Agam 26 Prakirnak 03 Maha Pacchakhana Sutra

Author(s): Sagarmal Jain
Publisher: Agam Ahimsa Samta Evam Prakrit Samsthan
Catalog link: https://jainqq.org/explore/001636/1

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Agama Samsthāna Granthamālā: 24
SAMIYAE DHAMME ARIEHIM PAVVEIYE
MAHĀPACCAKKHANA-PAINNAYAM (MAHAPRATYAKHYANA-PRAKIRNAKA)
Hindi Version By Dr. Suresh Sisodiya
SAVVATTHESU SAMAM CARE
Editor
Prof. Sagarmal Jain
SAVVAM JAGAM TU SAMAYANUPEHI
PIYAMAPPIYAM KASSA VI NO KAREJJĀ
English Version By Colonel (Retd.) D. S. Baya
SAMMATTADAMSI NA KAREI PĀVAM
SAMIYAE
SAMMATTA DITTHI SAYA AMÜDHE

-
MUNI
AGAMA AHIMSA SAMATĀ EVAM PRAKRTA SAMSTHANA
UDAIPUR
313 003.

HOI

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Editor Prof. Sagarmal Jain
Agama Samsthāna Granthamālā : 24
MAHĀPACCAKKHĀNA-PAINNAYAM (MAHĀPRATYĀKHYĀNA PRAKĪRNAKA)
(ORIGINAL TEXT EDITED BY MUNI PUNYAVIJAYAJI)
Hindi Translation
By
Preface By Prof. Sagarmal Jain Dr. Suresh Sisodiya
Dr. Suresh Sisodiya
English Translation
Ву Colonel (Retd.) D.S.Baya, M.A. (Prākrta & Jainology)
ĀGAMA AHIMSĀ SAMATĀ EVAM PRĀKRTA SAMSTHĀNA
UDAIPUR - 313 003.

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Publisher:
Agama Ahimsa Samatā Evam Prākṛta Samsthāna, Padmini Marga, Near Rajasathan Patrika, UDAIPUR (Rajasthan) - 313 003. Phone No. 0294-2490628.
Hindi Edition: First - 1991-92.
MAHĀPACCAKKHĀṆA-PAIṆṆAYAM
English Transliteration And Translation By Colonel (Retd.) D. S. Baya
English Edition: First - 2003.
Price: Rs. 100.00 US $5.00
Printer M/s New United Printers, Udaipur

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MAHAPRATYAKHYANA-PRAKĪRṆAKA
PUBLISHER'S NOTE
Ardhamāgadhi Jaina Agamic literature is a valuable treasure of Indian culture and literature. It is unfortunate that due to the non-availability of suitable translations of these works, both, the laymen as well as the learned scholars were unfamiliar with them. Of these agamic works, the Prakirnakas have almost been unavailable even though they are of an ancient origin and are predominantly spiritual in their content. We are fortunate that Mahāvīra Jaina Vidyalaya, Mumbai has already published the original texts of these Prakirṇakas, duly edited by Muni Punya Vijayaji, but in the absence of translations, in modern Indian languages, they were, generally, inaccessible to the laymen. It is for this reason that the co-ordination committee of the scholars of Jainology had decided to accord priority to the translation of the canonical texts and their explanatory literature and allotted the task of translating Prakīrņakas to the Agama Samsthāna, Udaipur. The Samsthāna has, to date, translated, into Hindi, and published fifteen Prakīrnakas. This has made these valuable texts available to the inquisitive and desirous readers of the Jaina studies.
However, those western and Indian readers, settled abroad, who do not read and understand Hindi are still deprived of the contents of these enlightening works. We are happy to note that Colonel (Retd.) Dalpat Singh Baya has translated the 'Mahāpratyakhyāna Prakīrṇaka' into English for the benefit of those readers as well as for those who would enjoy reading them in English as much, if not more, as in Hindi. The exhaustive preface and original text with foot-notes have been taken from the Hindi

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IV PUBLISHER'S NOTE
edition of the work prepared by Dr. Suresh Sisodiya and edited by Prof. Sagarmal Jain. We are indebted to them.
While publishing this work, we also express our gratitude to Prof. KC Sogani who provides valuable guidance to the institute. Our grateful acknowledgement is also due to the Samsthāna's office bearers Academic Patron Prof. Sagarmal Jain, Hony. Director Prof. Prem Suman Jain and Hony. Deputy Director Dr. Sushama Singhv. whose contribution to its progress and growth is significant.
Sri Arunkumarji Maloo, who has generously provided the financial assistance for this publication, deserves a special mention and acknowledgement. M/s New Unite Printers, Udaipur also deserves our thankful acknowledgement for bringing it out in such a fine shape in record time.
Sardarmal Kankariya President

Virendra Singh Lodha Secretary General

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MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
MONETARY ASSISTANCE
FOR THIS PUBLICATION (IN THE MEMORY OF LATE SHRI KANHAIYALALJI MALOO)
Late Shri Kanhaiyalalji Maloo, who hailed from Bikaner, was born in 1919. After completing his education in Calcutta he established himself in the cloth business. It was due to his vision and enterprise that his firm 'Ajitmal Kanhaiyalal' became a leading firm in the cloth business in Calcutta. Besides his business, he also evinced keen interest in social and religious activities and was a trustee and one of the main pillars of Shri Shvetambara Sthanakvasi Jain Sabha. He played a major role in organizing the Sadhu Sammelan and the session of the conference held in Bikaner in 1956. He was also instrumental in the establishment of Jain Vidyalayas at Calcutta and Howrah.
He was known for his unparalleled skill in resolving social conflicts and was known as the 'Sardar Patel' of Calcutta Jain Society.
He Passed away in 1993 at a ripe old age of 74 and is survived by his wife, Shrimati Ichrabai Maloo, who is an old but

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VI: MONETARY ASSISTANCE
active lady of religious temperament and even at this age she enthusiastically participates in all the religious activities. His three Shri Shantilalji Maloo, Shri Surendrakumarji Maloo and Shri Kanwarlalji Maloo are humble but active workers of the Jain Sabha.
sons
His grandson Shri Arunkumarji Maloo is an intelligent, sharp and skilled businessman and an active and devoted social worker, who is presently the Joint Secretary of the Shri Shvetambara Sthanakvasi Jain Sabha, Calcutta. The Jain society has great hopes from this dedicated and enthusiastic young man. His other two grand sons Shri Anil Maloo and Shri Shrenik Maloo are still young and will mature with time.
We are indebted to Shri Arunkumarji Maloo for his generosity in providing the financial assistance for this publication and hope that he will continue his patronage of the Samsthāna's activities in future, too and help in the' blooming of many more flowers like this publication.

Sardarmal Kankaria

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SAMSTĀRAKA PRAKĪRNAKA
TRANSLATOR'S NOTE
Jaina canonical works are a treasure trove of spiritual and cultural heritage of India. However, the knowledge of these works is hidden behind the veil of Prākrta language, which is no longer an in language that it used to be when these works were codified. Yeomen services have been rendered from time to time by various scholars, both monks and householders, to render some of these works into Hindi and, in rare cases, into English. As a result, the English-speaking readership is more or less deprived of this treasure.
The case of Prakīrnakas is still worse as their Hindi translations themselves were taken up, in an organized manner, only a few years ago. To my knowledge, no effort has so far been made to translate them into English except the four Prakirnakas translated by me and published by the Samsthāna in the year 2001 and 2002. I, therefore, feel a justifiable sense of elation and fulfillment on this near maiden effort in the field of translating the Prakīrnakas into English.
Translations are, at the best of times, only shadows of the originals. The problem becomes more acute when the original happens to be in as ancier! a language as Prākrta and the language of translation a western language as English. As exact equivalent words are not only difficult to come by, but, in some cases, well nigh impossible to find, one has to be content with a word, phrase or term nearest to the original meaning. It has been my endeavour to adhere as close to the original meaning as is possible given the limitations of a translation.
My task of translating this work – MahāpratyākhyānaPrakirnaka - into English was very much simplified by the Hindi version of the work, by Dr. Suresh Sisodiya and Prof. Sagarmal

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VIII: TRANSLATOR'S NOTE
Jain, having been made available to me. I am deeply indebted to these scholars, who have worked wonders to dig it out of the confines of some obscure libraries and show it the light of the day. I have freely used the Hindi translation by these eminent scholars. I shall be failing in my duty if I did not mention the encouragement I have received from Sri Sardarmal Ji Kankariya and Prof. Sagarmal Jain and the unstinted support from Dr. Suresh Sisodiya in my work. Agama Ahimisā Samatā Evami Prākṛta Samsthāna deserves a special mention, as without its decision to bring out this work in its English translation, it would have been impossible to venture this effort. They have taken a great step in support of the cause of popularizing Jaina-ägamas (canonical texts) amongst English speaking readership. They certainly
deserve kudos.
I dedicate this effort to the memory of my dear and departed father, Shi Ganeshlalji Baya, whose personal example, guidance and encouragement awakened, in me, a desire to study the Jaina philosophy more than a lay follower of the faith would normally do and made me capable of undertaking this task. I must also not fail to mention the motivation received from venerable
Acārya Śrī Ramlalji Mahārāj and Sthavira Śrī Gyānamuniji, to always proceed further and further in my scriptural quest. My wife, Mrs. Kanta Baya, who has supported my effort through her patience and forbearance and many other well-wishers who have encouraged me through their kind words, also deserve my thanks. How far have I succeeded in my efforts is for the readers and critics to judge. I shall, however, feel rewarded if this work fulfils the purpose for which it is intended, even partly, as it would mark a beginning in the right 'irection.
Udaipur,
Raksha Bandhan, 2602 (Vīrābda).
::

'Śreyas'

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MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
PREFACE
General Introduction :
In every faith scriptures occupy an important position amongst religious texts. Agamas enjoy the same position and importance in the Jaina faith as the Vedas in Hinduism, Tripitaka in Buddhism, Avesta in Zarthustism, the Bible in Christianity and the Koran in Islam. Although Āgamas are neither considered as created by a superhuman entity or Apauruşeya as the Vedas are taken to be; nor are they considered to be the divine message handed down by any prophet as the Bible and the Koran are considered to be, but they are the compilation of the preachings of the most venerable Arbatas and saints, who had realized the truth and attained enlightenment through spiritual practices and soulpurification. Although the scriptures say that the Anga Sūtras or Primary Canons or the foremost scriptures are considered to have been preached by the Tīrthankaras or the Prophets – Propounders of the Jaina faith, we must remember that they preach only the meaning (Artha) i.e. they only present the thoughts or the ideas, which are then given the garb of words or codified into sūtras (maxims or aphorisms) or canonical texts by the Ganadharas - the principal disciples of Tirtharkaras, Ācāryas (masters) and other learned Sthaviras or elders or senior monks.'
The Jaina tradition does not lay as much emphasis on words as the Hindu tradition. It considers words only as a means to convey the thought, idea or meaning. In its view the meaning is
""Attham bhāsai arahā suttam ganthanti ganaharā“ – Avaśyaka Niryukti,
verse 92.

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X: MAHĀPRATYĀKHYANA-PRAKIRNAKA
important not the words. It i: this lack of emphasis on words that the Āgamas of Jaina tradition could not keep their linguistic character unaltered as the Vedas have been able to do over the millennia. This is the reason that the Jaina Canonical literature got divided into two streams, namely the Ardhamāgadhi Canons and the Sauraseni Canons. Of these, the Ardhamāgadhi canonical literature is not only more ancient but also closer to the original language in which Lord Mahāvīra preached. The development of the Sauraseni canonical literature was also based on these Ardhamāgadhi canons. The Ardhamāgadhi canonical literature is, thus, the basis of the Sauraseni canonical literature and more ancient than the latter. The Ardhamāgadhi canonical literature was also compiled and edited over a period of nearly a thousand years – from the time of Lord Mahāvīra to 980 or 993 Vīrā Era (reckoned from the date of Lord Mahāvīra's nirvāna), when they were rendered in their present form in the Valabhi conclave. Therefore, it is quite possible that these were also modified, altered and enlarged by various preceptors during this period.
In the ancient times the Ardhamāgadhi canonical literature was divided into two categories, namely the Angapravişta and the Angabāhya. The Angapraviştha category includes eleven Ariga Āgamas (Primary canons) and the Drstivā da while the Angabāhya Āgamas (Secondary and subsequent canonical literature) include all the other canonical scriptures that were considered to be the compositions of Srutakevalis or Canonomniscients who knew all about the canons and Pūrvadhara Sthaviras (Elder monks in the know of Pūrvas or the Pre-canons - fourteen Pūrvas were a part of the twelfth Anga Āgama : Drstivāda). In Nandīsūtra, these Angabāhya canons have been

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PREFACE : XI
subdivided into Avaśyaka (Essential) and Āvaśyakavyatirikta (Other than essential). Avasyakavyatirikta canons have been further subdivided into Kālika (Timely studiable scriptures) and Utkālika (Anytime studiable scriptures). This classification, as per the Nandīsūtra, is as follows ? :
Śruta or Āgamas
Angapravista
Angabāhya
Āvaśyaka-vyatirikta
Acārānga Sūtrakrtárga Avaśyaka Sthānānga Samavāyānga Sāmāyika Vyākhyāprajñapti Caturvimisatistava Iñātādharmakathā Vandanā Upāsakadaśārga Pratikramaņa Antakrddaśāniga Kāyotsarga Anuttaropapātika- Pratyākhyāna daśānga Praśnavyākarana Vipākasūtra Drstivāda
Kālika Uttarādhyayana Daśāśrutaskandha
Utkalika Daśavaikälika Kalpikākalpika
Nandisūtra, Ed. Muni Madhukara, Sūtras 73, 79–81.

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Kalpa Vyavahāra Mahānisītha Rsībhāsita Jambūdvīpa-prajñapti Dvipasāgara-prajñapti Candra-prajñapti Kșullikāvimānapravibhakti Mahallikāvimānapravibhakti Angacūlikā Vaggacülikā Vivāhacūlikā Arunopapāta Varunopapāta Garudopapāta Dharaṇopapāta
Culla-Kalpaśruta Mahākalpaśruta Rajapraśnīya Jīvābhigama Prajĩapana Mahāprajñāpanā Pramādāpramāda Nandi Anuyogadvāra Devendrastava Tnadulavaicārika Candravedhyaka Sürya-prajñapti Paurușīmandala Mandalapraveśa Vidyācaramaviniscaya Ganividyā Dhyānavibhakti Maranavibhakti Ātmaviśodhi Vītarāgasruta Samlekhanāśruta Vihārakalpa Caranavidhi Aturapratyākhyāna Mahāpratyākhyāna
Vaiśramaṇopapāta Velandharopapāta Devendropapāta Utthānaśruta Samutthānaśruta Nāgaparijñāpanikā Nirayāvalikā Kalpika Kalpāvatamisikā Puspikā Puspacūlikā Vrsnidaśa

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PREFACE : XII
The above-mentioned classification, found in the Nandisūtra, mentions only nine Prakirnakas in all under the Kālika or Utkālika sūtras. Of these two names - Rsībhăsita and Dvīpasāgara-prajñapti are found under the classification of Kālika Āgamas or the timely studiable canonical texts and the rest seven - Devendrastava, Tandulavaicārika, Candrakavedhyaka, Ganīvidyā, Maranavibhakui, Aturapratyākhyāna and Mahāpratyākhyāna - are found under the Utkālika Agamas or the anytime studiable scriptures. This classification, thus mentions the Mahāpratyākhyāna Prakirnaka as the seventh Prakīrnaka or the twenty-eighth sūtra in the Utkālika category. Though the style of classification adopted in the Pāksikasūtra is somewhat different in respect of names and the order, there too the Mahāpratyākhyāna-Prakirnaka appears at the twenty-eighth position among the Utkālika sūtras only.
Besides these, we find another ancient style of classifying Agamas in Mülācāra, a Sauraseni Agama of the Yāpanīya tradition. Mūlācāra divides the Āgamās into four categories + - 1. Prophet preached (Tīrtharkara kathita), 2. Self-enlightened preached (Pratyekabuddha kathita), 3. Canon-omniscient composed (Śrutakevali kathita) and 4. Those composed by the masters or elders learned in Pürvas (Pūrvadhara kathita). Again, in Mūlācara, these canonical texts have been classified as timely studiable - Kālika and any time studiable - Utkālika. However, the Mahāpratyā"hyāna-Prakīrnaka has not been
3 (a) Nandisutra, Ed. Muni Madhukara, Āgama Prakāśana Samiti,
Beawar, 1982, pp 161-162. (b) Pāksikasūtra, Devacandra Lālbhai Jain Putakoddhara Fund, p. 76. Mūlācāra, Bhāratīya Jñānapītha, verse 277.

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XIV : MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
mentioned in the Mülācāra anywhere. Hence, it is difficult to say as to in which category did the Mūlācāra put this Prakirnaka.
At present the Āgamas are categorised as the Arigasūtras, Upārga-sūtras, Mūla-sūtras, Cheda-sūtras and the Prakirnakas. We find the very first mention of this classification in the Vidhimārgaprapā. Generally, the term 'Prakīrnaka' means “a volume compiled on miscellaneous subjects'. According to Malayagiri, the commentator on the Nandīsūtra, the monks used to compose the Prakirnakas based on the preachings of the
Tīrtharikaras (the Prophets - Propounders of the faith). “Caurāsīin painnaga sahassāimi", in the Samavāyārgasūtra, points towards eighty-four thousand Prakīrnakas by the eightyfour thousand disciples of Lord Rsabhadeva. There were fourteen thousand monks in the order of Lord Mahāvīra and hence the number of Prakīrnakas composed by them ought to have been a like number. However, today the number of Prakirnakas is not definitely known and presently only ten Prakirnakas are recognized among the forty-five canonical texts. These ten Prakirnakas are as follows?:
1.
Catuhšarana,
Vidhimārgaprapā, p. 55.
Samavāyānga Sūtra, Ed. Muni Madhukara, Śrī Āgama Prakā śana Samiti, Beawar, I Ed., 1982, 84Th Samavāya, p. 143. (a) Prakrta Bhāśā Aur Sāhitya kā Ālocanātmaka Itihāsa, Ci. Nemicandra Šāstrī, p. 197. (b) Jain Agama Sāhitya Manana Aur Mimānsā, Devendra Muni Šāstrī, p. 388. (c) Agama Aur Tripitaka : Eka Anuśīlana, Muni Nagarāja, p. 486.

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PREFACE : XV
Āturapratyākhyāna, Mahápratyākhyāna, Bhaktaparijñā, Tandulavaicărika, Samstāraka, Gacchācāra, Ganividyā, Devendrastava, and Maranasamādhi.
10.
The names of ten Prakirnakas in Painnayasuttăim, edited by Muni Śrī Punyavijayají are as under $ : -
Catuhšarana, Āturapratyākhyāna, Bhaktaparijñā, Samstaraka. Tandulavaicārika, Candravedhyaka, Devendrastava, Gamividyā, Mahāpratyākhyāna, and Vīrastava.
Some differences in the names of these Prakirnakas can also be seen. In some works we find Candravedhyaka and Vīrastava instead of Gacchācāra and Maranasamadhi.' In some
Preface to Painnayasuttāim part - l’, Muni Punyavijaya, Mahāvira Jaina Vidyalaya, Mumbai, E::-1, 1984, p. 20.

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others still Candravedhyaka has been included excluding the Bhaktaparijña. Besides, liore than one Prakīrnakas of the same name are also found. E.g. three Prakīrnakas bearing the name Aurapaccakkhāna (Āturapratyākhyāna) and two with the name Catuhsarana are found.
The Śvetāmbara Mūrtipūjaka Sampradāya (White clad, Idol worshipping Sect of the Jainas) recognizes only ten Prakīrņakas, as enumerated earlier, as canonical texts. However, according to Muni Punyavijayajī if all the texts known as Prakīrnakas are collected, collated and rationalised, we get the following twenty-two names :
Catuhsarana, Aturapratyākhyāna, Bhaktaparijñā, Sam'stāraka, Tandulavaicārika, Candravedhyaka, Devendrastava, Gaņividyā, Mahāpratyākhyāna, Vīrastava, Rșībhāṣita, Ajīvakalpa, in Gacchācāra, Maranasamādhi, Titthogāli (Tīrthodgālika),
Abhidhāna Rājendra Kośı, Part-II, p. 41. Painnayasuttāim ibid, Part-1, Preface, p. 18.

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PREFACE : XVII
16.
17.
18.
19.
Ārādhanā Patākā, Dvipasāgara Prajñapti, Jyotisakarandaka, Anga Vidyā, Siddha Prābhrta, Sārāvali, and Jīvavibhakti.
20. 21. 22.
Although there exists some difference of opinion regarding the number and the nomenclature of the Prakirnakas, it is very clear that the Mahāpratyākhyāna-Prakirnaka has found a place in all the available lists and classifications.
Also, though the Prakirnakas enjoy only positions of secondary importance in the scheme of canonical literature, if we examine their contents with regard to their spiritual contents and the ancient origin of their languages, some of them appear to be even more important than some of the mainstream canonical texts. Amongst the Prakirnakas there are ancient ones like Rsibhāsita, etc, which are of an older origin than the ancient canonical texts such as the Uttarādhyayana and the Daśavaikālika."
Mahāpratyākhyāna Prakīrnaka -
Mahāpratyākhyāna-prakīrnaka (Mahāpaccakkhānapainnayani) is a poetic composition in the Prākrta language. Its very first mention was found in the Nandisutra and the Pāksikasūtra. In both these works the Mahāpratyākhyāna-prakīrṇaka
"
Regarding the ancientness of Rsibhāsita see ‘Rsibhāsita Eka Adhyayana' by Dr. Sagarmal Jain, Prăkrta Bhāratī, Jaipur.

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is mentioned under the category of 'Extra-essential anytime studiable canonical text (Āvaśyaka-vyatirikta Utkālika Śruta)."?
Introducing the Mahāpratyākhyāna-prakirnaka, it has been said in the Päksika-vrtti - “Mahāpratyākhyānani atrāyani bhāvah sthavirakalpikā vihārenaiva sanilīdhāh prānte 'naśanauccāram kurvanti, evemetatsarvani savistaram varnyate yatra tanmahāpratyākhyānani p. Meaning that the text that contains a detailed description of the form and procedure of the fast unto death th it is voluntarily adopted by the Sthavirakalpi monks (monks living in monastic groups) in extreme old age and who are, therefore, unable to carry out their monastic practices, is called Mahāpratyākhyāna.'3 Thus, we see that the Pākskasūtra vrtti contains the description of the end-vow of voluntary peaceful death – Samādhimarana to be adopted by the monks of the Sthvira-kalpa and it is silent about the issue of accepting the end-vow of Samadhimarana by those of the Jinakalpa (Monks practising much advanced and severe monastic practices all by themselves. Such monks went about alone and didn't live in monastic groups).
In the Nandī–cūrni, the Mahāpratyākhyāna-prakirnaka has been introduced as – “ Therakappenani Jinakappena vā
!? A. “Ukkāliani anegaviham pannattam tam jabā - 1. Dasavcāliam... 29. Mahāpaccakkhānani, evamai
- Nandīsūtra, Madhukaramuni, pp. 161-162. B. “Namo tesim khamāsamanānam .... angabāhiram ukkāliyam
bhaga-vantam | Tam jahà Dasaveālian (1) ...Mahāpaccakkhā nai (28)
- Pāksikasūtra, Devacandra Lalbhai Jaina Pustakoddhara, p. 76. 13 Pāksikasūtra vitti, p. 78.

