingly the movable creatures with the rope, keeping and making many types of rosary, bangles and ornaments from the householder accepting food, getting the water pot opened, taking the food kept on live land. Accepting the water that has been made immediately made non-live cold, to make the other call him Acharya, playing on the musical instruments, laughing, dancing and producing sound like the animals to be lured to listening differing music and to be infatuated towards the sweet songs, the Shraman who perform there prohibition avoiding these activities or supports others to perform them a laghuchaumasi expiation comes to him. kautuhalajanita pravRttiyoM kA prAyazcitta THE ATONEMENT OF PERFORMING CURIOUS ACTIVITIES 1. je bhikkhU kouhalla-vaDiyAe aNNayaraMtasapANajAyaM___1. taNa-pAsaeNa vA, 2. maMju-pAsaeNa vA, 3. kaTTha-pAsaeNa vA, 4. camma-pAsaeNa vA, 5. vetta-pAsaeNa vA, 6. rajju-pAsaeNa vA, 7. sutta-pAsaeNa vA baMdhai, baMdhataM vA saaijji| 2. je bhikkhU kouhalla-vaDiyAe aNNayaraM tasapANajAyaM taNa-pAsaeNa vA jAva sutta-pAsaeNa vA baddhelayaM muMcai, muMcataM vA saaijji| 3. je bhikkhU kouhalla-vaDiyAe 1. taNamAliyaM vA, 2. muMjamAliyaM vA, 3. vettamAliyaM vA, 4. kaTThamAliyaM vA, 5. mayaNamAliyaM aura vA, 6. bhiMDamAliyaM vA, 7. picchamAliyaM vA, 8. haDamAliyaM vA, 9. daMtamAliyaM vA, | nizItha sUtra (290) Nishith Sutra

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prATa 10. saMkhamAliyaM vA, 11. siMgamaliyaM vA, 12. pattamAliyaM vA, 13. puSphamAliyaM vA, 14. ghara phalamAliyaMvA, 15. bIyamAliyaM vA, 16. hariyamAliyaM vA karei, kareMtaM vA saaijji| 4. je bhikkhU kouhalla-vaDiyAe taNamAliyaM vA jAva hariyamAliyaM vA dharei, dhareMtaM vA saaijji| 5. je bhikkhU kouhalla-vaDiyAe taNa-mAliyaM vA jAva hariyamAliyaM vA piNaddhei, piNakheMtaM vA saaijji| 16. je bhikkhU kohalla-vaDiyAe 1. ayalohANi vA, 2. taMbalohANi vA, 3. tauyalohANi vA, 4. sIsalohANi vA, 5. rUppalohANi vA, 6. suvaNNalohANi vA karei, kareMtaM vA saaijji| 47. je bhikkhU kouhalla-vaDiyAe aya-lohANi vA jAva suvaNNalohANi vA dharei, dhareMtaM vA saaijji| 38. je bhikkhU kohalla-vaDiyAe aya-lohANi vA jAva suvaNNalohANi vA piNaddhei, piNaddhetaM vA saaijji| jebhikkhU kohalla-vaDiyAe1. hArANi vA, 2. addhahArANi vA, 3. egAvaliM vA, 4. muttAvaliM vA, 5. kaNagAvaliM vA, 6. rayaNAvaliM vA, 7. kaDagANi vA, 8. tuDiyANi vA, 9. keurANi vA, ____ 10. kuNDalANi vA, 11. paTTANi vA, 12. mauDANi vA, 13. palaMbasuttANi vA, 14. suvaNNasuttANi vA karei, kareMtaM vA saaijji| 10. je bhikkhU kohalla-vaDiyAe hArANi vA jAva suvaNNasuttANi vA dharei, dhareMtaM vA saaijji| 11. je bhikkhU kohalla-vaDiyAe hArANi vA jAva suvaNNasuttANi vA piNaddhei, piNakheMtaM vA saaijji| 12. je bhikkhU kohalla-vaDiyAe 1. AINANi vA, 2. sahiNANi vA, 3. sahiNakallANANivA, 4. AyANi vA, 5. kAyANi vA, 6. khomiyANi vA, 7. dugulANi vA, 8. tirIDapaTTANi vA, 9. malayANi vA, 10. patuNNANivA, 11. aMsuyANi vA, 12. ciNaMsuyANi vA, 13. desarAgANivA, 14. abhilANi vA, 15. gajjalANi vA, 16. phalihANi vA, 17. koyavANi vA, 18. kaMbalANi vA, 19. pAvArANi vA, 20. uddANi vA, 21. pesANi vA, 22. pesalesANi vA, 23. kiNhamigAINagANi vA,24. nIlamigAINagANivA, 25. goramigAINagANivA, 26. kaNagANivA,27. kaNagakatANi vA, 28. kaNagapaTTANi vA, 29. kaNaga-khaciyANi vA, 30. kaNagaphusiyANi vA, 31. vagyANi vA, 32. vivagyANi vA, 33. AbharaNacittANi vA, 34. AbharaNa-vicittANi vA karei, kareMtaM vA saaijji| 13. je bhikkhU kouhalla-vaDiyAe AINANi vA jAva AbharaNa-vicittANi vA dhareI, dhareMtaM vA saaijji| satrahavA~ uddezaka (291) Seventeenth Lesson

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gha8 14. jebhikkhU kohalla-vaDiyAe AINANivA jAva AbharaNa-vicittANi vA piNaddhei, piNakheMtaM 1 sa vA saaijji| - 1. jo bhikSu kautUhala ke saMkalpa se kisI trasa prANI ko 1. tRNa pAza se, 2. muMjapAza se, 3. kASTha 4 pAza se, 4. carma pAza se, 5. beMta pAza se, 6. rajju pAza se, 7. sUtra (Dore) ke pAza bA~dhatA hai - athavA bA~dhane vAle kA samarthana karatA hai| 2. jo bhikSu kautUhala ke saMkalpa se kisI trasaprANI ko tRNa pAza se yAvat sUtra pAza se ba~dhe hue ko pUre kholatA hai athavA kholane vAle kA samarthana karatA hai| 3. jo bhikSu kautUhala ke saMkalpa se 1. tRNa kI mAlA, 2. muMja kI mAlA, 3. beMta kI mAlA, 3 4. kASTha kI mAlA, 5. moma kI mAlA, 6. bhIDa kI mAlA, 7. picchI kI mAlA, 8. haDDI kI mAlA, 9. daMta kI mAlA, 10. zaMkha kI mAlA, 11. sIMga kI mAlA, 12. patra kI mAlA, 13. puSpa AR kI mAlA, 14. phala kI mAlA, 15. bIja kI mAlA, 16. harita (vanaspati) kI mAlA banAtA hai aura athavA banAne vAle kA samarthana karatA hai| 4 4. jo bhikSu kautUhala ke saMkalpa se tRNa kI mAlA yAvat harita kI mAlA rakhatA hai athavA rakhane vAle kA samarthana karatA hai| jara 5. jo bhikSu kautUhala ke saMkalpa se tRNa kI mAlA yAvat harita kI mAlA pahanatA hai athavA pahanane vAle kA samarthana karatA hai| ghara 6. jo bhikSu kautUhala ke saMkalpa se 1. lohe kA kar3A, 2. tA~be kA kar3A, 3. trapuSa kA kar3A, * 4. zIze kA kar3A, 5. cA~dI kA kar3A, 6. suvarNa kA kar3A banAtA hai athavA banAne vAle kA ghaTe samarthana karatA hai| 7. jo bhikSu kautUhala ke saMkalpa se lohe kA kar3A yAvat suvarNa kA kar3A rakhatA hai athavA rakhane kI vAle kA samarthana karatA hai| 8. jo bhikSu kautUhala ke saMkalpa se lohe kA kar3A yAvat suvarNa kA kar3A pahanatA hai athavA pahanane ra vAle kA samarthana karatA hai| 9. jo bhikSu kautUhala ke saMkalpa se 1. hAra, 2. ardhahAra, 3. ekAvalI, 4. muktAvalI, 5. kanakAvalI, 6. ratnAvalI, 7. kaTisUtra, 8. bhujabaMdha, 9. keyUra (kaMThA), 10. kuMDala, 11. paTTa, 12. mukuTa, 13. pralambasUtra, 14. suvarNasUtra banAtA hai athavA banAne vAle kA samarthana karatA hai| 10. jo bhikSu kautUhala ke saMkalpa se hAra yAvat suvarNasUtra rakhatA hai athavA rakhane vAle kA samarthana se karatA hai| 11. jo bhikSu kautUhala ke saMkalpa se hAra yAvat suvarNasUtra pahanatA hai athavA pahanane vAle kA samarthana 4 karatA hai| 12. jo bhikSu kautUhala ke saMkalpa se 1. mUSaka Adi ke carma se niSpanna vastra, 2. sUkSma vastra, tara ___3. sUkSma va suzobhita vastra, 4. ajA ke sUkSmaroma se niSpanna vastra, 5. indranIlavarNI kapAsa se | nizItha sUtra (292) Nishith Sutra 6.

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1.sacitta puSpa kI mAlA banAnA 2 mu~ha se phUMka dekara zItala kiyA huA AhAra grahaNa karanA TAITIN AUTTON 3. madhura dhvani para Asakti karanA 4.nRtya karanA 5 vAdyabajAnA MAHAD 6. kIcar3a meM se nAva nikAlane meM sahAyatA karanA

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9555555555555555555555555555555555555 | citra-paricaya 13| nimnokta kArya karane vAlA sAdhu-sAdhvI laghu caumAsika prAyazcitta kA adhikArI hotA hai 1. sAdhu ko sacitta puSpoM kI mAlA banAne para kautUhalajanita pravRttiyoM kA doSa lagatA hai| -u. 17,sU.3 ma~ha se phaMka dekara garma AhAra ko zItala karake lene para sAdhu ko 'vAyukAya ke jIvoM kI virAdhanA' kA doSa lagatA hai| -u. 17,sU. 132 sAdhu kA mRdaMga ke zabdoM para Asakta honA zabda zravaNa Asakti'doSa kahalAtA hai| -u. 17,sU. 136,137,138 sAdhu dvArA vAdya yantroM kI madhura tAla para nRtya karanA zabda zravaNa Asakti' doSa kahalAtA hai| -u. 17,sU. 136,137,138 5. sAdhu kA zabda Asakti se prerita hokara svayaM ke dvArA vINA bajAnA 'zabda zravaNa Asakti'doSa kahalAtA hai| -u. 17,sU. 136,137,138 sAdhu dvArA kIcar3a meM phaMsI nAva ko nikAlane hetu nAvika kI madada karane se naukA vihAra' karane kA doSa lagatA hai| - u. 18,sU. 9 055555555555555555555555555555555555555555555555555 05555))))OMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOM5555555555555555555550 A Sadhu or Sadhvi who engages himself/herself in any one of the following activities is liable for Laghu-chaumashik atonement. 1. In case a monk prepares a garland of live flowers, he incurs the fault of clownish activity. -Udd. 17, Su.3 A monk blows with his mouth in order to cool down hot food. He then commits the fault of violence to air-bodied living beings. -Udd. 17,Su. 1324 In case a monk becomes attached to the sound of the drum, he commits the fault of 41 attachment for hearing the sound. -Udd. 17,Su. 136,137,138 In case a monk dances at the sweet sound of a musical instrument, he commits the fault of attachment to hearing musical sound. -Udd. 17, Su. 136,137,138 In case due to infatuation caused by the word, a monk starts playing a stringed instrument (violin), he commits the fault of attachment of sound. -Udd. 17,Su. 136, 137,138 In case a monk helps the boatman in dragging out the boat stuck in the mud, he commits the fault of traveling in the boat. -Udd. 18, Su.9 05555555555555555555555555555555555be

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LXIXIAXIXAAAAADMILAIXXXXXXXXXXXXX ricArArArArAra ra rAra XXXXXIXIXXIX rAtaXXXOXIDXO niSpanna vastra, 6. sAmAnya kapAsa se niSpanna sUtI vastra, 7. gauDa deza meM prasiddha yA dugula vRkSa se niSpanna viziSTa kapAsa kA vastra, 8. tirIDa vRkSAvayava se niSpanna vastra, 9. malayagiri caMdana ke patroM se niSpanna vastra, 10. bArIka bAloM taMtuoM se niSpanna vastra, 11. dugula vRkSa ke AbhyaMtarAvayava se niSpanna vastra, 12. cIna deza meM niSpanna atyanta sUkSma vastra, 13. deza vizeSa ke raMge vastra, 14. roma deza meM bane vastra, 15. calane para AvAja karane vAle vastra, 16. sphaTika ke samAna svaccha vastra, 17. vastravizeSa kotavo-varako, 18. kaMbala, 19. kaMbalavizeSa-kharaDagapArigAdi pAvAragA, 20. siMdhu deza ke maccha ke carma se niSpanna vastra, 21. sindhu deza ke sUkSma carma vAle pazu se niSpanna vastra, 22. usI pazu kI sUkSma pazamI se niSpanna vastra, 23. kRSNamRga carma, 24. nIlamRga carma, 25. gauramRga carma, 26. svarNarasa se lipta sAkSAt svarNamaya dikhe aisA vastra, 27. jisake kinAre svarNarasaraMjita kie ho aisA vastra, 28. svarNarasamaya paTTiyoM se yukta vastra, 29. sone ke tAra jar3e hue vastra, 30. sone ke stabaka yA phUla jar3e hue vastra, 31. vyAghra carma, 32. cIte kA carma, 33. eka viziSTa prakAra ke AbharaNa yukta vastra, 34. aneka prakAra ke AbharaNa yukta vastra banAtA hai athavA banAne vAle kA samarthana karatA hai| 33 13. jo bhikSu kautUhala ke saMkalpa se mUSaka Adi ke carma se niSpanna vastra yAvat aneka prakAra ke 4 . AbharaNayukta vastra dhAraNa karatA hai athavA dhAraNa karane vAle kA samarthana karatA hai| 14. jo bhikSu kautUhala ke saMkalpa se mUSaka Adi ke carma se niSpanna vastra yAvat aneka prakAra ke AbharaNayukta vastra pahanatA hai athavA pahanane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who ties jokingly any moveable creature with straw ring snare of ropes, noose of wood, leather loop, string net, thread loop or supports the ones who ties so. . 2. The ascetic who jokingly unties any moveable creature tied with straw trap upto threads trap or supports the ones who unties so. The ascetic who jokingly prepares rosary with straw, fibre, cane, wood, wase, Bhind, feather, bone, ivory, conch, horn, leaves, flowers, fruit, seed or vegetable or supports the ones who prepares so. 4. The ascetic who keeps the rosary of straw upto the rosary of live grains jokingly or supports the ones who keeps so. The ascetic who jokingly puts on the garland made of straw i.e upto the garland of vegetable or supports the ones who puts on so. The ascetic who jokingly makes the bracelet of steel, copper, tarbush, lead, silver and gold or supports the ones who makes so. The ascetic who keeps jokingly the bracelet of steel i.e. upto gold or supports the ones who keeps so. ra 1. satrahavA~ uddezaka (293) Seventeenth Lesson

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8. The ascetic who jokingly wears the bracelet of steel i.e. upto gold or supports the ones who wears so. 9. The ascetic who jokingly prepares the necklace, semi-necklace, Ekavalihaar (one strenged garland), Pearls, Gold, jewels necklace, waist-ring, Arms ring, Kayur, earinges, Patta (flap), crown, Pralambh sutra, gold sutra or supports ones who prepares so. 10. The ascetic who jokingly keeps the necklace ie upto the Golden threads or supports the ones who keeps so. The ascetic who jokingly puts on the necklace i.e. upto the golden threads or supports the ones who puts on so. The ascetic who jokingly prepares the clothes with the rats's skin, fine clothes, decorated and silky clothes, clothes made of goats'sfur, made of deep blue coloured cotton, made of common cotton, made of special cotton of Dugul tree famous in the Goad country, made of tirid tree bark, made of Sandal wood leaves of Malya mountain, made of fibre of thin hair, made of the inner fibre of Dugul tree, made of 8 China silk, coloured clothes of different countries, the clothes of Rome, clothes producing sound over walking, clothes tidy like crystal, exclusive katavovarako clothes, blankets, exclusive clothes made of skin of Sindh State, The clothes made of fine leather of sindh state, the clothes made of the soft fur of the same animal, skin of black buck, skin of blue buck, skin of white buck, the clothes smeared with goldjuice looking like gold, clothes embroiderd with gold, stripped, made of gold threads, embedded with gold flowers, tiger's skin, leopard's skin, made of a peculiar garment and the clothes combined with different kinds of garments or supports the ones who weaves so. 13. The ascetic who jokingly puts on the clothes made of the rat's skin and upto different types of garments or supports the ones who puts on so, curiously. The ascetic who jokingly wears the clothes made of the rat's skin upto similarly different types of garments or supports the ones who wears so. Such an activity costs him laghu-chaumasi expiation vivecana-bhikSu ko kutuhalavRtti se rahita evaM gambhIra svabhAva vAlA honA caahie| use kutuhalavRtti vAloM para kI saMgati bhI nahIM karanA caahie| saMyama, tapa, svAdhyAya, dhyAna Adi meM hI sadA pravRtta rahanA caahie| F 1 zit 2 707 fad an JERICH 12 A 2911 3 14 79 T fadaa 3EN106 7 8 fell GT GATI mAlA, AbhUSaNa Adi pahanane se veSaviparyAsa hotA hai| lokaniMdA bhI hotI hai| ina padAthoM kI prApti meM tathA rakhane meM bhI doSoM kI sambhAvanA rahatI hai| ataH ye pravRttiyA~ bhikSu ke lie anAcaraNIya hai| Comments--The ascetic, who is thoughtful and sincere in nature, has been devoid of curiosity, he ought to be strict in restraint, austerity, SELF STUDY, meditation. In putting on the ornament and garlands etc. the dress code is disturbed. Therefore, these kinds of activities are not worthy of an ascetic. He leads to criticism there is probability of many faults in keeping such articles to an ascetic. fighter E . (294) Nishith Sutra

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ghara zramaNa yA zramaNI dvArA eka-dUsare kA zarIra-parikarma grahastha se karavAne kA prAyazcitta THE ATONEMENT THE MONKS AND NUNS FOR GETTING THEIR BODIES WASHED FROM THE HOUSEHOLDER 53 15-68. jA NiggaMthI NiggaMthassa pAe aNNautthieNa vA gArathieNa vA AmajjAvejja vA pamajjAvejja ____vA, AmajjAveMtaM vA pamajjAveMtaM vA saaijji| evaM taiya uddesagagameNa NeyavvaM jAva jA NiggaMthI NiggaMthassa gAmANugAma dUijjamANassa aNNautthieNa vA gArathieNa vA sIsaduvAriyaMkArAvei, kArAveMtaM vA saaijji| aura 15-68. jo nirgranthI nirgranthoM ke pairoM kA anyatIrthika yA gRhastha se eka bAra yA bAra-bAra Amarjana karavAtI hai athavA karavAne vAlI kA samarthana karatI hai| isa prakAra tIsare uddezaka ke (sUtra 16 se 69) ke samAna pUrA AlApaka jAnanA cAhie yAvat jo The nirgranthI grAmAnugrAma jAte hue nirgrantha ke mastaka ko anyatIrthika yA gRhastha se DhakavAtI hai athavA DhakavAne vAlI kA samarthana karatI hai| (use laghumAsika prAyazcitta AtA hai|) 15-68. The monks and nuns who get their bodies washed from the householder and the non-believer once or repeatedly or supports the ones who does so. In the same way the entire statement should be known similar to sutra No. 16 to 69 & i.e. as the nun while going from one village to another gets the monks head covered by a householder or a non-believer or supports the ones who gets her head to be covered so, a laghu-chaumasi expiation comes to her. 3569-122. jeNiggaMthe NiggaMthIe pAe aNNautthieNa vA gArathieNa vA AmajjAvejja vA pamajjAvejja vA, AmajjAveMtaM vA pamajjAveMtaM saaijji| evaMtaiya uddesagagameNaNeyavvaMjAvajeNiggaMtheNiggaMthIe gAmANugAmaMdUijjamANIe aNNautthieNa vA gArathieNa vA sIsaduvAriyaM kArAvei, kArAveMtaM vA saaijji| 369-122. jo nirgrantha nirgranthI ke pairoM kA anyatIrthika yA gRhastha se eka bAra yA bAra-bAra Amarjana karavAtA hai athavA karavAne vAle kA samarthana karatA hai| isa prakAra tIsare uddezaka ke samAna pUrA AlApaka jAnanA cAhie yAvat jo nirgrantha grAmAnugrAma ghare jAtI huI nirgranthI ke mastaka ko anyatIrthika yA gRhastha se DhakavAtA hai athavA DhakavAne vAle kA ra samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 69-122. The monks and nuns who get their legs washed from a householder or the non-believer once or repeatedly or supports the ones who gets to be washed so. Thus it should be known similar to the statement of third chapter as the monk who going from one village to another village gets the nuns head to be covered from a house holder or a non-believer or supports the ones who gets done so (laghu chaumasi expiation comes to him). XXXIXTIXXIX satrahavA~ uddezaka (295) Seventeenth Lesson

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sadaza nirgrantha ninthiyoM ko sthAna na dene kA prAyazcitta THE EXPIATION OF NOT ALLOWING THE SIMILAR RELIGIOUS MINDED MONKS AND NUNS $ TO STAY ALONG WITH THEM 123. je NiggaMthe NiggaMthassa sarisagassa aMte ovAse saMte, ovAsaMna dei, na deMtaM vA saaijji| 124. jA NiggaMthI NiggaMthIe sarisiyAe aMte ovAse saMte, ovAsana dei, na deMtaM vA saaijji| 123. jo nirgrantha sadRza AcAra vAle nirgrantha ko apane upAzraya meM avakAza (sthAna) hote hue bhI Thaharane ke lie sthAna nahIM detA hai athavA nahIM dene vAle kA samarthana karatA hai| 124. jo nirgranthI sadRza AcAra vAlI nirgranthI ko apane upAzraya meM avakAza hote hue bhI Thaharane ke lie sthAna nahIM detI hai athavA nahIM dene vAlI kA samarthana karatI hai| (use laghucaumAsI prAyazcitta ra AtA hai|) 3. The monk who does not allow to stay alongwith him the similar religious minded monk while enough place is available or supports the ones who does not allow so. 124. The nun who does not allow to stay along with her the similar religious minded HD nun in the Upashraya while enough place is available. Or supports the ones who does not allow, a laghu-masik expiation comes to him. mAlopahRta AhAra grahaNa karane kA prAyazcitta THE ATONEMENT OF ACCEPTING THE MALAPAHRIT FOOD 125. je bhikkhUmAlohaDaM asaNaMvA, pANaM vA,khAimevA, sAimaMvA dejjamANaM paDiggAhei, paDiggAheMtaM vA saaijji| 125. jo bhikSu die jAte hue mAlApahRta azana, pAna, khAdima yA svAdima ko letA hai athavA lene vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 125. The ascetic who accepts the Mahapahrit food, water, sweets and the tasty items or supports the ones who accepts so, a laghu-Chaumasi comes to him. vivecana-bhUmi para khar3e-khar3e saralatA se nahIM lie jA sakate hoM to aise U~ce sthAna para rakhe hue AhAra aura Adi ko lenA mAlApahRta doSa hai| cUrNi meM isake jaghanya, madhyama, utkRSTa bheda karake yaha batAyA hai ki utkRSTa 3 mAlApahRta kI apekSA yaha prAyazcitta kathana samajhanA caahie| sAmAnya U~ce sthAna se yA nahIM girane vAle sAdhana se athavA sthAyI caDhane-utarane ke sAdhana se A-jAkara diyA jAne vAlA AhAra mAlApahRta doSa vAlA nahIM hotA hai| AcA. zru. 2,a. 1,u.7 meM bhI isa sambandha meM vistRta para vivecana kiyA gayA hai| Comments--To accept the food, that has been kept at comparatively high places, which can not be taken, standing on the ground easily is called "involving malapahrit fault" In the commentary, classifying it in the category of minimum, modest and maximum, it has been stated that the expiation in above mentioned description should be dealt with nizItha sUtra zItha satra (296) Nishith Sut

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regard to maximum fault. According to the chapter first of the second part of Acharanga Sutra the fault of "malapahrit" is not applicable if the food is easily taken out, standing on the ground, from the high places or taken from the not falling objects or offered through bringing by climbing up and climbing down over permanently fixed objects. ghara koThe meM rakhA huA AhAra lene kA prAyazcitta THE REPENTANCE OF ACCEPTING THE FOOD KEPT IN THE STOREHOUSE 126. je bhikkhU koTThiyAuttaM asaNaM vA, pANaM vA,khAimaM vA, sAimaM vA ukkujjiya nikkujjiya ohariya dejjamANaM paDiggAhei, paDiggAheMtaM vA saaijji| 126. jo bhikSu koThe meM rakhe hue azana, pAna, khAdima yA svAdima ko U~cA hokara yA nIce jhukakara nikAlakara dete hue se letA hai athavA lene vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 126. The ascetic who accepts the food, water, sweet and the tasty items from a man who brings it kneeling down or climbing up kept in the storehouse (Kotha) or supports the ones who accepts so, a laghu-Chaumasi atonement comes to him. ubhinna AhAra grahaNa karane kA prAyazcitta THE REPENTANCE OF ACCEPTING THE "UDBHINA FOOD" 42 127. je bhikkhU maTTiolittaM asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA ubhidiya nimbhidiya dejjamANaM paDiggAhei, paDiggAheMtaM vA saaijji| jare 127. jo bhikSu miTTI se upalipta bartana meM rahe azana, pAna, khAdima yA svAdima ko lepa tor3akara die jAne para grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 127. The ascetic who accepts the food, water, sweets, and the tasty items offered after breaking the smeared paste from the earthen paste smeared utensil or supports the ones who accepts so, a laghu-chaumasi repentance comes to him. vivecana-sabhI prakAra ke DhakkanoM ke samAviSTa hone ke kAraNa hI unake kholane para trasa-sthAvara jIvoM kI para virAdhanA hone kA kathana hai| kevala miTTI se lipta meM agni Adi sabhI trasa-sthAvara jIvoM kI virAdhanA sambhava nahIM hai| ataH"maTTiolita" zabda hote hue bhI upalakSaNa se aneka prakAra ke Dhakkana yA lepa Adi se baMda kie AhAra kA niSedha aura prAyazcitta samajha lenA caahie| sAdhu ko dene ke bAda kaI DhakkanoM ko punaH lagAne meM bhI Arambha para hotA hai, jisase pazcAtkarma doSa lagatA hai| ata: aisA AhAra Adi grahaNa nahIM karanA caahie| yadi sAmAnya DhakkanoM ko kholane, baMda karane meM koI virAdhanA na ho tathA jo sahaja hI khole yA baMda kie jA sakate hoM, unako kholakara diyA jAne vAlA AhAra grahaNa karane para prAyazcitta nahIM AtA hai| Comments--It includes of all sorts of lids and upon opening of these lids the violence of all types of moveable and non-moveable beings is stated here-in. Violence of all the moveable and non-moveable beings is not possible from the fire etc., clay smeared lids only. Hence, the prohibition of accepting the food and atonement should satrahavA~ uddezaka (297) Seventeenth Lesson

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be understood, from the utensils capped with all kinds of lids and smearing various types of pastes symbolically, yet only the word "Mattioalitam" isused. The activity of pare "violence" has been there in fixing the lids again after offering the food to the ascetic, by doing so the fault of "PashchatKarma is likely to be committed. Therefore, such a food should not be accepted. If there is no violence in opening and shutting the normal lids and the utensils and can be opened and shut easily, then, there is no expiation in accepting the food of fered after opening these lids. nikSipta-doSayukta AhAra grahaNa karane kA prAyazcitta THE ATONEMENT OF ACCEPTING THE FOOD ASSOCIATED WITH "NIKSHIPAT-DOS" 128. je bhikkhU asaNaM vA, pANaM vA,khAimaMvA, sAimaMvA puDhavi-paiTThiyaM paDiggAhei, paDiggAheMtaM tara vA saaijji| 129. je bhikkhU asaNaM vA, pANaM vA, khAimaM vA, sAimaMvA Au-paiTThiyaM paDiggAhei, paDiggAheMtaM vA hai saaijji| 130. je bhikkhU asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA teu-paiTThiyaM paDiggAhei, paDiggAheMtaM vA saaijji| 131. je bhikkhU asaNaM vA, pANaM vA,khAimaMvA, sAimaMvA vaNapphai-paiTThiyaM paDiggAhei, paDiggAheMtaM vA saaijji| 128. jo bhikSu sacitta pRthvI para sthita azana, pAna, khAdima yA svAdima AhAra ko letA hai athavA lene / vAle kA samarthana karatA hai| 129. jo bhikSu sacitta jala para sthita azana, pAna, khAdima yA svAdima AhAra ko letA hai athavA lene vAle kA samarthana karatA hai| 130. jo bhikSu sacitta agni para sthita azana, pAna, khAdima yA svAdima AhAra ko letA hai athavA lene vAle kA samarthana karatA hai| 131. jo bhikSu sacitta vanaspati para sthita azana, pAna, khAdima yA svAdima AhAra ko letA hai athavA ghara lene vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 128. The ascetic who accepts food, water, sweets, and tasty items kept in live land or supports the ones who accepts so. 129. The ascetic who accepts food, water, sweets and tasty items kept on live water or supports the ones is does so. 130. The ascetic who accepts food, water, sweets and tasty items kept an live fire or supports the one who accepted. 131. The ascetic who accepts the food, water, sweets and tasty itmes kept on "Sachit" vegetable or supports the ones who accepts so, a laghu-Chaumasi repentance comes to him. nizItha sUtra (298) Nishith Sutra

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ghara vivecana-bhikSu ko sacitta namaka, miTTI Adi para, sacitta pAnI para yA pAnI ke bartana para, aMgAroM para yA cUlhe para tathA sacitta ghAsa sabjI Adi para koI khAdya padArtha yA khAdya padArtha yukta bartana par3A ho to usameM se AhAra ghara lenA nahIM kalpatA hai| ekendriya jIvoM ko sparza mAtra se mahAn vedanA hotI hai usa para se khAdya padArtha yA bartana sAdhu ke lie uThAne se kucha jIvoM kA saMghaTana hotA hai| jisase unako sAdhu ke nimitta se mahatI vedanA hotI hai| isa virAdhanA ke kAraNa aisA AhAra lene kA niSedha va prAyazcitta kahA gayA hai| (-cUrNi) Comments-It is non-advisable for an ascetic to accept the food kept on 'sachit' salt, earth etc, sachit water or water pot, on cinder or on furnaces and on Sachit grass, vegetable etc. or any food pot lying there. Even in just touching a one-sensed living being, it feels extreme pain. On lifting the pot or the eating material for an ascetic from there some living beings are likely to be touched. They feel pain through it. Because of this violence the repentance and prohibition HK of taking food has been narrated (commentary). zItala karake diyA jAne vAlA AhAra grahaNa karane kA prAyazcitta THE ATONEMENT OF ACCEPTING FOOD AFTER MAKING IT COLD 132. je bhikkhU accusiNaM asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA 1. suppeNa vA, 2. vihuNeNa vA, 3. tAliyaMTeNa vA, 4. patteNa vA, 5. pattabhaMgeNa vA, ____6. sAhAe vA, 7. sAhAbhaMgeNa vA, 8. pihuNeNa vA, 9. pihuNahattheNa vA, 10. celeNa vA, 11. celakaNNeNa vA, 12. hattheNa vA, 13. muheNa vA phumittA vIittA AhaTuMdejjamANaM paDiggAhei, paDiggAheMtaMvA saaijji| 132. jo bhikSu atyanta uSNa azana, pAna, khAdima yA svAdima padArtha ko 1. sUpa se, 2. paMkhe se, 3. tAr3apatra se, 4. patte se, 5. patrakhaMDa se, 6. zAkhA se, 7. zAkhA khaMDa se, 8. morapaMkha se, 9. morapIchI se. 10. vastra se. 11. vastra ke kinAre se. 12. hAtha se yA 13. mu~ha se phaiMka dekara athavA paMkhe Adi se havA karake lAkara dene vAle se grahaNa karatA hai yA grahaNa karane vAle kA 'samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 32. The ascetic who accepts the offered food brought after making a very hot food, water, sweets and the tasty items cold by winnowing plate, fan, palm tree leaves, leaves, piece of leaves, branch, branch section, peacock feather, peacock feather broom, cloth, clothes' border, hands, blowing through mouth or fanning or supports the ones who accepts so, a laghu-chaumasi expiation comes to him. vivecana-paMkhe Adi se havA karane para vAyukAya ke jIvoM kI virAdhanA tathA ur3ane vAle choTe prANiyoM kI para virAdhanA honA sambhava hai| ataH isa prakAra (vAyukAya kI) virAdhanA karake zItala kiyA gayA AhAra lenA bhikSu pAre ko nahIM kalpatA hai| AcA. zru. 2, a. 1, u. 7 meM isakA niSedha kiyA gayA hai aura prastuta sUtra meM isakA prAyazcitta kahA gayA hai| XIXXXXXXXXXXXIXIIXX vittAvisAvatAra sAtArA satrahavA~ uddezaka (299) Seventeenth Lesson

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Comments--Through fanning, the violence of airbodied beings and air-bodiedflyings beings are expected. Therefore, according to the text seventh of Chapter first of book second of Acharanga Sutra accepting food, that has been made cold after violence to air bodies beings, is prohibited. tatkAla dhoye pAnI ko grahaNa karane kA prAyazcitta THE ATONEMENT OF ACCEPTING THE FOOD WASHED WITH WATER AT THE SPOT 133. je bhikkhU - 1. usseimaM vA, 2. saMseimaM vA, 3. cAulodagaM vA, 4. vArodagaM vA, 5. tilodagaM vA, 6. tusodagaM vA, 7. javodagaM vA, 8. AyAmaM vA, 9. sovIraM vA, 10. aMbakajiyaM vA, 11. suddhaviyaDaM vA / 1. ahuNAdhoyaM, 2. aNabilaM, 3. avukkataM, 4. apariNayaM, 5. aviddhatthaM paDiggAhei, paDiggAheM taM vA sAijjai / 133. jo bhikSu - 1. utsvedima, 2. saMsvedima, 3. cAvalodaka, 4. vArodaka, 5. tilodaka, 6. tuSodaka, 7. yavodaka, 8. osAmaNa, 9. kAMjI, 10. AmlakAMjika, 11. zuddha prAsuka jala jo ki tatkAla 1. dhoyA huA ho, 2. jisakA rasa badalA huA na ho, 3. jIvoM kA atikramaNa na huA ho, 4. zastrapariNata na huA ho, 5. pUrNa rUpa se acitta na huA ho| aise jala ko grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai | ) 133. The ascetic who accepts the water named "Utsvedim, Samsvedim, rice water, Varodaka, sesamewater, pulses water, barleywater, Osamana, vinegar of rice, pure water which has been recently prepared things whose taste has not changed, the beings which through washing of utensils are not transgressed, not touched by weapons or not made entirely nonliving or supports the ones who accepts the same, a laghu-Chaumasi expiation comes to him. vivecana - AgamoM meM aneka jagaha acitta zItala jala arthAt dhovaNa pAnI ke nAmoM kA kathana hai| unameM grAhya pAnI gyAraha hI haiM, isase adhika nAma jo bhI upalabdha haiM ve saba agrAhya kahe gae haiN| grAhya dhovana pAnI banane ke bAda turaMta grAhya nahIM hotA hai| karIba AdhA ghaMTA yA muhUrtta ke bAda grAhya hotA hai| cUrNikAra ne samaya-nirdhAraNa na karate hue buddhi se hI samaya nirNaya karane ko kahA hai| tatkAla lene para to prastuta sUtrAnusAra prAyazcitta AtA hai| gyAraha prakAra ke grAhya dhovana pAnI 1. utsvedima- ATe ke lipta hAtha yA bartana kA dhovaNa, 2. saMsvedima - ubAle hue tila, patra - zAka Adi kA dhoyA huA jala, 3. tandulodaka - cAvaloM kA dhovaNa, tilodaka - tiloM kA dhovaNa, 4. 5. tuSodaka - bhUsI kA dhovaNa yA tuSa yukta dhAnyoM ke tuSa nikAlane se banA dhovaNa, 6. javodaka - jau kA dhovana, 7. AyAma - avazrAvaNa - ubAle hue padArthoM kA pAnI, nizItha sUtra (300) Nishith Sutra

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8. sauvIra-kAMjI kA jala, garma lohA, lakar3I Adi DubAyA huA pAnI, 9. zuddhavikaTa-harar3a baher3A rAkha Adi padArthoM se prAsuka banAyA gayA jala, 10. vArodaka-gur3a Adi khAdya padArthoM ke ghaDe (bartana) kA dhoyA jala, 11. AmlakAMjika-khaTTe padArthoM kA dhovaNa yA chAcha kI aach| bAraha prakAra ke agrAhya dhovaNa-pAnI1. Amrodaka-Amra kA dhoyA huA pAnI, 2. ambADodaka-AmrAtaka (phalavizeSa) kA dhoyA huA pAnI, 3. kapitthodaka-kaitha yA kavITha kA dhoyA huA pAnI, 4. bIjapUrodaka-bijore kA dhoyA huA pAnI, 5. drAkSodaka-dAkha kA dhoyA huA pAnI, 6. dADimodaka-anAra kA dhoyA huA pAnI, 7. khajUrodaka-khajUra kA dhoyA huA pAnI, 8. 'nAlikerodaka-nAriyala kA dhoyA huA pAnI, 9. karIrodaka-kaira kA dhoyA huA pAnI, . 10. badirodaka-beroM kA dhoyA huA pAnI, 11. Amalodaka-AMvaloM kA dhoyA huA pAnI, 12. ciMcodaka-imalI kA dhoyA huA paanii| inake sivAya garma jala bhI grAhya kahA gayA hai, jo eka hI prakAra kA hotA hai| pAnI ke agni para pUrNa ubala aura jAne para vaha acitta ho jAtA hai| arthAt garma pAnI meM hAtha na rakhA jA sake, itanA garma ho jAnA caahie| isase kama garma hone para pUrNa acitta evaM kalpanIya nahIM hotA hai| TIkA Adi meM tIna ukAle Ane para acitta hone kA ullekha ghare milatA hai| Comments-In the above sutra the names of the non-living cold water and commodities washed water in the Agamas have been stated. Out of them the names of the acceptable water are eleven. But the extra names which are available are, totally, not acceptable. Even the acceptable washed water, after being prepared, does not become at that very moment. The commentator not mentioning the accepting time, has left on the discretion, to accept. But according to the above said sutra accepting at that very moment costs atonement. Acceptable eleven types of used water (Dhouvan) 1. Utsvedim-The washed water available after washing the flour smeared hands or utensils. 2. Samsvedim-The washed water of boiled sesame, leaves veg. etc. 3. Tanduludaka--The rice washed water 4. Tiloudaka-The sesame washed water satrahavA~ uddezaka (301) Seventeenth Lesson

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5. Tushoudaka-The washed water of husk available by separating husk from the husky grams. 6. Javoudaka-The washed water of barley. 7. Aayam-Avashravana - washed water of boiled materials. 8. Soaveer-Washed water of vinegar, hot iron, soaked wood etc. 9. Shudhavakata--The water prepared with ash, Harod and Bahera etc. 10. Varoadaka-Water available after washing the jaggery pot. 11. Amal - Kanjika--The water of sour substances and the buttermilk. Twelve types of non-acceptable washed water1. Aamroudaka-Washed water of mangoes. 2. Ambadoudaka--TWashed water of Amaratak (Special fruits). 3. Kapitoudaka--The washed water of wood apple. 4. Beejpuroudaka-The washed water of Bijora. 5. Drakshodaka-The washed water of dry grapes. 6. Dadimadaka--The washed water of pomegranate. 7. Khajinoudaka--The washed water of palms. 8. Nalikeroudaka-The washed water of coconut. 9. Kariroudaka--The washed water of small unripe mango. 10. Badiroudaka--The washed water of wild berry. 11. Amloudaka--The washed water of dried myrobalan. 12. Chinchoudaka--The wased water of tamarind. Barring the above mentioned washed water and in addition to eleven acceptable washed water the hot water is also acceptable but that one is only just of one type. The perfectly boiled water on the fire becomes a non-living water. The quantum of hotness of the water should be such that the hand could not be put into it, because the water hot lesser than it, is not deserving to be accepted as it does not become absolutely non-living water. apane Apako AcArya lakSaNayukta kahane kA prAyazcitta. THE REPENTANCE OF CALLING HIMSELF ENDOWED WITH THE QUALITIES OF A PRECEPTOR 134. je bhikkhU appaNo AyariyattAe lakkhaNAIvAgarei, vAgaraMtaM vA saaijji| 134. jo bhikSu svayaM apane ko AcArya ke lakSaNoM se sampanna kahatA hai athavA kahane vAle kA samarthana CATATI (3 ETAret Oran 37161) 134. The ascetic who declares himself enriched with the virtues of a preceptor and supports the ones who proclaims so, a laghu-chaumasi expiation comes to him. vivecana-koI bhikSu apane zarIra ke lakSaNoM kA isa prakAra kathana kare ki 'mere hAtha-pA~va Adi meM jo rekhAe~ haiM yA jo candra, cakra, aMkuza Adi cinha haiM tathA merA zarIra suDaula evaM pramANepeta hai, ina lakSaNoM se maiM - avazya AcArya bnuuNgaa|' isa prakAra kathana karane para use sUtrokta prAyazcitta AtA hai| | nizItha sUtra (302) Nishith Sutra 3 - Nishith Sutra

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Comments--If any ascetic who states his body qualities : 'lines which are engraved on my hands and legs or sign of the moon, circles, trident and its marks and my physique is sound and provable, through these qualities, I will become a preceptor in future.' By stating so, as is in above mentioned sutra a laghu-chaumasi expiation comes to him. gAyana Adi karane kA prAyazcitta THE REPENTANCE OF PERFORMING THE UNDESERVING ACTIVITIES SUCH AS SINGING ETC. 135. je bhikkhU-1. gAejja vA, 2. hasejja vA, 3. vAejja vA, 4. Naccejja vA, 5. abhiNaejja vA, 6. haya-hesiyaM vA, 7. hatthigulagulAiyaM vA, 8. ukkiTThasIhaNAyaM vA karei, kareMtaM vA saaijji| 42 135. jo bhikSu 1. gAye, 2. ha~se, 3. vAdya bajAe, 4. nAce, 5. abhinaya kare, 6. ghor3e kI AvAja (hinahinAhaTa),7. hAthI kI garjanA (ciMghADa) aura 8. siMhanAda karatA hai athavA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who sings, laughs, plays instruments, dances, acts, neighing like horse, trumpeting like an elephant and roars or supports the ones who does so, a laghuchaumasi expiation comes to him. vivecana-ukta sabhI pravRttiyA~ kutUhalavRtti kI dyotaka haiM tathA mohakarma ke udaya evaM udIraNA se janita haiN| bhikSu indriyavijaya evaM moha kI upazAMti meM prayatnazIla hotA hai ata: usake lie ye ayogya pravRttiyA~ haiN| dharmakathA meM yadi dharmaprabhAvanA ke lie kabhI gAyana kiyA jAe to use prAyazcitta kA viSaya nahIM kahA jA sakatA hai| kintu janaraMjaka, dharmanirapekSa gIta ho tathA gAyana kalA pradarzana kA lakSya ho to prAyazcitta yogya hotA hai| Comments--These activities are indicative of clownish state and activate due to the fruition and rise of delusion karmas. Hence, these activities are sinful for him because it produces hindrances for an ascetic who is engaged in practice to subside the delusion and to control the senses. If singing is done sometimes to enhance the spirituality during religious discussion then it cannot be said a subject of expiation. But if the same is done for entertainment, to display the art of singing and recitations then it becomes worthy of expiation. siriririsara sara sara sara sara sara sara sara sara sara sara sara sara sara sara sara sarakAra kI sArI ritasara sara sara tAra cAra tara nAgaritA tAra tAra tAra tArA zabda zravaNa Asakti kA prAyazcitta THE REPENTANCE OF LISTENING INFATUATING WORDS 136. je bhikkhU-1. bheri-sahANi vA, 2. paDaha-sahANi vA, 3. muraja-sahANi vA, 4. muiMga saddANi vA, 5. NaMdi-saddANi vA, 6. jhallarI-sahANi vA, 7. vallari-sahANi vA, 8. DamarUya-sahANi vA, 9. maDDaya-sahANi vA, 10. sadya-sahANi vA, 11. paesasaddANi vA, 12. goluki-sahANi vA annayarANi vA tahappagArANi vitatANi saddANi kaNNasoya-vaDiyAe abhisaMdhArei abhisaMdhAretaM vA saaijji| satrahavA~ uddezaka (303) Seventeenth Lesson

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ghara 137. je bhikkhU-1. vINA-sahANi vA, 2. vipaMci-sahANi vA, 3. tUNa-sahANi vA, 4. vavvIsaga-sahANi vA, 5. vINAiya-sadANi vA, 6. tuMbavINA-sahANi vA, 7. jhoDayasaddANi vA, 8. DhaMkuNa-saddANi vA aNNayarANi vA tahappagArANi tatANi saddANika kaNNasoya-vaDiyAe abhisaMdhArei abhisaMdhAreMtaM vA saaijji| ghara 138. je bhikkhU-1. tAla-sahANi vA, 2. kaMsatAla-saddANi vA, 3. littiya-sadANi vA, aura 4. gohiya-sahANi vA, 5. makariya-saddANi vA, 6. kacchabhi-sahANi vA, 7. mahati-pI sadANi vA, 8. saNAliyA-sahANi vA, 9. valiyA-sahANi vA aNNayarANi vA tahappagArANi ghaNANi saddANi kaNNasoya-vaDiyAe abhisaMdhArei abhisaMdhAreMtaM vA saaijji| 3 139. je bhikkhU-1. saMkha-sahANi vA, 2. vaMsa-sahANi vA, 3. veNu-sahANi vA, 4. kharamuhI sahANi vA, 5. parilisa-sadANi vA, 6. vevA-sahANi vA aNNayarANi vA tahappagArANi jhUsirANi saddANi kaNNasoya-vaDiyAe abhisaMdhArei abhisaMdhAretaM vA saaijji| . . 136. jo bhikSu-1. bherI ke zabda, 2. paTaha ke zabda, 3. muraja ke zabda, 4. mRdaMga ke zabda, 5. nAndI 8 ke zabda, 6. jhAlara ke zabda, 7. vallarI ke zabda, 8. DamarU ke zabda, 9. maDuya ke zabda, 10. saduya ke zabda, 11. pradeza ke zabda, 12. golukI ke zabda yA anya bhI aise vitata vAdyoM ke 11 zabda sunane ke saMkalpa se jAtA hai athavA jAne vAle kA samarthana karatA hai| 137. jo bhikSu-1. vINA ke zabda, 2. vipaMcI ke zabda, 3. tUNa ke zabda, 4. vavvIsaga ke zabda, 5. vINAdika ke zabda, 6. tumbabINA ke zabda, 7. jhoTaka ke zabda, 8. DhaMkuNa ke zabda yA anya bhI aise tAra vAle vAdyoM ke zabda sunane ke saMkalpa se jAtA hai athavA jAne vAle kA samarthana karatA hai| 138. jo bhikSu-1. tAla ke zabda, 2. kaMsatAla ke zabda, 3. lattika ke zabda, 4. gohika ke zabda, 5. makarya ke zabda, 6. kacchabhi ke zabda, 7. mahatI ke zabda, 8. sanAlikA ke zabda, 9. valIkA sabai ke zabda yA anya bhI aise ghanavAdyoM ke zabda sunane ke saMkalpa se jAtA hai athavA jAne vAle kA ? samarthana karatA hai| 139. jo bhikSu-1. zaMkha ke zabda, 2. bAMsa ke zabda, 3. veNu ke zabda, 4. kharamuhi ke zabda, 5. parilisa ke zabda, 6. vevA ke zabda yA anya bhI aise jhusiravAdyoM ke zabda sunane ke saMkalpa se jAtA hai athavA jAne vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 136. The ascetic who goes resolving to listen the pipe, Kettledrum, drum, double drum, invocatory drum, cymbals, violin, damroo, madiya, Saduya, Pradesh, Goluki or any other playing instruments or supports the ones who listens so. 137. The ascetic who goes resolving to listen violin, Vipanchi, Tun, Vavvisaja, Vinadika, Tumbura, Jhotaka, dhamkuns and other playing instruments made with string or supports the ones who goes so. nizItha sUtra (304) Nishith Sutra

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138. The ascetic who goes resolving to listen taal, kanstaal, latik, Gohika, Makarya, Kachchabhi, Mchti, Sanalika, Vallika and other playing instruments or supports the ones who goes so. ghara 139. The ascetic who goes resolving to listen the sound of the conch, bamboo, Venu, Kharmuhi, Parilish, vena and other such a Jhusir instruments or supports the ones who goes so, a laghu-chaumasi expiation comes to him. vivecana-bArahaveM uddezaka meM rUpoM kI Asakti ke prAyazcittoM kA kathana hai aura yahA~ zabdoM kI Asakti re kA prAyazcitta kahA gayA hai| - prastuta sUtracatuSka meM cAra prakAra ke vAdyoM kA nAmollekha hai| AcA. zru. 2, a. 11 meM zabdAsakti niSedha sUtroM meM bhI yaha sUtra catuSka hai kintu vahA~ vAdyoM ke nAma kama haiM aura yahA~ adhika haiN| nizIthacUrNi meM bahuta kama zabdoM kI vyAkhyA kI gaI hai, zeSa zabda lokaprasiddha haiM aisA kaha diyA gayA hai| inakA vistRta vivecana AcArAMgasUtra ke vivecana meM dekheN| zabdArtha : vitata-binA tAra vAle yA carmAvata vAdya-tabalA.Dholaka aadi| tata-tAra vAle vAdya-vINA aadi| ghana-paraspara TakarA kara bajAe jAne vAle vAdya-jalataraMga aadi| jhusira-madhya meM polara (chidra) vAle vAdya-bAMsurI aadi| -- ina vAdyoM kI AvAja yadi binA cAhe hI kAnoM meM par3a jAe to bhikSu ko usameM rAgabhAva nahIM karanA caahie| yaha pA~caveM mahAvrata kI prathama bhAvanA hai| ataH unheM sunane ke saMkalpa se jAnA to sarvathA akalpanIya hI hai| isa ghA viSaya kA vistRta varNana 12veM uddezaka ke indriyavijaya saMbaMdhI vivecana se jAnanA caahie| roganivAraNArtha bhaMbhA (bherI) Adi vAdyoM kI AvAja sunane kA prAyazcitta nahIM AtA hai| aise hI anya kAraNa bhI samajha lene caahie| Comments--In twelveth chapter the expiations of infatuation of forms have been explained but here in the expiation of infatuation of sound has been mentioned. In these above mentioned four sutras four types of musical instruments are described. In chapter eleven of Shrut second of Acharanag sutra in the text of sound infatuation prohibitions sutras the same four sutras are described but the names of the musical instruments are much less there in comparison to those mentioned here. In "Nishithcurni" very lesser sounds are explained, the remaining sounds are widely popular, it is said so. Elaborate analysis can be seen in Acharanga Sutra. Glossary- inbrief Vitat - Musical instruments without string wires instruments with leather embroided as : Drum, Dholaka etc. Tat- Musical instrument with string wires as Vina. Ghan - The musical instruments played by striking each other as Jal-Tarang etc. Jhusir- The musical instruments containing holes in the middle partas-flute etc. If the sound of these musical instruments happens to be listened without any attraction for, then one should not be attached to it. This one is the first reflection of the fifth full vow. The extensive explanation of the topic should be known by the senses | satrahavA~ uddezaka (305) Seventeenth Lesson

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conquerence related commentary of twelfth chapter. For the treatment of a disease listening the musical instruments like drums are not put in the category of expiation. Such like other reasons should also be understood. vibhinna sthAnoM ke zabda-zravaNa evaM Asakti kA prAyazcitta THE REPENTANCE OF LISTENING THE SOUND AND ITS INFATUATION AT DIFFERENT PLACES 140-154. je bhikkhU vappANi vA jAva bhavaNagihANi vA kaNNasoyavaDiyAe abhisaMdhArei abhisaMdhAretaM vA saaijji| evaM bArasamuddesaga gameNaM savve suttA saddAlAvageNaM bhANiyavvA jAva jebhikkhU bahusagaDANivA jAva aNNayarANivA virUvarUvANi mahAsavANi kaNNasoyavaDiyAe aura abhisaMdhArei abhisaMdhAreMtaM vA saaijji| 155. je bhikkhU-1. ihaloiesu vA saddesu, 2. paraloiesu vA sahesu, 3. diDhesu vA saddesu, 4. adiThesu vA sahesu, 5. suesuvA saddesu, 6. asuesu vA saddesu,7.viNNAesu vA saddesu, 8. aviNNAesu vA saddesu sajjai, rajjai, gijjhai, ajjhovavajjai, sajjamANaM, rajjamANaM, 8 gijjamANaM, ajjhovavajjhamANaM saaijji| taM sevamANe Avajjai cAummAsiyaM parihAraTThANaM ughaaiyN| 140-154. jo bhikSu kheta yAvat bhavanagRhoM ke zabda sunane ke saMkalpa se jAtA hai athavA jAne vAle kA hai samarthana karatA hai ityAdi 12veM uddezaka ke samAna yahA~ bhI sabhI sUtra "zabda zravaNa ke" AlApaka se jAnA yAvat jo bhikSu aneka bailagAr3iyoM ke yAvat anya aneka prakAra ke mahAAzrava vAle 1 sthAnoM meM zabda sunane ke saMkalpa se jAtA hai athavA jAne vAle kA samarthana karatA hai| 155. jo bhikSu 1. ihalokika zabdoM meM, 2. pAralaukika zabdoM meM, 3. dRSTa zabdoM meM, 4. adRSTa zabdoM meM, 5. pUrva sune hue zabdoM meM, 6. azruta zabdoM meM, 7. jJAta zabdoM meM, 8. ajJAta zabdoM meM Asakta, ra anurakta, gRddha aura atyadhika gRddha hotA hai athavA Asakta, anurakta, gRddha aura atyadhika gRddha hi hone vAle kA samarthana karatA hai| 140-154. The ascetic who resolving to listen the sound notes goes to the fields, to public buildings or supports the ones who goes so. Herein all the sutra may be known the statements of sound notes similar to the twelfth Chapter as:- the ascetic who goes resolving to listen the sound of many bull carts upto many places of 'Mahaashrava' high in flow of karmas or supports the ones who goes so. 155. The ascetic who gets attracted, attached, infatuated and extremely allured towards the sounds of this world, trans cosmos, seen, unseen, heard in past, unheard and unknown sounds or supports the ones who get attracted, attached and infatuated. ina 155 sUtroM meM kahe gae sthAnoM kA sevana karane para laghucaumAsI prAyazcitta AtA hai| Through applying the activities mentioned in these 155 sutras an atonement of laghu-Chaumasi afflicts. nizItha sUtra (306) Nishith Sutra

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rAstA tAna satrahaveM uddezaka kA sArAMza THE SUMMARY OF THE SEVENTEENTH CHAPTER sUtra 1-2 kutUhala se trasa prANI ko bA~dhanA, kholnaa| sUtra 3-14 kutUhala se mAlAe~, kar3e, AbhUSaNa aura vastrAdi banAnA, rakhanA aura phnnaa| sUtra 15-68 sAdhvI, sAdhu kA zarIraparikarma gRhastha dvArA krvaave| sUtra 69-122 sAdhu, sAdhvI kA zarIraparikarma gRhastha dvArA krvaave| sUtra 123-124 sadRza nirgrantha nirgranthI ko sthAna nahIM denaa| sUtra 125-127 adhika U~ce nIce sthAna meM se yA bar3e koThe meM se AhAra lenA athavA lepa Adi se baMda bartana khulavAkara AhAra lenaa| sUtra 128-131 sacitta pRthvI Adi para rakhA huA AhAra lenaa| sUtra 132 paMkhe Adi se ThaMDA karake diyA gayA AhAra lenaa| sUtra 133 tatkAla banA huA acitta zItala jala (dhovana) lenaa| sUtra 134 apane AcAryapada yogya zArIrika lakSaNa khnaa| sUtra 135 gAnA, bajAnA, ha~sanA, nRtya karanA, nATaka karanA, hAthI, ghor3e, siMha Adi jAnavaroM ke jaise AvAja krnaa| sUtra 136-139 vitata, tata, ghana aura jhusira vAdyoM kI dhvani sunane jaanaa| sUtra 140-155 anya aneka sthaloM ke zabda sunane ke lie jaanaa| zabdoM meM Asakti rakhanA ityAdi pravRttiyA~ karane para laghucaumAsI prAyazcitta AtA hai| Sutra 1-2 To tie and untie the moveable being curiously. Sutra 3-14 To-make, keep and wear garlands bracelets, ornaments curiously. Sutra 15-68 To get the monk's body or body of nun massaged from the householders by the householder. Sutra 69-122 To get the nuns body massaged from the householders by the efforts of a monk. Sutra 123-124 Not to provide staying site to the monk and nun of similar religious group. Sutra 125-127 To accept food from a high location or big store house or getting the lid opened of a paste smeared pot. Sutra 128-131 To accept food kept on living earth etc. Sutra 132 To accept food cooled by fan. Sutra 133 To accept water made immediately a non-living washed water. Sutra 134 To define his own qualities worthy of the preceptor. Sutra 135 To sing, laugh, play, dance, musical instruments act, and to produce the sound of an elephant horse, lion like animals. Sutra 136-139 To listen the sound of the Vitat, tat, Ghana, Jhusir musical instruments. tAjA XKIN XX AIXXX va 133 satrahavA~ uddezaka (307) Seventeenth Lesson

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Sutra 140-155 To go to listen the sounds at various places. Through performing the activities of infatuation in the musical sounds a laghuchaumasi expiation comes. isa uddezaka ke 29 sUtroM ke viSayoM kA kathana nimnAMkita Agamo meM hai, yathAsUtra 125-127 mAlopahRta, koThe meM rakhA aura maTTiyopalipta AhAra lene kA niSedha / -AcA. zru. 2, a. 1, u.7 sUtra 128-132 pRthvI Adi kI virAdhanA karake diyA gayA AhAra lene kA nissedh| -AcA. zru. 2, a. 1, u.7 sUtra 134 tatkAla banAyA huA acitta zItala jala lene kA niSedha aura cirakAla kA lene kA vidhaan| -AcA. zru. 2, a. 1, u.7 sUtra137-156 zabdazravaNa ke liye jAne kA nissedh| -AcA. zru. 2, a. 11 isa uddezaka ke 126 sUtroM ke viSayoM kA kathana anya AgamoM meM nahIM hai sUtra 1 se 124 taka tathA sUtra 135, 136 ke viSayoM kA kathana anya AgamoM meM nahIM hai, kintu mAlA, AbhUSaNa Adi pahanane kA dazavai. a. 3 meM sAmAnya niSedha hai tathA anya sAMbhogika sAdhu A jAya, use zayyA-saMstAraka dene se kA vidhAna-AcA. zru. 2, a.7, u. 2 meM hai, kintu yahA~ sadRza nirgrantha kA kathana hai| The statement of the subject matter of the twenty nine sutras of this chapter is found in following Agamas as : Sutra 125-127 Prohibition of accepting the food kept in the storehouse, Malopahrita ___and covered with the earth. Acha, Sh-2, chap-1, udd-7. Sutra 128-132 Prohibition of accepting the food that has been offered after killing the earth bodies. Ach-Shr-2, chap-1, udd-7. Sutra 134 Prohibition of accepting the immediately made the non-live cold water and the procedure to accept the non-live water of a long ago. Ach stur-2, chap-1, udd-7. Sutra 137-156 Prohibition of going to listen the music etc. Ach.-Sut-2, chap-11. The narration of the subject matter of the one hundred twenty six sutras of this chapter is not found in other Agamas as: ___The statement of Sutras No. 1 to 124 and Sutra No. 135, 136 is not in other Agamas, but putting on the garland and ornaments are commonly prohibited in the Agama namely Dasvaikalika chap-3 and the provision of offering Shayya-Sanstaraka to the ascetics of the same group is found in Acha-shrut-2, chap-7, udd-2, but here in the chapter the statement is found of the ascetics seems alike. // satrahavA~ uddezaka smaapt|| The End of the seventeenth chapter. nizItha sUtra (308) Nishith Sutra