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PREFACE : XIX
viharittă ante therakappiyā bārasa-vāse sanileham karettā, Jinakappivā puna vihāreneva samlīdhā tahā vi jahājuttam sanilehani karettă nivvāgh. tam sacetthā ceva bhavacarimani paccakkhanti, etami savittharani jattha jjhayane vannijjanti tamajjhavanani Mahāpaccakkhānam /". Meaning that the text that describes, in detail, the form and practice of twelve year long Sanilekhanā (fasting penance preparatory to fast unto death) and Samādhimarana by the monks of Sthavira--kalpa and that of timely practice of Samădhimarana, at the opportune time, while going about their monastic practices, by the monks of Jina-kalpa and thereby renouncing (food etc) for life without an exception, is called Mahāpratyākhyāna?''
By this description of Mahāpratyākhyāna and thereby, that of the two different ways of adopting the end practice of embracing voluntary peaceful deaths by the two sets of monks belonging, respectively, to Sthavira-kalpa and to Jina-kalpa, it is apparent that two different procedures existed. One practice was for the monks of Sthavira-kalpa, who, when they realised that it was not possible for them to undertake their monastic peregrination, stayed at one place (sthiravāsa) and went through twelve year-long sanilekhanā in which they gradually reduced their food intake before finally accepting the vow of fast unto death. The other more rigorous practice was for the monks of Jina-kalpa, who went about their monastic peregrinations as long as possible and when it became impossible, they took the vow of fast unto death without going through the prolonged process of twelve year-long Sanilekhanā. This fact is also borne out by the practices prevalent for accepting the end-practice of Samādhimarana in the two traditions of Śvetāmbaras and the
Nandisutra Cūrni, Prākıta Texts Society, Varanasi, p. 50.

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XX: MAHĀPRATYĀKHYANA-PRAKĪRNAKA
Digambaras. The Digambara monks accept Samlekhanā when it becomes impossible for them to go about their monastic practices and peregrinations, because in this tradition the monks don't partake of the food brought by other monks. In the Svetā mbara tradition, however, the ascetics become Sthiravāsī (Staying at one place) and accept the prolonged process of Samilekhana by gradually reducing the food-intake. It is a different matter altogether that all ascetics in the Sthiravāsa don't reduce their intake of food.
The different procedures set out in the Nandi-cūrni for the two sets of monks, belonging to the Sthavira-kalpa and the Jinakalpa, seems to be quite justified from the points of view of their monastic practices. Even today the Digambara monks in some way or the other practice Jina-kalpa while those of the Svetämbara tradition are nearer to the Sthavira-kalpa. It is a different matter that the tradition of twelve year-long Samlekhanā is no longer in practice except for a few exceptions here and there. However, the practice of twelve year-long Samlekhanā has also been mentioned in the Bhagavatī-ārādhanā, a treatise of the Yāpanīya tradition of the Digambaras.' The Yāpaniya tradition even permits taking of food brought by others under exceptional circumstances. It has been clearly mentioned in the Bhagavatiārādhanā that four attending monks must bring food for the monk undertaking twelve year long Sallekhana and the other four such monks must guard that food. Thus the Yāpanīya tradition mentions both - the Sthavira kalpa as well as the Jina-kalpa.
15
Bhagavatī–ārādhanā, verse 254.
16
Ibid, verse 661-663.

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PREFACE : XXI
Justification Of name -
This work has been named as “Mahāpratyākhyāna'. Amongst the Prakīrnaka texts the two - Mahāpratyākhyāna and Āturapratyākhyāna are devoted to the subject of Samādhimarana or voluntary death in a state of mental equanimity. Literally, Mahāpratyākhyāna' means the greatest vow'. The word 'pratyākhyāna' means 'giving up'. As the greatest attachment of a person is for his body, therefore, if there is a greatest renunciation, it is the renunciation of his own body with a view to voluntarily embrace death and the vow of renouncing the body in this manner is the greatest vow. The process of renouncing the body by taking the vow of voluntarily giving up life sustaining food till death and then, too, remain in a state of mental equanimity and spiritual balance is known as Samādhimarana. This work has also been given the name 'Mahāpratyākhyāna'as it deals with the subject of Samādhimarana in all its implications and ramifications. The way in which Samādhimarana has been mentioned in the Nandi-cūrni and the Pāksika-cūrni, while introducing Mahāpratyākhyāna, it is evident that it concerns Samādhimarana.
Besides Mahāpratyākhyāna, there are a number of other works on the subject of Samādhimarana such as - Āturapratyākhyāna, Maranavibhakti, Maranasamadhi, Maranaviśuddhi, Samilekhanāśruta, Bhaktaparijñā and Arādhanā, etc. All these works, relating to the subject of Samādhimarana, have been compiled into one volume, which has been given the name, Maranavibhakti'. The available version of Maranavibhakti includes these eight independent works – 1. Maranavibhakti, 2. Maranasamādhi, 3. Samlekhanāśruta, 4. Bhaktaparijñā, 5. Aturapratyākhyāna, 6. Mahāpratyākhyāna, 7. Ārādhanā and

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XXII : MAHĀPRATYAKHYANA-PRAKĪRNAKA
8. Maranaviśuddhi. Out of these eight works, we get the names of the earlier six – 1. Maranavibhakti, 2. Maranasamadhi, 3. Samlekhanāśruta, 4. Bhaktaparijñā, 5. Aturapratyākhyāna, and 6. Mahāpratyäkhyāna in the Nandistītra and its Cūrni, while those of the latter two - Ārādhanā and Maranaviśuddhi are not found therein." The inclusion of Mahāpratyākhyāna in the Maranavibhakti indicates that it is a treatise on the subject of Samadhimarana. The name, Mahāpratyākhyāna is also justified because its contents emphasise the renunciation of the body of the aspirant, which is at the core of attachment in the scheme of things. Actually, it is in this sense that its name, Mahāpratyākhyāna, is fully and unequivocally justified.
The Question Of Recognition Of Prakīrnakas -
The Śvetāmbara traditions, whether accepting eighty-four canonical texts or only forty-five, both accept Prakirnakas as canonical works. However, the Sthānakavāsi and Terapanthi traditions of the Svetambara Jainas, who accept only thirty-two texts as canons, do not accept them (the Prakīrnakas) as such. Out of the forty-five works accepted as canons by the idol worshipping sect of Svetämbara Jainas, these traditions have derecognised ten Prakirnakas, Jitakalpa, Oghaniryukti and Mahāniśītha. Thus, having derecognised thirteen out of fortyfive, they are left with thirty-two works, which they accept as canonical scriptures. The reasons advanced by these two traditions of the Svetāmbaras for derecognising these thirteen works -ten Prakīrnakas and the other three - is that these thirteen works contain many such precepts, which go against the traditionally
17
A. Nandīsūtra, 80. B. Nandīcūrni, p. 58.

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PREFACE : XXIII
accepted beliefs of the Jaina faith as enunciated in the mainstream canonical works.
Muni Śrī Kisanlālji has given the following reasons for not accepting the Prakirnakas as canonical works'8:
1. Aurapaccakkhāna (Aturapratyākhyāna): “The subject
of Samadhimarana has been dealt with in verse 8. According to verses 30 and 31, the use of wealth has been prescribed in seven places such as in the service of the guru and the fellow followers, etc. This is evident in Aurapaccakkhăna but not in Bhattapainnā (Bhaktaparijñā). The use of language that promotes violence (Sāvadya bhāsā) is not permitted in the canonical works. Therefore, it (Āurapaccakkhāna) cannot be accepted as a canonical text.”
2. Ganiviijā-painnayami (Ganividyā Prakīrnaka) :
“Astrology has been employed in this Prakirnaka. For example, there, it has been said that monastic ordination must not be accepted under three constellations - Śrāvana, Dhanestā and Punarvasu. However, according to the mainstream canonical works, twenty Tīrtharkaras had accepted self-ordination under the constellation of Śrāvana. How can we accept what is clearly contradictory to what is given in the mainstream canonical works? There only it has further been mentioned that under certain constellations, a monk must not pluck his hairs or serve his guru. These things are not supported by
18
Agamon kī prāmānika sarkiyā, Jayācārya, Tulsiprajñā, Part 16, No. 1 (June 1990).

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XXIV : MAHAPRATYĀKHYĀNA-PRAKĪRṆAKA
the mainstream canonical works, therefore, they have not been accepted."
3. Tandulaveyāliyam (Tandulavaicārika) and Candagavijjhaya (Candravedhyaka): The description regarding human configuration, contained in this Prakīrṇaka is contrary to that contained in the mainstream canonical texts. These do not reconcile. There (in the Tandulavaicārika), it has been written that in the fifth era (ārā) the human beings have only the last configuration while according to the mainstream canonical works, the human beings can have all six configurations. How can the version of Tandulavaicārika be accepted in the face of such contradiction? Similarly, in verse 98 of the Candravedhyaka Prakīrṇaka, it has been said that a monk liberates in a maximum of three rebirths while according to the mainstream canonical works, he (a monk) liberates in a maximum of fifteen rebirths."
4. Devindastava (Devendrastava): "In this Prakīrṇaka a woman has been addressed as 'O' Sundarī!' meaning 'O' Beauteous one!' In the Acaranga the ladies have been addressed as sisters. The addressing of ladies as Beauties is not proper."
5. Mahāpaccakkhāna (Mahāpratyākhyāna): "In verse 62 of this Prakirṇaka it has been said that living beings have been born as Devendra (king of heavenly gods) and Cakravarti (supreme sovereign king emperor) infinite number of times. Every living being cannot be born as Cakravarti infinite times. It is contrary to the mainstream canonical version and cannot be accepted."

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PREFACE : XXV
Thus, we see, here, that Munijī has quoted some verses of Āturapratyākhyāna, Ganividyā, Tandulavaicārika, Candravedhyaka, Devendrastava, and Mahāpratyākhyāna out of context and tried to prove that all Prkirnakas are contrary to the canonical texts. The Muñijī has not given any canonical references in support of his arguments against the quotations from Candravedhyaka and Tandulavaicārika. How can we take his version as authentic in the absence of such references?
His accusation about the Devendrastava is not at all important as there, a Srāvaka (householder) and not a monk has addressed his own wife as Sundari. Again, the addressing of ladies as Beauties is available in such canonical works as Uapāsakadaśāniga "and Bhagavatīsūtra 29 as well.
Here, we would like to set the record straight about the accusations laid by the Muniji on the quotations from Āturapratyākhyāna, Ganividyā and Mahāpratyākhyāna as well.
About the Aturapratyākhyāna Prakīrnaka, the Muniji's accusation is that in this Prakirnaka the use of wealth for seven purposes has been prescribed. This prescription is not acceptable as it promotes violence. Here, we fail to understand as to how the employment of wealth in the service of monastic institution and fellow-followers can be termed as violent use of wealth. Even though the food, etc is not procured and cooked specifically for the
19
Upāsakadaśānga : ‘Sundarī naṁ Devānuppiyā!'
- Quoted, Pāiasaddamahannavo, pp. 911-912. Bhagavatīsūtra, 9/33.
- Quoted, Ardhamāgadhi Kośa, Part 4, p. 776.
20

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XXVI : MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
use of the members of monastic institution, the fact remains that they, too, are served by offering food etc procured and prepared at the expense of some wealth at some stage by somebody. Without such employment of wealth the monastic institution will be deprived of the services of the householders, as they will not be able to procure clothes and other monastic equipage essential for practising proper monastic conduct. Again, the mentions of service of the monastic institution and that of the fellow-followers of the faith has been mentioned in the Jñātādharmakathariga as causing the gain of Tīrthankara nāma-karma. The giving of food, clothes etc in charity has been accepted as acts of piety. In support of this contention, we would like to quote from the canonical texts that even the Tīrtharikaras give an year-long charity before accepting self monastic ordination. We would like to know from Muniji if the charity practised by the Tīrtharkaras is without the employment of wealth for the purpose or whether it also falls in the category of violent practice? It is understandable that the monks do not preach violence, but how can it be accepted that they do not make the lay followers aware of their duties of charity etc.? We fail to understand as to how Muniji has tried to term a Prakirnaka like Aturapratyākhyāna, which is predominantly spiritual in character and helps in the development of monastic virtues, as unacceptable merely on the basis of mentioning of the se, vice to the monastic institution and that to the fellow followers?
About the unacceptability of Ganividyā, the argument advanced by Muniji is that it prohibits the activities like plucking of hair, giving and accepting monastic ordination, rendering
22
Jñātädharmkathāsūtra, 8/14. Ibid, 8/154.

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PREFACE : XXVII
service to the guru etc under the ascendance of some constellations. Further, Muniji has written that it (Ganividyā) forbids monastic ordination under the ascendance of the Śrāvana constellation while the canonical literature mentions monastic ordination of twenty Tīrtharkaras under the same constellation. How to accept the prohibition against the mentions in the canonical literature?” Muniji claims. We would like to ask Munijī, which are those canonical works, out of the thirty-two accepted by him, that mention the monastic ordination of twenty Tīrtharkaras under the ascendance of Sravana constellation? We do not know as to the basis on which Muniji has said this. If he had given the āgamic references, we could have thought about it. The subject of astrologically auspicious occasions for monastic ordination and other important events under particular constellations have been dealt with in the later literature and not in the thirty-two canonical works acceptable to the Sthānakavāsī and Terāpanthi traditions. Here, we would also like to mention that it might not be principally correct to depend on astrology to look for auspicious dates and times for events like monastic ordination and plucking of hair by ascetics, but as far as we know, in practice, whether it is the Sthānakavāsī or Terāpanthi or any other tradition, each and everyone of them look for such auspicious dates and times for such events and adhere to them.
The reason for the unacceptability of the present work, Mahápratyākhyāna, cited by Muniji is its sixty-second verse. The essence of this verse is that the living beings have enjoyed the extreme pleasures of being celestial as well as terrestrial kings (Indras and Rājās) and Kings emperors (Cakravartis) infinite number of times, but it has still not found satisfaction and contentment. In this context, Muniji writes, “This verse says that all living beings have been born as Devendra and Cakravarti

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XXVIII: MAHĀPRATYĀKHYĀNA-PRAKĪRṆAKA
infinite times. Every living being cannot be born as Cakravarti infinite times. Therefore, this version is contrary to the canonical content and cannot be accepted." In this context, we would like to say that firstly this mention is not for every living being as interpreted by Muniji. In the original text, it has nowhere been mentioned that every living being gains emperorship (Cakravartitva) infinite times. Secondly, it is a verse in the genre of a sermon, wherein it only aims at telling that the worldly creatures are not satisfied in spite of gaining divine and rich mundane enjoyments infinite times. To interpret this general mention contrary to its intended meaning is not proper. "Indians are poor" is a general observation, but it doesn't mean that no Indian is rich.
Muniji had, initially, correctly said that all (entirety of) living beings gain emperorship (Cakravartitva) infinite times, but in the very next breath he says every (pratyeka) living being cannot gain Cakravartitva infinite times. The confusion has been caused by this very volte-face. In our view this has happened because of his inability to correctly interpret the word 'patta that is there in the verse. Possibly, Munijī had interpreted this very word, patta, as 'pratyeka - every' and misinterpreted the entire verse. Actually, the word 'patta' means 'to gain' and not 'every'. If he had correctly interpreted this word, he would have arrived at the purported meaning and not the one that he arrived at and caused the entire confusion.
Here, we would also like to say one thing very clearly and unequivocally that the texts of the canonical works are relative in nature and must be interpreted with reference to the context. Words of the Jinas are never absolutist. If the canonical texts are interpreted with absolutist view-point, many contradictions, which

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PREFACE : XXIX
will seem contrary to established tradition, will be noticeable even within the thirty-two works that the Sthánakavāsīs and the
Terāpanthis accept. The reality is that in the beginning Lokāśāna and the Sthānakavāsīs had access to only thirty-two canonical works and they accepted them as such. Once, thirty-two works had been accepted as canons, it was never felt necessary to change this stand. Hence, the Prakirnakas that became accessible later, were not accepted as canonical works by the Sthänakaväsis and subsequently by the Terāpanthis.
It is possible that out of the twenty-two Prakirnakas, there are one or two like Ganividyā, Titthogālī, etc that contain something different from their traditional beliefs, but even then it is hardly proper to reject the complete Prakirnaka literature on this basis. If that were so, we might have to reject many canonical works, because they contain information, which is even more different and contradictory to their traditional beliefs than the Prakirnakas. For instance some of the contents of Sūryaprajñapti is even more violent than those of Ganividyā. As far as the traditionally different content is concerned, the canonical literature contains more mentions of idols and idolworship than the Prakirnaka's. Shall we, then, want to reject the canonical works like Sthānārga -4, Jñātādharmakathā 25 and Rajapraśnīya 26 just for this reason? The folly that the
23
Süryaprajñpti, Śrī Harsa Puspāmrta Jaina Granthamālā, 10/17. "Cattāri jinapadimão savvar.yanamaño"
-- Sthānāngasūtra, Madhukaramuni, 4/339. “Pavaraparihiyā Jinapadimānam accanam karei”
- Jñātādharmakathā, Madhukaramuni, 16/118. "Täsi nam Jinapadimānam”,
- Rājapraśnīyasūtra, Madhukaramuni, pp. 177-179.
26

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XXX: MAHAPRATYĀKHYĀNA–PRAKĪRŅAKA
Digambara tradition had committed in not accepting the Ardhamāgadhi canonical literature of the Śvetāmbaras, possibly the same is being repeated by the Sthanakavāsī and Terapanthī traditions in not accepting the Prakirnakas. The ill effect of this folly is that these two traditions are being deprived of the study of the wealth of spiritual knowledge that promotes right monastic conduct, penance and renunciation. We should be open minded enough to evaluate the contributions of these works in promoting spiritual development of the aspirant spiritual practitioners. On studying them, if it is felt that they contain useful information, we should be open minded enough to accept them as canonical works and encourage their study and instruction even if they contain some information that is against our (Sthānakavāsī and Terapanthi) traditional belief.
The Manuscripts Used In The Editing Of Mahā-pratyakhyāna Prakīrṇaka -
The original text of the present work has been taken from Paiņṇayasuttāimi edited by Muni Śrī Punyavijayajī and published by Mahāvīra Jaina Vidyalaya, Mumbai. Muni Śrī Punyavijayaji had used the following manuscripts/copies in deciding upon the text of this Prakīrṇaka;
1. Sami
A
2.
3.
palm-leaf copy belonging to Śrī Hemacandracārya Jaina Jñana Mandir, Patan and obtained from Sangl vipādā Jaina Jñāna Bhaṇḍāra. Ham A copy belonging to Śrī Ātmārām Jaina Jñāna Mandir, Badauda obtained from the collection of manuscripts of Śrī Hamisavijayaji Mahārāja.
A copy of a ms belonging to the collection Acarya Śrī Sāgarānandasūrīśvarajī
Să.
of
-
venerable
Mahārāja.

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PREFACE : XXXI
4. Pu. - A copy from the collection of mss belonging
to Muni Śrī Punyavijayaji, which is in the safe custody of the LD Institute Of Indology, Ahmedabad.
For more details on these manuscripts we recommend that our readers refer to pp. 23-27 of the preface to Painnayasuttăini Part-1
The Author And The Period Of Composition -
Although Mahāpratyākhyāna Prakīrnaka has been mentioned in many treatises such as Nandīsutra, Pāksikasūtra, etc, but the author's name is nowhere found mentioned. On the basis of whatever indications we get, it can only be said that it is a composition by some elder master (Sthavira Ācārya) of the 5th century or earlier. As no indication about the name of its author is anywhere available, it is difficult to say more on this issue.
However, as far as the question of its period of composition is concerned, we can say with certainty that it is a composition of a period prior to the 5th century, because, besides the Nandisutra and the Pāksikasūtra, Mahāpratyākhyāna's mention is also found in Nandi-cūrni etc. A brief description of the subjectmatter of this Prakirnaka is available in the Pāksika-vrtti and the Nandi-cūrni. As the period of composition of the Cūrnis is around the 7th century, it can be surmised that Mahāpratyākhyāna Prakirnaka must have been composed earlier than the period of composition of the Nandi-cūrni. Again, Mahāpratyākhyāna Prakirnaka is clearly mentioned in the original text of the Nandīsūtra and the Pāksikasūtra. Muni Śrī Punyavijayaji and Pt. Dalsukhbhai Malavaniya have specially discussed the issue of the period of Nandisūtra's author Devavācaka. In the Nandi

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XXXII: MAHAPRATYĀKHYĀNA-PRAKĪRṆAKA
curni, Devavācaka has been said to be the disciple of Dusyagani. Some scholars have confused between Devavacaka, the author of Nandīsūtra, and Devarddhigaṇī Ksamāśramaṇa, who presided over the Valabhi conclave that met to collect and compile the canonical works. Muni Śrī Kalyāṇavijayajī has also fallen prey to this confusion. However, on the basis of available evidence, Devarddhiganī is the disciple of Arya Sandilya while Devavacaka that of Dusyagani. Therefore, it is clear that Devavācaka and Devarddhigaṇī cannot be the same person. Devavacaka has clearly mentioned the name of his guru, Dusyagaṇī, in the Nandīsūtra sthavirāvalī (roll of heads of monastic orders).
Pt. Dalsukhabhai Malavaniya has accepted the period of Devavācaka as 1020 Vr.E." or 550 VE2. However, this period is the outer limit. Devavācaka must have been earlier than that. Nandīsūtra and Anuyogadvārasūtra have been mentioned in the Āvaśyaka-Niryukti and if Avaśyaka-Niryukti were taken as having been composed by Bhadrabahu II, its period of composition comes out to be early 5th century VE. It is clear from all this evidence that Devavācaka and his composition, Nandisūtra, are of a period earlier than the early 5th century AD. For more information on this issue, we would like to refer the readers to the discussion about Devavācaka in the preface to Nandīsūtra by Muni Śrī Punyavijayaji and Pt. Dalsukhbhai Malavaniya. Because Mahapratyākhyāna Prakīrṇaka has been mentioned in the Nandi-sütra, it can be said on the basis of this evidence that this Prakīrṇaka had been composed some time before the 5th century AD. However, what could be the earliest limit of its
27
Vira-nirvana Era. 28 Vikrami Era.

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period of composition is difficult to say in the absence of any concrete evidence.
Many verses of Mahapratyākhyāna Prakīrṇaka are found in as ancient a canonical work as the Uttaradhyayana as well as in Niryuktis such as Avasyaka-Niryukti, Uttara– dhyayana-Niryukti, Ogha-Niryukti and in other Prakīrnakas such as Maranavibhakti, Āturapratyākhyāna, Candravedhyaka, Ttthogāli, Samstāraka, Ārādhanāpatākā, and Ārādhanāprakaraṇa, etc. Besides these works of the Śvetāmbara tradition, they are also found in the works of the Digambara Yapaniya traditions such as Bhagavatīārādhanā, Mūlācāra, Niyamasāra, Samayasāra, Bhāvapāhuda, etc. All these works are of a period between the 5th and the 6th century AD. However, it is difficult to judge as to whether these verses were taken from these other works into the Mahāpratyākhyāna Prakīrṇaka or vice-versa. Even then it can be believed that these verses had found their way into the works of a later origin than that of the Nandisutra, from Mahāpratyākhyāna Prakīrṇaka only. Specially, the verses of Mahapratyākhyāna, available in Bhagavati-ārādhanā, Mūlācāra, etc, must have, directly or indirectly, been taken from Mahāpratyākhyāna only. Even the availability of its palm-leaf manuscripts show that this work is of a sufficiently ancient origin.
To consider the period of composition of Mahāpratyākhyāna Prakīrṇaka, another important evidence in front of us is the fact that the set of twelve primary canons (Dvādaśa Śruta-skandha) has been mentioned in this work." It means that by the time this work came into being the set of twelve primary
29
PREFACE : XXXIII
Mahapratyakhyāna Prakīrṇaka, verse 102.