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aThArahavA~ uddezaka THE EIGHTEENTH CHAPTER ra prAthamikI INTRODUCTION ___isa uddezaka meM naukA vihAra sambandhI doSoM para cintana kiyA gayA hai| naukA para ArUr3ha honA, pare naukA kharIdanA, naukA ko jala se sthala aura sthala se jala meM lenA, naukA meM pAnI bharanA yA khAlI re karanA, naukA ko khainA, naukA se rassI bA~dhanA Adi ke laghucaumAsI prAyazcitta kA varNana hai| In this chapter the faults related to sailing in boat have been contemplated. The atonement of laghu-chaumasi is described of boarding (embarking) into a boat, buyeing a boat, to carry the boat from water to land and from land to the water, to fill the water into the boat to remove the water out of the boat, to sail the boar and to tie the rope with the boat. naukA vihAra karane kA prAyazcitta THE REPENTANCE OF TRAVELLING BY BOAT kare 1. je bhikkhU aNaTThAe NAvaM duruiha duruhaMtaM vA saaijji| 32. je bhikkhUNAvaM kiNai, kiNAvei, kIyaM AhaTu dejjamANaM duruiha, duruhaMtaM vA saaijji| 3. jebhikkhUNAvaMpAmiccai, pAmiccAvei, pAmiccaM AhaTuMdejjamANaMduruhai, duruhaMtaM vA saaijji| 4. je bhikkhU NAvaM pariyaTTei, pariyaTTAvei, pariyaTeM AhaTu dejjamANaM duruhai, duruhaMtaM vA saaijji| jebhikkhUNAvaM acchejja, aNisiThaM, abhihaDaM AhaTudejjamANaMduruhaD, duruhaMtaM vA saaijji| 6. je bhikkhU thalAo NAvaM jale okkasAvei, okkasAveMtaM vA saaijji| 7. je bhikkhU jalAo NAvaM thale ukkasAvei, ukkasAveMtaM vA saaijji| 8. je bhikkhU puNNaMNAvaM ussiMcAvei, ussicAveMtaM vA saaijji| 9. je bhikkhU saNNaMNAvaM uppilAvei, uppilAveMtaM vA saaijji| 10. je bhikkhU paDiNAviyaM kaTu NAvAi duruhar3a, duruhaMtaM vA saaijji| 11. je bhikkhU uDDhagAmiNiM vA NAvaM, ahogAmiNiM vA NAvaM duruhai, duruhaMtaM vA saaijji| 12. je bhikkhU paraMjoyaNavelAgAmiNiM vA paraM addhajoyaNavelAgAmiNiM vA NAvaMduruhai, duruhaMtaM vA saaijji| ghara 13. je bhikkhU NAvaM ukkasei vA, vokkasei vA, khevei vA, rajjue vA gahAya Akasei, ukkasaMtaM vA, vokkasaMtaM vA khevaMtaM vA, rajjue vA gahAya AkasaMtaM vA saaijji| aThArahavA~ uddezaka (309) Eighteenth Lesson 4DAIAAAAAAAAAAAAAAX zAritiritirivariza MIX

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8 14. je bhikkhU NAvaM alittaeNa vA, papphiDaeNa vA, vaMseNa vA, valaeNa vA vAhei, vAheMtaM vA ghara saaijji| 15. je bhikkhU NAvAo udagaM bhAyaNeNa vA, paDiggahaNeNa vA, matteNa vA, nAvAusiMcaNeNa vA ra ussicai, ussicaMtaM vA saaijji| 16. je bhikkhUNAvaM uttiMgeNa udagaM AsavamANiM uvaruvariM vA kajjamANiM pehAe hattheNa vA, pAeNa vA, AsatthapatteNa vA, kusapatteNa vA, maTTiyAe vA, celakaNNeNa vA paDipihei paDipiheMtaM vA saaijji| 17. je bhikkhU NAvAgao NAvAgayassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, 4 paDiggAheMtaM vA saaijji| 18. je bhikkhU NAvAgao jalagayassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, paDiggAheMtaM vA saaijji| 19. je bhikkhU NAvAgao paMkagayassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, paDiggAheMtaM vA saaijji| je bhikkhU NAvAgao thalagayassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, paDiggAheMtaM vA saaijji| 21. je bhikkhU jalagao NAvAgayassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, paDiggAheMtaM vA saaijji| 22. jebhikkhUjalagaojalagayassa asaNaMvA, pANaM vA,khAimevA, sAimaMvA paDiggAhei, paDiggAheMta vA saaijji| 23. jebhikkhU jalagao paMkagayassa asaNaM vA, pANaM vA,khAimaM vA, sAimaMvA paDiggAhei, paDiggAheMtaM vA saaijji| 24. jebhikkhUjalagao thalagayassa asaNaMvA, pANaMvA,khAimaMvA, sAimaMvA paDiggAher3a,paDiggAheMta ke vA saaijji| 25. je bhikkhU paMkagao NAvAgayassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, paDiggAheMtaM vA saaijji| 26. je bhikkhU paMkagao jalagayassa vA, asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, paDiggAheMtaM vA saaijji| 27. jebhikkhUpaMkagao paMkagayassaasaNaMvA, pANaM vA,khAimevA, sAimaMvA paDiggAhei, paDiggAheMtaM vA saaijji| 28. jebhikkhUpaMkagao thalagayassa asaNaMvA, pANaM vA,khAimaMvA, sAimaMvA paDiggAhei, paDiggAheMtaM vA saaijji| nizItha sUtra (310) Nishith Sutra

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paTe 29. je bhikkhU thalagao NAvAgayassa asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA paDiggAhei, ra paDiggAheMtaM vA saaijji| 12 30. jebhikkhU thalagaojalagayassaasaNaMvA, pANaMvA,khAimaMvA, sAimaMvA paDiggAhei, paDiggAheMtaM vA saaijji| re 31. jebhikkhU thalagao paMkagayassa asaNaMvA, pANaM vA,khAimaMvA, sAimaMvA paDiggAhei, paDiggAheMtaM vA saaijji| 32. jebhikkhUthalagao thalagayassa asaNaMvA, pANaMvA,khAimaMvA, sAimaMvA paDiggAhei, paDiggAheMtaM vA saaijji| - 1. jo bhikSu binA prayojana nAva para baiThatA hai athavA baiThane vAle kA samarthana karatA hai| 2. jo bhikSu nAva kharIdatA hai, kharIdavAtA hai yA kharIdI huI nAva de to usa para baiThatA hai athavA baiThane vAle kA samarthana karatA hai| jo bhikSu nAva udhAra letA hai, udhAra livAtA hai yA udhAra lI huI nAva de to usa para baiThatA hai athavA baiThane vAle kA samarthana karatA hai| jo bhikSu nAva ko adala-badala karatA hai, karavAtA hai aura adala-badala kI huI nAva de to usa para baiThatA hai athavA baiThane vAle kA samarthana karatA hai| 5. jo bhikSu chInakara lI huI, thor3e samaya ke lie lAkara dI huI aura sAmane lAI gaI nAva para baiThatA hai athavA baiThane vAle kA samarthana karatA hai| 6. jo bhikSu sthala se nAva ko jala meM utaravAtA hai athavA utaravAne vAle kA samarthana karatA hai| 47. jo bhikSu jala se nAva ko sthala para rakhavAtA hai athavA rakhavAne vAle kA samarthana karatA hai| 8. jo bhikSu pAnI se pUrNa bharI nAva ko khAlI karavAtA hai athavA khAlI karavAne vAle kA samarthana karatA hai| 9. jo bhikSu kIcar3a meM phaMsI nAva ko nikalavAtA hai athavA nikalavAne vAle kA samarthana karatA hai| - 10. jo bhikSu pratinAva karake nAva meM baiThatA hai athavA baiThane vAle kA samarthana karatA hai| sara 11. jo bhikSu UrdhvagAminI nAva para yA adhogAminI nAva para baiThatA hai athavA baiThane vAle kA samarthana karatA hai| 4K 12. jo bhikSu eka yojana se adhika pravAha meM jAne vAlI yA ardhayojana se adhika pravAha meM jAne 1 vAlI nAva para baiThatA hai athavA baiThane vAle kA samarthana karatA hai| 12 13. jo bhikSu nAva ko Upara kI ora (kinAre) khIMcatA hai, nIce kI ora (jala meM) khIMcatA hai, laMgara DAlakara bA~dhatA hai yA rassI se kasakara bA~dhatA hai athavA aisA karane vAle kA samarthana karatA hai| aThArahavA~ uddezaka (311) Eighteenth Lesson

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the ghara 14. jo bhikSu nAva ko nau-daMDa (cappU) se, naukA papphiDaka (naukA calAne ke upakaraNa vizeSa) se, ghara bA~sa se yA balle se calAtA hai athavA calAne vAle kA samarthana karatA hai| 15. jo bhikSu nAva meM se bhAjana dvArA, pAtra dvArA, miTTI ke bartana dvArA yA nAva usiMcanaka dvArA pAnI nikAlatA hai athavA nikAlane vAle kA samarthana karatA hai| 16. jo bhikSu nAva ke chidra meM se pAnI Ane para yA nAva ko DUbatI dekhakara hAtha se, paira se, pIpala ke patte (patra samUha) se, kusa ke patte (kusasamUha) se, miTTI se yA vastrakhaMDa se usake cheda ko baMda karatA hai athavA baMda karane vAle kA samarthana karatA hai| 17. nAva meM rahA huA bhikSu nAva meM rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 18. nAva meM rahA huA bhikSu jala meM rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai aura athavA grahaNa karane vAle kA samarthana karatA hai| 19. nAva meM rahA huA bhikSu kIcar3a meM rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 20. nAva meM rahA huA bhikSu bhUmi para rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 21. jala meM rahA huA bhikSu nAva meM rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 22. jala meM rahA huA bhikSu jala meM rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 23. jala meM rahA huA bhikSu kIcar3a meM rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 24. jala meM rahA huA bhikSu bhUmi para rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai hai athavA grahaNa karane vAle kA samarthana karatA hai| kIcar3a meM rahA huA bhikSu nAva meM rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 26. kIcar3a meM rahA huA bhikSu jala meM rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 27. kIcar3a meM rahA huA bhikSu kIcar3a meM rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| pra 28. kIcar3a meM rahA huA bhikSu bhUmi para rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| nizItha sUtra (312) Nishith Sutra

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29. sthala para rahA huA bhikSu nAva meM rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA ghara hai athavA grahaNa karane vAle kA samarthana karatA hai| 30. sthala para rahA huA bhikSu jala meM rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| sthala para rahA huA bhikSu kIcar3a meM rahe hue gRhastha se azana, pAna, khAdima yA svAdima grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| ghara 32. sthala para rahA huA bhikSu sthala para rahe hue (sacitta bhUmi meM) gRhastha se azana, pAna, khAdima yA _ svAdima grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 1. The ascetic who sits on the boat without any purpose or supports the ones who sits so. The ascetic who buys a boat, gets it bought or sits on a purchased boat or supports the ones who buys so. The ascetic who borrows a boat, gets it borrowed and sits on the borrowed and or supports the one who sits so. 4.. The ascetic who exchanges the boats, gets the boat exchanged and sits on the exchanged boat or supports the ones who sits so. 5. The ascetic who sits on a snatched boat, boat brought and given to him for a short period or brought in front of him or supports the ones who sits so. The ascetic who gets the boat pulled into the water from the land and supports the ones who does so. The ascetic who gets the boat pulled up to the land from the water and support the ones who does so. The ascetic who gets the water filled boat emptied or supports the ones who does so. 9. The ascetic who gets the mud sunk boat pulled out of the mud or supports the ones who does so. 10. The ascetic who jumps into on another boat or supports the ones who does so. 11. The ascetic who sits in boat moving downward or up-ward or supports the ones who does so. The ascetic who sits on a boat that is to sail upto more than one yojana flow or more than half a yajana or supports the ones who does so. The ascetic who pulls the boat upto the bank, into the water, and ties with rope or anchors it or supports the ones who does so. 14. The ascetic who sails the boat with an oar, rudder, paddle or with bamboo and bat or supports the ones who suits so. aThArahavA~ uddezaka (313) Eighteenth Lesson

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The ascetic who pulls out the water from the boat with a bowl, pot, clay utensil or through boats Usinchaka (water clearing instrument) or supports the ones who withdraws so. The ascetic who seeing the boat sinking or seeing the water coming into the boat from the hole fills the hole with hands, legs, the Pipal leaves, blades of long grass, earth and piece of a cloth, or supports ones who fills so. 17. The ascetic who travelling by boat accepts food, water, sweets and tasty items from a co-traveller, householder or supports the ones who accepts so. 18. The ascetic who travelling on a boat takes water, food, sweets and tasty item from a householders standing in the water or supports the ones who gives so. 19. The ascetic who while staying in the boat accepts the food, water, sweets and tasty # items from a householder who is standing in the mud or supports the one who accepts so. The ascetic who while staying in the boat accepts the food, water, sweets and the tasty items from a householder on the ground or supports the ones who accepts so. 21. The ascetic who while standing in the water accepts food, water sweets and tasty items from a householder travelling in the boat or supports the ones who accepts so. The ascetic who while standing in the water accepts the food, water, sweets and tasty items from a householder standing in water or supports the ones who does so. The ascetic who while standing in the water accepts the food, water, sweets and tasty items from a householder standing in mud or supports the ones who accepts so. The ascetic who while standing in the water accepts the food, water, sweet and tasty items from a householder standing on land or supports the ones who does so. The ascetic who is standing in the mud accepts the food, water, sweets and tasty items from a boat occupied householder or supports the ones who does so. 26. The ascetic who while standing in the mud accepts the food, water, sweets and tasty items from a householder standing in the water or supports the ones who does so. 27. The ascetic who while standing in the mud accepts the food, water, sweets and tasty * items from a householder standing in the mud or supports the ones who does so. * The ascetic who while standing in the mud accepts the food, water, sweets and tasty items from a land stationed householder or supports the ones who does so. 29. The ascetic who while standing at the land accepts the food, water, sweets and tasty items from a householder standing in the boat or supports the ones who does so. | nizItha sUtra (314) Nishith Sutra

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ghara 30. The ascetic who while standing on the land accepts the food, water, sweets and tasty items from a householder who is standing in the water or supports the ones who does so. 31. The ascetic standing on the land accepts the food, water, sweets and tasty items from a householder who is standing in the mud or supports the ones who does so. The ascetic standing on the land accepts the food, water, sweets and tasty item from a householder standing on the land or supports the ones who accepts so, a laghu-Chaumasi expiation comes to him. vivecana-apakAya ke jIvoM kI virAdhanA kA bhikSu pUrNataH tyAgI hotA hai, ataH use naukA vihAra karanA nahIM kalpatA hai| AcArAMgasUtra, bRhatkalpasUtra tathA dazAzrutaskaMdha meM apavAdarUpa vizeSa prayojanoM se naukA dvArA jAne chAra kA vidhAna hai, isakA spaSTIkaraNa 12veM uddezaka meM kiyA gayA hai| ina sUtroM meM kahe gae naukA vihAra karane kA mukhya kAraNa to kalpamaryAdA pAlana karane kA hai, sAtha hI, sevA ghAre meM jAnA, bhikSA durlabha hone para sulabha bhikSA vAle kSetroM meM jAnA, sthala mArga jIvAkula hone para, sthalamArga atyadhika ghara lambA hone para (isakA anupAta bhASya se jAnanA), sthalamArga meM cora, anArya yA hiMsaka jantuoM kA bhaya ho, rAjA Adi ke dvArA niSiddha kSetra ho to naukA dvArA pAra karane yogya nadI ko pAra karane ke lie nAva meM baiThanA Agamavihita hai| * Comments-Boating is not permittted to an ascetic because of the violence to the water-bodied beings. The law of sailing by boat exceptionally for special purpose has been mentioned in Acharanga Sutra, Brihatkalp Sutra and in Dashashrutskand. The primary purpose in these sutras is to abide by the prescribed code. In the service of ascetic, due to the scarcity of availability of food, going to places where food is easily available, the land route being occupied by the living beings and it being too long and there may be (proportion should be known from Bhashya), fear of thief, barbaric beings and beasts on land or the area has been declared prohibited by the king, then, crossing the river through boat is approved in Agamas. vastra sambandhI doSoM ke sevana kA prAyazcitta THE REPENTANCE OF APPLYING THE FAULTS PERTAINING TO CLOTHES pare 33-73. je bhikkhU vatthaM kiNai, kiNAvei, kIyaM AhaTu dejjamANaM paDiggAhei, paDiggAheMtaM vA saaijji| evaM cauddasamaM uddesagagameNaM savve suttA vasthAbhilAveNaM bhaNiyavvA jAva je bhikkhU vatthaNIsAe vAsAvAsaM vasai, vasaMtaM vA saaijji| taM sevamANe Avajjai cAummAsiyaM parihAraTThANaM ugghaaiyN| 32 33-73. jo bhikSu vastra kharIdatA hai, kharIdavAtA hai yA sAdhu ke lie kharIdakara lAyA huA grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai, ityAdi caudahaveM uddezaka ke samAna sabhI sUtra vastrAlApaka se kahane cAhie yAvat jo bhikSu vastra ke lie (pratibaddha hokara) cAturmAsa meM rahatA hai yA rahane vAle kA samarthana karatA hai| ina sUtroM meM kahe doSasthAnoM kA sevana karane para laghucaumAsI prAyazcitta AtA hai| sAtArA aThArahavA~ uddezaka (315) Eighteenth Lesson

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33-73. The ascetic who buys the clothes, gets them to be bought, or accepts the clothes that have been bought for an ascetic or supports the ones who accepts so. All these sutra's description should be understood similar to the fourteenth chapter i.e. the ascetic who stays for chaturmas only to take clothes (being committed) or supports the ones who stays so. The law of the atonement of laghu-chaumasi apply when the faults mentioned in above sutras are committed. sUtra 1 sUtra 2-5 sUtra 6-9 sUtra 10 sUtra 11 sUtra 12 sUtra 13-14 sUtra 15 sUtra 16 sUtra 17-32 sUtra 33-73 aThArahaveM uddezaka kA sArAMza THE SUMMARY OF EIGHTEENTH CHAPTER atyAvazyaka prayojana ke binA naukA vihAra karanA yA anya vAhana meM vihAra krnaa| krItAdi doSayukta naukA meM cddh'naa| naukA meM car3hane ke lie nAva ko jala se sthala meM, sthala se jala meM ma~gAnA, kIcar3a meM se nikalavAnA yA nAva meM bharA jala niklvaanaa| naukA taka jAne ke lie dUsarI naukA Adi krnaa| anusrota yA pratisrota meM jAne vAlI naukA meM jAnA AdhA yojana yA eka yojana se adhika lambA mArga taya karane vAlI naukA meM jaanaa| naukA calAnA yA usameM sahAyatA krnaa| naukA meM Ane vAle jala ko bAhara uliicnaa| naukA meM chidra ho jAne para use baMda krnaa| naukA vihAra ke prasaMga meM sthala. jala. kIcar3a yA nAva meM AhAra grahaNa krnaa| vastra sambandhI doSoM kA sevana krnaa| ityAdi pravRttiyoM kA laghucaumAsI prAyazcitta AtA Sutra 1. Sutra 2-5 Sutra 6-9 Sutra 6-10 Sutra 11 Sutra 12 Use of Boat or some other vehicle in indispensable situation. Embark on the boat with faults of purchasing. To embark on the boat asking to bring from land to water or from water to land, to get it it to be brought pulled out from the mud, to get the filled water in boat driven. To hire other boat to reach upto the required one. To ride the boad sailing the upward or down-ward. To get by the boat that can cover the flow of more than one yojan or half a yojana flow. To sail the boat or to help in sailing. To remove the coming water out of the boat. To fill in the hole of the boat. 13-14 Sutra 15 Sutra 16 nizItha sUtra (316) Nishith Sutra

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Sutra 17-32 In the context of boating to accept food on land, in water, in mud and on boat. 33-73 . To commit the faults pertaining to clothes. The law of laghu-Chaumasi repentance of these faults is there. isa uddezaka ke 42 sUtroM ke viSaya kA kathana AcArAMgasUtra meM haisUtra 2-16 naukA sambandhI vidhi niSedhoM kA kramabaddha varNana hai| -AcA. zru. 2, a. 3, u. 1-2 sUtra 33-36 tathA 40-62 ina 27 sUtroM ke viSaya caudahaveM uddezaka ke sUtra 1-4 tathA 8-30 taka ke samAna vastra ke liye smjhnaa| -AcA. zru. 2, a. 6, u. 1-2 isa uddezaka ke 31 sUtroM ke viSaya kA kathana anya AgamoM meM nahIM hai, yathAsUtra 1 atyAvazyaka prayojana ke binA naukA vihAra kA nissedh| sUtra 17-32 naukA vihAra ke samaya jala, sthala, kIcar3a evaM naukA meM AhAra grahaNa nahIM krnaa| sUtra 37-39 tathA 63-73 ina caudaha sUtroM ke viSaya caudahaveM uddezaka ke sUtra 5-7 tathA 31 se 41 taka ke samAna vastra ke liye smjhnaa| isa uddezaka meM vastra evaM naukA ina do viSayoM kA prAyazcitta 73 sUtroM meM kahA gayA hai The description of the subject matter of the forty two sutra of this chapter is found in Acharang Sutras : Sutra 2-16 The description regarding rules and prohibitions related to the journey by boat is there in Acharanga shrut-2, chap-3 and udd 1-2. Sutra 33-36 and 40-62 : The subject matter of there 27 sutras is found in sutra no. 1-4 and 830 of the fourteenth chapter similar to the description of the clothes in Acha-shrut-2, chap-6, udd 1-2. The description of the subject matter of thirty one sutras of this chapter is not found in other Agamas as: Sutra 1. Prohibition of travelling by the boat without any unavoidable situation. Sutra 17-32 Not to accept food while travelling by boat in the water, land and road etc. Similar to the subject matter of the Sutras No. 37-39 and 63-73 there fourteen sutras described in sutra no. 5-7 and 31-41 of this fourteenth chapter the clothes be understood in the similar way. Expiation of both the topics related to the clothes and boat have been narrated in seventy sutra of this chapter. // aThArahavA~ uddezaka smaapt|| The End of Eighteenth Chapter aThArahavA~ uddezaka (317) Eighteenth Lesson

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unnIsavA~ uddezaka THE NINETEENTH CHAPTER prAthamikI INTRODUCTION isa uddezaka meM niSedha kI gaI pravRttiyoM ko karane para zramaNa ke lie laghucaumAsI prAyazcitta kA vidhAna batAyA gayA hai| zramaNa ko auSadha sambandhI krItAdi doSa lagAne, cAra saMdhyA, cAra hai mahAmahotsava va usake pazcAt cAra pratipadA ke dina, kAlika sUtra kI cAra praharoM meM evaM battIsa prakAra ke asvAdhyAya ke samaya. zArIrika asvAdhyAya ke samaya svAdhyAya karane. Agamokta krama se sUtroM kI vAcanA na dene, ayogya ko vAcanA dene, yogya ko vAcanA na dene, samAna yogya vyaktiyoM ko vAcanA dene meM pakSapAta karane, AcArya, upAdhyAya dvArA vAcanA lie binA hI svayaM vAcanA grahaNa karane, aura anya mithyAtviyoM anyatIrthikoM, pArzvasthAdi ko vAcanA dene-lene Adi kA niSedha kiyA gayA hai| sara In this chapter, law of the Laghu-chaumasi atonement has been narrated for an ascetic (Shraman) who performs the prohibited activities. The Shraman has been prohibited to commit the faults of purchasing the medicine, etc, SELF Study of the scriptures at four Sandhyas the days of four Pratipada after the four great-festivals, at the time of four Prahana of Kalika Sutras and thirty two types of non-SELF study time, at the body's non-SELF study time etc. similarly not to deliver discourses sare according to provision made in Agamas, to preach an unworthy, not to teach the worthy one, to be partial while delivering discourse to the persons having same ability, to accept 'Vachana' himself without accepting it from the preceptor and Upadhayaya and the prohibition of delivering discourses to other unrighteous, nonbelievers and Parshavasth. auSadha sambandhI krItAdidoSoM ke prAyazcitta THE EXPIATION OF THE FAULTS OF PURCHASING THE MEDICINE ETC. 1. je bhikkhU viyarDa kiNai, kiNAvei, kIyaM AhaTu dejjamANaM paDiggAhei, paDiggAheMtaM vA saaijji| 2. je bhikkhU viyaDaM pAmiccai, pAmiccAvei, pAmiccaM AhaTu dejjamANaM paDiggAhei, paDiggAheM hai vA saaijji| 3. jebhikkhU viyaDaM pariyaTTai, pariyaTTAvei, pariyaTTiyaM AhaTu dejjamANaM paDiggAheha, paDiggAheMta 4 vA saaijji| 4. je bhikkhUviyaDaM acchejjaM, aNisiLaM abhihaDaM AhaTu dejjamANaM paDiggAher3a, paDiggAheMtaM vA ho saaijji| nizItha sUtra __ (318) (318) _ Nishith Sutra Nishith Sutra

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35. je bhikkhU gilANassa aTThAe paraM tiNhaM viyaDa datINaM paDiggAhei, paDiggAheMtaM vA saaijji| 36. je bhikkhU viyaDaMgahAya gAmANugAmaMduijjai duijjataM vA saaijji| 47. je bhikkhU viyaDaM gAlei, gAlAvei, gAliyaM AhaTu dejjamANaM paDiggAhei, paDiggAheMtaM vA saaijji| jo bhikSu auSadha kharIdatA hai, kharIdavAtA hai yA sAdhu ke lie kharIda kara dene vAle se grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| jo bhikSu auSadha udhAra lAtA hai, udhAra ma~gAtA hai yA udhAra lAne vAle se grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 3. jo bhikSu auSadha badalatA hai, badalavAtA hai yA badalavAkara lAne vAle se grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| 4. jo bhikSu chInakara lAI huI, svAmI kI AjJA ke binA lAI huI athavA sAmane lAI huI auSadha grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| para 5. jo bhikSuglAna ke lie tIna mAtrA (tIna khurAka) se adhika auSadha grahaNa karatA hai athavA grahaNa ra . karane vAle kA samarthana karatA hai| 36. . jo bhikSu auSadha sAtha meM lekara grAmAnugrAma vihAra karatA hai athavA vihAra karane vAle kA samarthana karatA hai| dhAra7. jo bhikSu auSadha ko svayaM galAtA hai, galavAtA hai yA galA kara dene vAle se grahaNa karatA hai athavA grahaNa karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who purchases the medicines, gets it purchased or accepts from the one who has purchased for an ascetic or supports the ones who does so. The ascetic who borrows the medicines, gets it borrowed or accepts from the one who borrows for an ascetic or supports the ones who accepts so. 3. The ascetic who exchanges the medicine or gets it to be changed or accepts from a man who brings having it exchanged or supports the ones who accepts so. The ascetic who accepts the medicines brought after snatching, brought without the permission of the owner or brought recently before him or supports the ones who accepts so. The ascetic who accepts more than three doses of medicine for an ailing ascetic or supports the one who accepts so. 86.. The ascetic who travels from one village to another keeping the medicine with him or supports the ones who travels so. The ascetic who dissolves the medicines himself, gets it to be dissolved and accepts from the ones who offers having dissolved it, or suppots the ones who accepts so. Laghu-chaumasi expiation comes to him. unIsavA~ uddezaka (319) Nineteenth Lesson

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saMdhyAkAla meM svAdhyAya karane kA prAyazcitta THE ATONEMENT OF STUDYING OF SCRIPTURES AT JUNCTURES OF TIME 8. je bhikkhU cauhiM saMjhAhiM sajjhAyaM karei, kareMtaM vA sAijjai / taM jahA-- 1. puvvAe saMjhAe, 2. pacchimAra saMjhAe, 3. avaraNhe, 4. aDDharatte / 8. jo bhikSu prAta: kAla saMdhyA meM, sAyaMkAla saMdhyA meM, madhyAhna meM aura ardharAtri meM ina cAra saMdhyAoM meM svAdhyAya karatA hai athavA svAdhyAya karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 8. The ascetic who does studying of scriptures at dawn, at evening, at noon and at mid night in these four junctures of time or supports the ones who does so, a laghuChaumasi expiation comes to him. vivecana - saMdhyAe~ cAra kahI gaI haiM, yathA 1. pUrvasaMdhyA - sUryodaya ke samaya jo pUrva dizA meM lAlimA rahatI hai, use 'pUrvasaMdhyA' kahA jAtA hai| yaha rAtri aura divasa kA saMdhikAla hai| isameM sUryodaya ke pUrva adhika samaya lAlimA rahatI hai aura sUryodaya ke bAda alpa samaya rahatI hai| yaha samaya lagabhaga eka muhUrtta kA hotA hai| 2. pazcima saMdhyA - pUrva saMdhyA ke samAna hI pazcima saMdhyA sUryAsta ke samaya samajhanI caahie| isameM sUryAsta ke pUrva lAla dizA kama samaya rahatI hai aura sUryAsta ke bAda lAla dizA adhika samaya taka rahatI hai| isa sampUrNa lAla dizA ke kAla ko 'pazcima saMdhyA' kahA gayA hai| 3. aparAhna-madhyAhna-divasa kA madhyakAla / jitane muhUrtta kA dina ho usake bIca kA eka muhUrtta samaya madhyAhna kahA jAtA hai| use hI sUtra meM 'aparAhna ' kahA hai| yaha samaya prAya: bAraha baje se eka baje ke bIca meM AtA hai| kabhI-kabhI kucha pahale yA pIche bhI ho sakatA hai| 4. aDDharata - rAtri ke madhyakAla ko 'arddha rAtri' kahA gayA hai| ise 'aparAhna ' ke samAna samajhanA caahie| divasa aura rAtri kA madhyakAla laukika zAstra vAcana ke lie bhI ayogya kAla mAnA jAtA hai| zeSa donoM saMdhyAkAlako Agama meM pratikramaNa aura zayyA upadhi ke pratilekhana karane kA samaya kahA hai, isa samaya meM svAdhyAya karane para ina Avazyaka kriyAoM ke samaya kA atikramaNa hotA hai / ye cAroM kAla vyantara devoM ke bhramaNa karane ke haiM / ataH kisI prakAra kA pramAda hone para unake dvArA upadrava honA sambhava rahatA hai| laukika meM bhI prAta:sAyaM bhajana smaraNa ke aura madhyAhna evaM arddha rAtri pretAtmAoM ke bhramaNa ke mAne jAte haiN| ina cAra kAloM meM bhikSu ko svAdhyAya na karane se kucha vizrAnti bhI mila jAtI hai| ina cAroM saMdhyAo kA kAla sthUla rUpa meM isa prakAra hai 1. pUrva saMdhyA - sUryodaya se 24 miniTa pahale aura 24 miniTa bAda athavA 36 miniTa pUrva aura 12 miniTa bAda / 2. pazcAt saMdhyA - sUryAsta se 24 miniTa pahale aura 24 miniTa bAda athavA 12 miniTa pUrva aura 36 miniTa bAda / nizItha sUtra (320) Nishith Sutra

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B 3-4. HERE vai estar- RT g a fat site zu 12 av A ya algt at ghara kA samaya mAnA jAtA hai| sUkSma dRSTi se dina yA rAtri ke madhya bhAga kA eka muhUrta samaya hotA hai| ina cAroM saMdhyAoM meM Agama ke mUla pATha kA uccAraNa, vAcana evaM svAdhyAya nahIM karanA caahie| kyoMki svAdhyAya karane para jJAna ke aticAra (akAle kao sajjhAo) kA sevana hone se tathA anya doSoM ke hone se A prastuta sUtra ke anusAra laghucaumAsI prAyazcitta AtA hai| Comments-Junctures of time are four 1. Poorva Sandhya-It remains red glow in East at dawn. It is called "Poorva Sandhya" This one is the juncture time of night and day. The redness remains for a long time before sun rise but remains for a short period after sun rise. This entire period has been approximately of one Muhrat (48 minutes). 2. Paschima Sandhya--Paschima Sandhya should be understood similar to Poorva Sandhya at sun set time. Herein the red glow remains for short period before sun set but remains for a long period after sun set. This entire period of red glow is called Pashima Sandhya. 3. Apranah Madhyanah-Madhyama of day time. Of as many Muhrat (Indian Time) the length of the day may be the middle one muhorat of that days's is called "Madhyanah". In this sutra the same is said "Apranah". Usually this time falls between 12 A.M to 1.00 P.M. sometimes it may a bit in advance or later. 4. Addhrate-The Madhyakaal of Night is called "Ardh Ratree". It should be known similar to "Apranah". The middle time of the day and night is unfit even for the study of general (wordly) readings. The remaining both the junctures times according to the Agamas are fixed for repentance and cleaning of the implements. To study scriptures during this time transgresses the essential activities. All these four times are also strolling time for peripatetic gods, Hence, due to any kind of laxity disturbances may be created by them. The customary conviction is that the time of morning and evening is fixed for religious activities and the time of afternoon and twilight is meant for strolling of spectre. By not performing the activity of "SELF # STUDY" at the above said four junctures the ascetic may get some rest. The duration of time of these four junctures roughly are as fallows 1. Poorva Sanhaya-Twenty four minutes before the sun rise and twenty four minutes after the sun rise or 36 minutes before and 12 Minutes thereafter. 2. Paschima Sandhya-Twenty four minutes before or later of sun rise and 12 minutes before and 36 minutes later. The time of these junctures remains till the red glow remains. It may be more or less than the described duratioin of time. 3-4. The Maddhyama and midnight are roughly considered the time during day and night between 12 to one. According to the minute consideration to the middle section of day and night equal to one Muharat duration. unnIsavA~ uddezaka (321) Nineteenth Lesson

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During these four junctures the reading, preaching, study of the original text of the Agamas should not be done. Because of studying, the activity of transgression of knowledge (Akaale Kaou Sajjhaou) become applicable and the other faults may also occur. The law of laghu-Chaumasi expiations affects here according to the scriptures. utkAla meM kAlikata kI maryAdA-ullaMghana kA prAyazcitta THE REPENTANCE OF CROSSING THE TIME LIMIT OF TIME BOUND SCRIPTURE TO BE STUDIED IN PROHIBITED LIVE 1. je bhikkhU kAliyasuyassa paraM tiNhaM pucchANaM pucchai, pucchaMtaM vA saaijji| 10. je bhikkhU diTThivAyassa paraM sattaNhaM pucchANaM pucchai, pucchaMtaM vA saaijji| 9. jo bhikSu kAlikazruta kI tIna pRcchAoM se adhika pRcchAe~ akAla meM pUchatA hai athavA pUchane vAle kA samarthana karatA hai| 10. jo bhikSu dRSTivAda kI sAta pRcchAoM se adhika pRcchAe~ akAla meM pUchatA hai yA pUchane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who asks more than three questions of time bounded sutras in "prohibited period" or supports the ones who does so. 10. The ascetic who asks more than seven questions of the twelfth Agama named "Drishtrivad" in un-appropriate time or supports the ones who does so, a laghuchaumasi expiation comes to him. vivecana-kAlikata ke lie divasa aura rAtri kA prathama evaM antima prahara svAdhyAya kA kAla hai tathA * dUsarA tIsarA prahara utkAla hai| ataH utkAla ke samaya kAlikazruta kA svAdhyAya nahIM kiyA jAtA hai kintu nayA re adhyayana kaMThastha karane Adi kI apekSA se yahA~ kucha apavAdika maryAdA batalAI gaI hai, jisameM dRSTivAda ke lie ghara sAta pRcchAoM kA aura anya kAlikazruta AcArAMga Adi ke lie tIna pRcchAoM kA vidhAna kiyA hai| ghara tihiM silorohiMegA pucchA, tihiM pucchAhiNava silogA bhavaMti evaM kAliyasuyassa egtrN| diTThivAe ra sattasu pucchAsu egavIsaM silogA bhvNti| ___-cUrNi bhA. gA. 6061 1 tIna zlokoM kI eka pRcchA hotI hai, tIna pRcchA se 9 zloka hote haiN| ye pratyeka kAlika sUtra ke lie hai| re dRSTivAda ke lie pRcchAoM ke 21 zloka hote haiN| arthAt dRSTivAda ke 21 zloka pramANa aura anya kAlikazruta ke ra 1 zloka pramANa pATha kA uccAraNa Adi utkAla meM kiyA jA sakatA hai| "pRcchA" zabda kA sAmAnya artha praznottara se karanA hotA hai| kintu praznottara ke lie svAdhyAya yA asvAdhyAya kAla kA koI prazna hI nahIM hotA hai| ataH yahA~ isa prakaraNa meM yaha artha prAsaMgika nahIM hai| upalabdha 32 AgamoM meM 9 sUtra utkAlika haiM, yathA- . 1. uvavAI sUtra, 2. rAyapaseNiya sUtra, 3. jIvAjIvAbhigama sUtra, 4. prajJApanA sUtra, 5. sUryaprajJapti meM sUtra, 6. dazavaikAlika sUtra, 7. nandI sUtra, 8. anuyogadvAra sUtra, 9. Avazyaka suutr| zeSa gyAraha aMga Adi / 23 Agama kAlika sUtra haiN| nizItha sUtra (322) __ Nishith Sutra Nishith Sutra | F

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? ___ Avazyaka sUtra ko anuyogadvAra sUtra meM utkAlika sUtra kahA hai| nandIsUtra meM 12 upAMga sUtroM meM se 5 ko ghara utkAlika aura sAta ko kAlika kahA hai tathA candraprajJapti evaM sUryaprajJapti meM se bhI kramazaH eka ko kAlika aura dUsare ko utkAlika kahA hai| Comments--The study time for the time bound scriptures is the first and last quarter (Indian Time) of day and night and the second and third quarter" is "Utkall". Hence in the duration of "prohibited period" the study of time bound sutras is tabooed. Some exceptions are provided with regard to memorising the new texts as the seven questions are allowed for "Drishtivad" and in time bound sutras like Acharanga the law of asking three questions is there. "Tihiam Silogehim Ega Puchchha, Tihim Puchchhahi Nav Siloga Bhavanti Ayam Kaliyasuyass Egataram. Ditthivaye Sattasu Puchchasu Egavisam siloga Bhavanti. ComChurni verse No. 6061. One question relates to three couplets. Three prachchha means nine couplets. These are meant for each and every time bound sutra. But for "drishtivad" there are twenty one couplets of seven Prachchha. The recitation of upto twenty one couplets of "drishtivad and equal to nine couplets of others time bound sutra can be done in "prohibited period". The normal meaning of the the term "Prachchha" is question and answer. But in questioning and answering there is no questioin of the duratioin of time of Study and non-study (Swadhyaya or Aswadhayaya). Hence, here in the context of it this conclusion is irrelevant. Out of 32 Agamas the nine sutras are "Utkallik", as 1. Oapapatik Sutra, 2. Rajprashaniya Sutra, 3. Jeevajeevabhigama Sutra, para 4. Pragyapana Sutra, 5 Suryaprgayapti Sutra, 6. Dasvaikalik Sutra, 7. Nandi Sutra, 8. Anuyogadvar Sutra, 9. Avashayaka Sutra. Rest of the twenty three Agamas other eleven limbs etc. are time-bound sutras. In Anuyogadvar Sutra the Avashyaka Sutra has been mentioned as Utkaalika sutra. According to "Nandi-sutra" five out of twelve "Upanga" have been classifed as "Utkaalik and seven Kaalika and the Chanderpragyapti and Suryapragyapati are stated to be Kallika and Utkallika respectively. mahAmahotsavoM meM svAdhyAya karane kA prAyazcitta THE ATONEMENT OF STUDIES OF SCRIPTURES DURING GREAT CEREMONIES AND FUNCTIONS re 11. je bhikkhU causu mahAmahesu sajjhAyaM karei, kareMtaM vA saaijji| taMjahA-1. iMdamahe, 2. khaMdamahe, 3. jakkhamahe,4. bhuuymhe| 42 12. je bhikkhU causu mahApADivaesusajjhAyaM karei, kareMtaM vA saaijji| taM jahA-1. Asoya-pADivae, 2. kattiya-pADivae, 3. sugimhaga-pADivae, 4. aasaaddhiipaaddive| unnIsavA~ uddezaka (323) Nineteenth Lesson

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ghAra 11. jo bhikSu indramahotsava, skandamahotsava, yakSamahotsava, bhUtamahotsava, ina cAra mahotsavoM meM ghara svAdhyAya karatA hai athavA svAdhyAya karane vAle kA samarthana karatA hai| 1 12. jo bhikSu Azvina pratipadA, kArtika pratipadA, caitrI pratipadA aura ASAr3hI pratipadA, ina cAra ra mahApratipadAoM meM svAdhyAya karatA hai athavA svAdhyAya karane vAle kA samarthana karatA hai| (use - laghucaumAsI prAyazcitta AtA hai|) . The ascetic who does "Swadhayaya" in four great festivals namely Indra festival, Skandfestival, Yaksh festivals, Bhoot festival and supports the ones who does so. B 12. The ascetic who does "Swadhayaya" in four great "Pratipada" of the month of Ashavin, Kartika, Chaitri, Ashadha or supports the ones who does so, a laghuchaumasi expiation comes to him. vivecana-ASAr3hI pUrNimA, AsaujI pUrNimA, kArtikI pUrNimA aura caitrI pUrNimA ke dina aura usake dUsare se dina kI pratipadA (ekama) ina ATha dinoM meM svAdhyAya karane kA ina do sUtroM meM prAyazcitta kahA gayA hai| indra, skandha, yakSa aura bhUta-ye cAroM mahotsava kramazaH indra se, kArtikeya deva se, yakSa evaM bhUta vyantara jAti ra ke devoM se sambandhita haiM arthAt inheM prasanna rakhane ke lie loga inakI pUjA-pratiSThA karate hue dina bhara khAnA pInA, ra gAnA-bajAnA, nAcanA-ghUmanA, madyapAna karanA Adi mauja zauka karate hue pramoda pUrvaka rahate haiN| ye mahotsava pUnama ke AK dina hote haiN| devoM kA AvAgamana bhI ina dinoM meM banA rahatA hai| tathA aneka logoM kA bhI idhara-udhara AvAgamana rahatA hai hai| pratipadA ke dina bhI ina mahotsavoM kA kucha kAryakrama zeSa raha jAtA hai ata: use bhI mahAmahotsava kI pratipadA kA dina kahA gayA hai| svAdhyAya niSedha kA kAraNa yaha hai ki una dinoM meM bhramaNa karane vAle deva choTe-bar3e aneka prakAra ke hote haiM tathA bhinna-bhinna svabhAva vAle evaM kautUhalI bhI hote haiN| ve deva svAdhyAya meM skhalanA ho jAne para upadrava kara sakate haiN| skhalanA na hone para bhI adhika Rddhisampanna deva upadrava kara sakate haiN| mauja zauka manoraMjana Ananda ke dina zAstravAcana loka meM avyAvahArika samajhA jAtA hai| loga bhI aneka prakAra ke naze meM bhramaNa karate hue kutUhala yA dveSavaza upadrava kara sakate haiN| ityAdi kAraNoM se ina ATha dinoM meM se svAdhyAya karane kI Agama AjJA nahIM hai| Comments-The law of expiation of doing "Swadhayaya" applied to the day of bright full moon and the first day following it study of scriptures the month of Ashadha, Ashoja, Kartiki and Chaitri relating to in these eight days has been barred. These four great festivals are connected to the Indra, Kartikeya Yaskh and the peripatetic gods- it means to please these deities by propitiating and worshiping there by and drinking all the day, enjoying by singing, dancing playing musical instruments, drinking etc, the people spend time joy-fully. All these festivals are celebrated on full moon bright day. Coming and going of celestial beings also remains continue in these days and coming and going of so many people here and there remains throughout. Even nizItha sUtra (324) Nishith Sutra

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on the next first day some programmes of these festivals remain to be performed. B Therefore, the next day namely the Pratipada is also termed the day of festival. The main reason of prohibiting "Swadhayaya" is that the celestial beings, of high and low status, who roam in these days are of many types. They are of different temperament and also very curious. So, the celestial beings may create disturbances over erring in doing "Swadhayaya." The gods endowed with great affluence may create disturbances, even if there is no stumbling in "Swadhayaya" Delivering discourses on the day of festivals is not practical in this world. Even the people wandering in intoxicating condition may create disturbances curiously or out of jealousy. Hence, in these eight days the "Swadhayaya" of Agamas is not allowed. svAdhyAyakAla meM svAdhyAya nahIM karane kA prAyazcitta THE REPENTANCE OF NOT DOING "SWADHAYAYA" STUDIES DURING THE PRESCRIBED TIME OF SWADHAYAYA 2013. je bhikkhU cAukAlaM uvAiNAvei, uvAiNAveMtaM vA saaijji| ra 13. jo bhikSu cAroM svAdhyAyakAla ko svAdhyAya kie binA vyatIta karatA hai athavA karane vAle kA pAra samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who kills the time without doing "Swadhayaya in all the four scheduled time of "Swadhayaya" or supports the ones who spends so a laghu-chaumasi expiation comes to him. vivecana-dina kI prathama va antima paurUSI aura rAtri kI prathama aura antima paurUSI, ye cAra paurUSiyA~ ghATe kAlikazruta kI apekSA se svAdhyAyakAla haiN| ina cAroM kAla meM svAdhyAya nahIM karanA aura anya vikathA pramAda Adi meM samaya vyatIta kara denA yaha jJAna kA aticAra hai, yathA-"kAle na kao sajjhAo, sajjhAe na sjjhaaiyN|" (-Ava. a. 4) ___Comments-The first and last "quarter" ( Indian Time) of the day and the first and last quarter of the night, with regards to Kaalikshrut these four Paurushi are "Swadhayayakaal". Not to do "Swadhayaya" in these four duration of time and to spend time in idle talks or in laxity is the partial transgression of knowledge as-"Kaale na ra kaoa Sajjhaoa, Sajjhaye na Sajjhaiyam". -Avashagaka-Ch.4. asvAdhyAya ke samaya svAdhyAya karane kA prAyazcitta THE ATONEMENT OF DO DING "SWADHAYAYA" AT THE PROHIBITED TIME 0 14. je bhikkhU asajjhAie sajjhAyaM karei, kareMtaM vA saaijji| ra 14. jo bhikSu asvAdhyAya ke samaya svAdhyAya karatA hai athavA svAdhyAya karane vAle kA samarthana karatA ___hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who performs "Swadhayaya" at the time of "Aswadhayaya period or supports the ones who studies so, laghu-Chaumasi expiation comes to him. citAratAsAlAnA vitaritAtIla tAItAlAcatAnA FDC unnIsavA~ uddezaka (325) Nineteenth Lesson

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svakIya asvAdhyAya meM svAdhyAya karane kA prAyazcitta THE ATONEMENT OF DOING "SWADHAYAY" AT SELF-DECIDED "ASWADHAYAYA" TIME 15. je bhikkhU appaNo asajjhAie sajjhAyaM karei, kareMtaM vA saaijji| 15. jo bhikSu apanI zArIrika asvAdhyAya meM svAdhyAya karatA hai athavA svAdhyAya karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 15. The ascetic who does "Swadhayaya" over his own physical "non-study" times or supports the ones who does so, a laghu-chaumasi expiation comes to him. vivecana-svayaM kA asvAdhyAya do prakAra kA hotA hai-vraNa sambandhI aura Rtudharma smbndhii| isameM bhikSu ra ke eka prakAra kA evaM bhikSuNI ke donoM prakAra kA asvAdhyAya hotA hai| zarIra ke phor3e-phunsI, bhagaMdara, masA Adi se jaba rakta yA pIva bAhara AtA hai taba usakA asvAdhyAya hotA haiM usakI zuddhi karake 100 hAtha ke bAhara paraThakara svAdhyAya kiyA jA sakatA hai| zuddhi karane ke bAda bhI rakta Adi nikalatA rahe to svAdhyAya nahIM kiyA jA sktaa| kintu usake eka do utkRSTa tIna paTa vastra ke bA~dhakara paraspara Agama kI vAcanA lI dI jA sakatI hai, tIna paTa ke bAhara punaH khUna dikhane laga jAe to phira unheM zuddha ra karanA Avazyaka hotA hai| Rtadharma kA asvAdhyAya tIna dina taka rahatA hai| kintu vyavahAra sUtra ke uddezaka 7 sUtra 17 meM apane asvAdhyAya meM paraspara vAMcaNI lene dene kA vidhAna kiyA gayA hai| usakI bhASya meM vidhi isa prakAra batAI hai ki rakta Adi kI zuddhi karake AvazyakatAnusAra eka do athavA utkRSTa sAta vastra paTa lagAkara sAdhu-sAdhvI paraspara para AgamoM kI vAMcaNI de le sakate haiN| pramANa ke lie dekheM vyava. u.7, bhASya gA. 390-394 tathA nizIthabhASya gA. 6167-6170 tathA abhi. rAjendra koza bhAga 1 pR. 833"asajjhAiya" shbd| sUtra 14 aura 15 meM varNita sabhI asvAdhyAya AgamoM ke deva vANI meM hone se usake mUlapATha ke uccAraNa se re hI sambandhita jAnane caahie| ata: mAsika dharma Adi avasthA meM AgamoM ke artha vAMcanA yA anuprekSA, pRcchA, vyAkhyAna zravaNa Adi karane kA niSedha nahIM hai tathA gRhastha ko sAmAyika Adi saMvara pravRtti evaM nitya niyama tathA prabhu stuti smaraNa karane kA niSedha bhI nahIM hai| Comments--There are two sorts of "Aswadhayaya" in ascetic conduct 1. Due to ailment, 2. Menstrual cycle related. Out of these two the monks are afflicted by one 'non-study period', but the nun of both the Aswadhayaya. While the blood and pus comes out of the body that time has been called an "Aswadhayaya time. After purifying it and discarding it at the distance of 100 cubit the "Swadhyaya" can be performed. Even after the cleaning if the blood etc. flows out, then the "swadhayaya" can not be done. But after tying it either with one, two or three clean clothes the delivering of discourses could be done mutually. The "Aswadhayaya" of menstrual cycle is fixed for three days. However, in the sutra seventeen of Chpater seven "Vyavahar Sutra" the rule of mutually studying is established at the time of her own "Swadhayaya". In its commentary the method has been told as such that cleaning the blood etc. making one, two or maximum seven fold of clothes according to the need the lA nizItha sUtra (326) Nishith Sutra C . .

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monks and nuns may deliver discourses of Agamas to each other. See Vyavahar Sutracommentary verse No. 390-394 of seventh chapter and commentary of Nishith verses No. 6167 to 6170 and Abhigyam Rajendra Kosha part one at page no. 833 the word "Asajjhaiya". All the "Aswadhayaya" narrated in sutra No. 14 and 15 are related to the recitation of the original text of the Agamas. During the time of menstrual cycle the contemplation or preaching the conclusion of the Agamas, questioning and answering and listening the discourses are not prohibited. viparIta krama se AgamoM kI vAcanA dene kA prAyazcitta THE ATONEMENT PREACHING THE AGAMAS IN REVERSE SEQUENCE 16. je bhikkhU heTThillAiM samosaraNAiM avAetA uvarillAiM samosaraNAiM vAei vAyaMtaM vA sAijjai / 17. je bhikkhU Nava baMbhacerAI avAettA uttama suyaM vAei vAeMtaM vA sAijjai / 16. jo bhikSu pahale vAcanA dene yogya sUtroM kI vAcanA die binA bAda meM vAcanA dene yogya sUtroM kI vAcanA detA hai athavA dene vAle kA samarthana karatA hai| 17. jo bhikSu nava brahmacarya adhyayana nAmaka prathama zrutaskandha kI vAcanA die binA uttamazruta kI vAcanA detA haiM athavA dene vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai / ) 16. The ascetic preaches the Sutras which are to be preached later on without preaching those sutras which are worthy of preaching at first, or supports the ones who does So. 17. The ascetic who without preaching the first Shrutskand namely "Nav Brahama chapter" preaches the "Uttama Shrut", or supports the ones who preaches so, a laghu-chaumasi expiatioin comes to him. vivecana - jisa prakAra jana samUha kahIM para baiThakara kisI kA pravacana sunatA hai, usa sthAna ko "samavasaraNa" kahA jAtA hai| vaise hI aneka tattvoM kI carcAoM kA jisa Agama meM saMgraha ho, usa Agama ko bhI "samavasaraNa" kahA jAtA hai| jisa prakAra makAna kI prathama (yA nIce kI) maMjila ko heTThilla (adhastana) kahA jAtA hai aura dUsarI maMjila ko "uvarilla" kahA jAtA hai, usI prakAra yahA~ sUtra meM prathama vAcanA ke Agama ko "heTThilla" aura usake bAda kI vAcanA ke Agama ko "uvarilla" kahA gayA 1 ataH Agama, zrutaskandha, adhyayana, uddezaka Adi jo anukrama se pahale vAcanA dene ke haiM unakI vAcanA pahale dI jAtI hai aura jinakI vAcanA bAda meM dene kI hai unakI vAcanA bAda meM dI jAtI hai| vyutkrama se vAcanA dene meM hone vAle doSa 1. pUrva ke viSaya ke samajhe binA Age kA viSaya samajha meM nahIM AnA, 2. utsarga apavAda kA viparIta pariNamana honA, 3. Age kA adhyayana karane ke bAda pUrva kA adhyayana nahIM karanA, 4. pUrNa yogyatA binA bahuzruta Adi kahalAnA ityAdi / ataH Agamokta krama se hI sabhI sUtroM kI vAcanA denA caahie| unnIsavA~ uddezaka (327) Nineteenth Lesson

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ina sUtroM meM tathA Age bhI Ane vAle aneka sUtroM meM, vAcanA dene vAle ko prAyazcitta kahA hai, vAcanA grahaNa para karane vAle ke prAyazcitta kA yahA~ vidhAna nahIM hai| isakA kAraNa yaha hai ki yaha vAcanA dene vAle kI jimmedArI kA - viSaya hai ki kise kyA vAcanA denA? sUtroM meM artha kA adhyayana karAne ke lie "vAcanA" zabda kA prayoga kiyA gayA hai, aura mUla Agama kA * adhyayana karAne ke lie "uddeza, samuddeza" zabdoM kA prayoga kiyA gayA hai| kintu yahA~ alaga-alaga sUtra na hone se ra saMkSepa meM vAcanAsUtra se mUla evaM artha donoM hI prakAra kI vAcanA viSayaka yaha prAyazcitta hai aisA samajha lenA 11 caahie| ina donoM sUtroM se evaM unake vivecana se vAcanA kA krama isa prakAra se samajhA jA sakatA hai___ 1. Avazyaka sUtra, 2. dazavaikAlika sUtra, 3. uttarAdhyayana sUtra, 4. AcArAMga sUtra, 5. nizIthasUtra, 6. sUyagaDAMga sUtra, 7. tIna cheda sUtra (dazAzrutaskandhasUtra, bRhatkalpasUtra, vyavahArasUtra), 8. ThANAMga sUtra, samavAyAMga 2 sUtra, 9. bhagavatI suutr| zeSa kAlika yA utkAlikasUtra isa adhyayana krama ke madhya meM yA bAda meM kahIM bhI gItArtha muni kI AjJA se aura adhyayana karanA yA karAnA caahie| isa krama se hI mUla aura artharUpa Agama ko kaMThastha karane kI Agama praNAlI re samajhanI caahie| Comments-The place where congregation listens the sermons is called "Samavasaran". Similarly the Agamas are also called "Samavasaran" in which the discussion of many a substances are collected. The First floor of a building is called "lower floor" and second floor is called "upper floor", in the same way here in this sutra the Agamas to be preached at first are called "Hetthilla" and the agamas to be preached after it, are called "Uvarilla". Hence, Agama, shrutskanda, chapter, topics etc. which are to be preached at first are preached at first and those which are to be preached later on, its preaching is given later. The faults of preaching in reverse order 1. Without comprehending the subject matter of the former text the next subject matter cannot be understood, 2. The effect of considering normal and exception of "Utsaraga" is reversed, 3. Not to study the former part after reading the subsequent one, 4. To be called a "Bahushrut" without obtaining the absolute ability etc. Therefore, preaching re of all the sutras must be given in the order as mentioned in Agamas version. In these sutras, mentioned above and also in ensuing sutras, the atonement has been said only for a preacher, but there is no provision of expiation for the discourse listener. The reason is that it is the matter of the responsibility of the preacher only, what is conversing to be preached to the pupil concerned? In the Agamas to teach the conclusion the term "Vachana" has been used, and to preach the original text of Agama the words, "Uddesh and Samuddesh have been used. But, here, being no separate sutra, in brief, for both the original preaching and interpretation this expiation said, should be understood the same. nizItha sUtra (328) Nishith Sutra

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cAra sa The order of sutras in preaching of Agamas is as under 1. Avashayak Sutra, 2. Dasvaikalik Sutra, 3. Uttradhayana Sutra, 4. Acharanga Sutra, 5. Nishith Sutra, 6. Suyagadanga Sutra, 7. Three Chheda sutra (Dasha shurtskand, Brihatkalp sutra, Vyavahar sutra), 8. Thanaga Sutra, Samvayanga Sutra, 9. Bhagawati Sutra. The remaining Kaalika or Utkaalika sutras should be preached or get to be preached any time in between or at the end of the preaching order mentioned above by the orders of any learned ascetic. Just through this sequence of the Agama, method of momorising the Agamas in original and in their interpretation should be comprehended. ayogya ko vAcanA dene evaM yogya ko na dene kA prAyazcitta THE ATONEMENT OF NOT PREACHING THE COMPETENT AND * TEACHING THE INCOMPETENT ONE jara 18. je bhikkhU apattaM vAei, vAeMtaM vA saaijji|. re 19. je bhikkhU pattaMNa vAei, vAeMtaM vA saaijji| 20. je bhikkhU avvattaM vAei, vAeMtaM vA saaijji| 21. je bhikkhU vattaMNa vAei,Na vAeMtaM vA saaijji| 18. jo bhikSu apAtra (ayogya) ko vAcanA detA hai athavA dene vAle kA samarthana karatA hai| 19. jo bhikSu pAtra (yogya) ko vAcanA nahIM detA hai athavA nahIM dene vAle kA samarthana karatA hai| 20. jo bhikSu avyakta ko vAcanA detA hai athavA dene vAle kA samarthana karatA hai| 21. jo bhikSu vyakta ko vAcanA nahIM detA hai athavA nahIM dene vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 8. The ascetic who preaches the incompetent or supports the ones who preaches so. . The ascetic who does not preach ones who deserves or supports ones who does not preach so. 20. The ascetic who preaches the minor and supports the ones who preaches so. 1. The ascetic who does not preach the adult or supports the ones who does not preach so, a laghu-Chaumasi expiation comes to him. vivecana-prastuta cAra sUtroM meM bhI "pAtra" aura "vyakta" zabda se do prakAra kI yogyatA sUcita kI gaI hai| 1. pAtra-jisane kAlikasUtroM kI vAcanA grahaNa karane kI pUrNa yogyatA prApta kara lI hai arthAt jo 4 vAcanA ke yogya guNoM se yukta hai use "pAtra" kahA gayA hai aura jo vAcanA ke guNoM se yukta nahIM hai use "apAtra" kahA gayA hai| bRhatkalpa sUtra ke caturtha uddezaka meM tIna guNoM se yukta ko vAcanA dene kA vidhAna hai aura tIna avaguNa vAle re ko vAcanA na dene kA niSedha hai unIsavA~ uddezaka (329) Nineteenth Lesson