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XXXIV : MAHĀPRATYĀKHYĀNA-PRAKIRNAKA
canonical works had also come to light. It must be remembered that in the Jaina tradition, the concept of the set of twelve primary canons is sufficiently ancient. The mentions of twelve primary canons (Dvādaśāriga) is also available in ancient canonical works like Sthānāriga 30, Samavāyānga ", etc. Although this fact doesn't help us much in deciding the period of composition of this Prakīrnaka, it can be said in this regard that this work had been composed only when the concept of the set of twelve primary canons had firmed up. From the mention of the twelve primary canons in this work, it is also evident that its composition dates back to a period after the coming into being of the twelve primary canons and before the loss of the Pūrva literature. Also, the mention of twelve primary canons but the absence of the names of Niryuktis, Bhāsyas, Cürnis, etc indicates that this work had been composed some time after the 2nd century and before the 5th century AD
One more fact concerning the period of composition of this Prakīrnaka that deserves our attention is that in this work the concept of Gunasthānas (stages of spiritual development) has nowhere been mentioned in the context of Samadhimarana. The other works of the Yāpanīya tradition – Bhagavatī–ārādhanā and Mūlācāra discuss the concept of Gunasthāna. In a separate essay, we have established that the concept of Gunasthāna had developed after the composition of the Tattvārthabhāsya i.e. after the 3rd century and before the Sarvârthasiddhi Tīka on the Tattvārthasūtra i.e. before the 5th-6th century.32 On this basis we can say that the concept of Gunasthāna had fully developed
30
Sthănanga, 10/103. Samavāyānga, 1/2. śramana, Jan-Mar 1992.
32

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PREFACE: XXXV
around the 5th century. From this also we come to a conclusion that Mahāpratyākhyāna Prakīrnaka is a composition of a period prior to the 4th century. In conclusion we can only say that the Mahāpratyākhyāna Prakirnaka was composed some time between the 2nd and the 4th centuries AD.
Subject-matter Of Mahāpratyākhyāna Prakīrnaka -
Mahāpratyākhyāna Prakirnaka has a total of 142 verses in which the following subject-matter has been dealt with:
Initiating the work with a benediction, the author has bowed to the five paragons of spiritual virtues – Arahantas, Siddhas, Jinadevas and restrained ascetics (Sadhu). He has, then proceeded to state the importance of renouncing of all external as well as internal encumbrance in three ways - physical, mental and verbal. (1-5).
Enunciating the equality towards all living beings, it has been said, “I forgive all and may all forgive me, too.” At the same time it has been said that the condemnable activities must be condemned, those worthy of denigration must be denounced and the ones worthy of repentance must be repented for. (6–8).
In this work an aspirant has been motivated to forgo attachment and establish himself in true detached state. About the soul it has been said that the soul itself is the true vow, true renunciation and true yoga. (9-11). In the next verse the author has condemned non-adherence to basic and secondary spiritual virtues (Mūlaguna and Uttaraguna). (12)."
33
In his book Jaina Agama : ihitya : Manana Aur Mīmāmsā, Ācārya Devendramuniji has interpreted this verse as purporting to prescribe

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About the soul it has been said that for a person, only the soul is his own, nothing else is his. All other substances are external to his identity. At the same time, renunciation of all attachmental relationships that cause the mundane miseries has been preached. (13-17). About the question - "What should one condemn, denounce and confess and repent for the sake of atonement through expiation)?" - it has been said that one should condemn and denounce lack of restraint, ignorance and falsehood and confess all one's known and unknown misdeeds. (18-20). About craftiness, it has been said that it is not for adoption but for discarding. The monk must confess all his flaws and faults without vanity and without hiding anything. (21-23).
Answering the question as to who becomes all accomplished perfected soul Siddha, it has been said that the creature that expells the three spiritual stings of deceit, desire and falsehood, becomes Siddha. Exposing the three spiritual stings as harmful, the author has said that if these three raise their head during one's spiritual practices, the enlightenment becomes extremely difficult, or rather impossible to gain. Such a creature becomes an infinite wanderer in the mundane existence. Therefore, an alert aspirant must throw these three spiritual stings out of his heart. (24-29).
1
About confession and atonement, the author says that the aspirant disciple must confess everything - good and bad in the
retraction (Pratikramana) of the basic and secondary spiritual virtues by the aspirant. However, a look at the original text reveals that it s not the retraction of these virtues that is being prescribed here, but the retraction from the negligent non-adherence to these virtues. Jaina Agama Sahitya : Manana Aur Mīmāmsā, Devendramuni, p. 390.

Page #38

presence of his guru and atone for his flaws and faults by undertaking the expiation awarded by the guru. (30-32).
PREFACE : XXXVII
In the next few verses the author preaches renunciation of all types of violence towards the living (Prāṇa-himsä), telling of lies (Asatya-vacana), taking of things that are not given by their rightful owners (Adatta-grahana), sexual indulgence (Abrahmacarya) and attachment to possessions (Parigraha). Describing the eighty-four hundred thousand living species, he has said that the mundane creatures take birth in these species infinite number of times. (33-40).
Describing the enlightened-death (Pandita-maraṇa) as praiseworthy, the author says that neither the parents, nor the siblings, nor the progeny are able either to shield or to shelter a person from imminent and inevitable death. The creature alone does the good or bad deeds and alone does it suffer or enjoy their inevitable pleasurable or painful retributions. One must remember the pains and miseries in the hellish, human and sub-human species and the death that bugs even the heavenly gods and embrace the enlightened-death, because one enlightened-death can end the wanderings in hundreds of mundane rebirths. (41–50).
Specially discussing the issues of raw, unprocessed, live food (Sacitta-āhāra), sensual enjoyments and mundane possessions, they have been said to be misery giving and the aspirant has been motivated to renounce them. (51-60). Along with these, there is the sermon to give up anger, pride, deceit, greed, attachment, aversion and desire and to observe the five great vows. (61-70).
In the next two verses there is the description pertaining to the six types of spiritual hues (lesyās) and meditation (dhyāna).

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XXXVIII : MAHĀPRATYÁKHYĀNA-PRAKIRNAKA
Here, it has been said that the three inauspicious spiritual hues, namely, the black (Krsna-leśyā), blue (Nīla-leśyā) and grey (Kāpota-leśyā) and two inauspicious meditations – despondent (Ārta-dhyāna) and angered (Raudra-dhyāna) - are only to be renounced. However, the three auspicious spiritual hues - yellow (Pīta-leśyā), lotus (Padma-leśyā) and white (Šukla-leśyā) - as well as the two auspicious meditations - pious (Dharmadhyāna) and pure spiritual (Sukla-dhyāna) - are beneficial and are to be retained and practised. The descriptions about six spiritual hues and four types of meditations are available in other canonical works like the Sthanānga, the Samavāyānga, the Uttarādhyayana, etc as well. (71-72).
Further on, the aspirant spiritual practitioner has been urged to protect his five great vows by observing five-way vigilance (Pañca-samiti), three-way self-restraint (Trigupti) and by contemplating twelve types of contemplations (Anupreksā). (73– 76). At the same time the samitis and guptis (vigilance and restraint) have been mentioned as the spiritual shield and shelter for the aspirant monks. (77).
It has been said that everyone is not able to achieve the spiritual goal of emancipation. Mentioning the capabilities of the one, who is so able, the author says that if the good aspirant knows about the spiritual virtues and is free from the snare of desires, he is able to achieve the goal of spiritual emancipation anywhere - in the mountain cave, on the face of the rock or in difficult to reach places. (80–84).
Mentioning the virtues and the faults of the Yogaaccomplished (those who constantly employ their bodies, minds and speech in spiritually beneficial activities) and the Yoga

Page #40

unaccomplished (those who do not so employ their bodies, minds and speech in spiritually beneficial activities), the author says that even a learned aspirant, who is given to sensual pleasures, one of faulty character, and who is not used to spiritual practices is bound to lose patience when his death comes. Such a person is unable to bear the hardships at the time of death. However, one, who is not attached to the mundane pleasures, who is free from the desire for future and whose passions have been overcome is not perturbed when the death stares him in the face. On the contrary he welcomes death and meets it with equanimity. (85-93) (Actually, this is the much-vaunted state of equanimity in death. Every follower of the Jaina faith desires that he be fortunate enough to be free of all misery, attachment, and aversion at the final moment of his life and be able to maintain peace and equipoise at the time of his death)
PREFACE : XXXIX
Clarifying the mystery about the peaceful death (Samadhimarana), the author says that its cause is neither the straw-bed (Samstāraka) nor the flawless ground on which it is laid, but it is the soul with purity of thought that itself is the Samstāraka or the bed of Samādhimaraṇa. In other words, the soul that has conquered the four passions attains such a death. (96)
Further, it has been said that even for a very learned aspirant it is not possible to recall all scriptural learning at the time of his death. Actually, for e ery one there is some phrase or the other which is the essence of all his spiritual learning that he always remembers and which will be his saviour at the time of his death. The aspirant must make it a point that he doesn't lose sight of such a phrase throughout his life. (101-106).
In the next verse the law (Dharma) propounded by the omniscient Jinas has been said to be spiritually beneficial and that

Page #41

XL : MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
one should have an unwavering faith on such a dharma, because it is that dharma, which is ultimately going to lead him to his spiritual emancipation. (107) In the next few verses it has been said that the aspirant must renounce all activities of the mind, body and speech, which are not worthy of a spiritual practitioner. He should not think the unthinkable, not speak the unspeakable and not do the undoable. (108–110)
Arahanta (Venearable conquerors of spiritual foes), Siddha (Ultimate all-accomplished perfected souls), Ācārya (Spiritual masters and heads of monastic orders), Upădhyāya (spiritual preceptors and scriptural teachers) and Sadhu (Ordained monks true to their monasticism) have been said to be worthy of worship and veneration and that by recalling their virtues the aspirant is able to shun sinful activities. (114-120) Discussing the issue of pain, the author has said that a monk that seeks mundane supports suffers pain and becomes miserable. Therefore, the pain, which is a just retribution for one's own faults and misdeeds, must be borne with equanimity. (121-122)
According to this work, the monks belonging to the Jinakalpa practice rigorous monastic practices as preached by the Lords Jina and that the voluntary (peaceful) death embraced by them is certainly praiseworthy. (126-127) It has been said that the aspirant must renounce four passions, three types of pride, five types of sensory enjoyments and unfurl the flag of the faith by enduring the monastic hardships. (134).
Preaching the import: ice of fording across the ocean of mundane existence, the author says that the aspirant inust destroy the karma-matter associated with the soul by vigilantly treading the liberating path of right--vision, right-knowledge and right

Page #42

PREFACE : XLI
conduct as well as by having an unwavering faith in the words of the omniscient Jinas. The author says that the aspirant must neither think of living long nor of dying a quick death, but about maintaining his equanimity whenever the death comes. Only then will he be able to liberate. (135-136).
Describing the subject-matter of Mahāpratyākhyāna Prakirnaka, Ācārya Śrī Devendramuniji has said, in his book “Jaina Āgama Sahitya : Manana Aur Mīmāmisă”, that an aspirant liberates in a maximum of seven to eight rebirths by undertaking lower and medium level of monastic practices.34 A look at the original text of this work shows that four means of achieving liberation – knowledge, belief, conduct and penance – and their higher, medium and lower levels of practice have been mentioned in verse 137 of this Prakīrnaka. However, verse 138 that mentions the result of such levels of monastic practice says that an aspirant practising the higher level of monastic practices liberates in that very birth. Again, in verse 139 it is mentioned that the aspirant that carries out such practices at the lower level liberates in a maximum of seven to eight rebirths. Here, in this work, there is no mention of the result of the monastic practices carried out at the medium level. We would like to know as to the basis on which the author, of the book referred to, has said that the practitioner of the medium practice liberates in a maximum of seven to eight rebirths. It is a different matter if he has said this on the basis of a different treatise, but as far as this work is concerned, there is no indication available herein that supports this contention. If we wish to find out the result of the medium practice, we will have to resort to interpolation between the information available
34
Jaina Āgama Sahitya : Manana Aur Mīmānisa, Devendramuni, pp. 390–391.

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XLII : MAHAPRATYĀKHYĀNA-PRAKĪRṆAKA
about the higher practice and the lower practice. By doing that we arrive at the conclusion that an aspirant that practices monasticism at the medium level liberates in a minimum of two rebirths and a maximum of six.
In the Bhagavatī–ārādhanā, too, it has been said about the result of the medium practice that a patient aspirant that undertakes such a practice liberates in the third rebirth.35 Again, the version available in the Bhagavati-ārādhanā about the results of the of monastic practices carried out at the higher and the lower levels is similar to that available in the
Mahapratyakhyāna
Prakirnaka.36
The treatise has been concluded by saying that both die the patient and forbearing as well as the cowardly. However, the death of the one, who dies a death of equanimity, is successful and laudable. Because, Samādhimarana is the noble death. In the last verse, the author says that the restrained aspirant who abides by the contents of this Prakīrṇaka and dies a death of equanimity will either be a Vaimānika god in the next birth or he will attain the supreme state of spiritual perfection and become Siddha in the same birth. (142)
35
36
I
Bhagavatī ārādhanā, verse 2155.
Ibid, verse 2154, 2156.

WWSE

Page #44

MAHAPRATYĀKHYĀNA-PRAKIRNAKA
COMPARATIVE STATEMENT OF THE VERSES OF MAHĀPRATYĀKHYĀNA PRAKĪRŅAKA AND
OTHER CANONICAL WORKS
MAHĀPRATYĀKHYĀNA AND
MARANAVIBHAKTI
Many verse of Mahāpratyākhyāna Prakirnaka are available in Maranavibhakti either verbatim or with slight changes. For fear of unnecessary expansion, we are not giving the verses as such but only their numbers, which are as follows: -
Verse No.: Mahāpratyākhyāna
1
Verse No.: Maranavibhakti
210
3
21137
12
18
217
220 120, 222
223
20
21
22
101
26
27 28
29
226 110, 227 111, 228 112, 229
230 231 23238
30
31
32
Here, ‘aņāgāram' has been used for ‘nirāgāram”. Here, in the fourth part, there is a slight change of words without altering the meaning.

Page #45

XLIV : MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
23438
Verse No.: Mahāpratyākhyānal Verse No. : Maranavibhakti 33
233 34 35
235 236 237
36
37
39 40
238 239
41
240
241 242
42 43 44 45 49
24339
244 245 246 247
50
52
54
24840
55
249
60
251"
62
252
63
253
64
254 255
65 66
256
67
257
39
Here, “Ekko jāyai marai ya' has been used instead of “Ekkokarei kammam' in the first part of the verse. In these verses there is a slight change in the words but the meaning is unaltered. Here, in the third part of the verse the word 'paribhogen,a' has been used instead of 'uvavāe'.

Page #46

Verse No.: Mahāpratyākhyāna
42
43
44
36
47
48
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86

Verse No.: Maranavibhakti
PREFACE: XLV
6
45 Here, there is a slight difference in words in the first two parts.
Here, 'dhaniyamāiddham' has been used instead of 'khuhiumā raddham'.
Here, ‘girikuhara-kandarayā' has been used instead of ‘pabbhāra– kandaraya'.
Here, there is complete agrement in meaning in spite of a slight difference in words.
supasatthāni' has been used
6 Here, in the second part of the verse instead of 'atta―roddāim'.
Here, in the second part of the verse supasatthāṇi' has been used instead of 'dhamma-sukkāim'. The meaning is unaltered
Here, 'appamatto' has been used instead of 'saccaviu'.
258
259
262
260+2
26143
264+4

263
26645
265
267
268
26946
27017
27148
27248
273
274
275
27649

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XLVI : MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
Verse No. : Mahāpratyākhyāna
87
88
Verse No.: Maranavibhakti
277 27850 279 280
89
90
91
281
282
92 93
94
95
284 284 28551 28752 288
96
97
289
290
29153
98 99 100 101 102 104 105 106 107 108 110 111
135 293 295 294 296 297 298 29953 300
112
301
Here, 'visayasuhaparāio jīvi' has been used instead of 'visayasuhasamuio appā', but there is similarity in meaning. Here, ‘suhabhāvo' has been used instead of ‘maipuvvam'. Here, 'āloyanā' has been used instead of 'ārāhanā'. Here, 'marantassa' has been used instead of 'mano jassa'. In these verses, there is slight differences in words as well as meanings.

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PREFACE : XLVII
Verse No. : Mahāpratyākhyāna |
114
120
121
126
Verse No. : Maranavibhakti
302 303 30453 308 309 31053 311 31253
127
128
129
130 132
313
133
314
134
31553
135
316
136
137 138
317 318 319 321 32253
139
141 142
323
COMPARISON WITH WORKS OTHER THAN
MARANAVIBHAKTI
Besides the Maranavibhakti, the verses of Mahápratyākhyāna Prakirnaka are also found in many canonical works, Prakīrṇakas, explanatory works and in the treatises that are taken as equivalent to canonical works in the Digambara tradition. The comparative statement of the verses of Mahāpratyākhyāna Prakīrnaka and those of such other works, on the following pages, brings out such comparison:

Page #49

MAHAPRATYĀKHYANA-PRAKĪRNAKA
1. Esa karemi paņāmami titthayarāṇam anuttaragaīnam || Savvesim ca Jinānam Siddhānam Sanjayānamica |
(Mahāpratyākhyāna, verse 1.)
2. Savvaddukkhapahīņānam Siddhānam Arahao namo Saddahe Jiņapannattam paccakkhāmi ya pāvagam ||
(Mahāpratyākhyāna, verse 2.)
3.
Jam kiñci vi duccariyani
tamahami nindāmi savvabhāvenam Sāmāiyani ca tiviham
karemi savvam nirägārani || (Mahāpratyākhyāna, verse 3.)
4. Bāhira bbhantaram uvahini sarīrādi sabhoyanani | Manasā vaya kāenam savvam tivihena vosire il
(Mahāpratyākhyāna, verse 4.)
5. Rāgam bandham paosam ca harisam dīņabhāvayani ! Ussugattam bhayam sogam raimaraini ca vosire !
(Mahāpratyākhyāna, verse 5.)

Page #50

PREFACE : XLIX
1. Esa karemi panāmami
Jinavaravasahassa Vaddhamānassa | Sesānam ca Jiņānani
saganaganadharānam ca savvesim ||
(Mülācāra, verse 108.)
2. (i) Savvaddukkhapahīņānam Siddhānam Arahao namo | Saddahe Jinapannattam paccakkhāmi ya pāvagam ||
(Aturapratyākhyāna, verse 17.)
(ii) Savvaddukkhapahīņāņam Siddhānam Arahado namo | Saddahe Jinapannattami paccakkhāmi ya pāvagam ||
(Mülācāra, verse 37.)
3. (i) Jam kiñci me duccaritam savvam tivihena vosare | Sāmāiyam ca tivihami karemi savvam nirāyāram ||
(Niyamasāra, verse 103.)
(ii) Jam kiñci me duccariyam savvam tivihena vosare Sāmāiyam ca tiviham karemi savvam ņirāyāram ||
(Mūlācāra, verse 39.)
(My
4. Bajjhabbhantaramuvahini
Manasā vaci kāyena
sarīrāim sabhoyanam | savvami tivihena vosare ||
(Mūlācāra, verse 40.)
5. (i) Rāgam bandham paosam ca harisam dīnabhāvayani | Ussugattam bhayam sogam raim arain ca vosire ||
(Aturapratyākhyāna, verse 23.)
54
Here, even though the words differ, the meaning is the same.

Page #51

L: MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
6. Rosena padinivesena akannuyayā taheva sadhayāe 1 Jo me kiñci vi bhanio tamahami tivihena khãmemi ||
(Mahāpratyākhyāna, verse 6.).
7. Khămemi savvajīve
Āsave vosirittīņam
savve jīvā khamantu me |
samāhim padisandhae || (Mahāpratyākhyāna, verse 7.)
8. Nindāmi nindanijjam
garahāmi ya jami ca me garahanijjami | Aloemi ya savvam
Jinehim jam jam ca padikutthani ||
(Mahāpratyākhyāna, verse 8.)

Page #52

PREFACE : LI
5. (ii) Rāgam bandham padosam ca harisam dīṇabhāvayam | Ussugattam bhayam sogam radimaradim ca vosare ||
(Mülācāra, verse 44.)
6. (i) Rāgena va dosena va jam me akayannuyāpamāenam | Jo me kiñci vi bhaņio tamahami tivihena khāmemi ||
(Āturapratyākhyāna, verse 35.)
(ii) Rāgena ya doseņa ya jam me akadanhuyam pamādena Jo me kiñci vi bhanio tamahami tivihena khamāvemi ||
(Mūlācāra, verse 58.)
7. Khamāmi savvajīvānam savve jīvā khamantu me | Mittī me savvabhūdesu veram majjham na kenavi ||
(Mūlācāra, verse 43.)**
8. (i) Nindāmi nindanijjami
garahāmi ya jam ca me garahanijjam | Aloemi ya savvam
Sabbhintara bāhiram uvahim ||
(Āturapratyākhyāna, verse 32.)
(ii) Nindāmi nindaņijjam
garahāmi ya jami ca me garahanīyani | Alocemi ya savvami
sabbhantarabāhiram uvahim ||
(Mūlācāra, verse 55.)
55
Only first two parts are similar.

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LII: MAHAPRATYĀKHYĀNA-PRAKĪRNAKA
9. Mamattam
parijāṇāmi nimmamatte
Ālambaṇam ca me āyā avasesam
uvatthio
ca vosire ||
(Mahapratyakhyāna, verse 10.)
10. Aya majjham nāne āyā me damsane caritte ya | paccakkhāņe āyā me sanjame joge || (Mahapratyakhyāna, verse 11.)
Aya

Page #54

PREFACE : LIII
9. (i) Mamattami parivajjāmi nimmamattani uvatthio | Alambanam ca me āyā avasesamica vosire ||
(Āturapratyākhyāna, verse 24.)
(ii) Mamattimi parivajjāmi nimmamattimuvatthido ! Alambanam ca me ādā avasesam ca vosare ||
(Niyamasāra, verse 99.)
(iii) Mamattim parivajjāmi nimmamattimuvatthido || Alambananica me ādā avasesāimi vosare ||
(Mūlācāra, verse 45.)
10. (i) Ayā hu maham nāne āyā me damsane caritte ya |
Āyā paccakkhāne āyā mesañjame joge ||
(Āturapratyākhyāna, verse 25.)
(ii) Ādā 5khu majjha nāne ādā me damsane caritte ya | Ādā paccakkhāne ādā me sanivare joge ||
(Niyamasāra, verse 100.) (Bhāvapāhuda, verse 58.)
(Mūlācāra, verse 46.)
(iii) Ādā khu majjha ņānami
ādā me danisanami carittani ca| Ādā paccakkhānam
ādā me sanivaro jogo ||
(Samayaasāra, verse 277.)
"hu' instead of khu' in Mūlācāra.

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LIV : MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
11. Mūlagune uttaragune je me nārāhiyā pamāenami Te savvenindāmi padikkame ăgamissānam ||
(Mahāpratyākhyāna, verse 12.)
12. Ekko hami natthi me koi na cāhamavi kassai | Evam adīnamanaso
appānamaņusāsae || (Mahāpratyākhyāna, verse 13.)
13. Ekko uppajjae
Ekkassa hoi
jīvo ekko ceva vivajjaí I maranam ekko sijjhai nīrao ||
(Mahāpratyākhyāna, verse 14.)
14. Ekko karei kammam phalamavi tassekkao samanuhavai | Ekko jāyai marai ya paraloyamekkao jāi ||
(Mahāpratyākhyāna, verse 15.)
15. Ekko me sāsao appā nāņa-damisanalakkhano | Sesā me bāhirã bhāvā savve sañjogalakkhaņā ||
(Mahāpratyākhyāna, verse 16.)

Page #56

PREFACE: LV
11. (i) Mūlaguna-uttaragune je me nā"rāhiyā pamāenam | Tamahami savvam ninde padikkame āgamissānani ||
(Aturapratyākhyāna, verse 29.)
(ii) Mūlaguna-uttaragune jo me nārāhio pamāena | Tamaham savvam ninde padikkame āgamissānam |||
(Mūlācāra, verse 50.)
12. (i) Ekko ham natthi me koi natthi vā kassai aham | Na tam pekkhāmi jassāham na tam pekkhāmi jo mahami
(Candravedhyaka, verse 161.)
(ii) Ego hani natthi me koī na yā hamavi kassai 1 Varam dhammo Jinakkhão etthami majjha biijjao ||
(Ārādhanāprakarana, verse 64.)
13. (i) Ego ya maradi jīvo
Egassa jādi maranami
ego ya jīvadi sayam |
ego sijjhadi ņīrao || (Niyamasāra, verse 101.)
eo
(ii) Eo Eyassa
ya marai jāimaranam
jīvo
eo
ya uvavajjail sijjhai nīrao || (Mūlācāra, verse 47.)
14. Ekko karei kammam ekko hindadi ya dīhasamisāre | Ekko jāyadi maradi ya evami cintehi eyattam ||
(Mūlācāra, verse 701.)
15. (i) Ego me sāsado appā nāna-damsanalakkhano Sesā me bāhirā bhāvā savve sañjogalakkhanā ||
(Niyamasāra, verse 102.)

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LVI: MAHĀPRATYÄKHYANA-PRAKĪRNAKA
16. Sanjogamūlā jīvenani pattā dukkhaparampară | Tamhā sañjogasambandham savvam tivihena vosire il
(Mahāpratyākhyāna, verse 17.)
17. Asañjamamannānami micchattam savvao vi ya mamattamil Jīvesu ajīvesu ya tanininde tani ca garihāmi ||
(Mahāpratyākhyāna, verse 18.)

Page #58

PREFACE : LVII
15. (ii) Ego me sāsao appā nāņa-damsaņasañjuo Sesā me bāhirā bhāvā savve sañjogalakkhanā ||
(Āturapratyākhyāna, verse 27.)
(Candravedhyaka, verse 160.) (Ārādhanāprakarana, verse 67.) (Āturapratyākhyāna-1, verse 29.)
(iii) Eo me sassao appā nāna-danisanalakkhano | Sesā me bāhirā bhāvā savve sañjogalakkhanā ||
( Mülācāra, verse 48.)
(iv) Ego me sassado ādā nāna-damsanalakkhano | Sesā me bāhiră bhāvā savve sañjogalakkhaņā ||
(Bhāvapāhuda, verse 59.)
16. Sañjoyamūlami jīvena pattam dukkhaparamparam | Tamhā sañjoyasambandham savvam tivihena vosare ||
(Mūlācāra, verse 49.)
17. (i) Assanjamamannānam micchattami
savvameva ya mamattami | Jīvesu ajīvesu ya
tanininde tam ca garihāmi ||
(Āturapratyākhyāna, verse 31.)
(ii) Assañjamamannānam micchattam
savvameva ya mamattimi | Jīvesu ajīvesu ya
tam minde tam ca garihāmi ||
(Mūlācāra, verse 51.)

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LVIII: MAHĀPRATYĀKHYĀNA–PRAKĪRŅAKA
18. Je me jāṇanti Jiņā ham āloemī
Te
avarāhā jesu jesu thānesu | uvatthio savvabhāveṇam || (Mahapratyakhyāna, verse 20.)
19. Uppannā ņuppannā māyā aṇumaggao nihantavvä Aloyaṇa-nindaṇa-garihaṇāhim na puņa tti yā bīyam || (Mahapratyakhyāna, verse 21.)
20. Jaha Balo jampanto kajjamakajjam ca ujjuyam bhaṇai | Tam taha āloijjā māyā-mayavippamukko (Mahāpratyakhyāna, verse 22.)
u ||

Page #60

PREFACE : LIX
18. (i) Je me jānanti Jinā avarāhe nāna-damisana-caritte | Te savve aloe uvatthio savvabhāvenam ||
(Candravedhyaka, verse 132.)
(ii) Je me jānanti Jină avarāhā 57jesu jesu thānesu | Te ham sāloemi uvatthio savvabhāvenam ||
(Maranavibhakti, verse 120.) ( Ārādhanāpatākā-1, verse 207.)
(Āturapratyākhyāna--2, verse 31.) (iii) Je me jānanti Jiņā avarāhā jesu jesu thānesu | Tehami āloetum u vatthito savvabhāvena |||
(Niśīthasūtra Bhāsya, verse 3873.)
19. Uppannā nuppannā māyā anumaggato nihantavvā 1 Aloyana-nindana-garahanā te na puno vi biiyanti |||
(Niśīthasūtra Bhāsya, verse 3864.)
20. (i) Jaha Bālo jampanto
kajjamakajjam ca ujjuyam bhanai | Tam taha āloejjā
māyā-mosam pamottūnami ||
(Āturapratyākhyāna, verse 33.) (ii) Jaha Bālo jampanto
kajjamakajjani ca ujjuyam bhaņai| Tam taha āloejjā
māyā-mayavippamukko ya !
(Ārādhanāpatākā, verse 172.) (Ārādhanāprakarana, verse 18.)
57
tesu tesu thā", - Āturapratyākhyāna "loeum, - Ārādhanāpatākā ||

Page #61

LX: MAHAPRATYAKHYANA-PRAKĪRŅAKA
21. Sohi ujjuyabhūyassa Nivvāņam
paramam
22. Na hu sijjhaī sasallo
Uddhariyasavvasallo

citthai ghayasitte va pāvae || (Mahāpratyakhyāna, verse 23.)
dhammo suddhassa
jāi
jaha bhaniyam sāsaņe dhuyarayāṇam |
sijjhai jīvo dhuyakileso || (Mahāpratyākhyāna, verse 24.)

Page #62

PREFACE : LXI
20. (iii) Jaha Bālo jampanto
kajjamakajjami va ujjuyam bhanai! Tami taha āloejjā
māyā-mayavippamukko u ||
(Oghaniryukti, verse 801.)
( Pañcāsaka, verse 741.)
(iv) Jaha Bālo jampanto
kajjamakajjami ca ujjuyami bhanati | Tam taha al
māyā-madavippamukko u || (Niśīthasūtra Bhāsya, verse 3863.)
(v) Jaha Bālo jampanto
kajjamakajjam ca ujjuyam bhanadi | Taha āloceyavvami
māyā-mosam ca mottūna |
(Mūlācāra, verse 56.)
(vi) Jaha Bālo jampante
kajjamakajjami va ujjuam bhanai | Taha ālocedavvam
māyā-mosam ca mottūna || (Bhagavatī–ārādhanā, verse 549.)
21. Sohi ujjuyabhūyassa dhammo suddhassa citthai | Nivvānami paramam jāi ghayasitta vva pāvae ||
(Uttarādhyayana, verse 3/12.)

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LXII : MAHĀPRATYĀKHYĀNA-PRAKIRNAKA
22. Na hu sijjhaī sasallo
jaha bhaniyam sāsaņe dhuyarayānam Uddhariyasavvasallo
sijjhai jīvo dhuyakileso (Mahāpratyākhyāna, verse 24.)
23. Na vi tari sattham va visam va duppautto va kunai veyālo Jantam duppauttam sappo va pamāyao kuddho ||
(Mahāpratyākhyāna, verse 27.)
24. Jami kuņai bhāvasallam anuddhiami uttimatthakālammi | Dullambhabohiyattam anantsamsāriyattam ca ||
(Mahāpratyākhyāna, verse 28.)
25. To uddharanti gāravarahiyā mūlam punabbhavalayānam | Micchādamisanasallami māyāsallam niyānam ca ||
(Mahāpratyākhyāna, verse 29.)

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PREFACE : LXIII
22. Na hu sujjhaī sasallo
jaha bhaniyani sāsaņe dhuyarayānami | Uddhariyasavvasallo
*'sujjhai jīvo dhuyakileso ||
(Ārādhanāpatākā, verse 218.) (Ārādhanäprakarana, verse 8.)
(Oghaniryukti, verse 798.) 23. Na vi tam sattham va visani va duppautto va kuņai veyālo Jantam va duppauttam sappo va pamāio kuddho ||
(Ārādhanāpatākā, verse 215.) (Arādhanāprakarana, verse 5.) (Oghaniryukti, verse 803.)
(Pañcāsaka, verse 731.) 24. Jami kuņai bhāvasallam anuddhiam uttamatthakālammi Dullahabohiyattam
anantsamisāriyattamica || (Ārādhanāpatākā, verse 216.) (Ārādhanāprakarana, verse 6.)
(Oghaniryukti, verse 804.)
(Pañcāsaka, verse 732.)
25.To uddharanti gāravarahiya mülami punabbhavalayānami Micchādamsanasallami māyāsallam niyānam ca ||
(Ārādhanāpatākā, verse 217.) (Ārādhanāprakarana, verse 7.)
(Oghaniryukti, verse 805.)
59 60
In the Ārādhanāprakarana there is ‘sijjhai' instead of “sujjhai'. In the Ārādhanāprakarana there is ‘pamāyao' instead of “pamãio', in the Oghniryukti it is ‘pamāino'. ‘uttama“ instead of ‘uttima" in Ārādhanāprakarana and Oghaniryukti. surahitā' instead of "rahiyā“ in Oghaniryukti.

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LXIV : MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
26. Kayapāvo vi manūso āloiya nindiumi gurusagāse 1 Hoi airegalahuo ohariyabharú vva bhāravaho ||
(Mahāpratyākhyāna, verse 30.)
27. Savva pānārambham paccakkhāmi ya aliyavayanam ca ! Savvamadinnādānami abbambham pariggaham ceva ||
(Mahāpratyākhyāna, verse 33.)
28. Rāgena va dosena va
parināmena va na dūsiyam jani tu ! Tani khalu paccakkhānami
bhāvavisuddhami muneyavvami || (Mahāpratyākhyāna, verse 36.)
29. Uddhamahe tiriyammi ya
mayāim bahuyäimi bālamaranāim To tāim sambharanto
pandiyamaranam marīhāmi |
(Mahāpratyākhyāna, verse 41.)

Page #66

26. Kadapāvo
vi maṇusso aloyaṇanindao gurusayase | Hodi acirena lahuo uruhiya bharovva bhāravaho || (Bhagavati-aradhanā, verse 615.)
27. (i) Savvam pāṇārambham
63Savvamadinnādāṇam
63
(ii) Savvam pāṇāivāyam
Savvamadattādāṇam
28. Rāgena va dosena va
paccakkhāmi tti aliyavayanam ca |
mehunna pariggaham
ceva || (Aturapratyakhyāna, verse 13.) (Ārādhanāpatākā, verse 563.) (Mūlācārā, verse 41.)
paccakkhāī mi aliyavayanam ca
abbambha pariggaham savvahā || (Avaśyaka-niryukti, verse 1284.)
Tam puņa paccakkhāṇam
29. (i) Uddhamahe tiriyammi vi
PREFACE: LXV
maṇapariņāmeņa dūsidam jam tu |
bhāvavisuddham tu ṇādavvam || (Mūlācārā, verse 645.)
Damsaṇa-nāṇasahagao

mayāņi jīveṇa bālamaraṇāņi |
pandiyamaranam anumarissam || (Aturapratyākhyāna, verse 47.)
"dittādāṇani mehuṇaya in Aradhanāpatākā and "dattādāṇaṁ mehūņa
in Mūlācāra.

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LXVI: MAHĀPRATYÄKHYANA-PRAK
AKA
30. Māyā-pii-bandhūhini
Bahujonivāsienam na
samsāratthehim pūrio logo ya te tānami ca saranam ca ||
(Mahāpratyākhyāna, verse 43.)
31. Ekko karei kammam ekko anuvahai dukkayavivāgam | Ekko samisarai jio jara-marana-cuggaīguvilani !
(Mahāpratyākhyāna, verse 44.)
32. Uvveyanayami jammana-maranam naraesu veyanão vā ! Eyāini sambharanto pandiyamaranam marīhāmi ||
(Mahāpratyākhyāna, verse 45.)
33. Ekkam pandiyamaraṇam chindai jāīsayāim bahuyāim | Tam maranam mariyavvami jena mao summao hoi ||
(Mahāpratyākhyāna, verse 49.)
34. Bhavasamsāre savve cauvvihā poggalā mae baddhā | Pariņāmapasargenani atthavihe kammasanghāe ||
(Mahāpratyākhyāna, verse 51.)
35. Ahāranimittāgam macchā gacchanti dārune narae 1 Saceitto āhāro na khamo maņasā vi pattheuni ||
(Mahāpratyākhyāna, verse 54.)

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29. (ii) Uddhamadho tiriyamhi du
Damsana-nāṇasahagado
PREFACE: LXVII
kadāņi bālamaraṇāņi bahugāņi |
30. Māyā piyā nhusā bhāyā bhajjā puttā ya orasā luppantassa sakammuṇā || (Uttaradhyayana, verse 6/3.)64
Nālam te mama tāṇāya
Edāņi
pandiyamaranam aņumarisse || (Müläccārā, verse 75.)
31. Ekko karei kammam ekko Ekko
hindadi dīha samsarė | jāyadi maradi ya evam cintehi eyattam || (Mūlācārā, verse 701.)
32. Uvveyamaraṇam jādi-maraṇam niraesu vedaņão ya sambharanto pandiyamaranam aṇumarisse || (Mūlācārā, verse 76.)
33. Egam pandiyamaranam chindai jāīsayāni bahugāni | Tam maranani maridavvamjeņṇamadam summadam hodi|| (Mūlācārā, verse 117.)
34. Samsaracakkavālammi mae savvevi puggalā bahuso | Āhārida ya parināmida ya na ya me gadā titti || (Mūlācārā, verse 79.) 64

35. Āhāraṇimittam kir macchā gacchanti sattamim pudhavim Saccitto āhāro na kappdi maṇasā vi patthedum || (Mūlācārā, verse 82.)
64 Inspite of slight changes in words, there is a similarity of meaning.

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LXVIII : MAHĀPRATYĀKHYĀNA-PRAKIRNAKA
36. Tana-katthena va aggi lavanajalo vā naīsahassehim ! Na imo jīvo sakko tippeum kāma-bhogehimi |||
(Mahāpratyākhyāna, verse 55.)
37. Hantūna mohajälani chettūna ya atthakammasankaliyam Jammaņa-maranarahattami bhettūņa bhavāo muccihisi ||
(Mahāpratyākhyāna, verse 66.)
38. Kohani mānam māyani lohami pijjam taheva dosam ca Caiūna appamatto rakkhāmi mahavvae pañca ||
(Mahāpratyākhyāna, verse 68.)
39. Kinhā nīlā
Parivajjinto
kāū lesā jhāņāim atta-roddāim gutto rakkhāmi mahavvae pañca ||
(Mahāpratyākhyāna, verse 71.)
40. Teū pamhā sukkā lesā jhānāimi dhamma-sukkāim Uvasampanno jutto rakkhāmi mahavvae pañca il
(Mahāpratyākhyāna, verse 72.)

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PREFACE : LXIX
36. (i) Tana-katthehi va aggi lavanajalo vā naisahassehimi 1 Na imo jīvo sakko tippeum kāma-bhogehim ||
(Āturapratyākhyāna, verse 51.)
(ii) Tina-katthena va aggī lavaṇasamuddo nadīsahassehim/ Na imo jīvo sakko tippedumi kāmabhogehim ||
(Mūlācārā, verse 80.)
37. Hantūna rāgadose chettūna ya atthakammasarkhaliyam | Jammana-maranarahattam bhettūņa bhavāhi muccihasi ||
(Mülācārā, verse 90.)
38. Koho māno māyā lobhe pijje taheva dose ya 1 Micchatta veya arai rai hāsa soge ya duggañchā ||
(Uttarādhyayana-niryukti, verse 240.)
39. (i) Kinhā nīlā kāū tinni vi eyāo ahammalesão | Eyāhi tihi vijīvo duggain uvavajjaī bahuso ||
(Uttarādhyayana, verse 34/56.)
(ii) Kinhā nīlā kāo lessão tinni appasatthão | Pajahai virāya karano samvegaminuttarami patto |
(Bhagavatī–ārādhanā, verse 1902.)
40. (i) Teū pamhā sukkā tinni vi eyão Dhammalesão | Eyāhi tinni vijīvo suggaimi uvavajjai bahuso ||
(Uttarādhyayana, verse 34/57.)
(ii) Teo pamhā sukkā lessão tinni vi du pasatthāo || Padivajjei ya kamaso samvegamiņuttaram patto ||
(Bhagavatī–ārādhanā, verse 1903.)

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LXX : MAHĀPRATYĀKHYANA-PRAKIRNAKA
41. Jai tāva te supurisā girikadaga-visama-duggesu ! Dhiidhaniyabaddhakacchā sāhintī appaņo attham ||
(Mahāpratyākhyāna, verse 81.)
42. Kini puna anagārasahāyagena annonnasangaha balenami Paraloenami sakkā sāheum appano attham ||
(Mahāpratyākhyāna, verse 82.)
43. Jinavayanamappameyam mahuram
kannāhuimi sunantenam Sakkā hu sõhumajjhe
sāheum appano attham || (Mahäpratyākhyāna, verse 83.)

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PREFACE : LXXI
41. Jai tāva sāvayā kulagirikadaga-visamakadaga-duggesu | Sāhintī uttamatthami dhidhaniyasahāyagā dhīrā ||
(Ārādhanāpatākā, verse 89.)"5
42. (i) Kim puna anagārasahāyagena annonnasargahabalena | Paraloie na sakkā sāheum appano attham? ||
(Ārādhanāpatākā, verse 90.)
(ii) Kim puna anagārasahāyaena annonnasangahabalena | Paraloiyam na sakkai sāheumi uttimo attho ||
(Niśīthasūtra Bhāsyā, verse 3913.)
(iii) Kim puna anagārasahāyagena kīrayanta padikammo Sanghe olaggante ārādhedumi na sakkejja ||
(Bhagavatī-ārādhanā, verse 1554.)
43. (i) Jinavayanamappameyami mahuram
kaņņāmayam suņinteņam Sakkā hu sõhumajjhe
samsāramahoyahim tariumi || (Ārādhanāpatākā, verse 91.)
(ii) Jinavayanamappameyam mahuram
kannāhūti
suņenteņam | Sakkā hu sāhumajjhe
samsāramahoyahim tariumi || ( Niśīthasūtra Bhāsyā, verse 3914.)
65
Here, there is a slight difference of words.

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LXXII : MAHAPRATYĀKHYĀNA-PRAKĪRNAKA
44. Dhīrapurisapannattam
sappurisaniseviyani parmaghorami |
Dhannā
silāyalagayā
sahintī appano attham ||
(Mahāpratyākhyāna, verse 84.)
45. Puvvamakāriyajogo samāhikāmo ya maranakālammi! Na bhavai parīsahasaho visayasuhasamuio appā ||
(Mahāpratyākhyāna, verse 86.)

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PREFACE : LXXIII
43. (iii) Jinavayanamamidabhūdami mahuram
kannāhudimi sunantenam| Sakkā hu sanghamajjhe
Sāhedumi uttamami attham || ( Bhagavatī–ārādhanā, verse 1555.)
44. (i) Dhīrapurisapannattam
sappurisaniseviyam parmaghoram | Dhannā silāyalagayā
sahantī uttamani atthani ||
(Samstāraka, verse 92.)
(ii) Dhīrapurisapannatte sappurisanisevite parmaramme Dhannā silātalagatā ņirāvayakkhā ņivajjanti ||
(Niśīthasūtra Bhāsya, verse 3911.)
(ii) Dhīrapurisapannatte sappurisanisevie anasanammi | Dhannā silāyalagayā nirāvayakkhā nivajjanti ||
(Ārādhanāpatākā, verse 88.)
(iv) Dhīrapurisapannattani
sappurisaņiseviyani uvaņamittā | Dhannā ņirāvayakkhā
santhāragayā n isajjanti | (Bhagavatī-ārādhanā, verse 1671.)
45. (i) Evamakārijogo puriso marane uvatthie sante || Na bhavai parīsahasaho angesu parīsahanivāe ||
(Candravedhyaka, verse 119.)

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LXXIV: MAHĀPRATYAKHYANA-PRAKĪRṆAKA
46. Puvvim kāriyajogo sāmāhikāmo ya maraṇakālammi | Sa bhavai parīsahasaho visayasuhanivārio appa || (Mahapratyakhyāna, verse 87.)
47. Indiyasuhasăulao
ghoraparīsahaparāiyaparajjho Akayaparikamma kivo mujjhai ārāhaṇākāle || (Mahāpratyakhyāna, verse 93.)
48. Lajjāi gāraveṇa ya bahussuyamaeņa vā vi duccariyam | Je na kahinti gurūņam na hu te ārāhagā honti || (Mahāpratyakhyāna, verse 94.)
49. Na vi kāranam tanamao santhāro
Appā
khalu santhāro

na vi ya phāsuya bhūmī
hoi
visuddho mano jassa || (Mahapratyakhyāna, verse 96.)

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PREFACE : LXXV
45. (ii) Puvvamakāridajogo samādhikāmo tahā maranakāle 1 Na bhavadi parīsahasaho visayasuhe mucchido jīvo ||
(Bhagavatī–ārādhanā, verse 193.)
46. (i) Puvvim kāriyajogo sāmāhikāmo ya maraṇakālammi Bhavai ya parīsahasaho visayasuhanivārio appā ||
(Candravedhyaka, verse 120.)
(ii) Puvvam kāridajogo sāmādhikāmo tahā maranakāle Hodi parīsahasaho visayasuhaparammuho jīvo ||
(Bhagavatī-ārādhanā, verse 195.)
47. Indiyasuhasāulao ghoraparīsahaparājiyaparasso I Akadapariyamma kīvo mujjhadi ārāhanākāle ||
(Bhagavatī-ārādhanā, verse 191.)
48. Lajjāi gāravena ya bahussuyamaena vā'vi duccariam Je na kahanti gurūnami na hu te ārāhagā hunti ||
(Uttarādhyayana-niryukti, verse 217.)
49. (i) Na vi kāranam tanamao santhāro
na vi ya phāsuyā bhūmī| Appā khalu santhāro ha ai
visuddhe carittammi ||
(Samistāraka, verse 53.)
(ii) Na vi kāranam tanādosanthāro
na vi ya sanghasamavāo | Sādhussa sankilesantassa
ya maraṇāvasāŋammi 11 (Bhagavatī–ārādhanā, verse 1667.)