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AAX AX AXXIXIXXIX.XX.XXXX XXXXIX rAjAIRIRTrip XIX XIXXIXIN XXIX XIXXIIX AMANAIXIXAMILANI "TITIXXXrAra tIna guNa tIna avaguNa 1. vinIta 1. avinIta 2. vigayoM kA tyAga karane vAlA 2. vigaya tyAga nahIM karane vAlA.. 3. kaSAya kleza ko zIghra upazAMta 3. kaSAya kleza ko upazAMta nahIM karane vAlA kara karane vAlA 2. vyakta-parva satradrika meM bhAva vyakta arthAta gaNoM se vyakta kA varNana "pAtra" zabda se kiyA gayA hai aura se bAda ke sUtradvika meM dravya se vyakta arthAt zarIra se vyakta kA kathana kiyA gayA hai| kAMkha, mUMcha Adi ke bAloM kI utpatti hone para vyakta kahA jAtA hai aura usake pUrva avyakta kahA jAtA hai| __ athavA 16 varSa kI umra taka avyakta kahA jAtA hai usake bAda vyakta kahA jAtA hai| ' aise avyakta bhikSu ko kAlikazruta (aMgasUtra tathA chedasUtra) kI vAcanA nahIM dI jAtI hai| isakA kAraNa spaSTa karate hue bhASya meM batAyA hai ki alpa vaya meM pUrNa rUpa se zruta grahaNa karane kI evaM dhAraNa karane kI zakti alpa hotI hai tathA bhASyakAra ne kacce ghar3e ko agni meM rakhA jAtA hai aura pakAyA jAtA hai kintu usameM pAnI nahIM DAlA jAtA hai, usI prakAra prakAra alpavaya vAle ziSya ko zikSA adhyayana Adi se paripakva banAyA jAtA hai kintu ukta AgamoM kI vAcanA vyakta evaM pAtra hone para dI jAtI hai| isa prakAra sUtra 16 se 21 taka do-do sUtroM meM tIna viSaya krama se kahe gae haiM-sUtra Adi kI krama se hI vAcanA denA, vaha bhI vinaya guNa Adi se yogya ko hI denA, yogya meM bhI vaya prApta ko hI vAcanA denaa| ina vidhAnoM se viparIta AcaraNa karane para prAyazcitta AtA hai| Comments--Even in these expressed four sutras through two words namely "Patra" and "Vyakt" two types of ability have been narrated. 1. Patra-One who has acquired the absolute competency of getting the "lesson"It means one who is endowed with the qualities of getting "Vachana" is called competent ___ "Patra" . But one who is not endowed with the qualities of getting the "Vachana" is called "Apatra" (Incompetent)... In the fourth chapter of Brihat Kalpsutra it has been stated that the "Vachana" should be given to the person who is endowed with three virtures and giving Vachana is prohibited who has three vices. Three Virtues Three Vices 1. Submissive 1. Ilmannered 2. The denouncer of nourishments 2. Consumer of nourishment 3. Immidiately subsides the struggles 3. Not subsides the struggles. 2. Vyakt-In first two sutras "The Bhava Vyakt" or the "Vyakt of virtues" has been narrated through the term "Patra" and in the last two Sutras "Dravya Vyakt" means Vyakt of physical appearance" is narrated. One whose moustache and armpit hair are grown has been termed as "Vyakt" and prior to he has been an "Avyakt". It means one who is below the age of 16 years is called re "Avyakt and above sixteen is called "Vyakt". | nizItha sUtra (330) Nishith Sutra

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karatAta tAra tAra ___To such an "Avyakt" ascetic Vachana of Kaalika. Sutras (Ang-Sutra and Chhed sutra) is not to be given. In its commentary clarifying its reason it has been said that in the young age the grasping power and retaining power of sutras has been less. As the commentator has said that the unburnt earthen pot has been put into the fire to make it firm, but the water is not poured into it, in the same way the disciple of young age is made mature through academic teachings but the "Vachana" of the above mentioned Agamas is given after achieving the age of Vyakt and Patra (Competency). Thus, in every two sutras from sutra No. 16 to 21 three topics have been narrated in order. To preach, in order of sutras, only to.one who is endowed with the virtue of submissiveness, and among the ables to preach only the one who has attained the age of Vyakt. To behave contrary to these laws an atonement comes. vAcanA dene se pakSapAta karane kA prAyazcitta THE REPENTANCE OF SHOWING PARTIALITY IN PREACHING (VACHANA) 22. je bhikkhU doNhaMsarisagANaM ekkaM saMcikkhAvei, ekkaMna saMcikkhAvei, ekkaM vAei, ekkaMna . vAei,taM karataM vA saaijji| sAre 22. jo bhikSu do samAna yogyatA vAle ziSyoM meM se eka ko zikSita karatA hai aura eka ko nahIM karatA hai, eka ko vAcanA detA hai aura eka ko nahIM detA hai athavA aisA karane vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) 22. The ascetic who gives Vachana only to one out of two disciples of equal ability or supports the ones who does so, a laghu-chaumasi expiation comes to him. adatta vAcanA grahaNa karane kA prAyazcitta THE ATONEMENT OF OBTAINING THAT IS NOT GIVEN BY AN ABLE ONE "VACHANA" 23. je bhikkhU Ayariya-uvajjhAehiMavidiNNaM giraM Aiyai, AiyaMtaM vA saaijji| ghare 23. jo bhikSu AcArya aura upAdhyAya ke die binA vAcanA letA hai athavA lene vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who takes "Vachana" without direction by a preceptor or holy teacher or supports the ones who takes so, a laghu-chaumasi expiation comes to him. KgRhastha ke sAtha vAcanA ke AdAna-pradAna kA prAyazcitta AK THE ATONEMENT OF TAKING AND GIVING THE "VACHANA" (DISCOURSE) FROM OR TO A HOUSEHOLDER 12 24. je bhikkhU aNNautthiyaM vA gAratthiyaM vA sajjhAyaM vAei, vAeMtaM vA saaijji| paTe 25. je bhikkhU aNNautthiyassa vA gAratthiyassa vA vAyaNaM paDicchai, paDicchaMtaM vA saaijji| 2 24. jo bhikSu anyatIrthika yA gRhastha ko vAcanA detA hai athavA dene vAle kA samarthana karatA hai| rata XIX XIXXX unnIsavA~ uddezaka (331) Nineteenth Lesson

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25. jo bhikSu anyatIrthika se yA gRhastha se vAcanA letA hai athavA lene vAle kA samarthana karatA hai| (use laghucaumAsI prAyazcitta AtA hai|) The ascetic who gives "Vachana" to a householder or non-believe or supports the ones who gives so, a laghu-chaumasi atonement comes to him. The ascetic who takes the "Vachana" from a householder or non-believer or spports the ones who takes so, a laghu-chaumasi atonement comes to him. pArzvastha ke sAtha vAcanA ke AdAna-pradAna kA prAyazcitta THE REPENTANCE OF TAKING AND GIVING THE "VACHANA" FROM OR TO A PARSHAVASTH 26. je bhikkhU pAsatthassa vAyaNaM dei, deMtaM vA saaijji| ___27. je bhikkhU pAsatthassa vAyaNaM paDicchai, paDicchaMtaM vA saaijji| 28. je bhikkhU osaNNassa vAyaNaM dei, deMtaM vA saaijji| 29. je bhikkhU osaNNassa vAyaNaM paDicchai, paDicchataM vA saaijji| 30. je bhikkhU kusIlassa vAyaNaM dei, deMtaM vA saaijji| 31. je bhikkhU kusIlassa vAyaNaM paDicchai, paDicchaMtaM vA saaijji| 32. je bhikkhU saMsattassa vAyaNaM dei, deMtaM vA saaijji| 33. je bhikkhU saMsattassa vAyaNaM paDicchai, paDicchaMtaM vA saaijji| 34. je bhikkhU Nitiyassa vAyaNaM dei, deMtaM vA saaijji| 35. je bhikkhU Nitiyassa vAyaNaM paDicchai, paDicchaMtaM vA saaijji| ___taMsevamANe Avajjai cAummAsiyaM parihAraTThANaM ugghaaiyN| 26. jo bhikSu pArzvastha ko vAcanA detA hai athavA dene vAle kA samarthana karatA hai| 4 27. jo bhikSu pArzvastha se vAcanA letA hai athavA lene vAle kA samarthana karatA hai| 28. jo bhikSu avasanna ko vAcanA detA hai athavA dene vAle kA samarthana karatA hai| 29. jo bhikSu avasanna se vAcanA letA hai athavA lene vAle kA samarthana karatA hai| 30. jo bhikSu kuzIla ko vAcanA detA hai athavA dene vAle kA samarthana karatA hai| 31. jo bhikSu kuzIla se vAcanA letA hai athavA lene vAle kA samarthana karatA hai| 32. jo bhikSu saMsakta ko vAcanA detA hai athavA dene vAle kA samarthana karatA hai| 33. jo bhikSu saMsakta se vAcanA letA hai athavA lene vAle kA samarthana karatA hai| nizItha sUtra (332) Nishith Sutra

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ghara 34. jo bhikSu nityaka ko vAcanA detA hai athavA dene vAle kA samarthana karatA hai| 35. jo bhikSu nityaka se vAcanA letA hai athavA lene vAle kA samarthana karatA hai| The ascetic who gives "Vachana" to a loose character ascetic or supports the ones who gives so. 27. The ascetic who takes "Vachana" from a loose charater asectic or support the ones who takes so. 28. The ascetic who gives "Vachana" to an "Avasanna" or supports the ones who takes so. The ascetic who takes the "Vachana" from an "Avasanna" or supports the ones who takes so. para 30. The ascetic who gives "Vachana to "Kushil" and supports the ones who gives so. 31. The ascetic who takes "Vachana from a "Kushil" or supports the ones who does so. 32. The ascetic who gives "Vachana" to Samsakt or supports the ones who gives so. 33. The ascetic who takes "Vachana" from a Samsakt or supports the ones who takes so. 34. The ascetic who gives "Vachana" to a "Nityaka" or supports the ones who gives so. 35. ' The ascetic who takes "Vachana" from a Nityaka or supports the ones who takes so. aura ina 35 sUtroM meM varNita doSa sthAnoM kA sevana karane para laghucaumAsI prAyazcitta AtA hai| Through applying the faults mentioned in above 35 sutras a laghu-chaumasi atonement comes. . vivecana-jisa prakAra mithyAtvI gahastha se vAcanA lene-dene meM doSoM kI sambhAvanA pUrva sUtra meM kahI hai usI prakAra pArzvastha Adi ke sAtha bhI samajhanA caahie| kintu yahA~ mithyAtva ke sthAna para zithilAcAra kA poSaNa evaM pare prarUpaNa karane sambandhI doSa samajhane caahie| pUrva uddezakoM meM bhI inake sAtha vaMdana, AhAra, zayyA Adi ke samparka karane sambandhI prAyazcitta kahe haiN| ata: vizeSa vivecana evaM doSoM kA varNana uddezaka 4, 10 tathA 13 se jAna lenA caahie| yadi kabhI koI gItArtha mani pArzvastha Adi ko saMyama meM unnata hone kI sambhAvanA se vAcanA de to prAyazcitta nahIM samajhanA caahie| ____Comments-Just as, there are faults in taking and giving "Vachana" to an erroneous B householder the same way should be understood in case of a loose character ascetic. Here in these sutras the faults should be understood related to nurturing and propounding of weak conduct instead of falsehood. The expiations related to keeping contacts of saluting, sharing food, Shayya with them has been stated. If any learned ascetic observing the possibility of elevating some one in restraint gives "Vachana" to a weak conduct ascetic then there is no expiation in doing so. unIsavA~ uddezaka (333) Nineteenth Lesson

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sUtra 1-7 sUtra 8 sUtra 9-10 sUtra 11-12 sUtra 13 sUtra 14 sUtra 15 sUtra 16 sUtra 17 sUtra 18-21 unnIsaveM uddezaka kA sArAMza THE SUMMARY OF NINETEENTH CHAPTER auSadha ke lie krIta Adi doSa lagAnA, viziSTa auSadha kI tIna mAtrA (khurAka) se sara adhika lAnA, auSadha ko vihAra meM sAtha rakhanA tathA auSadha ke parikarma sambandhI doSoM kA sevana krnaa| cAra saMdhyA meM svAdhyAya krnaa| kAlikasUtra kI 9 gAthA evaM dRSTivAda kI 21 gAthAoM se jyAdA pATha kA asvAdhyAya kAla meM (arthAt utkAla meM) uccAraNa krnaa| cAra mahAmahotsava evaM unake bAda kI cAra mahApratipadA ke dina svAdhyAya krnaa| kAlikasUtra kA svAdhyAya karane ke cAra praharoM ko svAdhyAya kie binA hI vyatIta krnaa| 32 prakAra ke asvAdhyAya ke samaya svAdhyAya krnaa| apane zArIrika asvAdhyAya ke samaya svAdhyAya krnaa| sUtroM kI vAcanA Agamokta krama se na denaa| AcArAMga sUtra kI vAcanA pUrNa kie binA chedasUtra yA dRSTivAda kI vAcanA denaa| apAtra ko vAcanA denA aura pAtra ko na denA, avyakta ko vAcanA denA aura vyakta ko so vAcanA na denaa| samAna yogyatA vAloM ko vAcanA dene meM pakSapAta krnaa| AcArya upAdhyAya dvArA vAcanA die binA svayaM vAcanA krnaa| mithyAtva bhAvita gRhastha evaM anyamatI ko vAcanA denA evaM unase lenaa| pArzvasthAdi ko vAcanA denA evaM unase lenaa| ityAdi pravRttiyoM kA laghucaumAsI prAyazcitta AtA hai| The faults of purchasing the medicines, to accept more than three doses of medicine for a chronic disease, to carry the drugs during travelling and the guilt of curing by medicine. To do "Swadhayaya" during of four junctures of time. To recite more than nine verses of kaalika sutra and more than twenty one of "Drishtivad" at the time of "Aswadhayaya". To do "Swadhayaya" on days of four great festivals and on the following four days called Pratipada. To spend the four quarter (Indian time) fixed for the "Swadhayaya" of Kaalika sutra, without "Swadhayaya". To do Swadhayaya at the time of thirty two "Aswadhayaya" periods. sUtra 22 sUtra 23 sUtra 24-25 sUtra 26-35 Sutra 1-7 Sutra 8 Sutra 9-10 Sutra 11-12 Sutra 13 Sutra 14 nizItha sUtra (334) Nishith Sutra

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Sutra 15 Sutra 16 Sutra 17 Sutra 18-21 Sutra 22 Sutra 23 Sutra 24-25 Sutra 26-35 sUtra 20-21 To do "Swadhayaya at the time of physical "Aswadhayaya". Not to give "lessons" in sequence of the Agamas. To deliver the "lecture" of Chheda-Sutra and Drishtivad without completing two "Vachana" of Acharanga sutra. To deliver lesson to an "Apatra" and not to give to a "Patra, to deliver Vachana to an "Avyakt" and not to deliver to Vyakt. unnIsavA~ uddezaka Partiality in delivering Vachana among the ascetic of equal ability. To take Vachana himself without being given by a preceptor and holy teacher. isa uddezaka ke 12 sUtroM ke viSayoM kA kathana nimnalikhita AgamoM meM hai, yathAsUtra 6 glAna ke lie auSadha kI tIna datti se adhika lene kA niSedha / sUtra 8 cAra saMdhyA meM svAdhyAya nahIM karanA / sUtra 12 cAra pratipadA meM svAdhyAya nahIM krnaa| sUtra 13 cAroM kAloM meM svAdhyAya nahIM karanA aticAra kahA hai| sUtra 14 asvAdhyAya kAla meM svAdhyAya karane kA niSedha / sUtra 15 apanI zArIrika asvAdhyAya meM svAdhyAya karane kA niSedha / AgamoM ke vAcanA krama kA vidhAna / sUtra 16-17 sUtra 18-19 apAtra ko vAcanA dene kA niSedha evaM pAtra ko vAcanA dene kA vidhAna / To take from or to give Vachana to a householder and non-believer. To give or take Vachana to and from a weak conduct ascetic. Doing so a laghu-chaumasi expiation comes. isa uddezaka ke 23 sUtroM ke viSaya kA kathana anya AgamoM meM nahIM hai, yathAsUtra 1-5, 7 auSadha sambandhI ukta samasta varNana anyatra nahIM hai| sUtra 9-10 sUtra 11 sUtra 22 sUtra 23 sUtra 24-35 - avyakta ko vAcanA dene kA niSedha aura vyakta ko vAcanA dene kA vidhAna / - ThANaM a. 3 - ThANaM a. 4 - ThANaM. a. 4 (335) - - Ava. a. 4 - vyava. u. 7 - vyava. u. 7 - vyava. u. 10 - bRhatkalpa u. 4 - vyava. u. 10 kAlika zruta kI 9 gAthAoM evaM dRSTivAda kI 21 gAthAoM ko uccAraNa karane kA vidhAna / cAra mahAmahotsavoM meM svAdhyAya karane kA niSedha / vAcanA dene meM pakSapAta nahIM karanA / adatta vAcanA grahaNa nahIM karanA / mithyAtva bhAvita gRhasthoM ko evaM pArzvasthAdi ko vAcanA nahIM denA aura unase vAcanA nahIM lenaa| Nineteenth Lesson

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XXXIX The description of the subject matter of the twelve sutras of this chapter is found in the following Agamas, as : Sutra 6 Prohibition of taking move than three doses of medicine for an ailing ascetic. Thana-chap-3. Sutra 8 Not to perform SELF study at four junctures of the (Sandhya). Thana chap-4. Sutra 12 Not to perform SELF study in four Pratipada. Thana-chap-4. Sutra 13 Not to perform SELF study in four prescribed terms is called "Transgression". Ava-sutra-chap-4. Sutra 14 Prohibition of SELF study at time of non-SELF study time. Ava-sut chap-7. Sutra 15 Prohibition of SELF study while the body is unfit after SELF-study. Vayoo-chap-7. Sutra 16-17 The laws of study and preaching order of Agamas. Vayo-chp-10. Sutra 18-19 Prohibition of delivering discourses to an unworthy and laws of delivering discourses to an able person. Prihatkalp-chap-4. Sutra 20-21 Prohibition of delivering discourses to an underserved one and laws of delivering discourses to deserved one. Vayo-chap-10. The description of the subject matter of the twenty three sutras of this chapter is not found in other Agamas as : Sutra 15-17 Above mentioned entire description related to medicine is not found any where else. Sutra 9-10 The laws of chanting loudly the nine verses of Kalika Sutra and twenty one verses of Drishtivada. Sutra 11 Prohibition of SELF-study in four great festivals. Sutra 22 Remaining impartial while delivering discourses. Sutra 23 Not to accept undelivered "Vachana". Sutra 24-25 Not to deliver "Vachana" to the householder indulged in unrighteous activities and to the Parshavaths, and not to take "Vachana" from there person. II JITHAT JE910 1941 The End of Nineteenth Chapter. | nizItha sUtra (336) Nishith Sutra

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bIsavA~ uddezaka THE TWENTIETH CHAPTER ra prAthamikI INTRODUCTION isa uddezaka meM kapaTayukta aura niSkapaTa AlocanA ke lie aneka prakAra ke prAyazcittoM kA sAre vidhAna hai| jo sAdhaka niSkapaTa AlocanA karatA hai usako jitanA prAyazcitta karanA hotA hai usase aura kapaTayukta AlocanA karane vAle ko eka mAsa adhika prAyazcitta AtA hai| isameM prAyazcitta sthAnoM ghara kI AlocanA prAyazcitta dene para aura usake vahanakAla meM sAnugraha niranugraha, sthApita aura prasthApita are kA spaSTa nirUpaNa kiyA gayA hai| In this chapter the laws of different types of expiations of performing the Alochana ghAra (self-criticism) with deceitful notion and undeceitful Alochana is described. Whatever expiation is observed by the ascetic who performs a "Undeceitful Alochana" the expiation of more than a months in comparison to that comes to the practiser who which performs a deceitful Alochana. Herein the clear-cut description of the Alochana of prohibited places and in awarding the expiation and the committed and uncommitted performance and complete practice of its observance is done in it. kapaTa-sahita tathA kapaTa-rahita Alocakako prAyazcitta dene kI vidhi THE METHOD OF CAUSING EXPIATION TO A DECEITFUL AND AN HONEST REPENTENT 1. je bhikkhUmAsiyaM parihAraTThANaM paDisevittA AloejjA, apaliu~ciya AloemANassa mAsiyaM, paliuMciya AloemANassa domaasiyN| 2. je bhikkhU do mAsiyaM parihAraTThANaM paDisevittA AloejjA, apaliuMciya AloemANassa do mAsiyaM, paliuMcaya AloemANassa temaasiyN| 3. je bhikkhU temAsiyaM parihAraTThANaM paDisevittA AloejjA, apaliu~ciya AloemANassa temAsiyaM, paliuMciya AloemANassa caaummaasiyN| 34. je bhikkhU cAummAsiyaM parihAraTThANaM paDisevittA AloejjA, apaliuMciya AloemANassa cAummAsiyaM, paliuMciya AloemANassa pNcmaasiyN| 15. je bhikkhU paMcamAsiyaM parihAraTThANaM paDisevittA AloejjA, apaliuMciya AloemANassa paMcamAsiyaM, paliuMciya AloemANassa chmmaasiyN| teNaM paraM paliuMcie vA, apaliuMcie vA te ceva chmmaasaa| 16. jebhikkhUbahuso vimAsiyaM parihAraTThANaM paDisevittA AloejjA-apaliu~caya AloemANassa mAsiyaM, paliuMciya AloemANassa do maasiyN| bIsavA~ uddezaka (337) Nineteenth Lesson

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pUre 7. je bhikkhU bahuso vi domAsiyaM parihAraTThANaM paDisevittA AloejjA, apaliuMciya AloemANassa do mAsiyaM, paliuMciya AloemANassa temaasiyN| 8. je bhikkhU bahuso vi temAsiyaM parihAraTThANaM paDisevittA AloejjA, apaliuMciya AloemANassa temAsiyaM, paliuMciya AloemANassa caaummaasiyN| 9. je bhikkhU bahuso vi cAummAsiyaM parihAraTThANaM paDisevittA AloejjA, apaliuMciya AloemANassa cAummAsiyaM, paliuMciya AloemANassa pNcmaasiyN| je bhikkhU bahuso vi paMcamAsiyaM parihAraTThANaM paDisevittA AloejjA, apaliuMciya AloemANassa paMcamAsiyaM, paliu~ciya AloemANassa chmmaasiyN| teNaM paraM paliuMcie vA, apaliuMcie vA te ceva chmmaasaa| 11. jebhikkhU mAsiyaMvA jAvapaMcamAsiyaMvA eesiMparihAraTThANaMaNNayaraMparihAraTThANaMpaDisevittA ____ AloejjA, apaliuMciya AloemANassa mAsiyaM, vA jAva paMcamAsiyaM vaa| paliuMcie AloemANassa do mAsiyaM vA jAva chammAsiyaM vaa| teNa paraM paliuMcie vA apaliuMcie vA te ceva chmmaasaa| 12. je bhikkhU bahuso vi mAsiyaM vA jAva bahuso vi paMcamAsiyaM vA eesiM parihAraTThANANaM aNNayaraM parihAraTThANaM paDisevittA AloejjAapaliuMciya AloemANassa mAsiyaM, vA jAva paMcamAsiyaM vA, paliuMciya AloemANassa do mAsiyaM vA jAva chammAsiyaM vaa| teNa paraM paliuMcie vA apaliuMcie vA te ceva chmmaasaa| 13. je bhikkhU cAummAsiyaM vA, sAirega-cAummAsiyaM vA, paMcamAsiyaM vA sAirega-paMcamAsiyaM vA, eesiM parihAraTThANANaM aNNayaraM parihAraTThANaM paDisevittA aaloejjaa| apaliuMciya AloemANassa cAummAsiyaM vA, sAirega-cAummAsiyaM vA, paMcamAsiyaM vA sAirega-paMcamAsiyaMvA, paliuMciya AloemANassa paMcamAsiyaM vA, sAiregapaMcamAsiyaMvA, chammAsiyaM vA, teNa paraM paliuMcie vA apaliuMcie vA te ceva chmmaasaa| 14. je bhikkhU bahuso vi cAummAsiyaM vA, bahuso vi sAirega-cAummAsiyaMvA, bahuso vipaMcamAsiyaM vA, bahuso visAirega-paMcamAsiyaMvA, eesiMparihAraTThANANaM aNNayaraMparihAraTThANaMpaDisevittA AloejjAapaliuMciya AloemANassa cAummAsiyaM vA, sAirega-cAummAsiyaM vA, paMcamAsiyaM vA, sAirega-paMcamAsiyaM vA, paliuMciya AloemmANassa paMcamAsiyaM vA, sAirega-paMcamAsiyaM vA, chammAsiyaM vaa| teNa paraM paliuMcie vA apaliuMcie vA te ceva chmmaasaa| nizItha sUtra -(338) Nishith Sutra

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1. jo bhikSu eka bAra mAsika parihArasthAna kI pratisevanA karake AlocanA kare to use mAyA-rahita AlocanA karane para eka mAsa kA prAyazcitta AtA hai aura mAyA-sahita AlocanA karane para do mAsa kA prAyazcitta AtA hai| ghara 2. jo bhikSu eka bAra dvimAsika parihArasthAna kI pratisevanA karake AlocanA kare to use mAyA rahita AlocanA karane para dvimAsika prAyazcitta AtA hai aura mAyA-sahita AlocanA karane para traimAsika prAyazcitta AtA hai| 3. jo bhikSu eka traimAsika parihArasthAna kI pratisevanA karake AlocanA kare to use mAyA-rahita AlocanA karane para traimAsika prAyazcitta AtA hai aura mAyA-sahita AlocanA karane para cAtarmAsika prAyazcitta AtA hai| 4. jo bhikSu eka bAra cAturmAsika parihArasthAna kI pratisevanA karake AlocanA kare to use mAyA-rahita AlocanA karane para cAturmAsika prAyazcitta AtA hai aura mAyA-sahita AlocanA karane para paMcamAsika prAyazcitta AtA hai| sara 5. jo bhikSu eka bAra paMcamAsika parihArasthAna kI pratisevanA karake AlocanA kare to use mAyA-rahita AlocanA karane para paMcamAsika prAyazcitta AtA hai aura mAyA-sahita AlocanA ghATe . karane para SANmAsika prAyazcitta AtA hai| - isake uparAnta mAyA-sahita yA mAyA-rahita AlocanA karane para bhI vahI SANmAsika prAyazcitta AtA hai| 26. jo bhikSu aneka bAra mAsika parihArasthAna kI pratisevanA karake AlocanA kare to use mAyA rahita AlocanA karane para eka mAsa kA prAyazcitta AtA hai aura mAyA-sahita AlocanA karane para do mAsa kA prAyazcitta AtA hai| 17. jo bhikSu aneka bAra dvimAsika parihArasthAna kI pratisevanA karake AlocanA kare to use mAyA-rahita AlocanA karane para dvimAsika prAyazcitta AtA hai aura mAyA-sahita AlocanA jare karane para traimAsika prAyazcitta AtA hai| 28. jo bhikSu aneka bAra traimAsika parihArasthAna kI pratisevanA karake AlocanA kare to use mAyA-rahita AlocanA karane para traimAsika prAyazcitta AtA hai aura mAyA-sahita AlocanA ra karane para cAturmAsika prAyazcitta AtA hai| 9. jo bhikSu aneka bAra cAturmAsika parihArasthAna kI pratisevanA karake AlocanA kare to use mAyA-rahita AlocanA karane para cAturmAsika prAyazcitta AtA hai aura mAyA-sahita AlocanA karane para paMcamAsika prAyazcitta AtA hai| para 10. jo bhikSu aneka bAra paMcamAsika parihArasthAna kI pratisevanA karake AlocanA kare to use mAyA-rahita AlocanA karane para paMcamAsika prAyazcitta AtA hai aura mAyA-sahita AlocanA karane para SANmAsika prAyazcitta AtA hai| bhAratAtIla | bIsavA~ uddezaka (339) Twentieth Lesson