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LXXVI: MAHĀPRATYĀKHYĀNA-PRAKĪRṆAKA
50. Jam annāṇī kammam khavei bahuyāim vāsakoḍīhim | Tam nāṇī tihim gutto khavei ūsäsametteṇam || (Mahapratyakhyāna, verse 101.)
51. Na hu maranammi uvagge sakkā
bārasaviho
Savvo
anucinteumi

dhantam pi
samatthacitteṇam || (Mahapratyakhyāna, verse 102.)
suyakkhandho
52. Ekkammi vi jammi pae samvegam kuṇai vīyarāyamae | tassa hoi nānam jena virăgattaṇamuvei || (Mahāpratyakhyāna, verse 103.)
Tami

Page #78

50. (i) Jam annāṇī kammam khavei "bahuyaim vasakoḍīhim | nānī 67tihim getto khavei ūsāsametteṇam ||
Tam
(ii) Jam annānī kammam khavedi
66
Tam nānī tihim gutto
67
51. (i) Na hu maraṇammi uvagge sakkā
Savvo anucinteum
"i
52. (i) Ekkammi vi jammi pate
Tam tassa hoti
khavedi

PREFACE: LXXVII
(Samstāraka, verse 114.) (Ttthogālī, verse 1223.) (Pañcavastu, verse 564.)
bhavasayasahassakoḍīhim |
ussāsametteṇam || (Pravacanasära, verse 3/38.)
(ii)Na hu tammi desakāle sakko bārasaviho suykkhandho | Savvo aṇucinteum dhaniyam pi samatthacitteṇam || (Aturapratyākhyāna, verse 59.)
dhaniyam pi samatthacittenam || (Candravedhyaka, verse 96.)
nānam
barasaviho suykkhandho |
samvegam kuṇati vīyarāyamate
jena viragattaṇamuveti || (Viseṣāvaśyaka Bhāṣya, verse 3577.)
'Bahuyahi' instead of 'bahuyahim' in Titthogālī.
'tihi' instead of 'tihim' in Titthogālī.

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LXXVIII : MAHĀPRATYĀKHYANA-PRAKĪRNAKA
53. Ekkammi vi jammi pae samivegami kunai vīyarāyamae | So tena mohajālam chindai ajjhappayogenami ||
(Mahāpratyākhyāna, verse 104.)
54. Ekkammi vi jammi pae samvegam kunai vīyarāyamae | Vaccai naro abhikkham tam maranam tena mariyavvam ||
(Mahāpratyākhyāna, verse 105.)

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PREFACE : LXXIX
52. (i) Ekkammi vi jammi pae
samvegami vaccae naro'bhikkhami Tam tassa hoti nānam
jena virāgattanamuvei || (Candravedhyaka, verse 93.)
53. (i) Ekkammi vi jammi pae samivegam kuņai vīyarāyamae | So tena mohajālar khavei ajjhappajogenani ||
(Candravedhyaka, verse 95.)
(ii) Ekkammi vi jammi pate
samvegam kunati vītarāgamate | So tena mohajälani
chindati ajjhappajogenam || (Višesāvaśyaka Bhāsya, verse 3578.)
54. (i) Ekkammi vi jammi pae samvegam vīyarāyamaggammi Vaccai naro abhikkhai tam maranante na mottavvami ||
(Candravedhyaka, verse 94.)
(ii) Egammi vi jammi pae samvegam vīyarāyamaggammi Gacchai naro abhikkhamitami maranam tena mariyavvami|
(Aturapratyākhyāna, verse 60.)
(iii)Ekkammi vi jammi pade samvegam vīdarāyamaggammi Gacchadi naro abhikkham tam maranante na mottavvam||
(Bhagavatī-ārādhanā, verse 774.)
(iv) Ekkamhi bidiyamhi pade samvego vīyarāyamaggammi Vaccadi naro abhikkham tani maranante na mottavvam ||
(Mūlācāra, verse 93.)

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LXXX : MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
55. Samano mi tti ya padhamam
bīyami savvattha sanjao mi tti Savvam
vosirāmi
Jinehim jam jam ca padikuttham ||
(Mahāpratyākhyāna, verse 108.)
ca
56. Arahantā mangalami majjha Arahantā ya majjha devayā | Arahante kittaittānam vosirāmi tti pāvagami ||
(Mahāpratyākhyāna, verse 115.)
57. Siddhā ya mangalam majjha Siddhā ya majjha devayā | Siddhe ya kittaittāṇam vosirāmitti pāvagam ||
. (Mahāpratyākhyāna, verse 116.)
58. Āyariyā mangalam majjha Āyariyā majjha devayā 1 Āyarie kittaittānami vosirāmitti pāvagam ||
(Mahāpratyākhyāna, verse 117.)
59. Ujjhāyā mangalam majjha Ujjhāyā majjha devayā! Ujjhāe kittaittānani vosirāmi tti pāvagani |
(Mahāpratyākhyāna, verse 116.)
60. Sāhu ya mangalam majjha Sāhū ya majjha devayā i Sāhū ya kittaittānami vosirāmitti pāvagami |||
(Mahāpratyākhyāna, verse 119.)

Page #82

PREFACE :LXXXI
55. (i) Samano tti aham padhamani
bīyam savvatthami sañjao mi tti Savvani ca vosirāmi
eyami bhaniyam samāsenam || (Āturapratyākhyāna, verse 63.)
(ii) Samano metti ya padhamam
bīyam savvattha sañjado metti! Savvam ca vossarāmi ya
edam bhanidam samāseņa ||
(Mulācāra, verse 98.)
56. Arahantā margalami m;jjha Arahantā ya majjha devayā Arahante kittaittānam vosirāmi ttipăvagani ||
(Āturapratyākhyāna-1, verse 1.)
57. Siddhā ya mangalam majjha Siddhā ya majjha devayā | Siddhe ya kittaittānani vosirāmitti pāvagam ||
(Aturapratyākhyāna-1, verse 2.)
58. Āyariyã mangalam majjha Āyariyā majjha devayā | Āyarie kittaittānam vosirāmitti pāvagani ||
(Aturapratyākhyāna-1, verse 3.)
59. Ujjhāyā mangalam majjha Ujjhāyā majjha devayā 1 Ujjhāe kittaittānam vosirāmi tti pāvagam ||
(Aturapratyākhyāna-1, verse 4.)
60. Sāhavo margalami majjha Sāhavo majjha devayā 1 Sāhavo kittaittānami vosirāmitti pāvagami ||
(Aturapratyākhyāna-1, verse 5.)

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LXXXII : MAHĀPRATYĀKHYANA-PRAKIRNAKA
61. Ārāhanovautto sammam kāūna suvihio kālami | Ukkosami tinni bhave gantūna labhejja nivvāņam il
(Mahāpratyākhyāna, verse 131.)
62. Sammam me savvabhūesu veram majjhani na kenai | Khāmemi savvajīve khamāma ham savvajīvānam ||
(Mahāpratyākhyāna, verse 140.)
63. Dhīrena vi mariyavvam
käurisena vi avassa mariyavvami Donham pi ya marapānam
varai khu dhārattane marium || (Mahāpratyākhyāna, verse 141.)

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PREFACE : LXXXIII
61. (i) Ārāhanäi jutto sammam kāūna suvihio kālam || Ukkosam tinni bhave gantūna labhejja nivvānam ||
(Oghaniryukti, verse 808.)
(ii) Ārāhanovautto sammam kāūna suvihio kālam Ukkosam tinni bhave gantūņa labhejja nivvānam ||
(Candravedhyaka, verse 98.)
(iii) Ārāhana uvajutto kālami kāūna suvihio sammani | Ukkasam tinni bhave gantūna ya lahai nivvānam ||
(Mūlācāra, verse 97.)
62. (i) Sammam me savvabhūesu veram majjhami na kenai i Asão vosirittānam samāhim padivajjae ||
(Āturapratyākhyāna, verse 22.)
(ii)Sammami me savvabhūdesu veram majjham na kenavi Āsā vosirittānami samāhimi
samāhini padivajjae ||
(Mūlācāra, verse 42.)
(iii)Sammam me savvabhūdesu veram majjham na kenavi| Āsāe vosarittānam samāhim padivajjae ||
(Niyamasāra, verse 104.)
63. (i) Dhīrena vi mariyavvam
kāurisena vi avassa mariyavvani | Donham pi hu mariyavve
varam khu dhīrattane marium || (Aturapratyākhyāna, verse 65.)

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LXXXIV: MAHĀPRATYĀKHYĀNA-PRAKIRNAKA
64. Eyam paccakkhānami anupāleūna suvihio sammam 1 Vemānio va devo havijja ahavā vi sijjhejjā ||
(Mahāpratyākhyāna, verse 142.)

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PREFACE : LXXXV
63. (ii) Dhīrena vi maridavvam
şiddhīrena vi avassa maridavvam Jadi dohim pi maridavvami
varam hi dhīrattanena maridavvam ||
(Mūlācāra, verse 100.)
64. Edami paccakkhānam jo kāhadi maranadesayālammi || Dhïro amūdhasanno so gacchai uttamam thānam ||
(Mülācāra, verse 105.)“
In this comparative study, we find that out of 142 verses of Mahāpratyākhyāna Prakirnaka, four are found in the canonical works, eight in the Niryuktis. eight in the Bhāsyas and besides the Maranavibhakti, sixty of its verses are also found in other Prakirnakas. As far as Saurasení canon equivalent works of Yapanīya tradition are concerned, forty-five verses of Mahāpratyākhyāna are found in Mülācāra and Bhagavati-ārādhanā. In the main sacred texts of Yāpanīya tradition - Mūlācāra and Bhagavati-ārādhanā - not only the verses of Mahāpratyākhyā na, but of many other Prakirnakas have been absorbed as such except the linguistic changes from Ardhamāgadhi to Sauraseni. Absorption of most of the verses of Avaśyaka Niryukti and all those of Aturapratyākhyāna shows that in the beginning the Prakirnakas were acceptable to the Yāpanīya tradition, but in the later period when the works like Mülācāra and Bhagavatiārādhanā, had been written based on the verses of the Niryuktis and the Prakirnakas, the tradition of their studies lost its importance and hence, discontinued. In the Digambara literature
18
In spite of some difference in words, there is a similarity of meaning here.

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LXXXVI: MAHĀPRATYĀKHYĀNA-PRAKĪRŅAKA
itself we find a verse in which it has been said that the canonical works like Ācāränga, etc and the earlier Prakīrṇakas had been preached by the Lords Jinendras.69
Whether directly or indirectly through Mūlācāra and Bhagavatī-ārādhana of the Yāpaniya tradition, many a verse of the Prakirṇaka literature is found in the works of Acarya Kundakunda. Nine verses of Mahapratyakhyāna alone are found in Kundakunda's various treatises. From the presence of these verses in Mūlācāra and Bhagavatī ārādhanā, it appears that these have been taken into the Kundakunda literature from these two works only. Here, the question can be asked about the possibility of these verses being taken by Mūlācāra and Bhagavati-ārādhanā from the works of Kundakunda. The clear and unequivocal answer to this question is that firstly, many more verses of Mahāpratyākhyāna are found in the two works of the Yapaniya tradition referred to above than they are found in the works of Kundakunda. Had Mūlācāra and Bhagavatī–ārā dhana taken these verses from the Kundkunda's literature, their number would have been limited to nine only. The same argument can be extended in the case of verses from other Prakīrṇakas as well. It is, therefore, evident that the verses common to the Prakīrnakas, the Kundakunda's literature and that of the Ya paniya tradition had not been taken from the works of Kundakunda to the works of the Yapaniya tradition but the possibility of vice-versa being true is far greater. Also, from many a proof it has been conclusively proved that Acarya
69
:f
"Ayarādi anga puvva-painna Jinehi pannatta |
Je je virahiya khalu micchā me dukkaḍam hujja ({"

Siddhantasärādi Sangraha, Kallāṇāloyaṇā, Mānikacanda Digambara Jaina Granthamala, Mumbai, verse 28.

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PREFACE : LXXXVII
Kundakunda's period is not earlier than the 6th century. The "Markarā' stone-inscriptions that showed that Ācārva Kundakunda was from a much earlier period have been proved to be false.?" After this event (of proving the Markarā'scriptures as false), there is no other inscription dated earlier than the 9th or 10"" century that mentions either Kundakunda or his contribution. Again, the absence of any commentaries on the works of Kundakundācārya other than those by Amrtacandra (circa 10" century), that too at a time which was known as the commentary age, shows that Ācārya Kundakunda was of a sufficiently later period. Another aspect that needs consideration is that the concept of fourteen Gunasthānas fourteen stages of spiritual development is clearly found mentioned in the literature of Kundakunda. From this, too, the conclusion that Kundakunda is an Ācārya of a period after the 5th century gains ground, because the concept of fourteen Gunasthāna and that of Saptabhangi (Sevenfold predication) had clearly developed in the 5th century, the fact that we have mentioned earlier, too, in this essay." Thus, the attempt to prove Kundakunda as an Ācārya of the 15 century is neither borne out by any stone-inscriptional evidence nor from any literary one. In deciding the period of
Acārya Kundakunda, we are in agreement with Prof. M.A.Dhaky that he is an Acārya of a period after the 6th century or thereabouts.73 From this it can be said that the verses of Mahā-pratyākhyāna
70
Aspects Of Jainology - Vol. 3, Prof. M.A.Dhaky, Dalsukhbhai Malavaniya Felicitation Vol. I, p. 190. Preface to Purusārthasiddhyupāya, nathuram Premi, p. 4. Please see p. XXXIII of this preface. Aspects Of Jainology - Vol. 3, Prof. M.A.Dhaky, Dalsukhbhai Malavaniya Felicitation Vol. 1, p. 196.

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LXXXVIII : MAHĀPRATYĀKHYANA-PRAKIRNAKA
have found their way into the Kundakunda literature through Bhagavati-ārādhanā and Mülācāra.
Another question that naturally raises its head in this comparative study is that whether the like verses of Mahăpratyākhyāna have come into this work from the canonical works and the Niryuktis or vice-versa? As far as the case of the canonical works is concerned, it can be clearly said that all the four like verses of Mahāpratyākhyāna have been taken from the canonical works, because all four of them are from the Uttarādhyayana and they are there in their proper position and order. Also, the Uttarādhyayana is certainly older than the Mahā -pratyākhyāna. Therefore, it is certain that these verses must have gone from the Uttarādhyayana into the Mahāpratyākhyā na. Again, the twelve primary canons have been mentioned in this work" and it is evident that they had been composed before the Mahā- pratyākhyāna Prakīrnaka.
As far as the case of Niryukti literature is concerned, eight verses of Mahāpratyākhyāna are found in it. Out of these eight, too, the most are found in the Oghaniryukti. We feel that these verses have been taken into the Oghaniryukti from Mahāpratyākhyāna, because the Mahāpratyākhyāna has been mentioned in the Nandīsūtra while the Oghaniryukti has not been so mentioned therein. Therefore, it has to be believed that Mahā-pratyākhyāna had been composed before the Oghaniryukti. On the basis of this evidence it is quite logical to assume that these verses have gone from Mahāpratyākhyāna into the Oghaniryukti.
7+ Mahāpratyākhyāna, verse 102.

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PREFACE : LXXXIX
About the Cūrnis, we have to say that they had been composed only after the Prakīrnakas. Nandi-cūrni even mentions Mahāpratyākhyāna.75 Again, Cūrnis are mainly in prose and if any of the verses of Mahāpratyākhyāna have been quoted, we will have to believe that they have been taken from Mahāpratyākhyāna only. According to the analysis of the periods of Mahāpratyākhyāna and the Curnis, too, we can see that the latter are the compositions of the 7th century while the former is that of a period earlier than the 5th century.
According to its subject-matter, Mahāpratyākhyāna is, predominantly, a work devoted to the subject of spiritual practice. In it we mainly find a description of Samādhimarana (peaceful death) and its preparatory pr: cedures. Samādhimarana can be considered as an important part of the Jaina practices. In the Jaina tradition, the aspirant practitioner, whether a monk or a householder, is encouraged to embrace Samadhimarana as a natural culmination of his lifelong practices. Some of the verses of Mahāpratyākhyāna motivate the aspirant to embrace voluntary peaceful death (Samadhimarana) while some others instruct him to undertake expiatory measures such as confession, criticism, condemnation and denouncing of past misdeeds and faults and to undertake the awarded penance as a means of atonement for such faults. Actually, they are reparatory to the final practice of Samădhimarana, which is in the form of fast unto death. The remaining verses tell the aspirant as to how he can control his mind and inner motives when he undertakes the final vow.
75 Nandicūini, sūtra 81.

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XC : MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
Samādhimarana In Jaina Literature -
The concept of Samadhimarana is found in the Jaina canonical literature from the earliest times when the most ancient canonical text, the Ācārārga, was composed. The first part of the Acārariga not only motivates the aspirant to embrace Samadhimarana, but also clearly outlines the procedure for undertaking it.* The fifth chapter of the Uttarādhyayana contains a detailed description of the concepts of Bālamarana (Ignorant death) and Panditamarana (Enlightened death).” In the Jaina literature, many of the life-skeches of aspirants have also been drawn showing the Samadhimarana as the natural culmination of their spiritual practices. This work, too, as is clear from its name itself, points towards Samadhimarana or, in other words, it concerns Samādhimarana.
Samădhimarana means that when the death knocks at one's door, the aspirant practitioner must forsake his attempts towards undue preservation of the body and giving up the bodily attachment, welcome the inevitable and imminent death rather than hiding his face from it. Actually, death is the testing time for all living beings and Samadhimarana is taking that test boldly through a process of embracing it peacefully. We can look at it like this – if an aspirant has engaged himself in the practice of equanimity and detachment but if he gets disturbed when he faces death, his lifelong practice can only be considered a waste, just as the year-long study of a student cannot be said to be fruitful if he fails at the examination. Similarly, the death is the test of an aspirant's lifelong spiritual practices and Mahāpratvākhyāna
76
Ācārānga, 1/8/6-8. Uttarādhyayana, 5/2-3.

Page #92

teaches him to come out of that test with flying colours through the practice of Samādhimaraṇa.
Samadhimarana is neither running away from life nor is it suicide. On the contrary, it is that art of embracing death, which makes the death itself meaningful. One, who hasn't learnt this art of dying peacefully and, thereby, gracefully, loses even the meaning of his life. An Urdu poet has rightly said -
PREFACE : XCI
"Jo dekhi history, is bāta par kāmil yakīṁ āyā | Use jīnā nahin āyā, jise maranā nahiṁ āyā ||”
Meaning that on perusing history we have come to the conclusion that one, who has not learnt to die, has not learnt to live either.
Actually, Mahāpratyākhyāna presents such a detached vision of life that makes both our life as well as death meaningful. We can sum up this vision of Mahapratyakhyāna into an apt couplet by another Urdu poet, who says -
"Lãi hayāt ā gae, kază le calī cale gae | Na apni khuśī āe, na apni khuśī gae ||”
Meaning that when the life brought, we came, when the death called, we went; we neither came nor went of our own accord.
Conclusion
Thus, we see that Malapratyākhyāna is such a work that gives us an insight to look at life in a new light. The effort of the Agama Ahimsa Samatā Evani Prākrta Samisthāna, to publish

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XCII: MAHĀPRATYĀKHYĀNA-PRAKIRNAKA
the Prakirnakas that give us this wonderful vision of life, with their translations, can be considered successful only if we study them and realise the values propounded therein into our own lives.
Varanasi, 12 December, 1991.
Sagarmal Jain Suresh Sisodiya
(Translated into English by Col. Dalpat Singh Baya, 'Śreyas')

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MAHĀPRATYÄKHYANA-PRAKIRNAKA
TABLE OF CONTENTS
............ II
..........
..
....
..
..........
..........
PUBLISHER'S NOTE ........ MONETARY ASSISTANCL FOR THIS PUBLICATION..... V TRANSLATOR'S NOTE .......
.... VII PREFACE.
......IX General Introduction : ....
.........IX Mahāpratyākhyāna Prakīrņaka - ............
.... XII Justification Of name -
...................... XX The Question Of Recognition Of Prakīrnakas -- ............. XXI The Manuscripts Used In The Editing Of Mahāpratyākhyāna Prakīrņaka - ...............
..... XXX The Author And The Period Of Composition - ............ XXXI Subject-matter Of Mahāpratyākhyāna Prakīrnaka .. XXXIV Comparative Statement Of The Verses Of Mahāpratyākhyāna Prakīrnaka And Other Canonical Works :, Mahāpratyākhyāna and Maranavibhakti - ....... .XLIII Comparison With Other Works .............. ................ XLVII Samādhimarana In Jaina Literature - .................. LXXXIX Conclusion -- ..............
....................XCI
MAHĀPACCAKKHĀNAPAINNAYAM.. MAHĀPRATYĀKHYANA-PRAKĪRNAKA ......... BENEDICTION AND SUBJECT-MATTER....
.............. VARIOUS RENUNCIATIONS ...
....................... FORGIVENESS FROM AND TO ALL THE LIVING ....... 5 CONDEMNATION, DESPISING AND CRITICISM .......... 5 PIERCING ATTACHMENT AND DUTY TO THE SELF.5 SELF-DENIGRATION WITH THE PRACTICE

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XCIV: MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
OF PRIMARY AND SECONDARY VIRTUES .................... 7 CONTEMPLATION OF LONELINESS OF EXISTENCE.7 RENUNCIATION OF ASSOCIATIONS
.........7 CONDEMNING THE LACK OF RESTRAINT AND RENOUNCING FALSE-BELIEF. EXPIATION FOR UNKNOWN MISDEEDS .................. PERSUASION FOR RENOUNCING DECEIT....
.................. THE CONFESSOR'S ELIGIBITY FOR FINAL DELIVERANCE......... THE INNER STINGS.
........... 11 THE RESULT OF CONFESSION AND CRITICISM ....... 13 PROPOUNDING EXPIATION.
........... 13 VOW OF NON-VIOLENCE AND RENOUNCING FOOD UNCOMPROMISED OBSERVANCE, FLAWLESS DISPOSITION AND THE FORM OF VOWS
........... THE SERMON ON DETACHMENT.......
........ 15 PROPOUNDING ENLIGHTENED DEATH......
........... 15 SERMON ON DETACHMENT FROM THE MUNDANE 19 PROPOUNDING THE PROTECTION OF FIVE GREAT VOWS...
............ 23 PROPOUNDING RESTRAINTS AND VIGILANCE ....... 25 GLORY OF PENANCE
.............. PROPOUNDING THE MEANS OF BENEFITTING THE SELF. PROPOUNDING THE VIRTUES AND FAULTS OF PRACTITIONERS AND NON-PRACTITIONERS.... 29 PROPOUNDING ENLIGHTENED DEATH...................... 29 THE NON-PRACTITIONER
............... 31 THE GLORY OF PROPER SPIRITUAL PRACTICE ...... 31
.......... 27

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TABLE OF CONTENTS : XCV
THE IMPORTANCE OF PURITY OF HEART................. 31 PROPOUNDING THE FAULTS OF NEGLIGENCE........ 33 GLORY OF STOPPAGE...
................ PROPOUNDING THE IMPORTANCE OF KNOWLEDGE.
............... BELIEF IN THE JINA-FAITH.
.................... PROPOUNDING VARIOUS TYPES OF RENUNCIATION
.............. EQUANIMITY THROUGH VOWS..
......... 37 ASPIRANT-STATUS BY ACCEPTING THE VOWS AND THE SHELTER OF ARAHANTA ETC.....................37 SERMON FOR BEARING AFFLICTIONS.. ................... 39 PROPOUNDING VOLUNTARY DEATH........ PROPOUNDING THE UNFURLING OF THE FLAG OF SPIRITUAL EXCELLENCE.
............ SERMON ON FORDING THE OCEAN OF MUNDANE EXISTENCE AND DESTROYING KARMA.......
............... TYPES OF PRACTICES AND THEIR RESULTS ........... FORGIVENESS FROM AND TO ALL THE LIVING ...... 45 IN PRAISE OF FORBEARING DEATH...... .................... 47
THE RESULT OF OBSERVING THE (END) VOW ....... 47 APPENDICES.
.............. 1. TRANSLITERATION CONVENTION ... 2. ALPHABETICAL ORDER OF VERSES 3. GLOSSARY OF TERMS..
................... 4. BIBLIOGRAPHY...
.........
六六六
W
D
................
........
..........xxiij.