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isake uparAMta mAyAsahita yA mAyArahita AlocanA karane para bhI vahI SANmAsika prAyazcitta AtA hai| 11. jo bhikSu mAsika yAvat paMcamAsika ina parihArasthAnoM meM se kisI parihAra sthAna kI eka bAra pratisevanA karake AlocanA kare to use mAyA - rahita AlocanA karane para Asevita parihAra sthAna ke anusAra mAsika yAvat paMcamAsika prAyazcitta AtA hai aura mAyA - sahita AlocanA karane para Asevita parihArasthAna ke anusAra dvimAsika yAvat SANmAsika prAyazcitta AtA hai| isake uparAMta mAyA-sahita yA mAyA-rahita AlocanA karane para bhI yahI SANmAsika prAyazcitta AtA hai| 12. jo bhikSu mAsika yAvat paMcamAsika ina parihArasthAnoM meM se kisI eka parihArasthAna kI aneka bAra pratisevanA karake AlocanA kare to use mAyA-rahita AlocanA karane para Asevita parihArasthAna ke anusAra mAsika yAvat paMcamAsika prAyazcitta AtA hai aura mAyA - sahita AlocanA karane para Asevita parihArasthAna ke anusAra dvimAsika yAvat SANmAsika prAyazcitta AtA hai| isake uparAnta mAyA - sahita yA mAyA - rahita AlocanA karane para vahI SANmAsika prAyazcitta AtA hai| 13. jo bhikSu cAturmAsika yA kucha adhika cAturmAsika, paMcamAsika yA kucha adhika paMcamAsika-ina parihArasthAnoM meM se kisI eka parihArasthAna kI eka bAra pratisevanA karake AlocanA kare to use mAyA-rahita AlocanA karane para Asevita parihArasthAna ke anusAra cAturmAsika yA kucha adhika cAturmAsika, paMcamAsika yA kucha adhika paMcamAsika prAyazcitta AtA hai aura mAyA sahita AlocanA karane para Asevita parihArasthAna ke anusAra paMcamAsika yA kucha adhika paMcamAsika yA SANmAsika prAyazcitta AtA hai| isake uparAMta mAyAsahita yA mAyArahita AlocanA karane para bhI vahI SANmAsika prAyazcitta AtA hai| 14. jo bhikSu aneka bAra cAturmAsika yA aneka bAra kucha adhika cAturmAsika, aneka bAra paMcamAsika yA aneka bAra kucha adhika paMcamAsika parihArasthAna meM se kisI eka parihArasthAna kI pratisevanA karake AlocanA kare to use mAyA-rahita AlocanA karane para Asevita parihArasthAna ke anusAra cAturmAsika yA kucha adhika cAturmAsika, paMcamAsika yA kucha adhika paMcamAsika prAyazcit AtA hai aura mAyA - sahita AlocanA karane para paMcamAsika yA kucha adhika paMcamAsika yA chamAsika prAyazcitta AtA hai| 1. To the ascetic who repents with sincerity, doing the Pratisevana once in a month abandoned place, one months expiation comes to him and in repenting deceitfully an expiation of two months comes to him. nizItha sUtra (340) Nishith Sutra

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2. 3. 4. 5. 6. 7. The ascetic repenting honestly by doing Pratisevana once of two months abandoned place, two months atonement comes to him and for repentance dishonestly an expiation of three months comes to him. 9. The ascetic who repents sincerely doing the Pratisevana once of three months abandoned place, a three months expiation comes to him but if he repents deceitfully a four months expiation comes to him. The ascetic who repents honestly by doing the Pratisevana once of four months abandoned place, four months expiation comes to him, but in case he repents deceitfully a five months expiation comes to him. The ascetic who repents sincerely by doing the Pratisevana once of a five months abandoned place, a five months expiation comes to him but doing it deceitfully a six months expiation comes to him. After it the expiation of only six months comes whether one repents honestly or deceitfully. An ascetic repents sincerely by doing the Pratisevana repeatedly of a one month abandoning place, one month expiation comes to him but repenting deceitfully the expiation comes of two months. If an ascetic repents honestly doing Pratisevana many times of two months abandoning place then an expiation comes for a period of two months but if repents deceitfully an expiation for a period of three months comes. 8. If the ascetic repents sincerely doing Pratisevana many times of three months "Parihaar" (abandoned) place a three months expiation comes to him but in doing dishonestly the expiation comes of four months. The ascetic if he repents devoid of deceit doing Pratisevana many a times of a four month "Parihaar place" then the expiation of four months comes but if he repents deceitfully then it comes for a period five months. 10. The ascetic who repents honestly by doing Pratisevana many a times of a five *months "Parihaar (abandoned) place" an expiation of five months comes but it is done deceitfully then the expiation comes for six months. Repenting beyond this period either honestly or deceitfully the expiation only for six months comes as same. 11. The ascetic who repents honestly doing pratisevana once of any one "Pariharsthana" of one month upto five months "Pari-haarsthanas" an expiation of one month upto five months according to the "Period of Parihaar Sthana" comes but repenting deceitfully according to "Asevit Parihaarsthana" an expiation of two months upto six months comes. Repenting, beyond this limit, honestly or deceitfully just the same six months expiation comes. afterat ayran (341) Twentieth Lesson

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12. The ascetic who repents sincerely doing the Pratisevana many a times of any one of the one month upto five months "Parihaarsthan" according to the "Asevit Parihaarsthan" an expiation of five months comes but if he repents deceitfully according to the Asevit Parihaarsthana" an expiation of two months upto six months comes. 13. The ascetic who repents honestly doing Pratisevana once in any one of the four months or a little more than four months; five months or little more than five months then five months Parihaarsthana", according to the "Asevit Parihaarsthana an expiation of four months or little more than four months, five months or a little more than five months comes, but if he does deceitfully then the expiation comes of according to the "Asevit Parihaar Sthana" of five months or a little more than five months or six months. 14. The ascetic who repents sincerely doing Praisevana repeatedly of any one of the four months or repeatedly a little more than four months or five months or repeatedly a little moire than five months "Parihaarsthana" according to the "asevit Parihaarstahana" an expiation of four months or a little more than four months, five months or a little more than five months comes but if he does deceitfully then an expiation of five months or a little more than five months or six months comes. isake uparAMta mAyAsahita yA mAyArahita AlocanA karane para vahI chamAsika prAyazcitta AtA hai| Repenting honestly or deceitfully beyond this limit an atonement of six months comes. prasthApanA meM pratisevanA karane para AropaNa EXPIATION OF REPENTING SINCERELY OR DECEITFULLY 15. je bhikkhU cAummAsiyaM vA, sAirega- cAummAsiyaM vA, paMcamAsiyaM vA, sAirega- paMcamAssiyaM vA, eesiM parihAraTThANANaM aNNayaraM parihAraTThANaM paDisevittA AloejjA apaliuMciya AloemANe ThavaNijjaM ThavaittA karaNijjaM veyAvaDiyaM / Thavie vi paDisevittA, se vi kasiNe tattheva ArUheyavve siyA / 1. puvvi paDiseviyaM puvvi AloiyaM, 2. puvvi paDiseviyaM pacchA AloiyaM, 3. pacchA paDiseviyaM puvvi AloiyaM, 4. pacchA paDiseviyaM pacchA AloiyaM, 1. apaliuMcie apaliuMciyaM, 2. apaliuMcie paliuMciyaM, nizItha sUtra (342) Nishith Sutra

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3. paliuMcie apaliuMciyaM, 4. paliuMcie paliuMciyaM, AloemANassa savvameyaM sakayaM sAhaNiya ArUheyavve siyA, je eyAe paTThavaNAe paTThavie nivvisamANe paDisevei, se vi kasiNe tattheva ArUyavve siyA / 16. je bhikkhU cAummAsiyaM vA, sAirega- cAummAsiyaM vA, paMcamAsiyaM vA, sAirega- paMcamAsiyaM vA, eesiM parihAraTThANANaM aNNayaraM parihAraTThANaM paDisevittA AloejjA, paliuMciya AloemANe ThavaNijjaM ThavaittA karaNijjaM veyAvaDiyaM / Thavie vi paDisevittA, se vi kasiNe tattheva ArUheyavve siyA / 1. puvvi paDiseviyaM puvvi AloiyaM, 2. puvvi paDiseviyaM pacchA AloiyaM, 3. pacchA paDiseviyaM puvviM AloiyaM, 4. pacchA paDiseviyaM pacchA AloiyaM, 1. apaliuMcie apaliuMciyaM, 2. apaliuMcie paliuMciyaM, 3. paliuMcie apaliuMciyaM, 4. paliuMcie paliuMciyaM, AloemANassa savvameyaM sakayaM sAhaNiya ArUheyavve siyA, je eyAe paTThavaNAe paTThavie nivvisamANe paDisevei, se vi kasiNe tattheva ArUheyavve siyA / 17. je bhikkhu bahuso vi cAummAsiyaM vA, bahuso vi sAirega- cAummAsiyaM vA, bahuso vi paMcamAsiya `vA, bahuso vi sAirega-paMcamAsiyaM vA, eesiM parihAraTThANANaM annayaraM parihAraTThANaM paDisevittA AloejjA, apaliuMciya AloemANe ThavaNijjaM ThavaittA karaNijjaM veyAvaDiyaM / Thavie vi paDisevittA se vi kasiNe tattheva ArUheyavve siyA / 1. puvvi paDiseviyaM puvvi AloiyaM, 2. puvvi par3iseviyaM pacchA AloiyaM, 3. pacchA paDiseviyaM puvvi AloiyaM, 4. pacchA paDiseviyaM pacchA AloiyaM, 1. apaliuMcie apaliuMciyaM, bIsavA~ uddezaka (343) Twentieth Lesson

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2. apaliuMcie paliuMciyaM, 3. paliuMcaya apaliuMciyaM, 4. paliuMcie paliuMciyaM, AloemANassa savvameyaM sakayaM sAhaNiya ArUheyavve siyA, je eyAe paTThavaNAe paTThavie nivvisamANe paDisevei, se vi kasiNe tattheva ArUheyavve siyaa| 18. je bhikkhu bahuso vi cAummAsiyaM vA, bahuso vi sAirega-cAummAsiyaM vA, bahuso vipaMcamAsiyaM paira vA, bahuso visAirega-paMcamAsiyaMvA, eesiM parihAraTThaNANaM annayaraM parihAsTThANaM paDisevittA para AloejjA, paliu~ciya AloemANe ThavaNijjaMThavaittA karaNijjaM veyaavddiyN| Thavie vipaDisevittA se vikasiNe tattheva ArUheyavve siyaa| 1. puTviM paDiseviyaM puTviM AloiyaM, 2. pubvi paDiseviyaM pacchA AloiyaM, 3. pacchA paDiseviyaM puTviM AloiyaM, 4. pacchA paDiseviyaM pacchA AloiyaM, 1. apaliuMcie apaliuMciyaM, 2. apaliuMcie paliuMciyaM, 3. paliu~cie apaliuMciyaM, 4. paliuMcae paliu~ciyaM, AloemANassa savvameyaM sakayaM sAhaNiya ArUheyavve siyA, je eyAe paTThavaNAe paTThavie nivvisamANe paDisevei, se vikasiNe tattheva ArUheyavve kI siyaa| jo bhikSu cAturmAsika yA kucha adhika cAturmAsika paMcamAsika yA kucha adhika paMcamAsika-ina ra parihArasthAnoM meM se kisI eka parihArasthAna kI eka bAra pratisevanA karake AlocanA kare to use mAyA-rahita AlocanA karane para Asevita pratisevanA ke anusAra prAyazcitta rUpa parihAra tapa se meM sthApita karake usakI yogya vaiyAvRtya karanI caahie| yadi vaha parihAra tapa meM sthApita hone para bhI kisI prakAra kI pratisevanA kare to usakA sampUrNa prAyazcitta bhI pUrvapradatta prAyazcitta meM sammilita kara denA caahie| 1. pUrva meM pratisevita doSa kI pahale AlocanA kI ho, 2. pUrva meM pratisevita doSa kI pIche AlocanA kI ho, nizItha sUtra (344) Nishith Sutra

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3. pIche se pratisevita doSa kI pahale AlocanA kI ho, 4. pIche se pratisevita doSa kI pIche se AlocanA kI ho| 1. mAyArahita AlocanA karane kA saMkalpa karake mAyArahita AlocanA kI ho| 2. mAyArahita AlocanA karane kA saMkalpa karake mAyAsahita AlocanA kI ho| 3. mAyAsahita AlocanA karane kA saMkalpa karake mAyArahita AlocanA kI ho| 4. mAyAsahita AlocanA karane kA saMkalpa karake mAyAsahita AlocanA kI ho| inameM se kisI prakAra ke bhaMga se AlocanA karane para sarva svakRta aparAdha ke prAyazcitta ko re saMyukta karake pUrvapradatta prAyazcitta meM sammilita kara denA caahie| jo isa prAyazcitta rUpa parihAra tapa meM sthApita hokara vahana karate hue bhI puna: kisI prakAra kI re pratisevanA kare to usakA sampUrNa prAyazcitta bhI pUrvapradatta prAyazcitta meM Aropita kara denA caahie| 16. jo bhikSu cAturmAsika yA kucha adhika cAturmAsika paMcamAsika yA kucha adhika paMcamAsika-ina parihArasthAnoM meM se kisI eka parihArasthAna kI pratisevanA karake AlocanA kare to use mAyA-sahita AlocanA karane para Asevita pratisevanA ke anusAra prAyazcitta rUpa parihAra tapa meM sthApita karake unakI yogya vaiyAvRtya karanI caahie| yadi vaha parihAra tapa meM sthApita hone para bhI kisI prakAra kI pratisevanA kare to usakA sampUrNa prAyazcitta bhI pUrvapradatta prAyazcitta meM sammilita kara denA caahie| 1. pUrva meM pratisevita doSa kI pahale AlocanA kI ho, 2. pUrva meM pratisevita doSa kI pIche AlocanA kI ho, 3. pIche se pratisevita doSa kI pahale AlocanA kI ho, 4. pIche se pratisevita doSa kI pIche se AlocanA kI ho| 1. mAyArahita AlocanA karane kA saMkalpa karake mAyArahita AlocanA kI ho| 2. mAyArahita AlocanA karane kA saMkalpa karake mAyAsahita AlocanA kI ho| 3. mAyAsahita AlocanA karane kA saMkalpa karake mAyArahita AlocanA kI ho| 4. mAyAsahita AlocanA karane kA saMkalpa karake mAyAsahita AlocanA kI ho| inameM se kisI prakAra ke bhaMga se AlocanA karane para sarva svakRta aparAdha ke prAyazcitta ko * saMyukta karake pUrvapradatta prAyazcitta meM sammilita kara denA caahie| aura jo isa prAyazcitta rUpa parihAra tapa meM sthApita hokara vahana karate hue bhI punaH kisI prakAra kI pUre pratisevanA kare to usakA sampUrNa prAyazcitta bhI pUrvapradatta prAyazcitta meM Aropita kara denA caahie| ghara 17. jo bhikSu cAturmAsika yA kucha adhika cAturmAsika paMcamAsika yA kucha adhika paMcamAsika-ina parihArasthAnoM meM se kisI eka parihArasthAna kI aneka bAra pratisevanA karake AlocanA kare to ghare / bIsavA~ uddezaka (345) Twentieth Lesson

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use mAyA-rahita AlocanA karane para Asevita pratisevanA ke anusAra prAyazcitta rUpa parihAra tapa re meM sthApita karake usakI yogya vaiyAvRtya karanI caahie| yadi vaha parihAra tapa meM sthApita hone para bhI kisI prakAra kI pratisevanA kare to usakA sampUrNa prAyazcitta bhI pUrvapradatta prAyazcitta meM sammilita kara denA caahie| 1. pUrva meM pratisevita doSa kI pahale AlocanA kI ho, 2. pUrva meM pratisevita doSa kI pIche AlocanA kI ho, 3. pIche se pratisevita doSa kI pahale AlocanA kI ho, 4. pIche se pratisevita doSa kI pIche se AlocanA kI ho| 1. mAyArahita AlocanA karane kA saMkalpa karake mAyArahita AlocanA kI ho| 2. mAyArahita AlocanA karane kA saMkalpa karake mAyAsahita AlocanA kI ho| 3. mAyAsahita AlocanA karane kA saMkalpa karake mAyArahita AlocanA kI ho|| 4. mAyAsahita AlocanA karane kA saMkalpa karake mAyAsahita AlocanA kI ho| inameM se kisI prakAra ke bhaMga se AlocanA karane para sarva svakRta aparAdha ke prAyazcitta ko hai saMyukta karake pUrvapradatta prAyazcitta meM sammilita kara denA caahie| ___ jo isa prAyazcitta rUpa parihAra tapa meM sthApita hokara vahana karate hue bhI punaH kisI prakAra kI * pratisevanA kare to usakA sampUrNa prAyazcitta bhI pUrvapradatta prAyazcitta meM Aropita kara denA caahie| 18. jo bhikSu cAturmAsika yA kucha adhika cAturmAsika paMcamAsika yA kucha adhika paMcamAsika-ina 8 parihArasthAnoM meM se kisI eka parihArasthAna kI aneka bAra pratisevanA karake AlocanA kare to ghara use mAyA-sahita AlocanA karane para Asevita pratisevanA ke anusAra prAyazcitta rUpa parihAra The tapa meM sthApita karake usakI yogya vaiyAvRtya karanI caahie| yadi vaha parihAra tapa meM sthApita hone para bhI kisI prakAra kI pratisevanA kare to usakA sampUrNa prAyazcitta bhI pUrvapradatta prAyazcitta meM sammilita kara denA caahie| 1. pUrva meM pratisevita doSa kI pahale AlocanA kI ho, 2. pUrva meM pratisevita doSa kI pIche AlocanA kI ho, 3. pIche se pratisevita doSa kI pahale AlocanA kI ho, 4. pIche se pratisevita doSa kI pIche se AlocanA kI ho| 1. mAyArahita AlocanA karane kA saMkalpa karake mAyArahita AlocanA kI ho| 2. mAyArahita AlocanA karane kA saMkalpa karake mAyAsahita AlocanA kI ho| 3. mAyAsahita AlocanA karane kA saMkalpa karake mAyArahita AlocanA kI ho| 4. mAyAsahita AlocanA karane kA saMkalpa karake mAyAsahita AlocanA kI ho| | nizItha sUtra (346) Nishith Sutra

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inameM se kisI bhI prakAra ke bhaMga se AlocanA karane para usake sarva svakRta aparAdha ke ghara prAyazcitta ko saMyukta karake pUrvapradatta prAyazcitta meM sammilita kara denA caahie| ___jo isa prAyazcitta rUpa parihAra tapa meM sthApita hokara vahana karate hue bhI punaH kisI prakAra kI aura pratisevanA kare to usakA sampUrNa prAyazcitta bhI pUrvapradatta prAyazcitta meM Aropita kara denA caahie| 15. Having no deceit in doing "Pratisevana" once regarding any one of the four months or a little more than four months, five months or a little more than five months "Parihaarsthana" according to the "Asevita Pratisevana" having established himself into the penance, he should do alike services, in the mode of expiation. If he does "Pratisevana" any sort of even, establishing in outwardly penance then his entire atonement should be included in expiation of previously committed fault. If one has already taken an atonement of the previously committed fault. If one has taken an atonement later on of the previously committed fault. If one has already taken an atonement of the fault committed later on. If one has taken an atonement later on of a fault committed later on. 1. Having resolved to do a sincerely atonement, have performed a sincere repentance. 2. Having resolved to do a sincerely repentance, have performed a deceitful repentance. 3. Having resolved to do a deceitful repentance, have performed a sincere repentance. 4. Having resolved to do a deceitful repentance, have done a deceitful repentance. Repenting on the infringement of any one of these, the expiations of all the self performed sins should be included into the already given expiations. If one does "Pretisevana" even after observing the expiation mode of outwardly penance then his entire expiation should also be merged into the already assigned expiation. B 16. The ascetic who repents honestly doing the Pratisevana of any one of the four months or a little more than four months or five months or a little more than five * months "Parihaarsthana according the Asevita Pratisevana, he should do alike services establishing into the mode of expiation of outwardly penance. 1. Have repented already of the fault committed previously. Have repented later on of the fault committed previously. Have repented already of the fault committed later on. Have repented later on of the fault committed later on. Having resolved to repent sincerely have repented sincerely. Having resolved to repent sincerely have repented deceitfully. 3. Having resolved to repent deceitfully have repented honestly. 4. Having resolved to repent deceitfully have repented deceitfully. bIsavA~ uddezaka (347) Twentieth Lesson

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repenting on the infringement of any one of these, the expiation taken himself of the faults performed then his entire expiation should be included into the already assigned expiation. 17. The ascetic who repents honestly doing the "Pratisevana" repeatedly of any one of the four months or a little more than four months or five months or a little more than five months. "Parihaarshana" according to Aasevita Pratisevana establishing himself into the mode of expiation of outwardly penance should do alike services. If he does any kind of "Pratisevana" even after establishing into outwardly penances then his entire expiation should be included into the already assighed expiation. 1. Have repented already of the sin already committed. Have repented later on of the sin committed already. 3. Have repented already of the sin committed later on. Have repented later on the sin committed later on. 1. Having resolved to repent honestly have repented honestly. 2. Having resolved to repent sincerely have repented dishonestly. 3. Having resolved to repent dishonestly have repented honestly.. 4. Having resolved to repent deceitfully have repented deceitfully. Self-atonement on infringement of any one of expiation of all the sins committed himself should be included in the already assigned expiation. The one who does "Partisevana" again of any types of the faults even after the mode of expiation of outwardly penance then his entire expiation should be included into the already assigned expiations. 18. The ascetic who repents devoid of deceit doing "Pratisevana repeatedly of any one of the four months or a little more than four months, five months or a little more than five months according to the "AvesitaPratisevana" establishing in the mode of expiation of outwardly penance his deserving services should be done. If he does any kind of "Pratisevana" having established into the outwardly penance then his all the expiations should be included into the already assigned expiation. Have repented already of sins committed already. Have repented later on of the sins committed already. Have repented already of sins committed later on. Have repented later on the sins committed later on. Having resolved to repent devoid of deceit have repented devoid of deceit. Having resolved to repent devoid of deceit have repented deceitfully. 3. Having resolved to repent deceitfully have repented devoid of deceit. 4. Having resolved to repent deceitfully have repented deceitfully. nizItha sUtra (348) Nishith Sutra X X XI X IXIXIXXIX XI XXIXIXIXIXIXXIXXIX exlix XILXXX XXXX XXXIXIXIXIXXIX MAMMA X XXXIXIXXIX XI XIX IX XIX

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B Repenting after the infringement of any one of these the atonement of all the sins committed himself should be included into already assigned expiation. The one who after this mode of expiation of outwardly penance does the B "Pratisevana" again of any type of sin then his all the expiation should be included into the already assigned expiation. do mAsa prAyazcitta kI sthApitA AropaNA BTHE ACCUSATION OF ESTABLISHING OF TWO MONTH'S EXPIATION 19. chammAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA do mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA vIsairAiyA ArovaNA AdimajjhAvasANe saaTuM saheUM sakAraNaM ahINamairittaM teNaM paraM savIsairAiyA domaasaa| ra 20. paMcamAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA do mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA vIsairAiyA ArovaNA AdimajjhAvasANe saaTuM saheuM sakAraNaM ahINamairittaM teNaM paraM savIsairAiyA do maasaa| 21. cAummAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA domAsiyaM parihAraTThANaM paDisevittA - AloejjA-ahAvarA vIsairAiyA ArovaNA AdimajjhAvasANe saaTeM saheuM sakAraNaM ahINamairittaM teNaM paraM savIsairAiyA do maasaa| 22. temAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA domAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA vIsairAiyA ArovaNA AdimajjhAvasANe saaLaM saheuM sakAraNaM ahINamairittaM teNa paraM savIsairAiyA do maasaa| 23. do mAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA domAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA vIsairAiyA ArovaNA AdimajjhAvasANe saaThaM saheuM sakAraNaM ahINamairittaM teNa paraMsavIsairAiyA do maasaa| 24. mAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA domAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA vIsairAiyA ArovaNA AdimajjhAvasANe saaLaM saheuM sakAraNaM ahINamairittaM teNa paraMsavIsairAiyA do maasaa| sara 19. cha: mAsika prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se do mAsa prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika bIsa rAtri kI AropaNA kA prAyazcitta AtA hai, usake bAda punaH doSa sevana kara le to do mAsa aura bIsa rAtri kA prAyazcitta AtA hai| 20. paMcamAsika prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se do mAsa prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika bIsa rAtri kI AropaNA kA prAyazcitta AtA hai, usake bAda punaH doSa sevana kara le to do mAsa aura bIsa rAtri kA prAyazcitta AtA hai| bIsavA~ uddezaka (349) Twentieth Lesson NEL

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4 A 21. cAturmAsika prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya ra meM yA anta meM prayojana, hetu yA kAraNa se do mAsa prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika bIsa rAtri kI AropaNA kA prAyazcitta AtA hai, usake bAda punaH doSa sevana kara le to do mAsa aura bIsa rAtri kA prAyazcitta AtA hai| 22. traimAsika prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se do mAsa prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika bIsa rAtri kI AropaNA kA prAyazcitta AtA hai, usake bAda punaH ghara doSa sevana kara le to do mAsa aura bIsa rAtri kA prAyazcitta AtA hai| . 23. do mAsika prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya ra meM yA anta meM prayojana, hetu yA kAraNa se do mAsa prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika bIsa rAtri kI AropaNA kA prAyazcitta AtA hai, usake bAda punaH doSa sevana kara le to do mAsa aura bIsa rAtri kA prAyazcitta AtA hai| 24. mAsika prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se do mAsa prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika bIsa rAtri kI AropaNA kA prAyazcitta AtA hai, usake bAda punaH doSa sevana kara le to do mAsa aura bIsa rAtri kA prAyazcitta AtA hai| . 19. The ascetic who has accepted the expiation of six months if purposefully, commits faults or reasonably in the beginning, in the middle or in the end of that period deserving two months expiation then he has to expiate neither more nor less than attribution upto twenty nights. If he commits any sin after it then the expiation of two months and twenty nights comes. 20. The ascetic who has accepted the expiation for a period five months if repents purposefully, with vested interest or reasonably sin in the beginning or in the middle or in the end deserving two months expiation does any sin fit for expiation then neither less nor more than attribution of twenty night expiation comes to him. Even if he commits any sin after it then the expiation of two months and twenty night comes. The ascetic who has accepted the expiation of four months if repents purposefully, with vested interest or with reason in the beginning or in the middle or in the end deserving period of two months expiation having done the faults fit for expiation then he has to expiate not less, not more than the attribution of twenty night comes to him. Even if he commits any sin after it then the expiation of two months and twenty night comes. The ascetic who has accepted the expiation of three months if repents purposefully, with vested interest or with reason sin in the beginning, in the middle or in the end nizItha sUtra (350) Nishith Sutra

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23. 24. Tne commits a sin deserving two months expiation, then the expiation of neither less nor more than the attribution of twenty nights comes. Even if he commits any fault after it then the expiation of two months and twenty night comes. The ascetic who has accepted the expiation of two months duration if repents purposefully, with vested interest or with some reason in the beginning, in the middle, and in the end of commits any fault deserving for two months expiation fit neither then the expiation of neither less, nor more than the attribution of twenty nights comes, even if he commits any fault after it then the expiation of two months and twenty nights comes... The ascetic who has accepted the expiation of one months duration if repents purposefully, with vested interest or with some reason sin the beginning or in the middle or in the end of sin deserving for two months expiation commits any sin deserving for expiation then neither less nor more than the attribution of twenty night expiation comes to him, even if he commits any sin after it then the expiation of two months and twenty nights comes to him. do mAsa prAyazcitta kI prasthApitA AropaNA evaM vRddhi THE ENHANCEMENT AND ATTRIBUTION OF THE AWARDED EXPIATION OF THE TWO MONTHS 1 25. savIsairAiyaMdomAsiyaMparihAraTThANaMpaTThavie aNagAre aMtarA domAsiyaMparihAraTThANaM paDisevittA AloejjA-ahAvarA vIsairAiyA ArovaNA AdimajjhAvasANe saaLaM saheuM sakAraNaM ahINamairittaM teNa paraM sadasarAyA tinnnnimaasaa| 26. sadasarAiya-temAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA domAsiyaMparihAraTThANaM paDisevittA AloejjA-ahAvarA vIsairAiyA orovaNA AdimajjhAvasANe saaLaM saheuM sakAraNaM ahINamairittaM teNa paraM cattAri maasaa|| 30 27. cAummAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA domAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA vIsairAiyA ArovaNA AdimajjhAvasANe saaLaM saheuM sakAraNaM ahINamairittaM teNa paraM savIsairAiyA cattAri maasaa| para 28. savIsairAiyaM-cAummAsiyaM parihAraTThANaM paTThavIe aNagAre aMtarA domAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA vIsairAiyA ArovaNA AdimajjhAvasANe saaTuM saheuM sakAraNaM ahINamairittaM teNa paraM sadasarAyA pNcmaasaa| 329. sadasarAiya-paMcamAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA domAsiyaM parihAraTThANaM sa paDisevittA AloejjA-ahAvarA vIsairAiyA ArovaNA AdimajjhAvasANe saaTuM saheuM sakAraNaM ahINamairittaM teNa paraM chmaasaa| para 25. do mAsa aura bIsa rAtri kA prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se do mAsa prAyazcitta yogya doSa kA sevana bIsavA~ uddezaka (351) Twentieth Lesson

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karake AlocanA kare to use na kama na adhika bIsa rAtri kI AropaNA kA prAyazcitta AtA hai, pUre jise saMyukta karane para tIna mAsa aura bIsa rAtri kI prasthApanA hotI hai| aura 26. tIna mAsa aura dasa rAtri kA prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke 28 prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se do mAsa prAyazcitta yogya doSa kA sevana 1 karake AlocanA kare to use na kama na adhika bIsa rAtri kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane para cAra mAsa aura bIsa rAtri kA prasthApanA hotI hai| 27. cAturmAsika prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya pra meM yA anta meM prayojana, hetu yA kAraNa se do mAsa prAyazcitta yogya doSa kA sevana karake 33 AlocanA kare to use na kama na adhika bIsa rAtri kI AropaNA kA prAyazcitta AtA hai, jise 22 saMyukta karane se cAra mAsa aura bIsa rAtri kA prasthApanA hotI hai| 28. cAra mAsa aura bIsa rAtri kA prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke pare prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se do mAsa prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika bIsa rAtri kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane se pA~ca mAsa aura dasa rAtri kA prasthApanA hotI hai| 29. pA~ca mAsa aura dasa rAtri kA prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke 8 prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se do mAsa prAyazcitta yogya doSa kA sevana se karake AlocanA kare to use na kama na adhika bIsa rAtri kI AropaNA kA prAyazcitta AtA hai, aura jise saMyukta karane se cha: mAsa kI prasthApanA hotI hai| 25. The ascetic who is undergoing the expiation of two months and twenty nights duration if repents purposefully, with vested interest or with some reason sin in the beginning, in the middle or in the end of the period of expiation liable for two months expiation then neither less nor more than the attribution of twenty nights expiation comes, and including it the expiation becomes of three months and twenty nights. The ascetic who has accepted the expiation of three months and ten nights duration if repents purposefully, with vested interest or with some reason sin in the beginning, in the middle or in the end of deserving fit for two months expiation then neither less nor more than the attribution of twenty night expiation comes, through including it the establishment becomes of four months and twenty nights. The ascetic who is undergoing expiation of four months (chaturmasi) if repents purposefully, with vested interest or with some reasons in the beginnings, in the middle or in the end of period of expiation condition deserving two months expiation then neither lesser nor more than the attribution of twenty nights expiation comes, and including it the expiation becomes of four months and twenty night. | nizItha sUtra (352) Nishith Sutra |