Page #97

Page #98

महापच्चक्खाणपइण्णयं [महाप्रत्याख्यान-प्रकीर्णक]
MAHĀPACCAKKHĀNAPAINNAYAM (MAHĀPRATYĀKHYĀNA-PRAKĪRŅAKA)

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2: MAHĀPACCAKKHĀŅA PAIŅṆAYAM
Esa
karemi paṇāmam, Titthayarāṇam aṇuttaragaīṇam | Savvesim ca Jināņam, Siddhanam Sañjayāṇam ca || 1 ||
MAHĀPACCAKKHĀNAPAINNAYAM
MANGALAMABHIDHEYAM CA
Siddhāṇam Arahao namo 1 Saddahe Jinapannattam, paccakkhāmi ya pāvagam || 2 ||
Savvadukkhappahīṇāṇam,
VIVIHĀ VOSIRAŅĀ
Jam kiñci vi duccariyam, tamaham nindāmi savvabhāveṇam | Sāmāiyam ca tiviham, karemi savvam nirāgāram || 3 ||
Bahira bbhantaram Manasā vaya kāenam, savvam tivihena
1
2
Rāgam' bandham paosam ca, harisam dīṇabhāvayam sogam, raimaraim2 ca vosire || 5 ||
Ussugattam bhayam
uvahim, sarīrādi sabhoyanam
Ragabandham, Sa. | "rayam ca, Sam.

vosire || 4 ||

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MAHĀPRATYĀKHYĀNA PRAKĪRNAKA : 3
MAHĀPRATYĀKHYĀNA-PRAKĪRNAKA
1.
BENEDICTION AND SUBJECT-MATTER Thus, I bow to all the Tīrtharikaras who have attained the perfected spiritual state (Siddhagati), all the spiritual conquerors (Jinadeva), all the perfected souls (Siddhas) and the world renounced restrained ones (monks and nuns).
Obeisance to all the perfected souls (Siddhas) and enlightened venerable ones (Arhatas) who have liberated from all pain and misery, I firmly believe in the precepts preached by the Jinas and, hereby, completely forsake the sinful activities (for embracing the voluntary peaceful death).
3.
VARIOUS RENUNCIATIONS I wholeheartedly condemn whatever be my misconduct and three-way (mentally, bodily and verbally) adopt the equanimous practice (Sāmāyika) without any exception.
The aspirant (to voluntary peaceful death) must give up all internal and external encumbrance (attachment), all types of food and the attachment for the body three ways – mentally, verbally and bodily.
The aspirant must also give up the bondage of attachment and aversion, euphoria and depression, curiosity, fear and sorrow as well as liking and dislike.

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4 : MAHĀPACCAKKHĀNA PAINNAYAM
SAVVAJĪVAKHĀMAŅĀ Rosena padinivesena, akayannuyayāl taheva sadhayāe ! Jo me kiñci vi bhanio?, tamahani tivihena khāmemi || 6 |||
Khāmemi 'savvajīve, “Āsave vosirittānam,
Savve jīvā samāhim
khamantu me I
padisandhae || 7 ||
NINDAŅĀ-GARAHAŅĀ-ĀLOYAŅĀO Nindāmi nindanijjam, garahāmi ya jam ca me garahanijjam || Aloemi ya savvam, jam jam ca "padikutthami || 8 ||
MAMATTACHEYANAM ĀYADHAMMASARŪVAM CA Uvahĩ sarīragam ceva, āhāram ca cauvviham | Mamattam savvadavvesu, parijānāmi kevalam || 9 ||
Mamattam parijāņāmi, Alambanam ca me āyā,
nimmamatteuvatthio 1 avasesanica vosire || 10 ||
Āyā majjham nāne, āyā me damsanami caritte ya ! Āyă paccakkhāne, āyä mesañjame joge || 11 ||
"nnuyayāe taheva sajjhãe, Pu. Sā. | "o tiviham tivihena, Sāpā. | savve jīve, Sam. Āsāo vo", Pu. Sā. ||
padisiddham, Sã. |

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MAHĀPRATYĀKHYĀNA PRAKĪRNAKA : 5
FORGIVENESS FROM AND TO ALL THE LIVING
6.
(The aspirant must say) “I, mentally, verbally and bodily, beg forgiveness for whatever has been said by me under the influence of anger, remorse, ungratefulness, and deceit.
7.
I forgive every creature and they, too, may forgive me. Forsaking (all mental, verbal and physical activity resulting in karmic) influx, I seek equanimity.
- 8.
CONDEMNATION, DESPISING AND CRITICISM
"I condemn the condemnable and despise whatever is despicable in me; also, whatever activities have been forbidden by the Lords Jinas as sinful and which have been performed by me, I criticise and confess them.
PIERCING ATTACHMENT AND DUTY TO THE SELF 9. I have very well realised the helplessness of my attachment
for four types of foods and various material means of sustaining and comforting the body.
10.
I also realise the presence of attachment hidden in the midst of detachment. Therefore, I (the aspirant) must take the shelter of the 'Self (soul)' only and forsake the rest.
11.
The 'Self' is my only knowledge, the 'Selfis my only vision and the 'Self' is my only conduct. The 'Self’ is my only vow and the 'self' is my renunciation and Yoga (the aggregate of physical, oral and mental activities).

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6: MAHĀPACCAKKHĀNA LAINNAYAM
MULUTTARAGUNĀRĀHANĀPUVVAM
NINDANĀIPARŪVAŅAM Mūlagune Uttaragune, je me nā''rāhiyā pamāenam || Te savvenindāmi, padikamme āgamissānani || 12 ||
Ekko Evam
EGATTABHĀVAŅĀ hami natthi me koī, na cāhamavi kassai !
adīnamanaso, appānamanusāsae || 13 |||
Ekko uppajjae jīvo, Ekkassa hoi maranam,
ekko ekko
ceva sijjhai
vivajjai nīrao || 14 ||
Ekko karei kammani, phalamavi tassekkao samanuhavai | Ekko jāyai marai ya, paraloyamiekkao jāi|| 15 ||
Ekko Sesā
me sāsao me bāhirā
appā, nāņa-damisanalakkhano' bhāvā, savve sañjogalakkhanā || 16 ||
SAÑJOGASAM 3ANDHAVOSIRANĀ Sañjogamūlā jīvenam, pattā dukkha paramparā | Tamhā sañjogasambandham, savvam tivihena vosire || 17 ||
' nasañjuo', Pu. Sā. |

Page #104

MAHĀPRATYĀKHYĀNA PRAKĪRNAKA : 7
12.
SELF-DENIGRATION WITH THE PRACTICE OF
PRIMARY AND SECONDARY VIRTUES I condemn my negligence in not being able to adhere to the primary and secondary (spiritual) virtues and repent for and retract from such negligence as well as vow not to act in a manner so as to incur such negligence-borne flaws in future.
CONTEMPLATION OF LONELINESS OF EXISTENCE 13. I am alone, none is mine, nor am I of anyone. The aspirant
must discipline his “Self through such detached disposition and such contemplation of the loneliness of the 'Self'.
14.
The creature is born alone and alone does it meet its end. It dies alone and alone does it liberate by completely shedding the karma-mire.
The creature acts alone and alone does it enjoy the fruit of its action. It is born alone, it dies alone and alone does it go to its destined world hereafter.
16.
This soul of mine, which is endowed with right-knowledge and right-vision alone is truly mine. All other substances, which are characterised by association and dissociation, are not mine.
17.
RENUNCIATION OF ASSOCIATIONS The worldly creatures fall into the cycle of sorrow and misery due to associations with undesirable objects and dissociation from the desirable ones. Therefore, the aspirant must renounce all physical, verbal and mental associations.

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8: MAHĀPACCAKKHĀNA PAINNAYAM
ASANJAMĀĪNAM NINDANĀ MICCHATTACĀGO YA Assañjamamannānam micchattam, savvao vi ya mamattam | Jīvesu ajīvesu ya, tam ninde tam ca garihāmi || 18 ||
Micchattani parijānāmi, savvamassañjamani alīyam ca Savvatto ya mamattam, cayāmi 'savvam ca khāmemi || 19 ||
ANŅĀYĀVARĀHĀLOYAŅĀ Je me jāņanti Jiņā, avarāhā jesu jesu thāņesu ! Te ham aloemī, uvatthio savvabhāvenam || 20 ||
MĀYĀNIHANAŅOVAESO Uppannā nuppannā māyi, anumaggao nihantavvā Aloyaņa-nindaņa-garihanāhim, na puņa tti yā bīyam || 21 |||
ĀLOYAGASSA SARŪVAM MOKKHAGĀMITTAM CA
Jaha bālo jampanto, kajjamakajjam ca ujjuyam bhanai | Tami taha āloijjā, māyā-mayavippamukkou || 22 ||
Sohi ujjuyabhuyassa, Nivvānam paramam jāi,
dhammo suddhassa citthai ghayasitte va pāvae || 23 ||
savvam kamāvemi, Pu. Sā. / tam taha ā", Sā. 1 Smukkenani Sam.
"yasitti vva pā", Pu. "yasittu vva pā", Sā.

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MAHĀPRATYĀKHYĀNA PRAKĪRNAKA : 9
18.
CONDEMNING THE LACK OF RESTRAINT AND
RENOUNCING FALSE-BELIEF I condemn and despise lack of restraint, ignorance, falsebelief and attachment towards all living and non-living objects.
19.
I know all types of lack of restraint, unreliability and falsehood. Therefore, I hereby renounce all forms of attachment and beg forgiveness from all.
20.
EXPIATION FOR UNKNOWN MISDEEDS The omniscient Jinas know about all the misdeeds committed by me anywhere and anytime. Therefore, I present myself for confessing and expiating for even such misdeeds that are unknown to me.
21.
PERSUASION FOR RENOUNCING DECEIT Deceit - manifest or unmanifest – is fit to be renounced. By condemnation and despising, it does not manifest itself again.
22.
THE CONFESSOR'S ELIGIBITY FOR FINAL
DELIVERANCE As a child guilelessly says everything about its good and bad deeds, so must an aspirant discard pride and confess and expiate for all his flaws guilelessly.
23.
It is only those with simplicity of mind that attain spiritual purity. The faith rests only with them that are of pure inner 'Self' and only such (whose inner-selves bear the faith) attain the supreme accomplishment of nirvāna, just as the fire irrigated by clarified butter attains it supreme state.

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10 : MAHĀPACCAKKHĀNA PAINNAYAM
SALLUDDHARANAPARŪVANĀ
Na hu sijjhai sasallo, jaha bhaniyam sāsane dhuyarayānam Uddhariya savvasallo, sijjhai jīvo dhuyakileso || 24 ||
Subahum Nissallā
pi 'bhāvasallam, je āloyanti gurusagāsammi
santhāragamuventi, ārāhagā honti || 25 ||
Appam pi bhāvasallam, je ņā'loyanti gurusagāsammi Dhantani pi suya samiddhā, na hu te ārāhagā honti || 26 |
Na vi tam sattham va visam va, duppautto va kunai veyālo Jantami va duppauttam, sappo va pamāyao kuddho || 27 |||
Jam kunai bhāvasallam, anuddhiyam uttimatthakālammi Dullambhabohiyattani, anantasamsāriyattani c a || 28 ||
To uddharanti gāravarahiyā, mūlam punabbhavalayāṇam | Micchādanisanasallam, māyāsallani niyānamica || 29 ||
I 'sallam āloeūna guru", Pu. Sā. I

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24.
25.
26.
29.
MAHAPRATYĀKHYĀNA PRAKĪRNAKA : 11
THE INNER STINGS
It has been said in the religious order of the Jinas that an aspirant who has shed the karmic dust cannot liberate if his inner self is rankled by the three stings (of deceit Māyā, false-belief Mithyatva and binding desire for future Nidāna). Only those who are without such inner stings and who have completely shed the karma-mire, liberate.
Even those who are heavily in the grip of such inner stings but confess their flaws in the presence of the guru are able to embrace equanimous death and are considered to be the true practitioners of the Jina faith.
Those who are even lightly gripped by the three inner stings but who fail to confess their flaws in the presence of the guru are not truly the practitioners of the Jina faith even though they may be very learned in the sacred scriptural knowledge.
27-28. Even the misemployed weapon, poison, ghosts and illoperated machine and angry snake do not harm a negligent aspirant as much as the residual inner stings of deceit, false-attitude and binding wish for the future during the practice of the voluntary peaceful death. These residual inner stings hinder enlightenment and the aspirant becomes an infinite wanderer in the world.

Therefore, the true prideless aspirants dispel the inner stings of deceit, false-inclination and binding wish that are the roots of the creeper of rebirth.

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12 : MAHĀPACCAKKHĀNA PAINNAYAM
ĀLOYAŅĀPHALAM Kayapāvo vi manūso, aloiya nindiumi gurusagāse i Hoi airegalahuo, ohariyabharu' vya bhāravaho || 30 ||
PĀYACCHITTĀNUSARANAPARŪVANĀ Tassa ya pāyacchittari, jami maggaviu gurū uvaisanti Tam taha anusariyavvam, anavatthapasangabhienam || 31 |
Dasadosavippamukkam, tamhā savvami agūhamāṇenam | Jam kimpi’ kayamakajjani, tam jahavattam kaheyavvam ||32||
PĀŅAVAHĀIPACCAKKHĀNAM
ASANĀIVOSIRANĀ YA Savvam pāņārambham, paccakkhāmi ya aliyavayanam ca Savvamadinnādānam, abbambham pariggaham ceva || 33 ||
Savvam pi asanam-pānam, cauvvihami jo ya bāhiro uvahi | Abbhintaram ca uvahim, savvami tivihena vosire || 34 ||
PĀLANĀSUDDHA-BHĀVA
SUDDHAPACCAKKHĀNASARŪVAM Kantāre dubbhikkhe żyanke vā mahayā samuppanne | Jani pāliyam, na bhaggam, tam jānasu pālaņāsuddham || 35 ||
"bharo vva, Sam | kiñci ka", Sam | Savvani ca'dattadānam, Sam. I
sa'bbambhapa', Pu.

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30.
31.
32.
33.
34.
35.
MAHAPRATYĀKHYĀNA PRAKĪRNAKA : 13
THE RESULT OF CONFESSION AND CRITICISM
By confessing and condemning the bad deeds done by him, in the presence of the guru, the aspirant becomes unencumbered by the weight of karma matter just as putting down the load relieves a load carrier.
VOW OF NON-VIOLENCE AND RENOUNCING FOOD The aspirant must vow that he is giving up all types of violence towards all kinds of living beings, telling of lies, taking of anything not given by the rightful owner, sexual indulgence and attachment to possessions.
PROPOUNDING EXPIATION
The bad state fearing pupil must undertake whatever expiation the learned Guru awards (on coming to know about his misdeeds).
(While confessing) the pupil mustn't hide his misdeeds and reveal all his acts, as done by him, to the guru. (Only then he can become free of ten flaws.
He must, in three ways - mentally, verbally and physically, renounce four types of foods - eatables, drinks, nourishing food and taste improvers, all external (physical) and internal (mental and spiritual) encumbrances such as monastic equipage and passions, etc.
UNCOMPROMISED OBSERVANCE, FLAWLESS DISPOSITION AND THE FORM OF VOWS
The vows that are not compromised even under unusual circumstances such as in the frightening forest, during famine and extremely terrorising situations are said to be observed flawlessly.

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14 : MAHĀPACCAKKHĀNA PAINNAYAM
Rāgena va dosena va,
pariņāmena va na dūsiyani jami tu! Tami khalu paccakkhānam,
bhāvavisuddham muneyavvami || 36 ||
NIVVEOVAESO Pīyani thanayacchīram, sāgarasalilāu bahutaram hojjā 1 Samsārammi anante, māīnam a nnamannānam || 37 ||
Bahuso vi 'eva runnam Nayanodayam pi jānasu,
puno puno tāsu tāsu jāīsu i bahuyayaram sāgarajalão || 38 ||
Natthi kira so paeso loe, Samsāre samisaranto jattha,
vālaggakodimitto vil na jāo mao vā vi || 39 ||
Culasīī kila loe’, joņīņam pamuhasayasahassāimi Ekkekkammi ya etto, anantakhutto samuppanno || 40 ||
PANDIYAMARANAPARŪVAŅĀ Uddhamahe tiriyammi ya, mayāim bahuyāim bālamaraņāim To tāini sambharanto, Pandiyamaranam marīhāmi || 41 ||
Māyā mi tti piyā me, bhāyā bhagini ya putta dhīyā' ya| Eyāimi sambharanto, Pandiyamaranam marīhāmi |42 ||
vi mae ru", Sā. ? loe jonīpamuhāini saya", Sā. !
miyāim, Pu.
dhūyā, Pu. Sā. 1

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MAHĀPRATYĀKHYĀNA PRAKĪRNAKA : 15
36.
The vows that are aot flawed by the dispositions of attachment and aversion are said to be dispositionally flawless.
37.
THE SERMON ON DETACHMENT While wandering in the infinite cycle of births and deaths, this soul has drunk so much of milk out of respective mothers' breasts that its quantity is more than the water of the ocean.
38.
Know that (while wandering in various painful and miserable worldly existences) this soul has wept so much that the total quantity of tears that it has shed is more than the water of the ocean.
39.
There is not even as small a place as the tip of a hair in this vast world where this soul has not taken birth and died during its worldly wanderings.
There are said to be eighty-four hundred thousand main divisions of various types of worldly existences. In each of these categories the soul has taken birth and died infinite number of times.
41.
PROPOUNDING ENLIGHTENED DEATH Numerous times I have died ignorant deaths in the upper, lower and middle worlds. Therefore, remembering them I shall now die an enlightened death.
42.
Remembering (that) the relations such as mother-father, brother-sister and son-daughter (cannot shelter anyone from inevitable death), I shall die the enlightened death.

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16: MAHĀPACCAKKHĀŅA PAIŅNAYAM
Maya-pii-bandhūhim samsaratthehim pūrio logo Bahujonivāsieṇam', na ya te tānam ca saranam ca || 43 ||
Ekko karei kammam, ekko aṇuhavai dukkayavivāgam | Ekko samsarai jio, jara-marana-cauggaīguvilam || 44 ||
Uvveyanayam jammaṇa-maraṇam, naraesu veyaṇão vā | Eyaim sambharanto, Pandiyamaranam marīhāmi || 45 ||
Uvveyanayam jammaṇa-maranam, tiriesu veyaṇão vā | Eyaim sambharanto, Pandiyamaranam marīhāmi || 46 ||
3Uvveyaṇayam jammaṇa-maraṇam, maṇuesu veyaṇāo vā | Eyaim sambharanto, Pandiyamaranam marīhāmi || 47 ||
3Uvveyaṇayam jammaṇa-maraṇam, cavanam ca devalogão | Eyaim sambharanto, Pandiyamaranam marīhāmi || 48 ||
Ekkam Pandiyamaraṇam, chindai jāīsayāim bahuyāim | Tam maranam mariyavvam, jeņa mao summao hoi || 49 ||
Kaiyā nu tam sumaranam,
Suddho
2
"ehimi na, Pu. Să. |
"vvevana", Sam. |

Pandiyamaranam Jiņehim pannattam |
marīhāmi? || 50 ||
uddhiyasallo,
pãovagao

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43.
44.
45.
46.
47.
48.
49.
50.
MAHĀPRATYĀKHYĀNA PRAKĪRṆAKA : 17
Because, mother, father, brethren and all the creatures that fill the world cannot help, protect or shelter anyone (from the inevitable retribution of one's karmic fruition).
The soul acts alone, it bears the inevitable retribution of the fruition of its evil karma alone and alone does it decay and die and wander in the circuitous maze of four types of worldly existences (divine, human, sub-human and hellish).
Remembering the birth, death, anxiety and pain and misery in the hellish existence (Nāraka-gati), I shall die the enlightened death.
Remembering the birth, death, anxiety and pain and misery in the sub-human (Tiryañca) existence, I shall die the enlightened death.
Remembering the birth, death, anxiety and pain and misery in the human existence (Manusya-gati), I shall die the enlightened death.
Remembering the birth, death, anxiety and inevitable departure from the divine existence (Deva-gati), (now) I shall die the enlightened death.
One enlightened death can cut through the tradition of hundreds of births and rebirths. Therefore, one should die that (enlightened) death.
That worthwhile death it self has been called enlightened death by the Lords Jinendras (omniscient Prophets Propounders of the Jina faith - the Tīrthankaras).

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18: MAHĀPACCAKKHĀNA PAIŅŅAYAM
NIVVEOVAESO
Bhavasamsāre savve, cauvvihā poggalā mae baddhā ! Pariņāmapasangenam, atthavihe kammasanghãe || 51 ||
Samisāracakkavāle savve, te poggalā Ahāriyā ya parināmiyā ya, na ya ham
mae bahuso | gao tittim || 52 ||
'Āhāranimittāgam, ahayam, savvesu narayaloesu Uvavanno mi? subahuso, savvāsu ya micchajāīsu || 53 ||
3Āhāranimittāgam macchā, gacchanti dārune narae | Saccitto āhāro na khamo, manasā vipattheum || 54 ||
Tanakatthena Na imo jīvo
va aggī lavanajalo vā naīsahassehim |
sakko tippeum kāma-bhogehim || 55 ||
Tanakatthena va aggi lavanajalo Na imo jīvo 'sakko tippeum
vā naisahassehimi I atthasārenami || 56 ||
Tanakatthena va aggi lavanajalo Na imo jīvo sakko tippeum
vā "naīsahassehim !
bhoyanavihie || 57 ||
nimittenam a', Sā. mi ya ba', Pu. Sā. 1 "ranimittenam ma", Sā. || yicchä, Pu. sakkā, Pu. "hassesu, Sam.! sakkā, Pu. !

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SERMON ON DETACHMENT FROM THE MUNDANE Wandering in the world I have been bonded by four types of karma matter (particle - paramāņu, division deśa, sub-division pradeśa and aggregate skandha) and through my dispositional attitudes I have collected the eight types of karmic bondage.
51.
52.
53.
54.
55.
56.
57.
MAHAPRATYAKHYANA PRAKĪRNAKA : 19
In the eternal cycle of worldly existence I have eaten all types of foods made of such matter. Even then I have not been satisfied.
-
Due to my greed for food I have been born in numerous hellish births and in numerous ignoble human births.
Due to their greed for food the fishes go to miserable hellish births. Therefore, even the desire for sinful untreated food, on the part of a monk, is not pardonable.
As the fire cannot be satisfied by feeding it with wood and straw, as the salty sea cannot be satiated by the waters of thousands of rivers, so this soul cannot be satisfied by enjoying various types of sensual pleasures.
As the fire cannot be satisfied by feeding it with wood and straw, as the salty sea cannot be satiated by the waters of thousands of rivers, so this soul cannot be satisfied by riches.

As the hunger of fire cannot be satisfied by feeding it with wood and straw, as the thirst of the salty sea cannot be satiated by drinking the waters of thousands of rivers, so this soul cannot be satisfied by various types of food.

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20 : MAHĀPACCAKKHĀNA PAINNAYAM
Valayāmuhasāmāņo duppāro va şarao 'aparimejjo Na imo jīvo įsakko tippeumi gandha-mallehini || 58 ||
'Aviyaņho'yam jīvo aīyakālammi āgamissae Saddāņa ya rūvāņa ya, gandhāņa rasāņa phāsāņam || 59 ||
Kappatarusambhavesu", Uvavāe na ya titto, na ya
Devuttarakuruvasampasūesu | nara-vijjahara-suresu || 60 ||
Khaiena va piena va, na ya eso tāio havai appă ! Jai duggaim na vaccai, to nūņam tāio hoi || 61 ||
Devinda-cakkavattittanāini, rajjāim uttamā bhogā | Pattā anantakhutto, na ya ham tittimi gao tehim || 62 ||
“Khīradagucchurasesum, sãūsu mahodahīsu bahuso vi Uvavanno na ya, taṇhā chinnā me sīyalajalenam || 63 ||
Tivihena ya suhamaulan, tamhā kāmaraivisayasokkhānani Bahuso suhamanubhūyani, na ya suhatanhā parichinnā ||64 ||
oparimijjo, Sā. sakkā tappeum, Sā. || Avitatto'yam. Sāpā. 'bhavesum devuttarakuruvamsapasū, Pu. Sā. || to marane tā', Pu. Sā. 1
"dagecchu', Sã..

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MAHAPRATYĀKHYĀNA PRAKĪRNAKA : 21
58.
As it is difficult to cross the fiery hell, so it is difficult to satisfy this soul with perfumes and flower-garlands.
59.
With the objects of sound, sight, smell, taste and touch this soul neither has been satisfied in the past nor will it ever be satisfied in the future.
60.
In Devakuru and Uttarakuru ! the wish fulfilling Kalpavrksa trees are ever present. This soul has not been satisfied even after taking birth there as well as on taking births as a human-being, as one with supernatural powers (Vidyadhara) and even on taking birth as a heavenly god.
61.
This soul cannot liberate by eating and drinking. It can liberate only if it strongly desires to avoid bad births and acts accordingly.
Infinite number of times I have gained the kingdoms and empires and enjoyed the most enjoyable pleasures of the kings and emperors, but even then I have not been satisfied.
63.
Numerous times I have been born into the milky-water sea, the sea of sugarcane juice and that of the tasteful water of the great ocean, but even then my thirst has not been quenched.
64.
Numerous times this soul has enjoyed the sexual pleasures in three ways - mentally, verbally and physically, but its desire for sensual pleasures has not been satiated.
Devakuru and Uttarakuru are the best lands of enjoyments - Bogabhūmi, where there remains the auspicious time all the time and all the wishes of the inhabitants of these lands are constantly
fulfilled by the wish-fulfilling Kalpavrksas.

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22 : MAHĀPACCAKKHĀNA PAINNAYAM
Jā kāi patthanão kaya mae rāga-dosavasaenam I Padibandhena bahuvihami, tam ninde tam ca garihāmi || 65 |||
Hantūņa mohajālam, chettuna ya atthakammasankaliyam | Jammana-maranarahattam, bhettūna 'bhavāo muccihisi ||66 !!
Pañca ya mahavvayāim, tiviham tivihena āruheūnami Mana-vaya-kāyagutto, sajjo maranami padicchijjā || 67 ||
PAÑCAMAHAVVAYRAKKHĀPARŪVANĀ Koham mānam māyam lohami, pijjam taheya dosam ca| Caiūna appamatto, ralkhāmi mahavvae pañca || 68 ||
Kalaham abbhakkhānam, pesuņam pi ya parassa parivāyam | Parivajjanto gutto, rakkhāmi mahavvae pañca || 69 ||
Pañcendiyasamvaranam, pañceva nirumbhiūņa kāmagune | ?Accāsātanabhío, rakkhāmi mahavvae pañca || 70 |||
Kinhā nīlā Parivajjinto
kāū gutto,
lesā, jhānāim atta-roddāini ! rakkhāmi mahavvae pañca || 71 |||
i "vā vimu', Sā. |
"sāyana", except Sam.!
vajjanto, except Sam |

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65.
66.
67.
68.
69.
70.
71.
MAHAPRATYAKHYĀNA PRAKĪRṆAKA : 23
Whatever I have sought under the influence of attachment and aversion, I confess my fault and strongly condemn such seeking.
You can liberate from the tradition of worldly existence only by destroying delusion, by completely shedding the eight types of accumulated karma and by piercing the cycle of births and deaths.
Therefore, the aspiran must observe the five great vows in three ways mentally, verbally and physically and by three means - self, other and approval.
PROPOUNDING THE PROTECTION OF FIVE GREAT VOWS
I (can) protect the five great vows by forsaking anger, pride, guile and greed and similarly by becoming vigilant by giving up attachment and aversion.
up
I, the restrained aspirant, (can) protect my five great vows by self-restraint achieved through giving quarrelsomeness, laying blames, spitefulness, condemning others.
and
I, the restrained aspirant, (can) protect my five great vows by controlling five types of desires, by restraining five sensory organs and by fearing honour and dishonour.
I, the restrained aspirant, protect my five great vows by giving up three inauspicious spiritual dispositions (leśyās)— black, blue and grey and by forsaking two inauspicious meditations - despondent and angered.

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24 : MAHĀPACCAKKHĀŅA PAIṆNAYAM
Pamhā Sukkä lesā, jhāṇāim dhamma-sukkaim | Uvasampanno jutto, rakkhämi mahavvae pañca || 72 ||
Teu
Manasā maņasaccaviū, vāyāsacceṇa karanasaccena | Tiviheņa vi saccaviū, rakkhāmi mahavvae pañca || 73 ||
Sattabhayavippamukko, cattāri nirumbhiūṇa ya kasãe | Atthamayatthāṇajadho, rakkhāmi mahavvae pañca || 74 ||
'Guttio samiī-bhāvaṇāo nāṇam са damsanami ceva 1 Uvasampanno jutto, rakkhāmi mahavvae pañca || 75 ||
Evam
tidandavirao,
tikaranasuddho tisallanissallo Tivihena appamatto, rakkhāmi mahavvae pañca || 76 ||
GUTTI-SAMIIPAHAṆṆAPARŪVAṆĀ
Sangam parijāṇāmi, sallam tivihena uddhareūņam Guttio samilo, majjham tāṇam ca saranam ca || 77 ||
TAVAMĀHAPPAM
Jahakhuhiyacakkavāle poyam rayaṇabhariyam samuddammi | kayakaraṇā buddhisampannā || 78 ||
Nijjāmagā dharenti,
1 Sammattam guttio samiño bhāvaṇão nāṇam ca uvasam", Ham.

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72.
73.
74.
75.
76.
77.
78.
MAHAPRATYAKHYANA PRAKĪRṆAKA : 25
I, the restrained aspirant, protect my five great vows by engaging my Self in two auspicious meditations pious and pure and by gaining three auspicious spiritual hues yellow (fire), lotus and white.
I, the truthful, who mentally knows the truth, verbally tells the truth and bodily practices the truthful conduct, in three ways protect my five great vows.
-
I protect my five great vows by controlling the four passions, by freeing myself from the seven types of fears and forsaking the eight places of pride.
Endowed with three-way restraint (Tri-Guptis), five-way vigilance (Pañca-Samiti) twelve types of contemplation and right knowledge and attitude, I protect my five great
VOWS.
Giving up the negligence in three ways by forsaking three types of punishments, by attaining purity of three means and by forsaking three spiritual stings, I protect my five great vows.
PROPOUNDING RESTRAINTS AND VIGILANCE
Having renounced the three spiritual stings in three ways, I know the (horrible) result of mundane attachment. Only the (three) restraints (of mind, body and speech) and (five types of) vigilance are my shelter and escape.

GLORY OF PENANCE
As a wise and skilled helmsman keeps the gem-filled ship, surrounded by stormy, choppy sea, on the right path and, thereby saves it from impending destruction,

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26: MAHĀPACCAKKHĀŅA PAINṆAYAM
Tavapoyam guṇabhariyam,
Taha ārāhinti
Jai tāva te supurisă2 Pabbhāra-kandaragayā,
parīsahummīhi khuhiumāraddham' |
viū,
APPATTHASAHAṆAPARŪVANĀ
uvaesa`valambagā
sakkä,

Jai tāva te supurisā, girikandara-kaḍaga-visama-duggesu | Dhiidhaniyabaddhakacchā, sāhintī appano attham || 81 ||
Kim puna aṇagārasahāyagena annonnasangahabaleṇam | Paraloenam sāheum appano attham? | 82 ||
dhīrā || 79 ||
ayaroviyabharā niravayakha sähintī appano attham || 80 ||
Jinavayanamappameyam, mahurani kaṇnāhuim sunantenam | Sakkāhu sāhu majjhe, sāheum appano attham || 83 ||
'maittham (ddham), Sam. "sa jhāyā", Sam. |
Dhirapurisapannattam, sappurisaniseviyam paramaghoram | Dhannā silāyalagayā, sähintī appano attham | 84 ||

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MAHĀPRATYĀKHYĀNA PRAKĪRNAKA : 27
79.
So does a patient and forbearing aspirant save the ship of virtuous austerities from the waves of hardships in the sea of desires.
80.
PROPOUNDING THE MEANS OF BENEFITTING
THE SELF If the good aspirants are free of desires and know the Self, they can achieve their spiritual objective of liberation from the mundane existence even in the mountain caves.
81.
And if those good aspirants are wise and steadfast in their monastic practices, they can achieve their objective of liberation in the mountain caves, hilly region, and such like uneven areas.
82.
Then, why cannot they achieve their spiritual objective of liberation with the help of the monks and with each other's help?
83.
They are surely able to achieve it (the spiritual objective of liberation) while living with the monks and listening to the discourses based on the sweet and liberating words of the omniscient Jinas.
84.
Glory be to those aspirants who are able to achieve the difficult to achieve objective of spiritual emancipation, that has been propounded by the forbearing sages and desired by the noble aspiranis, while being seated on the rock surface.

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28 : MAHĀPACCAKKHĀNA PAINNAYAM
AKĀRIYAJOGA -KĀRIYAJOGĀNAM
HĀNI-GUNAPARŪVANĀ Bāhinti indiyāimi, puvvamakāriyapainnacārīņam Akayaparikamma kīvā, marane 'suyasampayāyammi || 85 ||
Puvvamakāriyajogo, samāhikāmo ya maranakālammi 1 Na bhavai parīsahasaho, visayasuhasamuio appā || 86 ||
Puvvim kāriyajogo, samāhikāmo ya maranakālammi | Sa bhavai parīsahasaho, visayasuhanivārios appā || 87 || Puvvini kāriyajogo, aniyāno Thiūņa maipuvvam Tāhe maliyakasāo, sajjo maraṇam padicchejjā || 88 ||
Pāvānani pāvāṇam kammānam appano sakammānami | Sakkā palāiumi je, tavena sammami pauttenam || 89 ||
PANDIYAMARANAPARŪVAŅĀ Ekkam pandiyamaranam, padivajjiya supuriso asambhanto Khippam so maraņāņam, kāhī antam anantānam || 90 ||
Kim tam pandiyamaranam?
kāņi va avalambanāni bhaniyāni ? | Eyāim
nāūņam,
kimi āyariyā pasamsanti ? || 91 ||
I suhasangatāyammi, Sā. 1 ? u, Sam |
"vārao, Sam. |

Page #126

MAHĀPRATYĀKHYĀNA PRAKĪRNAKA : 29
PROPOUNDING THE VIRTUES AND FAULTS OF THE PRACTITIONERS AND THE NON-PRACTITIONERS
85.
The aspirant whose senses are extrovert, whose conduct is flawed, who is not well established in monastic routine and who has not practised monasticism earlier can become impatient when his end comes.
86.
The aspirant soul who hasn't practised monasticism earlier and who is attached to the sensual pleasures cannot bear the hardships at the time of death even though he is desirous of equanimity.
87.
The aspirant soul who has practised monasticism earlier and who is not attached to the sensual pleasures can bear the hardships at the time of death, being desirous of equanimity.
88.
The aspirant soul who has practised monasticism earlier and who has developed the discretion of forsaking the desire for the future, such passion-subsided person embraces death eagerly and peacefully.
89.
One, who engages in the equanimous practices by undertaking penance, is able to transcend both – the sins of the sinners as well as his own piety.
PROPOUNDING ENLIGHTENED DEATH
99.
The undeluded Propounders (who are in the know of the reality) propound the enlightened death only, because it (the enlightened death) quickly ends the endless deaths.
91.
What is that enlightened death and what are its supporting factors? And, knowing it, why do the masters praise it?

Page #127

30 : MAHĀPACCAKKHĀNA PAINNAYAM
Anasana pāovagamam ālambana jhāna bhāvanão ya Eyāimi nāūnam, pandiyamaranam pasamsanti || 92 ||
AŅĀHĀRAGASARŪVAM Indiyasuhasāulao, ghoraparīsahaparāiyaparajjho I Akayaparikamma, kīvo mujjhai ārāhanākāle || 93 ||
Lajjāi gāravena ya, bahussuyamaeņa vā vi duccariyam Je na kahinti gurunan, na hu te ārāhagā honti || 94 ||
ĀRĀHAŅĀMĀHAPPAM Sujjhai dukkarakārī, jānai maggam ti pāvae kittim Vinigūhinto nindai, tamhā ārāhanā seyā || 95 ||
VISUDDHAMANAPĀHANNAM Na vi kāranam tanamao santhāro, na vi ya phāsuyā bhumi Appā khalu santhāro hoi, visuddho mano jassa || 96 |||

Page #128

MAHĀPRATYĀKHYĀNA PRAKĪRNAKA : 31
92.
Fasting (unto death) and Prāyopagamana (are enlightened deaths) and meditation and contemplation only are its supporting factors. Knowing them, only the masters praise the enlightened death,
THE NON-PRACTITIONER
93.
One engaged in the pursuit of sensual pleasures, defeated by frightening afflictions (difficult hardships), attached to non-spiritual mundane things, uninitiated and impatient aspirant gets shaken while undertaking the end-practice of equanimous death.
94.
The pupils, who do not confess their misconduct in the presence of their gurus for shame, pride, and vanity of their scriptural learning are non-practitioners of the true faith.
THE GLORY OF PROPER SPIRITUAL PRACTICE
95.
One, who practises severe penance, purities; one, who knows the path of spiritual enhancement attains glory and the practice of the one, who atones for one's faults and misdeeds, becomes beneficial.
96.
THE IMPORTANCE OF PURITY OF HEART The equanimity in death is neither attained by lying down on the grass-bed prepared for the purpose nor is it attained by the flawless ground on which it is laid; the soul whose mind is well established in purity is the liberating soul.

Page #129

32 : MAHĀPACCAKKHĀNA PAINNAYAM
PAMĀYADOSAPARŪVAŅĀ Jiņavayana-anugayā me hou, mai jhāņajogamallīņā | Jaha tammi desakāle, amūdhasanno cayai dehami || 97 ||
Jābe Tāhe
hoi pamatto, Jinavaravayanarahio anāutto i indiyacorā, karinti tava-sañjamavilomam || 98 ||
SAMVARAMĀHAPPAM Jinavayanamanugayamaī, jam velam hoi samvarapavittho ! Aggī va vāusahio, samūladālam dahai kammam || 99 ||
Jaha dahai vāusahio aggī, rukkhe vi hariyavanasande | Taha purisakārasahio, nāņī kammam khayam neī || 100 ||
NĀŅAPĀHANNAPARŪVAŅĀ Jam annāņi kammam khavei, bahuyāim vāsakodīhim Tani nāni tihin gutto, khavei ūsāsamittenam || 101 ||
Na hu maranammi uvagge sakkā, bārasaviho suyakkhandho | Savvo anucinteum, 'dhantami pi samatthacittenam || 102 |||
Ekkammivi jammi pae, samvegan kuņai vīyarāyamae | Tam tassa hoi nānam, jena virāgattanamuvei || 103 ||
I dhaniyam pi, Sā.!

Page #130

MAHAPRATYĀKHYANA PRAKĪRNAKA : 33
97.
PROPOUNDING THE FAULTS OF NEGLIGENCE
(The aspirant must contemplate that) I must become a steadfast follower of the Jina path, and be endowed with discretion, concentration and spiritual endeavour so that (when the time of my death approaches) I may cast the body in full consciousness (in fully vigilant state of mind).
98.
The moment an aspirant becomes negligent in his monastic practices, disregards the words (teaching) of Lords Jina and careless, the thieves of spirituality, that the sense-organs are, steal his austerities and restraints.
GLORY OF STOPPAGE
99.
As the fire fanned by the wind completely reduces the roots and branches (of a tree) to ashes, so does the intellect well established in stoppage, in accordance with the words of the Lords Jina, completely burns the karma-matter.
100.
As the fire fanned by the wind completely reduces the trees and the green forests to ashes, so does the learned and endeavouring aspirant deliberately burns the karma-matter.
PROPOUNDING THE IMPORTANCE OF KNOWLEDGE 101. The karma-matter that an ignorant person sheds in billions
of years are readily shed by the enlightened aspirants in as little time as taken in one respiration.
102.
Surely, it is not possible for an aspirant, learned in twelve (primary) canons, to deliberately contemplate on their contents when the death is imminent.
103.
(Therefore,) only one phrase, from the vast Jina faith, that can awaken true detachment in him is his true knowledge.

Page #131

34 : MAHĀPACCAKKHĀNA PAINNAYAM
Ekkammi vi jammi pae, samvegam kunai vîyarāyamae | So tena mohajālam, chindai ajjhappayogenam || 104 ||
Ekkammi vi jammi pae,
samivegani kunai vīyarāyamae Vaccai naro abhikkhami,
tam maranam tena mariyavvam || 105 ||
Jena virāgo jāyai tam, tam savvāyarena kāyavvami | Muccai hu sasamvegī, anantao hoasamvego || 106 ||
JIŅADHAMMASADDAHANĀ Dhammami Jinapannattam,
sammaminami saddahāmi tivihenam Tasa-thāvarabhūyahiyam,
paistham nevvāṇagamaņassa' || 107 ||
VIVIHAVOSIRAŅĀPARŪVAŅĀ Samano mi tti ya padhamam, bīyam savvattha sanjao mi tti Savvam ca vosirāmi, Jinehim jani jam ca padikutthami || 108 ||
Uvahī Manasā
sarīragami ceva,
vaya-kāenam,
āhārani vosirāmi
ca tti
cauvviham bhāvao || 109 ||
Jain Educatio nivvanamaggassa, sa od Private & Personal Use Only

Page #132

MAHĀPRATYĀKHYĀNA PRAKĪRNAKA : 35
104.
That one phrase, from the vast Jina faith, which can awaken true detachment and spirituality in him, can shred the web of delusion shrouding him.
105.
By repeatedly uttering that one phrase, from the vast Jina faith, which can awaken true detachment and spirituality in him, the aspirant dies but dies not (i.e. he becomes immortal).
106. Whatever promotes detachment must be practised
respectfully, because the detached liberates and attached wanders in the endless worldly cycle (of births and deaths).
BELIEF IN THE JINA-FAITH
107.
(The aspirant must say), “I, in three ways (mentally, verbally and physically), believe in the right-faith propounded by the unattached Lords. This faith is beneficial for both, the stationary as well as the mobile creatures and is the surest way to attain spiritual emancipation.
PROPOUNDING VARIOUS TYPES OF RENUNCIATION 108. Firstly, I am an ordained monk and secondly, I am fully
restrained. Therefore, I, hereby, renounce everything that has been forbidden by the Lords Jina.
109.
I, hereby, in three ways, and reverentially renounce attachment towards the possessions, towards my own body and four types of food.

Page #133

36: MAHĀPACCAKKHĀŅA PAINNAYAM
Maṇasă acintanijjam savvam, bhāsāya`bhāsaṇijjam ca Kāeṇa akaraṇijjam, savvam tivihena vosire || 110 ||
PACCAKKHĀNENA SAMĀHILAMBHO
Assañjamavogasanam uvahi vivegakaraṇam uvasamo ya Padiruvajogavirao khanti mutti vivego ya ||
11 ||
Eyam paccakkhāṇam aurajaṇaāvaīsu bhāvena 'Annayaram padivanno jampanto pāvai samāhim || 112 ||
ARAHANTAI-EGAPAYASARANAGAHAŅENA VI
VOSIRANAE ĀRĀHAGATTAṀ
Eyamsi nimittammi paccakkhāūṇa jai kare kālam To paccakkhāiyavvam imena ekkeņa vi paenam || 113 ||
Mama mangalamarihantā Siddhā Sāhū suyam ca dhammo ya
Tesim saranaovagao sāvajjam vosirāmi tti || ||
Arahanta mangalam majjha, Arahantā majjha devayā | Arahante kittaittāṇam, vosirāmi tti pāvagam || 115 ||
I
Antayaram, Sami.

Page #134

MAHĀPRATYĀKHYĀNA PRAKĪRNAKA : 37
110.
The aspirant must, in three ways, renounce the forbidden thoughts that are not thinkable, the forbidden speech that is not worthy of speaking, and the forbidden acts that are not worthy of action.
111.
EQUANIMITY THROUGH VOWS In emergent circumstances the aspirant must renounce nonrestraint, use the monastic equipage discretely and establish himself in the passion subsided disposition. He must refrain from the improper activities of the body, mind and speech and he must be discretely detached and forgiving.
112.
In emergent circumstances the aspirants, beset by afflictions, can maintain equanimity by steadfastly adhering to these and such other vows.
ASPIRANT-STATUS BY ACCEPTING THE VOWS AND
THE SHELTER OF ARAHANTA ETC. 113. On such occasions, if the aspirant monk dies after taking
the vows, he attains equanimity by just that one phrase of the vows.
114.
On such occasions he must say, “The Arahantas (venerable omnicient Lords), Siddhas (the perfectly accomplished souls), the monks and the sacred scriptural knowledge are my refuge. I accept their shelter and renounce the sinful activities.
115.
The Arahantas are auspicious for me, they are worthy of worship and veneration for me, and while contemplating their form I hereby renounce sinful activities.