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28. The ascetic who has accepted the expiation of four months if he repents purposefully, with vested interest or with some reasons in the beginning, in the middle or in the end deserving fit for two months expiation then neither less nor more than the attribution of twenty nights expiation comes, through including it the establishment becomes of five months and ten night. The ascetic who has accepted the expiation of five months and ten night if repents purposefully, with vested interest, or with some reasons in the beginning, in the middle or in the end, deserving fit for two months expiation then neither less nor more than the attribution of twenty nights expiation comes, and including it, the expiation of six months. eka mAsa prAyazcitta kI sthApitA AropaNA THE ATTRIBUTION OF THE AWARDED ONE MONTH EXPIATION 30. chammAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA . AlIejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaTuM saheuM sakAraNaM ahINamairittaM teNa paraM divaDDho maaso| ra 31. paMca mAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA para AloejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaLaM saheuM sakAraNaM aMhINamairittaM teNa paraM divaDDho maaso| HR 32. cAummAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaThaM saTTeuM sakAraNaM ahINamairittaM teNa paraM divaDDho maaso|| temAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaLaM saheuM sakAraNaM ahINamairittaM teNa paraM divaDDho maaso| 34. do mAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA __AloejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaLaM saheuM sakAraNaM ahINamairittaM teNa paraM divaDDho maaso| 36 35. mAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaTuM saheuM sakAraNaM ahINamairittaM teNa paraM divaDDho maaso| ra 30. cha: mAsika prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake bIsavA~ uddezaka (353) Twentieth Lesson MAHIMANIAMMAMA ANTI-NIMAMA XIX XIX XIX XIXIXXIXIXXIX rilAra CIRIR

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AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, usake ghara bAda punaH doSa sevana kara le to DeDha mAsa kA prAyazcitta AtA hai| 31. paMca mAsika prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM 2 madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake 8 AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, usake ra bAda punaH doSa sevana kara le to DeDha mAsa kA prAyazcitta AtA hai| 32. cAturmAsika prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake ra AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, usake ghara bAda punaH doSa sevana kara le to DeDha mAsa kA prAyazcitta AtA hai| 2 33. tIna mAsa prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM 3 madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, usake ra bAda punaH doSa sevana kara le to DeDha mAsa kA prAyazcitta AtA hai| 34. do mAsa prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA ra kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, usake bAda punaH doSa sevana kara le to DeDha mAsa kA prAyazcitta AtA hai| 35. mAsika prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM pUre ___ yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, usake bAda punaH 4 doSa sevana kara le to DeDha mAsa kA prAyazcitta AtA hai| 30. The ascetic who has accepted the expiation of six months duration if repents purposefully, with vested interest or with some reason in the beginning, in the middle or in the end, deserving fit for one months expiation then neither less nor more than the attribution of fortnight expiation comes, and if he commits any fault beyond it then an expiation of one and a half months comes. The ascetic who has accepted the expiation of five months expiation if repents purposefully, with vested interest, with some reasons in the beginning, in the middle or in the end deserving a months expiation then neither less nor more than the attribution of fortnight expiation comes, and if he commits any fault subsequently then an expiation of one and a half months comes. The ascetic who has accepted the expiation of Chaturmasi if repents purposefully, with vested interest or with some reasons in the beginning or in the middle or in the nizItha sUtra (354) Nishith Sutra

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end, deserving one month expiation then the attribution of fortnight expiation comes and if he commits any faults after it then the expiation of one and a half months comes. 33. The ascetic who has accepted the expiation of three months if he repents purposefully, with vested interest, or with some reasons in the beginning, in the middle or in the end deserving fit for a month expiation, the attribution of neither less nor more than a fortnight expiation comes, If he commits again any sin after it then an expiation of one and a half months comes. 34. The ascetic who has accepted two months expiation if he repents purposefully, with vested interest or with some reasons in the beginning, in the middle or in the end, deserving one months expiation then the attribution neither less nor more than of a fortnight expiation comes, Again if he commits any sin subsequently then the expiation of one and a half months comes. 35. The ascetic who has accepted the expiation of one month if he repents purposefully, with vested interest or with some reasons in the beginning, in the middle or in the end, deserving one month expiation then the fortnight expiation of attribution comes. If he commits any sin after it then the expiation of one and a half months comes. eka mAsa prAyazcitta kI prasthApitA AropaNA evaM vRddhi THE ESTABLISHMENT, ATTRIBUTION AND ENHANCEMENT OF THE EXPIATION OF ONE MONTH 36. divaDDha-mAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AloejjA- ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaTTha saheDaM sakAraNaM ahINamairittaM teNa paraM do mAsA / 37. do mAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AloejjA - ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaTTha saheDaM sakAraNaM 'ahINamairittaM teNa paraM aDDhAijjA mAsA / 38. aDDhAijja - mAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AloejjA - ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaTTha saheDaM sakAraNaM ahINamairittaM taiNa paraM tiNNimAsA / 39. temAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AloejjA - ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaTThaM saheuM sakAraNaM ahINamairittaM teNa paraM addhaTThA mAsA / 40. adbhuTThamAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaTTha saheDaM sakAraNaM ahINamairittaM teNa paraM cattArimAsA / bIsavA~ uddeza (355) Twentieth Lesson

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para 41. cAummAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaTuM saheuM sakAraNaM ahINamairittaM teNa paraM addddhpNcmaasaa| * 42. aDDha-paMcamAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA sara AloejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaThaM saheuM sakAraNaM haira ahINamairittaM teNa paraM pNcmaasaa| 43. paMca-mAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaThaM saheuM sakAraNaM ahINamairittaM teNa paraM addhchtttthaamaasaa| 44. addhachaTThamAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA re AloejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaThaM saheuM sakAraNaM are ahINamairittaM teNa paraM chmmaasaa| 36. DeDha mAsa prAyazcitta vahana karane vAlA aNagAraM yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane vara se do mAsa kI prasthApanA hotI hai| ghara 37. do mAsa prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM pUre yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane para se DhAI mAsa kI prasthApanA hotI hai| 38. DhAI mAsa prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM pUra yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane 8 se tIna mAsa kI prasthApanA hotI hai| 38 39. tIna mAsa prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane para se sADhe tIna mAsa kI prasthApanA hotI hai| para 40. sADhe tIna mAsa prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM DU madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake sara AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise re saMyukta karane se cAra mAsa kI prasthApanA hotI hai| nizItha sUtra (356) Nishith Sutra

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ghara 41. cAra mAsa prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM ghara yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane se sAr3he cAra mAsa kI prasthApanA hotI hai| 42. sAr3he cAra mAsa prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane se pA~ca mAsa kI prasthApanA hotI hai| 5343. pA~ca mAsa prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane se sAr3he pA~ca mAsa kI prasthApanA hotI hai| 44. sAr3he pA~ca mAsa prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM ra. madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake sAre . AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane se chaH mAsa kI prasthApanA hotI hai| The ascetic who has accepted the expiation of one and a half months if repents purposefully, with vested interest, or with some reasons in the beginning, in the middle or in the end deserving a month duration then neither less nor more than the expiation of fortnight attribution comes, thus including it the attribution becomes for a period of two months. The ascetic who has accepted the expiation of two months if repents purposefully, with vested interest and with some reasons in the beginning, in the middle or in the end, deserving fit for one month expiation then not less or not more than the expiation of fortnight attribution comes, by including it the attribution of two and a half months becomes. bAra 38. The ascetic who has accepted the expiation of two and half months, if repents, purposefully, with vested interest or with some reasons in the beginning in the middle or in the end, deserving one month then neither less or nor more than the expiation of fortnight attribution comes through including it the attribution becomes of three months duration. The ascetic who has accepted the expiation of three months if repents propose fully, with vested interest or with some reasons in the beginning, in the middle or in the end, deserving one month expiation then neither less or nor more than the bIsavA~ uddezaka (357) Twentieth Lesson

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expiation of fortnight of attribution comes, through including it the attribution becomes of three and a half months duration. The ascetic who has accepts the expiation of three and a half months purposefully, with vested interest or with some reasons in the beginning, in the middle in the end deserving one month expiation then neither less nor more than the expiation of fortnight attribution comes. By including it, the attribution becomes of four months. The ascetic who has accepted the expiation of four months if repents purposefully, with vested interest or with some reasons in the beginning in the middle or in the end deserving for one months expiation then neither less nor more than the expiation of fortnight attribution comes. By including it, the attribution becomes of four and a half months. The ascetic who has accepted the expiation of four and a half months if repents purposefully, with vested interest or with some reasons in the beginning, in the middle and in the end, deserving a months expiation then neither less nor more than the expiation of fortnight attribution comes. By including it the attribution becomes for a period of five months. The ascetic who has accepted the expiation of five months if repents purposefully, with vested interest, with some reasons in the beginning, in the middle or in the end, deserving a month expiation then neither less or nor more than the expiation of fortnight attribution comes and including it the attribution becomes of five and half months. The ascetic who has accepted the expiation of five and a half months if repents purposefully, with vested interest and with some reasons in the beginnings, in the middle or in the end, deserving a months expiation, then neither less or nor more than the expiation of fortnight attribution comes and over including it the attribution becomes of six months. mAsika aura do mAsika prAyazcitta kI prasthApitA AropaNA evaM vRddhi THE ATTRIBUTION, ESTABLISHMENT AND ENHANCEMENT OF ONE MONTH AND TWO MONTHS EXPIATION 45. do mAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaTuM saheuM sakAraNaM tara ahINamairittaM teNa para aDDhAijjA maasaa| 46. aDDhAijja-mAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA do mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA vIsairAiyA ArovaNA AdimajjhAvasANe saaLaM saheuM sakAraNaM ahINamairittaM teNa paraM saMpacarAiyA tinnnnimaasaa| | nizItha sUtra (358) Nishith Sutra

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50. 47. saMpacarAiya-temAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaTuM saheuM sakAraNaM ahINamairittaM teNa paraMsavIsairAiyA tiNNi maasaa| pare 48. savIsairAiya-temAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA do mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA vIsairAiyA ArovaNA AdimajjhAvasANe saaThaM saheuM sakAraNaM ahINamairittaM teNa paraM sadasarAiyA cattAri maasaa| sadasarAiya-cAummAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AsoejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaTuM saheuM sakAraNaM ahINamairittaM teNa paraM paMcUNA pNcmaasaa| paMcUNa-paMca-mAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA do mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA vIsairAiyA ArovaNA AdimajjhAvasANe saaThaM saheuM sakAraNaM ahINamairittaM teNa paraM addhchttttmaasaa| 51. addhachaTThamAsiyaM parihAraTThANaM paTThavie aNagAre aMtarA mAsiyaM parihAraTThANaM paDisevittA AloejjA-ahAvarA pakkhiyA ArovaNA AdimajjhAvasANe saaLaM saheuM sakAraNaM ahINamairittaM teNa paraM chmmaasaa| para 45. do mAsa prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane se DhAI mAsa kI prasthApanA hotI hai| 4646. DhAI mAsa prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane se tIna mAsa aura pA~ca rAtri kI prasthApanA hotI hai| ghara 47. tIna mAsa aura pA~ca rAtri prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane se tIna mAsa aura bIsa rAtri kI prasthApanA hotI hai| aura 48. tIna mAsa aura bIsa rAtri prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane se cAra mAsa dasa rAtri kI prasthApanA hotI hai| bIsavA~ uddezaka (359) Twentieth Lesson

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ghara 49. cAra mAsa aura dasa rAtri prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke 8 prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana ra karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane se pA~ca mAsa meM pA~ca rAtri kama kI prasthApanA hotI hai| -50. pA~ca mAsa meM pA~ca rAtri kama prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana ghare karake AlocanA kare to use na kama na adhika bIsa rAtri kI AropaNA kA prAyazcitta AtA hai, ghare jise saMyukta karane se sAr3he pA~ca mAsa kI prasthApanA hotI hai| 51. sAr3he pA~ca mAsa prAyazcitta vahana karane vAlA aNagAra yadi prAyazcitta vahana kAla ke prArambha meM 2 madhya meM yA anta meM prayojana, hetu yA kAraNa se mAsika prAyazcitta yogya doSa kA sevana karake AlocanA kare to use na kama na adhika eka pakSa kI AropaNA kA prAyazcitta AtA hai, jise saMyukta karane se chaH mAsa kI prasthApanA hotI hai| The ascetic who has accepted the expiation of two months if repents purposefully, with vested interest and with some reasons in the beginning, in the middle, or in the end, deserving it fit for one months expiation then neither less nor more than an expiation of one fortnight attribution comes, and by including it the attribution becomes of two and a half months. The ascetic who has accepted the expiation of two and a half months if repents purposefully, with vested interest, with some reasons in the beginning, in the middle and in the end deserving it fit for a months expiation then neither less nor more than an expiation of a fortnight of attribution comes, and after including it the attribution becomes of three months and five nights. The ascetic who has accepted the expiation of three months and five nights if repents purposefully, with vested interest and with some reasons in the beginning, in the middle or in the end deserving it fit for a months expiation then neither less or nor more than the expiation of a fortnight attribution comes through including it, the attribution becomes, of three months and twenty nights. The ascetic who has accepted the expiation of three months and twenty nights if repents purposefully, with vested interest or with some reasons in the beginning, in the middle or in the end, deserving it fit for a months expiation then neither less nor more than the expiation of one fortnight attribution comes, and by including it the attribution becomes of four months ten nights. The ascetic who has accepted the expiation of four months and ten nights if repents purposefully, with vested interest or with some reasons in the beginning, in the middle or in the end deserving it fit for a months' expiation then neither less or nor X 48. 49 | nizItha sUtra (360) Nishith Sutra

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more than the expiation of a fortnight comes, and by including it the attribution becomes of five months less by five nights. The ascetic who has accepted the expiation of five months less of five nights if repents purposefully, with vested interest or with some reasons in the beginnings, in the middle or in the end deserving it fit for two months expiation then neither less nor more then the expiation of twenty night of attribution comes, and by including it, the attribution becomes of five and a half months. The ascetic who has accepted the expiation of five and a half months if repents purposefully, with vested interest or with some reasons in the beginning, in the middle or in the end, deserving it fit for a month expiation then neither less or nor more than the expiation a fortnight of attribution comes and over including it the attribution becomes of six months. bIsaveM uddezaka kA sArAMza THE SUMMARY OF THE TWENTIETH CHAPTER sUtra 1-5 eka mAsa prAyazcitta sthAna se lekara pA~ca mAsa taka ke prAyazcitta sthAna kI niSkapaTa AlocanA kA utane utane mAsa kA prAyazcitta AtA hai| kapaTayukta AlocanA karane para eka guru mAsa kA prAyazcitta adhika AtA hai| chaha mAsa yA usase adhika prAyazcitta sthAna kI AlocanA sakapaTa yA niSkapaTa karane para bhI kevala chaha mAsa hI prAyazcitta AtA hai| isake Age prAyazcitta vidhAna nahIM hai, jisa prakAra rAjya vyavasthA meM 20 varSa se adhika jela kI sajA nahIM hai| sUtra 6-10 aneka bAra sevana kie gae prAyazcitta sthAna kI AlocanA ke viSaya meM pUrva sUtravat prAyazcitta samajhanA caahie| sUtra 11-12 mAsika Adi prAyazcitta sthAnoM kI dvika saMyogI bhaMgoM se yukta AlocanA ke prAyazcitta bhI pUrva sUtravat samajhanA caahie| sUtra 13-14 pUre mAsa yA sAdhika mAsa sthAnoM kI AlocanA kA prAyazcitta kapaTa sahita yA kapaTarahita Adi pUrva sUtra ke samAna samajhanA caahie| sUtra 15 eka bAra sevita doSa sthAna kI kapaTa rahita AlocanA ke prAyazcitta ko vahana karate hue punaH lagAe jAne vAle doSoM kI do caubhaMgI ke kisI bhI bhaMga se AlocanA karane para prAyazcitta kI AropaNA kI jAtI hai| sUtra 16 eka bAra sevita sthAna ko kapaTayukta AlocanA kA prAyazcitta vahana evaM usameM AropaNA pUrva sUtroM ke samAna samajha lenA caahie| sUtra 17-18 aneka bAra sevita sthAna sambandhI sampUrNa varNana ukta donoM sUtra ke samAna hI ina do sUtroM kA samajha lenA caahie| sUtra 19-24 eka mAsa se lekara chaha mAsa taka kisI bhI prAyazcitta ke vahanakAla meM lage do mAsa sthAna kI sAnugraha sthApitA AropaNA bIsa dina kI tathA punaH usa sthAna kI niranugraha bIsavA~ uddezaka (361) Twentieth Lesson

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sUtra 25-29 sUtra 30-35 sUtra 36-44 sUtra 45-51 Sutra 1-5 Sutra 6-10 Sutra 11-12 Sutra 13-14 Sutra 15 nizItha sthApitA AropaNA do mAsa kI evaM kula do mAsa aura bIsa dina kI sthApitA AropaNA dI jAtI hai| sthApitA AropaNA ke do mAsa aura bIsa dina ke prAyazcitta ko vahana karate hue puna: puna: do mAsa ke prAyazcitta kI bIsa bIsa dina kI prasthApitA AropaNA bar3hAte hue chaha mAsa taka kI AropaNA kI jAtI hai| sUtra 19-24 ke samAna sAnugraha aura niranugraha sthApitA AropaNA jAnanA kintu do mAsa prAyazcitta sthAna kI jagaha eka mAsa evaM 20 dina kI AropaNA kI jagaha 15 dina tathA do mAsa bIsa dina kI jagaha Der3ha mAsa samajhanA caahie| sUtra 24-29 taka ke samAna prasthApitA AropaNA jAnanA kintu yahA~ prArambha meM do mAsa bIsa dina kI jagaha Der3ha mAsa kI prasthApanA hai aura 20 dina kI AropaNA kI jagaha eka mAsa prAyazcitta sthAna kI 15 dina kI AropaNA vRddhi karate hue chaha mAsa taka kI AropaNA kA varNana samajhanA caahie| do mAsa ke prAyazcitta ko vahana karate hue doSa lagAne para eka mAsa sthAna kI 15 dina kI AropaNA vRddhi kI jAtI hai / tadanantara do mAsa sthAna kI 20 dina kI AropaNA vRddhi kI jAtI hai| isa taraha donoM sthAnoM se AropaNA vRddhi karate hue chaha mAsa taka kI prasthApitA AropaNA samajha lenI caahie| isa prakAra isa uddezaka meM prAyazcitta sthAnoM kI AlocanA para prAyazcitta dene kA evaM usake vahanakAla meM sAnugraha, niranugraha, sthApitA evaM prasthApitA AropaNA kA spaSTa kathana kiyA gayA hai| Through expiating un-deceitfully from one month expiation upto the five months expiations places the expiation comes of the same number of months. Through expiating deceitfully the expiation in excess of one Gurumonth comes. By repenting deceitfully or un-deceitfully of the atonement places of the six months or more than this, even then, the atonement comes of six months only. There is no law of expiation next to it, as there is no law of more than 20 years imprisonment in state system. About repenting of accepting many a times of atonement places, the expiation should be understood as in previous sutras. Even the expiations of repenting combined with double associated infringements, a month's duration atonement places should be understood as explained in previous sutras. The atonement of repenting the places of one month or more months duration deceitfully or un-deceitfully should be understood similar to the previously explained sutras. Accepting the atonement of un-deceitful repentance of once accepted fault place, if any sin is committed again, the expiation is done through repenting by any option of the two upto fourfold option (Chaubhangi) (362) Nishith Sutra

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Sutra 16 Sutra 17-18 Sutra 19-24 Sutra 25-29 Sutra 30-35 Accepting the atonement of deceitful repentance of once accepted fault place and its establishments should be understood as similar to the previous explained sutras. The entire description related to repeatedly accepted fault places similar to the above mentioned sutra should be understood the same as in these two sutras. The obligatory establishment and attribution are given for twenty days of two months places deserving fit for accepting of any expiation from one month to six months and again the non-obligatory establishment and attribution of that place deserves fit for two months is given for a total period of two months and twenty days. Accepting the expiation of the establishment and attribution of two months and twenty days through increasing the establishment and attribution for a period of twenty days respectively of the expiation deserves two months when fault are committed again and again, the attribution can be awarded maximum upto six months. The obligatory and non-obligatory establishments and attributions should be known according to the sutra No. 19 to 24 but the atonement in lieu of two months should be understood one month, fifteen days in lieu of twenty days and one and a half months in lieu of two months and twenty days. The establishments and attributions should be known as similar as sutra No. 24 to 29 but here in beginning the establishment is of one and a half month in lieu of two months twenty days and the atonement deserves fit for a period of one month increasing the attribution of fifteen days in lieu of twenty days the description of the attribution upto the six months duration should be understood. Accepting the expiation fit for two months afflicted with faults of one months places the attribution is increased by fifteen days. After it in attributing two months places, it is increased by twenty days. In the same way through increasing the attribution from both these places the establishment should be understood upto the six months. Thus to assign atonement on the repentance of the expiation places in the chapter and during its application the legislation of obligatory and unobligatory establishment and of the establishment and attribution has been made. Sutra 36-44 kkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkss Sutra 45-51 Il THAT JESUCH THIC II The End of Twentieth Chapter. bIsavA~ uddezaka (363) Twentieth Lesson

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[ pariziSTa / AgamoM kA anadhyAyakAla (sva. AcAryapravara zrI AtmArAma jI mahArAja dvArA sampAdita nandI sUtra se uddhRta) svAdhyAya ke lie AgamoM meM jo samaya batAyA gayA hai, usI samaya zAstroM kA svAdhyAya karanA caahie| aura anadhyAyakAla meM svAdhyAya varjita hai| manusmRti Adi smRtiyoM meM bhI anadhyAyakAla kA vistArapUrvaka varNana kiyA gayA hai| vaidika loga bhI veda ke anadhyAyoM kA ullekha karate haiN| isI prakAra anya ArSa granthoM kA bhI anadhyAya mAnA jAtA hai| jainAgama ghaTe bhI sarvajJokta, devAdhiSThita tathA svara-vidyA saMyukta hone ke kAraNa, inakA bhI zAstroM meM anadhyAyakAla varNita ghara kiyA gayA hai| sthAnAMga sUtra ke anusAra, dasa AkAza se sambandhita, dasa audArika zarIra se sambandhita, cAra mahApratipadA, cAra mahApratipadA kI pUrNimA aura cAra sndhyaa| isa prakAra battIsa anadhyAyakAla mAne gae haiM, 3 jinakA saMkSepa meM nimna prakAra se varNana haiAkAza sambandhI dasa anadhyAya 1. ulkApAta-tArApatana-yadi mahat tArApatana huA hai to eka prahara paryanta zAstra-svAdhyAya nahIM ghara karanA caahie| 2. digdAha-jaba taka dizA raktavarNa kI ho arthAt aisA mAlUma par3e ki dizA meM Aga-sI lagI hai, taba bhI svAdhyAya nahIM karanA caahie| 3. garjita-bAdaloM ke garjana para eka prahara paryanta svAdhyAya na kre| 4. vidyut-bijalI camakane para eka prahara paryanta svAdhyAya na kre| kintu garjana aura vidyut kA asvAdhyAya cAturmAsa meM nahIM mAnanA caahie| kyoMki vaha garjana aura vidyut pare 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 ghara yUpaka kahA jAtA hai| ina dinoM prahara rAtri paryanta svAdhyAya nahIM karanA caahie| 7. yakSAdIpta-kabhI kisI dizA meM bijalI camakane jaisA, thor3e-thor3e samaya pIche jo prakAza hotA ra 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 ra taka svAdhyAya nahIM karanA caahie| nizItha sUtra (364) Nishith Sutra

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9. mihikAzveta - zItakAla meM zveta varNa kI sUkSma jalarUpa dhuMdha mihikA kahalAtI hai| jaba taka yaha giratI rahe, taba taka asvAdhyAyakAla hai| phailI 10. raja-udghAta - vAyu ke kAraNa AkAza meM cAroM ora dhUla chA jAtI hai| jaba taka yaha dhUla 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| 1 isI prakAra manuSya sambandhI asthi, mA~sa aura rudhira kA bhI anadhyAya mAnA jAtA hai| vizeSatA itanI hai ki inakA asvAdhyAya sau hAtha taka tathA eka dina-rAta kA hotA hai / strI ke mAsika dharma kA asvAdhyAya tIna dina taka tathA bAlaka evaM bAlikA ke janma kA asvAdhyAya kramazaH sAta evaM ATha dina paryanta kA mAnA jAtA hai| 14. azuci - mala-mUtra sAmane dikhAI dene taka asvAdhyAya hai ' 15. zmazAna - zmazAna bhUmi ke cAroM ora sau-sau hAtha paryanta asvAdhyAya mAnA jAtA hai| 16. candragrahaNa - candragrahaNa hone para jaghanya ATha, madhyama bAraha aura utkRSTa solaha prahara paryanta svAdhyAya nahIM karanA cAhie / 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- - zanai: svAdhyAya karanA cAhie / 19. rAjavyudgraha - samIpastha rAjAoM meM paraspara yuddha hone para jaba taka zAnti na ho jAe, taba taka aura usake pazcAt bhI eka dina-rAtri svAdhyAya nahIM kre| 20. audArika zarIra - upAzraya ke bhItara paMcendriya jIva kA vadha ho jAne para jaba taka kalevara par3A rahe, taba taka tathA 100 hAtha taka yadi nirjIva kalevara par3A ho to svAdhyAya nahIM karanA caahie| 21-28. cAra mahotsava aura cAra mahApratipadA - ASAr3ha - pUrNimA, Azvina - pUrNimA, kArtika pUrNimA aura caitra-pUrNimA ye cAra mahotsava haiN| ina pUrNimAoM ke pazcAt Ane vAlI pratipadA ko mahApratipadA kahate haiN| inameM svAdhyAya karane kA niSedha hai| 29-32. prAtaH, sAyaM, madhyAhna aura ardha- rAtri - prAta: sUrya ugane se eka ghar3I pahale tathA eka ghar3I pIche, sUryAsta hone se eka ghar3I pahale tathA eka ghar3I pIche, madhyAhna arthAt dopahara meM eka ghar3I pahale aura eka ghar3I pIche evaM ardha-rAtri meM bhI eka ghar3I pahale tathA eka ghar3I pIche svAdhyAya nahIM karanA cAhie / isa prakAra asvAdhyAyakAla TAlakara dina-rAtri meM cAra kAla kA svAdhyAya karanA caahie| pariziSTa (365) 00 Appendix

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Appendix INAPPROPRIATE TIME FOR STUDY OF AGAMS (Quoted from Nandi Sutra edited by Late Acharya Pravar Shri Atmaram ji M.) Scriptures should be studied only at the appropriate time as prescribed in the Agams. Study of sriptures at a 'time inappropriate for studies' (anadhyaya kaal) is prohibited. Detailed description of anadhyaya kaal (time inappropriate for studies) is also included in Smritis (the corpus of Sanatan Dharmashastra) like Manusmriti. Vedic people also mention about the anadhyaya kaal (time inappropriate for studies) of the Vedas. This rule is applicable to other Aryan holy books. As Jain Agams are sermons of the Omniscient, ensconced by the devas, and phonetically composed, discussion about the anadhyaya kaal (time inappropriate for studies) is also included in the scriptures. For example: According to Sthananga Sutra there are thirty two slots of time defined as anadhyaya kaal (time inappropriate for studies)--ten related to sky, ten related to the gross physical body (audarik sharira), four relating to mahapratipada (the date following a specific full moon night), four relating to the date of the said full moon night, and four relating to sandhya (the four junctions of parts of the day, viz. morning, noon, evening and midnight). They are briefly described as follows: RELATING TO SKY 1. Ulkapat or Tarapatan-If a falling star or a comet is visible in the sky, scriptures should not be studied for three hours following the incident. 2. Digdaha-A long as the sky looks crimson in any direction, as if there was a fire, then study of scriptures should not be done. 3. Garjit-For three hours following thunder of clouds such studies are prohibited. 4. Vidyut-For three hours following lightening such studies are prohibited. nizItha sUtra (366) Nishith Sutra

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However, the prohibition related to thunder and lightening is not B applicable during the four months of monsoon. This is because frequent thunder and lightening is an essential attribute of that season. Thus this prohibition is relaxed starting from Ardra till Svati Nakshatra (lunar mansion or 27/28 divisions of the ecliptic on the path of the moon). 5. Nirghat-For six hours following thunder without clouds (demonic or otherwise) such studies are prohibited. 6. Yupak--The conjunction of solar and lunar glows at twilight hour on first, second and third days of the bright half of a month (Shukla Paksha) is called Yupak. During these dates such studies are prohibited during the first quarter of the night. 7. Yakshadeepti--Some times there is a lightening like intermittent glow visible in te 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. RELATING TO GROSS PHYSICAL BODY 11-13. Bone, flesh and blood-As long as bone, flesh and blood of five sensed animals are visible and not removed from sight such studies are prohibited. According to the commentator (Vritti ) if such things are lying up to a distance of 60 yards the prohibition is effective. This rule is applicable to human bones, flesh and blood with the amendment that the distance is 100 cubits and the effective period is one day and night. The period prohibited for studies is three days in case of a women in menstruation, seven days in case of male-child birth and eight days in case of a female-child birth. 14. Ashuchi-As long as excreta is visible and not removed from sight such studies are prohibited. pariziSTa (367) Appendix

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15. Smashan-Up to a distance of hundred yards in any direction from a cremation ground such studies are prohibited. 16. Chandra grahan-At the time of lunar eclipse such studies are prohibited for eight, twelve or sixteen hours. 17. Surya grahan-At the time of solar eclipse such studies are prohibited for eight, twelve or sixteen hours. 18. Patan-On the death of a king or some other nationally eminent person such studies are prohibited as long as he is not cremated. Even after that, the period of study is kept limited as long as his successor does not take over. 19. Raaj-vyudgraha-During a war between neighbouring states such studies are prohibited as long as peace does not prevail. Studies should be resumed only 24 hours after peace is established. 20. Audarik Sharira-In case a five sensed animal dies or is killed in an upashraya (place of stay for ascetics) such studies are prohibited as long as the dead body is not removed. This prohibition also applies if a dead body is lying within 100 yards of the place of stay. 21-28. Four Mahotsavas and four Mahapratipada-Ashadh, Ashvin, Kartik and Chaitra purnimas (the full moon days of these four months) are called great festival days. The days after these festival days are called Mahapratipada. On all these days such studies are prohibited. 29-32. 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). nizItha sUtra (368) Nishith Sutra

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vizva meM pahalI bAra jaina sAhitya ke itihAsa meM eka naye jJAna yuga kA zubhArambha 2 (jaina Agama, hindI evaM aMgrejI bhAvArtha aura vivecana ke saath| zAstra ke bhAvoM ko __udghATita karane vAle bahuraMge citroM sahita) bAra 1. sacitra uttarAdhyayana sUtra mUlya Rs 800/bhagavAna mahAvIra kI antima vaannii| Adarza jIvana vijJAna tathA tattvajJAna se yukta mokSamArga ke sampUrNa aMgoM kA sArapUrNa vrnnn| eka hI sUtra meM sampUrNa jaina AcAra, darzana aura siddhAntoM kA samagra sdbodh| sacitra dazavaikAlika sUtra mUlya Rs 800/jaina zramaNa kI ahiMsA va yatanAyukta AcAra sNhitaa| jIvana meM pada-pada para kAma Ane vAle vivekayukta, saMyata vyavahAra, bhojana, bhASA, vinaya Adi kI mArgadarzaka suucnaaeN| AcAra vidhi ko raMgIna citroM ke mAdhyama se AkarSaka aura subodha banAyA gayA hai| 33. sacitra nandI sUtra mUlya Rs 800/matijJAna-zrutajJAna Adi pA~coM jJAnoM kA vividha udAharaNoM sahita vistRta vrnnn|| tara 4. sacitra anuyogadvAra sUtra (bhAga-1, 2) mUlya Rs 1,600/yaha zAstra jainadarzana aura tattvajJAna ko samajhane kI kuMjI hai| naya, nikSepa, pramANa, jaise dArzanika viSayoM ke sAtha hI gaNita, jyotiSa, saMgItazAstra, kAvyazAstra, prAcIna lipi, nApa-taula Adi saikar3oM viSayoM kA varNana hai| yaha sUtra gambhIra bhI hai aura bar3A bhI hai| ata: do bhAgoM meM prakAzita kiyA hai| sacitra AcArAMga sUtra (bhAga-1, 2) mUlya Rs 1,600/yaha gyAraha aMgoM meM prathama aMga hai| bhagavAna mahAvIra dvArA pratipAdita ahiMsA, samyaktva, saMyama, titikSA Adi AdhArabhUta tattvoM kA bahuta hI sundara varNana hai| bhagavAna mahAvIra kA jIvana-caritra, unakI chadmastha caryA kA A~khoM dekhA varNana tathA jaina zramaNa kA AcAra-vicAra dUsare bhAga meM hai| donoM bhAga vividha aitihAsika va sAMskRtika citroM se yukt| sacitra sthAnAMga sUtra (bhAga-1, 2) mUlya Rs 1,600/yaha cauthA aMga sUtra hai| apanI khAsa saMkhyA pradhAna zailI meM saMkalita yaha zAstra jJAna, vijJAna, jyotiSa, bhUgola, gaNita, itihAsa, nIti, AcAra, manovijJAna, puruSa-parIkSA Adi saikar3oM prakAra ke viSayoM kA jJAna dene vAlA bahuta hI vizAlakAya zAstra hai| bhAvArtha aura vivecana ke kAraNa pratyeka pAThaka ke lie samajhane meM sarala aura jJAnavardhaka hai| 7. sacitra jJAtAdharmakathA sUtra (bhAga-1, 2) mUlya Rs 1,600/bhagavAna mahAvIra dvArA pravacanoM meM prayukta dharmakathAe~, udbodhaka, rUpaka, dRSTAnta Adi jinake mAdhyama se tattvajJAna sahaja hI grAhya ho gayA hai| vividha rocaka raMgIna citroM se yukt| do bhAgoM meM sampUrNa aagm| pariziSTa (369) Appendix

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sUtra Ga ra 8. sacitra upAsakadazA evaM anuttaraupapAtikadazA sUtra mUlya Rs 800/saptama aMga upAsakadazA meM bhagavAna mahAvIra ke pramukha 10 zrAvakoM kA jIvana-caritra tathA unake zrAvaka 3K dharma kA rocaka varNana hai| navama aMga anuttaraupapAtikadazA meM utkRSTa tapa:sAdhanA karane vAle 33 zramaNoM ra kI tapa dhyAna-sAdhanA kA romAMcaka varNana hai| bhAvoM ko spaSTa kane vAle kalAtmaka raMgIna citroM shit| sacitra nirayAvalikA evaM vipAka satra mUlya Rs 800/nirayAvalikA meM pA~ca upAMga haiN| bhagavAna mahAvIra ke parama bhakta rAjA kUNika ke janma Adi kA varNana tathA vaizAlI gaNataMtrAdhyakSa ceTaka ke sAtha hue mahAzilAkaMTaka yuddha kA romAMcaka sacitra citraNa tathA bhagavAna ariSTanemi evaM bhagavAna pArzvanAtha ke zAsana meM dIkSita aneka zramaNa-zramaNiyoM kA caritra inameM hai| vipAka sUtra meM azubha karmoM ke atyanta kaTu phala kA varNana hai, jise sunate hI hRdaya dravita ho jAtA hai, tathA sukhavipAka meM dAna, tapa Adi zubha karmoM ke mahAn sukhadAyI puNya phaloM kA mu~ha bolatA varNana hai| ghare bhAvapUrNa rocaka kalApUrNa citroM ke saath| 10. sacitra antakRddazA sUtra ___ mUlya Rs 800/AThaveM aMga antakRddazA sUtra meM mokSagAmI 90 mahAn Atma-sAdhaka zramaNa-zramaNiyoM ke tapomaya sAdhanA jIvana kA preraka varNana hai| yaha sUtra paryuSaNa meM vizeSa rUpa meM paThanIya hai| vividha citra va tapoM ke citroM se samajhane meM sarala subodha hai| 11. sacitra aupapAtika sUtra mUlya Rs 800/yaha prathama upAMga hai| isameM rAjA kUNika kA bhagavAna mahAvIra kI vandanArtha prasthAna, darzana-yAtrA tathA bhagavAna kI dharmadezanA, dharma prarUpaNA Adi viSayoM kA bahuta hI vistRta lAlityayukta varNana hai| isI meM ambar3a parivrAjaka Adi aneka parivrAjakoM kI tapa:sAdhanA kA varNana bhI hai| 12. sacitra rAyapaseNiya sUtra mUlya Rs 800/yaha dvitIya upAMga hai| dharmadveSI pradezI rAjA ko dharmabodha dekara parama dhArmika banAne vAle mahAn jJAnI AcArya kezIkumAra zramaNa ke sAtha AtmA, paraloka, punarjanma Adi viSayoM para huI tarkayukta adhyAtma-carcA pratyeka jijJAsu ke lie paThanIya jJAnavarddhaka hai| AtmA aura zarIra kI bhinnatA samajhAne vAle udAharaNoM ke citra bhI bodhaprada haiN| 13. sacitra kalpa sUtra mUlya Rs 800/kalpa sUtra kA paThana, paryuSaNa meM vizeSa rUpa meM hotA hai| isameM 24 tIrthaMkaroM kA jIvana-caritra hai| sAtha hI bhagavAna mahAvIra kA vistRta jIvana-caritra, zramaNa samAcArI tathA sthavirAvalI kA varNana hai| 24 tIrthaMkaroM ke jIvana se sambandhita suramya citroM ke kAraNa sabhI ke lie AkarSaka upayogI hai| 14. sacitra cheda sUtra (dazA-kalpa-vyavahAra) ___ mUlya ra 800/AcAra-zuddhi ke lie jina AgamoM meM vizeSa vidhAna hai, unheM cheda sUtra' kahA gayA hai| cheda sUtroM meM re AcAra-zuddhi ke sUkSma se sUkSma niyamoM kA varNana hai| cAra cheda sUtroM meM dazAzrutaskandha, bRhatkalpa tathA ghara vyavahAra-ye tIna cheda sUtra sabhI zramaNa-zramaNiyoM ke lie vizeSa paThanIya haiN| prastuta bhAga meM tInoM cheda sUtroM kA aura bhASya Adi ke AdhAra para vivecana hai| aMgrejI anuvAda ke sAtha 15 raMgIna citroM sahita prakAzita hai| FRIM zAsana jAXXXIM nizItha sUtra (370) __ Nishith Sutra Nishith Sutra

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gha3 15. sacitra bhagavatI sUtra (bhAga-1, 2, 3, 4) mUlya Rs 3,200/paMcama aMga vyAkhyAprajJapti sUtra 'bhagavatI' ke nAma se adhika prasiddha hai| isameM jIva, dravya, pudgala, paramANu, loka Adi cAroM anuyogoM se sambandhita hajAroM praznottara haiN| yaha vizAla Agama jaina tattva vidyA kA mahAsAgara hai| saMkSipta aura subodha anuvAda va vivecana ke sAtha yaha Agama lagabhaga 6 bhAga meM pUrNa hone kI sambhAvanA hai| prathama bhAga 1 se 4 zataka taka tathA 15 raMgIna citroM sahita prakAzita hai| dvitIya bhAga meM 5 se 7 zataka sampUrNa tathA 8veM zataka kA prathama uddezaka liyA gayA hai| isa bhAga meM bhAvapUrNa 15 raMgIna citra liye gaye haiN| tRtIya bhAga meM AThaveM zataka ke dvitIya uddezaka se nave zataka taka sampUrNa liyA gayA hai| isa bhAga meM 22 raMgIna bhAvapUrNa citra liye gaye haiN| caturtha bhAga meM 10 se 13veM zataka ke tRtIya uddezaka taka liyA gayA hai| sAtha hI yaha bhAga viSaya ko spaSTa karane vAle 16 raMgIna bhAvapUrNa citroM se yukta hai| 16. sacitra jambadvIpa prajJapti satra mUlya Rs 800/yaha chaThA upAMga hai| isa sUtra kA mukhya viSaya jambUdvIpa kA vistRta varNana hai| jambUdvIpa meM Aye mAnava kSetra, parvata, nadiyA~, mahAvideha kSetra, meru parvata tathA meru parvata kI pradakSiNA karate sUrya-candra Adi graha-nakSatra, avasarpiNI, utsarpiNI Adi ke vistRta varNana ke sAtha hI caudaha kulakara, prathama tIrthaMkara bhagavAna RSabhadeva kA caritra, samrAT bharata cakravartI kI SaTkhaNDa vijaya Adi aneka viSayoM kA varNana bhI isa sUtra meM AtA hai| isameM diye raMgIna citra jambUdvIpa kI bhaugolika sthiti, sUrya-candra Adi grahoM kI gati samajhane meM kAphI upayogI siddha hoNge| bhagavAna RSabhadeva ke jIvana se jur3e sundara bhAvapUrNa rocaka citra pAThakoM ko mu~ha bolate pratIta hoNge| yaha sUtra jaina, bhUgola, khagola aura itihAsa kA jJAnakoSa hai| - 17. sacitra praznavyAkaraNa sUtra mUlya Rs 800/praznavyAkaraNa arthAt praznoM kA vyAkaraNa, samAdhAna, uttara / mAnava mana meM sadA se yaha prazna uThatA rahA hai ki rAga-dveSa janita ve kauna-se bhayaMkara vikAra haiM jo AtmA ko malina karake durgati meM le jAte haiM aura inase kaise bacA jAe? ina praznoM ke samAdhAna svarUpa praznavyAkaraNa sUtra meM inakA vistRta varNana kiyA gayA hai| inheM Agama kI bhASA meM Azrava kahate haiN| ye Azrava haiM-hiMsA, asatya,caurya, abrahmacarya aura prigrh| ina AzravoM kA svarUpa aura inase hone vAle duHkhoM ko isa sUtra meM bhalI-bhA~ti samajhAyA gayA hai| sAtha hI ina pA~ca AzravarUpI zatruoM se bacane hetu ahiMsA, satya, asteya, brahmacarya evaM aparigraha-ye pA~ca saMvara batAye gaye haiN| saMvara se bhAvita AtmA, rAga-dveSa janita vikAroM se dUra rahatI hai| Azrava-saMvara varNana meM hI samagra jina pravacana kA sAra A jAtA hai| sacitra Avazyaka sUtra mUlya Rs 600/Agama sAhitya meM Avazyaka sUtra kA pramukha sthAna hai| jisa prakAra vaidikoM meM saMdhyA, bauddhoM meM upAsanA, muslimoM meM namAja, sikhoM meM aradAsa aura IsAiyoM meM prArthanA kA sthAna hai, usI prakAra zramaNa paramparA meM Avazyaka-sAdhanA kA sthAna hai| sAdhaka ke lie Avazyaka rUpa se karaNIya, ArAdhanIya hone se isa sUtra ko Avazyaka sUtra kahA jAtA hai| Avazyaka sUtra meM zramaNa aura zrAvaka kI sAdhanA zuddhi ke chaha sopAna diye gaye haiN| jina para kramazaH ArohaNa karane se Atma-zuddhi kI yAtrA sampanna hotI hai| ataH pratyeka jinopAsaka ke lie yaha jarUrI hai ki vaha Avazyaka ArAdhanA dvArA pratidina "nizAnta aura divasAnta" ina donoM saMdhyAoM meM svayaM kA Alekhana-pratilekhana kre| prastuta kRti meM 20 bhAvapUrNa raMgIna | pariziSTa (371) Appendix

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citroM ke mAdhyama se sAdhaka kI pramukha Avazyaka kriyAoM ko sundara tarIke se prastutikaraNa kiyA gayA aura hai| isa prakAra 25 jildoM meM 26 Agama tathA kalpasatra prakAzita ho cuke haiN| prAkRta athavA hindI kA sAdhAraNa jJAna rakhe vAle vyakti bhI aMgrejI mAdhyama se jainazAstroM kA bhAva, usa samaya kI AcAra-vicAra praNAlI Adi ko acchI prakAra se samajha sakate haiN| aMgrejI zabda koSa bhI diyA gayA hai| pustakAlayoM, jJAna-bhaNDAroM tathA saMta-satiyoM, svAdhyAyiyoM ke lie vizeSarUpa se saMgraha karane yogya para AgamoM kA yaha prakAzana kucha samaya pazcAt durlabha ho sakatA hai| isa AgamamAlA ke prakAzana meM parama zraddheya uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI ma. kI atyanta balavatI preraNA rahI hai| unake ziSyaratna jaina zAsana divAkara AgamajJAtA uttara bhAratIya pare pravartaka zrI amara muni jI ma. dvArA sampAdita haiM, inake saha-sampAdaka haiM prasiddha vidvAn zrIcanda suraanaa| aMgrejI anuvAdakartA haiM zrI surendra botharA tathA suzrAvaka zrI rAjakumAra jI jain| nizItha sUtra (372) Nishith Sutra

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IN THE HISTORY OF JAIN LITERATURE BEGINNING OF A NEW ERA OF KNOWLEDGE FOR THE FIRST TIME IN THE WORLD 1. 2. Price 800/The simple rule book of ahimsa and caution based Shraman conduct rendered vividly with the help of multicoloured illustrations. Useful at every step in life, even of common man, as a guide book of good behaviour, balanced conduct and norms of etiquette, food and speech. Illustrated Nandi Sutra Price 800/ All enveloping discussion of the five facets of knowledge including Mati-jnana and Shrut-jnana. Illustrated Anuyogadvar Sutra (Parts 1and 2) Price 1,600/This scripture is the key to understanding Jain philosophy and metaphysics. Besides philosophical topics like Naya, Nikshep and Praman it contains discussion about hundreds of subjects including mathematics, astrology, music, poetics, ancient scripts and weights and measures. The complexity and volume of this could be covered only in two volumes. Illustrated Acharanga Sutra (Parts 1 and 2) Price 1,600/This is the first among the eleven Angas. It contains lucid description of ahimsa, samyaktva, samyam, titiksha and other fundamentals propagated by Bhagavan Mahavir. Eye-witness-like description of the life of Bhagavan Mahavir and his pre-omniscience praxis as well as details about ascetic conduct and praxis form the second part. Both parts contain multi-coloured illustrations on a variety of historical and cultural themes. Illustrated Sthananga Sutra (Parts 1 and 2) Price 1,600/This is the fourth Anga Sutra. Compiled in its unique numerical placement style, this scripture is a voluminous work containing information about scriptural knowledge, science, astrology, geography, mathematics, history, ethics, conduct, psychology, judging man and hundreds of other topics. The free flowing translation and elaboration make the contents easy to understand and edifying even for common readers. pariziSTa (373) 3. 4. 5. (Jain Agams published with free flowing translation in Hindi and English. Also included are multicoloured illustrations vividly exemplifying various themes contained in scriptures) 6. Illustrated Uttaradhyayan Sutra Price 800/The last sermon of Bhagavan Mahavir. Essence of the ideal way of life and path of liberation based on philosophical knowledge contained in all Angas. The pious discourse encapsulating complete Jain conduct, philosophy and principles. Illustrated Dashavaikalik Sutra Appendix

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7. Illustrated Jnata Dharma Katha Sutra (Parts 1 and 2) Price* 1,600/ Famous inspiring and enlightening religious tales, allegories and incidents told by Bhagavan Mahavir presented with attractive colourful illustrations. This works makes the abstract philosophical principles easy to understand. This is the sixth Anga complete in two volumes. 8. 9. Illustrated Upasak Dasha and Anuttaraupapatik Dasha Sutra Price 800/This book contains the seventh and the ninth Angas. The seventh anga, Upasak Dasha, contains the stories of life of ten prominent Shravak disciples of Bhagavan Mahavir with a special emphasis on their religious conduct. The ninth Anga Anuttaraupapatik Dasha contains thrilling description of the lofty austerities and meditation done by thirty three specific ascetics. With colourful illustrations. Illustrated Niryavalika and Vipaak Sutra Price 800/Niryavalika has five Upangas that contain the story of the birth of king Kunik, a devout disciple of Bhagavan Mahavir. This also contains the thrilling and illustrated description of the famous Mahashilakantak war between Kunik and Chetak, the president of the republic of Vaishali. Besides these it also has life-stories of many Shramans and Shramanis of the lineage of Bhagavan Parshva Naath. Vipaak Sutra contains the description of the extremely bitter fruits of ignoble deeds. This touching description inspires one towards noble deeds like charity and austerities the fruits of which have been lucidly described in its second section titled Sukha-vipaak. The colourful artistic illustrations add to the attraction. 10. Illustrated Antakriddasha Sutra Price 800/ This eighth Anga contains the inspiring stories of the spiritual pursuits of ninety great men destined to be liberated. This Sutra is specially read during the Paryushan period. The illustrations related to austerities are specially informative. 11. Illustrated Aupapatik Sutra Price 800/ This the first Upanga. This contains lucid and poetic description of numerous topics including King Kunik's preparations to go to pay homage to Bhagavan Mahavir, Bhagavan's sermon and establishment of the religious order. This also contains the description of austerities observed by Ambad and many other Parivrajaks. 12. Illustrated Raipaseniya Sutra Price 800/This is the third Upanga. It provides an interesting and edifying reading of the discussions between Acharya Keshi Kumar Shraman and the anti-religious king Pradeshi on topics like soul, next life, and rebirth. This dialogue turned him into a great religionist. The illustrations of the examples showing the difference between soul and body are also instructive. nizItha sUtra (374) Nishith Sutra

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13. Illustrated Kalpa Sutra Price 800/ Kalpa Sutra is widely read and recited during the Paryushan festival. It contains stories of life of 24 Tirthankars with more details about Bhagavan Mahavir's life. It also contains the disciple lineage of Bhagavan Mahavir and detailed ascetic praxis. The illustrations connected with the 2 Tirthankars add to its attraction as well as utility. 14. Illustrated Chheda Sutra Price* 800/The Agams that contain special procedures for purity of conduct are called Chheda Sutra. These Sutras enumerate subtle reules for purity of conduct. Of the four Chheda Sutras three should be specially read by all ascetics-Dashashrut-skandh, Brihatkalpa and Vyavahar. This edition contains these three Chhed Sutras with elaboration based on commentaries (Bhashya) and other works. It also includes English translation and 15 multicolour illustrations. 15. Illustrated Bhagavati Sutra (Parts 1, 2, 3 and 4) Price* 3,200/Vyakhyaprajnapti, the fifth Anga, is popularly known as Bhagavati. It contains thousands of question and answers on various topics from four Anuyogas, Such as soul, entities, matter, ultimate particles and universe. This voluminous Agam is an ocean of Jain metaphysics. With simple translation and brief elaboration it is expected to be completed in six volumes. The first volume contains one to four Shataks and 15 illustrations. The second volume contains five to seven Shataks complete and first Uddeshak of the eighth Shatak. As usual 15 colourful illustrations have also been included. The third volume contains second Uddeshak of the eighth Shatak and complete ninth Shatak. 22 colourful illustrations have also been included. The fourth volume contains tenth Shatak and third Uddeshak of the thirteenth Shatak with 16 useful colourful illustrations. These will make the complex topics simple and easy to understand. This is probably for the first time that an English translation of this Agam is being published. 16. Illustrated Jambudveep Prajnapti Sutra Price* 800/ This is the sixth Upanga. The central theme of this Sutra is detailed description of Jambudveep. The list of topics discussed in this include inhabited areas of Jambudveep continent, mountains, rivers, Mahavideh area, Meru mountain, the sun, the moon, planets, and constellations moving around the Meru; regressive and progressive cycles of time; people like the fourteen Kulakars, the first Tirthankar Bhagavan Risabhadeva; and incidents like the conquest of the six division of the Bharat area. The colourful illustrations included in this volume will be helpful in understanding the geographical conditions of Jambudveep as well as the movement of the sun, the moon and planets. The readers will find the beautiful multicoloured illustrations of incidents from Bhagavan Risabhadeva's life very lively. This Sutra is a compendium of Jain geography, cosmology and history. pariziSTa Appendix (375) XXX

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17. Illustrated Prashnavyakaran Sutra Price 800/Prashnavyakaran means the grammer of questions, solutions and answers. Human mind is always faced with the question that what are those terrible perversions caused by attachment and aversion that tarnish the soul and push it to a tormenting rebirth, and how to avoid them? In order to answer these questions Prashnavyakaran Sutra starts by giving detailed description of these perversions. In Agamic terms they are called Aashravas. They are-violence, falsity, stealing, non-celibacy and covetousness. This Sutra vividly explains the definitions of these Aashravas and the miseries caused by them. 18. Illustrated Aavashyak Sutra Price 600/Avashyak Sutra occupies pride of a place in Agam literature. In Shraman tradition Avashyak practices have the same status of importance that Sandhya has in Vedic tradition, Upasana in Buddhism, Namaz in Islam, Ardaas in Sikkhism and prayer in Christianity. As it contains obligatory or essential practices for a spiritual aspirant, it is called Avashyak Sutra. Six steps of spiritual purity for a Shraman (Sadhu or ascetic) and a Shravak (laity) have been detailed in this scripture. Rising on these steps, a spiritual aspirant attains purity. That is why it is necessary for every Jina-devotee to assess and reassess his self every morning and evening. This edition presents all six obligatory duties of spiritual aspirants in lucid style with the help of 20 colourful illustrations. Till date 26 Agams (including three parts of Bhagavati) and Kalpa Sutra have been published in 25 books. The English translation makes it possible for those with passing knowledge of Prakrit and Hindi to understand the content of Jain Agams including the religious practices as prevalent in ancient times. Also included in some of these editions are glossaries of jain terms with their meaning in English. Due to its demand by libraries, Jnana Bhandars, ascetics and lay readers this unique series may soon go out of print. The publication of this Agam series has been inspired by Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra Ji M.S. Its editor is his able disciple Uttar Bharatiya Pravartak Shri Amar Muni Ji Maharaj. His team includes renowned scholar Shri ShrichandSurana as associate editor, Shri Surendra Bothara and Sushravak Shri Raj Kumar Jain, as English Translators. | nizItha sUtra (376) Nishith Sutra

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Havamant NAMMAnamika pravarttaka sva. zrI amara muni prastuta sUtra ke sampAdaka zrI amara muni jI, zrI varddhamAna sthAnakavAsI jaina zramaNasaMgha ke eka tejasvI saMta the| jinavANI ke parama upAsaka gurubhakta zrI amara muni jI kA janma vi. saM. 1993 bhAdavA sudi 5 (san 1936), kveTA (balUcistAna) ke malhotrA parivAra meM huaa| 11 varSa kI laghuvaya meM Apa jainAgama ratnAkara AcAryasamrAT zrI AtmArAma jI mahArAja kI caraNa-zaraNa meM Aye aura AcAryadeva ne apane priya ziSyAnuziSya bhaNDArI zrI padmacandra jI mahArAja ko isa ratna ko tarAzane/sa~vArane kA dAyitva sauNpaa| gurudeva zrI bhaNDArI jI mahArAja ne amara ko sacamuca amaratA ke patha para bar3hA diyaa| Apane saMskRta-prAkRta-Agama-vyAkaraNa-sAhitya Adi kA adhyayana karake eka ojasvI pravacanakAra, tejasvI dharma-pracAraka tathA jaina Agama sAhitya ke adhyetA aura vyAkhyAtA ke rUpa meM jaina samAja meM prasiddhi prApta kii| ApazrI ne bhagavatI sUtra (4 bhAga), praznavyAkaraNa sUtra (2 bhAga), sUtrakRtAMga sUtra (2 bhAga) Adi AgamoM kI sundara vistRta vyAkhyAe~ prastuta kii| ludhiyAnA meM dinAMka 14 mArca, 2013 samAdhipUrvaka ApakA svargavAsa ho gyaa| Pravartak Shri Amar Muni The editor-in-chief of this Sutra, is a brilliant ascetic affliated with Shri Vardhaman Sthanakvasi Jain Shraman Sangh. A great worshiper of the tenets of Jina and a devotee of his Guru, Shri Amar Muni Ji was born in a Malhotra family of Queta (Baluchistan) on Bhadva Sudi 5th in the year 1993 V. He took refuge with Jainagam Ratnakar Acharya Samrat Shri Atmaram Ji M. at an immature age of eleven years. Acharya Samrat entrusted his dear granddisciple, Bhandari Shri Padmachandra Ji M. with the responsibility of cutting and polishing this raw gem. Gurudev Shri BhandariJiM.indeed,putAmar (immortal) on the path of immortality. He studied Sanskrit, Prakrit, Agams, Grammar and Literature to gain fame in the Jain society as an eloquent orator, an effective religions preacher and a scholar and interpreter of Jain Agam literature. He has written nice and detailed commentaries of Bhagavati Sutra (in four parts), Prahsnavyakaran Sutra (in two parts), Sutrakritanga Sutra (in two parts and some other Agams.

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prakAzita sacitra Agama sAhitya online samavAyAMga sUtra BAJ puvAmA prAli ILLUSTRATIE BCS sthAnAMya sUtra STHLEINGA SUTRA SAMVAYANG SUTRA Bretacharya.haranaa zrI bhagavatI sUtra SHRI BHAGWATI SUTRA jJAtAdharmakathAGa satra Just Dharmakalkara Sint AcArAMga sUtrara Acharnga Sutra 2 Mostrated sacitra mammire zrI upAsaka dazA evaM tarIpativAdazA sUtra AASARA nirayAvalikA vipAka sUtra Uporak-dash And Arauak Dost Sutra prazvavyAkaraNasutra sa iaupapAtika sUtra netrauto AUPAPATIK SUTERA PRASHNAVYAKARAN SUTRA Tlustrated NIRAYAVALIKA VIPAAK SUTRA SRI AMAITRINAPAN sacitra dazavaikAlika sUtra zrInandIsUtra SHRI IAMBUDVEEP PRAINAPTI SUTRA utsatyadhyayanalaka sUtra SRI YANDI SUTRA ILLUSTRATION Rai-Paseniya Sutra UTTARADHYAYANA SUTRA PravartakhMartml DASAVAKAUKASUTA MAURRCTO Avazyaka sUtra nizItha AAVASHYAK SUTRA chada anuyogadvAra sUtra Shri Nishesth Sutra Shri Chhed Sutra zrI kalpasUbA NARRIPASUTARAA 2 Anuyog-dvar Sutra Publishers & Distributors : Padma Prakashan Padma Dham, Narela Mandi, Delhi - 110 040 Printed and Designed at: Shree Diwakar Prakashan A-7, Awagarh House, M.G. Road, Agra - 282 002 Phone : 0562-2851165, M- 09319203291