Page #135

38: MAHĀPACCAKKHĀŅA PAINNAYAM
Siddha ya mangalam maj.jha, Siddhā ya majjha devayā | Siddhe ya kittaittānam, vosirāmi tti pävagam || 116 ||
Ayariya mangalam majjha, Āyariyā majjha devayā | Ayarie kittaittānam, vosirāmi tti pavagam || 117 ||
Ujjhāyā mangalam majjha, Ujjhāyā Ujjhãe kittaittāṇam, vosirāmi tti
Sāhū ya mangalam majjha, Sāhū ya Sāhuu ya kittaittāṇam, vosirāmi tti
Siddhe
Etto
!
Veyaṇāsu uinnäsu Kiñcā``lambaṇam
uvasampanno Arahante kevali tti egayarena vi paena
ārāhao

VEYAṆAHIYASANOVAESO
Samuinnaveyano puna samano hiyaena kim pi cintijjā | Ālambaṇāim kāim kāūņa, muṇī duham sahai ? || 121 ||
kim
kicca
majjha devaya | pāvagam || 118 ||
majjha devayā | pävagam || 119 ||

bhāvenam 1 hoi || 120 ||
me sattam niveyae
tam dukkhamahiyāsae || 122 ||

Page #136

MAHAPRATYĀKHYĀNA PRAKĪRNAKA : 39
116.
The Siddhas are auspicious for me, they are worthy of worship and veneration for me, and while contemplating their form I hereby renounce sinful activities.
117.
The Ācāryas (spiritual masters) are auspicious for me, they are worthy of worship and veneration for me, and while contemplating their form I hereby renounce sinful activities.
118.
The Upadhyāyas (the scriptural teachers and preceptors) are auspicious for me, they are worthy of worship and veneration for me, and while contemplating their form I hereby renounce sinful activities.
119.
The Sadhus (ordained ascetics) are auspicious for me, they are worthy of worship and veneration for me, and while contemplating their form I hereby renounce sinful activities.
120.
Thus, an aspirant becomes a true spiritual practitioner by reverentially accepting the shelter of one of the three - the Siddhas, the Arahantas and the enlightened monks.
SERMON FOR BEARING AFFLICTIONS 121. When an affliction presents itself, what must a monk think?
(He must think that) a monk bears the afflictions by taking the support (of spiritual means).
122.
What must an aspirant be told when an affliction presents itself? (He must be told that) this affliction is a result of taking support (of various mundane pleasures); therefore, you must bear it with equanimity.

Page #137

40 : MAHĀPACCAKKHĀNA PAINNAYAM
Anuttaresu narayesu, Pamäe vattamāṇenam,
veyaņão anuttarā mae pattā anantaso || 123 ||
Mae kayami imam kammam, samāsajja abohiyam | Porāṇagam imam kammami, mae pattam anantaso || 124 ||
Tāhim dukkhavivāgāhim, 'uvacinnāhim Na ya Jīvo Ajīvo u, kayapuvvo
tahim tahimi I u cintae || 125 |||
ABBHUJJAYAMARAŅAPARŪVAŅĀ Abbhujjayam vihāram ittham, Jinaesiyam viupasattham | Nāumi mahāpurisaseviyam ca, abbhujjayam maranami || 126 |||
Jaha pacchimammi kāle,
pacchimatitthayaradesiyamuyāram Pacchā ’nicchayapatthan,
uvemi abbhujjayam maranam ||127||
ĀRĀHANAPADĀGĀHARANAPARŪVANĀ Battīsamandiyāhini kadajogi jogasangahabalenami Ujjamiūna ya bārasaviheņa, Stavanehapāņenam || 128 ||
ocinnā', Sam. 2 "paccham, Pu. Sam. |
tava-niyamapā", Sam. |

Page #138

MAHĀPRATYĀKHYĀNA PRAKIRNAKA : 41
123.
The aspirant must contemplate, “the afflictions with which the creatures on the ultimate hellish ground are afflicted are severely painful. Beset by negligence, I have borne such afflictions infinite number of times."
124.
"Because of my ignorance I have performed many wicked acts. I have done many such acts in the past as well."
125.
Because of those wicked acts I am in the grip of such painful retribution. Those actions, of the past, are of my conscious Self only and not of any non-living entity.
126.
PROPOUNDING VOLUNTARY DEATH The lone monastic conduct (practised by the Jinakalpi monks carrying out advanced spiritual practices), is as preached by the Lords Jina and is highly worthy of praise by the sages. This voluntary (peaceful) death, practised by the noble souls is wortti knowing.
127.
(The aspirant must say), “I, duly and according to laid down procedure, accept the beneficial voluntary (peaceful) death - Samādhimarana, which has been preached by the last Prophet (Propounder of the Jina faith – Tīrtharkara) and which is worthy of being accepted towards the end of one's life.”
PROPOUNDING THE UNFURLING OF THE FLAG OF
SPIRITUAL PRACTICE (EXCELLENCE) 128. The aspirant, endowed with thirty-two types of yogic (of
the mind, body and speech) powers, must attain the culmination of his spiritual practices by observing twelve types of penance.

Page #139

42: MAHĀPACCAKKHANA PAINNAYAM
Samsararangamajjhe,
dhiibalavavasāyabaddhakacchão Hantūṇa mohamallam, harāhi ārāhanapaḍāgam || 129 |||
Porāṇagam ca kammam khavei, annam navami 'ca na cinãi | kammakalankavallim2, chindai santhāramārūdho || 130 ||
Ārāhaṇovautto sammam kāūņa suvihio kālami 1 Ukkosam tinni bhave gatūṇa labhejja nevvāṇam || 131 ||
Dhīrapurisapannattam, sppurisaniseviyam paramaghoram | Oinno hu si rangam, harasu paḍāyam avigghenam || 132 ||
Dhīra paḍāgāharanam kareha jaha tammi desakālammi | Sutta-`tthamanuguṇanto, dhiiniccalabaddhakacchão || 133 ||
2
Cattări kasãe tinni gārave
Hantä
pañca indiyaggame I
parīsahacamūm, harāhi ārāhaṇapaḍāgam || 134 ||
ca na ai, Sam.
valli, Pu.
0
!!

Page #140

129.
130.
131.
132.
133.
134.
MAHAPRATYĀKHYĀNA PRAKĪRNAKA : 43
(Such an aspirant) unfurls the flag of spiritual excellence in the arena of mundane existence by tying the loin-cloth of spiritual wisdom and defeating the wrestler of delusion.
By mounting on the Samstäraka (the straw-bed prepared for the purpose of embracing voluntary peaceful death or Samadhimarana) the aspirant destroys the karma bonded earlier and, at the same time, doesn't bond fresh karma. He, thus, shreds the vine of karma-mire.
The aspirant, who dies by properly embracing the practice of Samadhimarana, liberates in a maximum of three subsequent rebirths.
Unhindered, the aspirant unfurls the flag of spiritual excellence by undertaking the most difficult practice of Samādhimaraṇa, preached by the forbearing Lords and practised by the noble souls, and thereby fording across the ocean of mundane existence.
The forbearing aspirant unfurls the flag of spiritual excellence in his place and period by tying the loin-clth of stable intellect (Sthira-prajñā) and by contemplating the text and the meaning of the sacred canons.
The aspirant practitioner unfurls the flag of spiritual excellence by destroying the four passions, three prides and five sensory subjects as well as the forces of afflictions and hardships of monastic life.

Page #141

44 : MAHĀPACCAKKHĀNA PAINNAYAM
SAMSĀRATARANA-KAMMANITTHARANOVAESO 'Mā ya bahum cintijjā “Jīvāmi ciram marāmi va lahumi'ti Jai icchasi tariumi je, samsāramahoyahimapāram || 135 ||
Jaha icchasi ?nittharium, savvesimi ceva pāvakammānam Jinavayana-nāņa-damsana-carittabhāvujjuo 'jaggam || 136 ||
ĀRĀHANĀE BHEYĀ TAPPHALAM CA Damsana-nāņa-caritte tave ya ārāhanā caukkhandhā || *Sā ceva hoi tivihā, Ukkosa Majjhima--Jahannā || 137 ||
Ārāheūna viữ Ukkosārāhanam caukkhandham Kammarayavippamukko, teneva bhaveņa sijjhejjā || 138 ||
Ārāheūna viū Jahannamārāhanani caukkhandhami1 Sattatthabhavagahane, pariņāmeūņa sijjhejjā || 139 ||
SAVVAJĪVAKHĀMANĀ Sammani me savvabhūvesu, verani majjham na kenai Khāmemi 'savvajīve, khamāma ham savvajīvānam || 140 ||
Mā" yā ! hu va cin", Sā. || nipphidium, Sam. | jagge, Pu. /
sa cceva, Pu.! s "hanā caukkhandhā, Sam.'
"vvajīvānam kha', Pu.

Page #142

MAHĀPRATYĀKHYĀNA PRAKIRNAKA : 45
SERMON ON FORDING THE OCEAN OF MUNDANE
EXISTENCE AND DESTROYING KARMA 135. (O’ Aspirant desirous of Samadhimarana!) if you wish to
ford the ocean of mundane existence, just don't think, "I must live long or die soon”.
136.
(O’Aspirant) If you desire freedom from all the sinful karma, wakefully adhere to the right-knowledge, rightviews, right-conduct and the faith preached by the Lords Jina.
TYPES OF PRACTICES AND THEIR RESULTS The practices are of four types according to the (right) knowledge, vision, conduct and penance. Each of these practices can, again, be of three types – good, medium and low.
138.
By excellently practising the four sets of practices the sage aspirant becomes free from the karma-mire and liberates in the same birth.
139.
Even that aspirant, who practices the four sets of practices at lower level, attains purity of disposition and liberates after seven to eight subsequent rebirths.
FORGIVENESS FROM AND TO ALL THE LIVING 140. I maintain equanimity towards all the living, to none do I
harbour animosity. I forgive all and may all forgive me, too.
-

Page #143

46: MAHĀPACCAKKHĀŅA PAIṆNAYAM
Dhirena vi mariyavvam,
DHIRAMARAṆAPASAṀSĀ
Donham pi ya maraṇāṇam,
1
kāuriseṇa vi avassa mariyavvam |
varam khu dhīrattaṇe marium || 141 ||
PACCAKKHANAPALAṆĀPHALAM
Eyam paccakkhāṇam aṇupāleūņa suvihio sammami Vemāņio va Devo havijja, ahavā vi sijjhejjā || 142 ||
'MAHAPACCAKKHANAPAINNAYAM SAMMATTAM ||

"kkhānam sa", Sam. Fo
17

Page #144

MAHĀPRATYĀKHYĀNA PRAKĪRNAKA : 47
141.
IN PRAISE OF FORBEARING DEATH Both die – the forbearing as well as the cowardly. Surely, it is better to die peacefully and patiently while maintaining the equanimity of mind.
142.
THE RESULT OF OBSERVING THE (END) VOW The aspirants, who observe this (end) vow properly will Th either become Vaimānika (of the highest heavens) gods or attain the final deliverance and become all-accomplished Siddhas.
||MAHĀPRATYĀKHYĀNA PRAKĪRNAKA CONCLUDED

Page #145

Page #146

1234
MAHAPRATYĀKHYĀNA PRAKĪRNAKA
1.
2.
Transliteration Convention.
Alphabetical order Of verses. 3. Glossary Of Terms. Bibliography.
4.
APPENDICES

i

Page #147

35
अ
आ
tos pos
इ
ई
उ
ऊ
E
ओ
औ
लं लं
ल्य है
MAHAPRATYĀKHYĀNA PRAKĪRŅAKA
1. TRANSLITERATION CONVENTION
(Key To Diacritical Marks)
A, a
Ā, ā
I, i
I, i
U, u
ū, ū
Ee
Al, ai
0, 0
AU, au
AM,am AH, ah
R, r L,I

क
ख
ग
घ
ङ
च
ପ୍ର
ज
झ
ञ
ठ
c4
ड
I ha
KA, ka
KHA,
kha
GA, ga | द
GHA,
ध
gha
NA, ra
CA, ca
CHA,
cha
JA, ja
JHA,
TA, ta
THA,
tha
DA, da
DHA,
dha
তে এ

प
फ
jha
NA, na म
ब
भ
य
D
व
TA, ta THA,
tha
DA, da
DHA,
dha
NA, na
PA, pa
PHA,
pha
BA, ba
BHA,
bha
MA,
ma
YA, ya
RA, ra
LA, la
VA, va

Page #148

24
स
2
&T
त्र
ज्ञ
SA, sa
SA, sa
KSA,
ksa
TRA,
tra
JÑA, jña

TRANSLITERATION CONVENTION : iii
ण
ST
IS
NA, na
ŚRA,
śra
K,
etc.
k,

श
ŚA, śa

Page #149

MAHĀPRATYĀKHYĀNA PRAKĪRṆAKA
2. ALPHABETICAL ORDER OF VERSES
Verse
Anasaṇa pãovagamam
Anuttaresu naraesu Appam pi bhavasallam Abbhujjayam vihāram Arahanta mangalam
Avinho`yam Jīvo
Assañamanṇāṇam micchattam Assañjamavogasanam
Ayariya mangalam
Āyā majjham nāņe Ārāhaṇovautto samma Ārāheūna viu ukkosāo Ārāheūna viu jahanna" Ārāhanimittāgam aha Ārāhanimittägam ma
0
0
Bahinti indiyāim
Bahira bbhantaram uvahim Bahuso vi eva runnam
Battīsamaṇḍiyāhim kaḍajogī Bhavasamisāre savve
A

B
For Private &rsonal Use Only
No.
92
123
26
126
115
59
18
111
117
11
131
138
139
53
54
85
4
38
128
51
P. No.
30
40
10
40
36
20
8
36
38
4
42
44
44
18
18
28
2
14
40
18

Page #150

GLOSSARY OF TERMS : v
Verse
No.
P. No.
Cattāri kasāe tinni Culasi kila loe
134
42
40
14
12
137
44
62
20
107
34
Dasadosavippamukkami Damsaņa-nāņa-caritte tave Devinda-Cakkavattittanāim Dhammam Jinapannattam Dhīra ! Padāgāharanami Dhirapurisapannattam ... Oinno Dhirapurisapannattam ... Dhannā Dhirena vi mariyavvami
133 132
42
84
26
141
46
32
103 104 105
34
34
49
16
14 44
Ekkammi vi jammi pae Ekkammi vi jammi pae Ekkammi vi jammi pae Ekkam pandiyamaranam chindai Ekkam pandiyamaranam padivajjiya Ekko uppajjae jīvo Ekko karei kammam ekko Ekko karei kammami phalamavi Ekko me sāsao appă Ekko ham natthi me koi Eyam paccakkhānam anupāleūna Eyami paccakkhānam āurajana" Eyamsi nimittammi Evami tidandavirao Esa karemi paņāmam
15
16
13
142
46
112
36
113
36
76
24

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vi : MAHĀPRATYĀKHYĀNA PRAKIRNAKA
Verse
N
P. No.
Guttīo samiī-bhāvaņão
24
Hantūņa mohajālam
22
Indiyasuhasāulao
30
136
44
80
26
81
26
78
24
100
127
22
101
Jai icchasi nittharium Jai tāva te supurisā āyāroo Jai tāva te supurisā girio Jaha khuhiya cakkavāle Jaha dahai vāusahio Jaha paccimammi kāle Jaha bālo jampanto Jami annānī kammam Jam kiñci vi duccariyam Jam kunai bhāvasallam Jā kāl patthanão Jāhe hoi pamatto Jinavayanamaņugayamai Jinaavayanaanugayā Jinavayanappameyam mahurami Jena virāgo jāyai Je me jānanti Jiņā
10
65
22
98
32
09
32
97
32
26
83 106
20
16
K Kaiyānami tu sumaranam Kappataru sambhavesu Kalaham abbhakkhānam pesunnam
50 60
20
69
22

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GLOSSARY OF TERMS : vii
P. No.
12
12
22
28
Verse Kartāre dubbhikkhe Kayapāvi vi manūso Kinhā nīlā kāu lesā Kim tam pandiyamaran-am? Kāņi Kim puna anagārasahāyagena Koham mānam māyam loham Khaiena va pieņa va Khāmemi savva jīve Khíradagucchurasesu
26
22
20
Lajjāi gāravena
30
M
124
40
110
36
73
24
10
114
36
Mae kayami imam kammami Manasā acintanijjam Manasā manasaccaviū Mamattam parijāņāmi Mama mangalamarihantā. Mā ya bahum cintijjā Māyā-pii-bandhūhim Māyā mi tti piyā me Micchattam parijāņāmi Mūlagune uttaragune
135
44
43
16
14
12
39
14
96
30
Natthi kira so paeso Na vi kāranami tanamao Na vi tam sattham va visam Na hu maranammi uvagge
27
10
102
32

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viii : MAHĀPRATYĀKHYĀNA PRAKĪRNAKA
No.
P. No.
Verse Nahu sijjhai sasallo Nindāmi nindanijjami
10
67
ZZ
70
22
89
28
37
Pañca ya mahavvayāimi Pancendiyasa nivaranam Pāvānam pāvānam kammānam Pīyam thanayacchīram Puvvamakāriyajogo Puvvim kāriyajogo aniyāṇo Puvvim kāriyajogo samāhikāmo Porānagam ca kammam
86
28
88
28
87
28
130
R
Rāgani bandham paosam ca Rāgena va dosena va Rosena padinivesena
14
s
74
24
34
108 121
38
140
44
12
Sattabhayavippamukko Samano mi tti ya padhamam Samuinnaveyano puna Sammami me savvabhūesu Savvadukkhapahīnānam Savvam pānārambham paccakkhāmi Savvam pi asaņami pānam Sangam parijņāmi Sañjogamūlā jīvenam Samsāracakkavāle Samsārarangamajjhe Sāhū ya margalmi majjha
4
12
77
24
17
52 129 119

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GLOSSARY OF TERMS : ix
Verse
No.
P. No.
120
38
116
38
Siddhauvasampanno Siddhā ya mangalami majjha Sijjhai dukkarakārī Subahum pi bhāvasallani Sohī ujjuyabhūyassa
95
30
25
10
23
38
118 41
11
21
109
34
Ujjhāyā mangalami ma" Uddhamahe tiriyammi Uppannā nuppannā mā" Uvahi sarīrariga ceva Uvahī sarīranga ceva Uvveyanayam jammana-maranam cao Uvveyanayam jammana-maranam mao Uvveyanayam jam mana-maranani nao Uvveyanayam jammaņa-maraṇam tio
16
16
48 47 45 46
16
16
20
Valayāmuhasāmāņo Veyanāsu uinnāsu
58 122
38

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MAHĀPRATYĀKHYĀNA PRAKĪRNAKA
3. GLOSSARY OF TERMS
Ahāra (Food) - The scriptures mention four types of foods for the
human beings' - 1. Asana or staple food, 2. Pāna or liquid food, 3. Khādya or nourishing food and 4. Svādya or tasty foods or dainties (these are, generally, the spices to be taken to balance the three elements of gout - Vāta, bile -
Pitta and phlegm - Kapha in the body). Alochanā (Confession) - The belief and conduct of the aspirant
practitioner are continuously flawed, by known and unknown faults, due to the passions that bug him every moment. For spiritual purification it is essential to remove these faults. The guileless confession of own faults - slight or grave – in the presence of the spiritual master (Acārya), preceptor (Guru) or elders (Sthaviras or seniors), is called
Alocana or atonement by confession.? Ārādhanā (Spiritual Practice) - Flawless practice of the faith
without indulging in forbidden excesses and misconduct is Ārādhanā or practice. The practice is divided in three parts - 1. Learning oriented practice (Iñānārādhanā), 2. Belief oriented practice (Darsanārādhanā) and 3. Conduct oriented practice (Caritrārā-dhanā). According to religious literature of Digambara origin, Aradhan, is to properly practice the right-knowledge, right-belief, rightconduct and right-penance, to mould the self in their mould, to steadfastly adhere to their requirements, to
Sthănānga, 4/4/512. Ibid, Pt. I, p. 290. A. Sthânănga, 3/4/434. B. Śrī Jaina Siddhanta Bol Sangraha, Pt. 1, pp. 62–63.

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GLOSSARY OF TERMS : xi
reawaken them if the endeavour in their directions slackens and finally, to ensure lifelong adherence to them. Thus, besides the (right) knowledge, belief, and conduct, the Digambara tradition includes penance also as a part of
Ārādhanā. Bhaya (Fear) - The apprehension of some harm in future is called
fear or Bhaya. As per the Jaina precept, Bhaya is the particular disposition of the soul that comes into being due to the rise (coming to fruition) of a type of deluding karma. Fears are of seven types? – 1. Fear of (some harm in) this world (Ihaloka-bhaya), 2. Fear of (some harm in) the world hereafter (Paraloka-bhaya), 3. Fear of loss of possessions (Adāna-bhaya), 4. Fear of accidents (Akasmăta-bhaya), 5. Fear of sufferings (Vedana-bhaya), 6. Fear of death (Marana-bhaya), and 7. Fear of dishonour (Aślokabhaya).
Although the Digambara literature also mentions seven fears but their names and the order in which they are listed are somewhat different from those appearing in the Śveta-mbara literature. The seven fears mentioned in the Digambara literature are like this' – 1. Fear of this world (Ihalokabhaya), 2. Fear of the world hereafter (Paralokabhaya), 3. Fear of lack of protection Araksābhaya), 4. Fear of indulgence (Agupti-bhaya), 5. Fear of death (Marana-bhaya), 6. Fear of suffering (Vedanā bhaya) and 7. Fear of accidents (Akasmāt-bhaya).
Jainendra Siddhānta Kośa, Pt. I, p. 284. A. Sthānānga, 7/27. B. Śrī Jaina Siddhānta Bol Sangraha, Pt. 2, p. 268.

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xii : MAHĀPRATYĀKHYĀNA PRAKĪRNAKA
Caurāsī Lākha Yoni (Eighty-four hundred thousand living
species) -- According to Śvetāmbara tradition, the eighty
four hundred thousand living species are as follows':Earth-bodied creatures (Prthvikāya) - 07 Lākha, • Water-bodied creatures (Apkāya)
07 Lākha, Fire-bodied creatures (Tejaskāya)
07 Lākha, Air-bodied creatures (Vāyukāya) - 07 Lākha, Individual Vegetational-bodied
creatures (Pratyeka Vanaspatikāya) - 10 Lākha, General Vegetational-bodied creatures (sādharana Vanaspatikāya) - 14 Lākha, Bisensory creatures (Dvīndriya)
02 Lākha, • Trisensory creatures (Trīndriya)
02 Lākha, Quadrusensory creatures (Caturendriya) - 02 Lākha, Heavenly gods (Devata)
04 Lākha Hellish creatures (Nāraki)
04 Lākha • Sub-human pentasensory Creatures (Tiryañca)
04 Lakha • Human beings (Manusya
14 Lākha Total
84 Lākha According to Digambara tradition the eighty-four hundred thousand living species are as follows :• Permanent Nigoda (Nitya Nigoda) - 07 Lākha, • Other Nigoda (Itara Nigoda)
07 Lākha, Earth-bodied creatures (Prthvikāya) - 07 Lākha, Water-bodied creatures (Apkāya)
07 Lākha, Fire-bodied creatures (Tejaskāya)
07 Lākha, • Vegetational-creatures (Vanaspatikāya) - 10 Lākha, • Bisensory creatures (Dvīndriya) - 02 Lākha,
I Śrāvaka Pratikramanasūtra, p. 66.
Gommatasăra, Jīvakānda, Verse, 89.

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·
•
•
•
•
Sub-human pentasensory Creatures (Tiryañca)
• Human beings (Manusya)
Total
Trisensory creatures (Trīndriya)
Quadrusensory creatures (Caturendriya) –
Heavenly gods (Devatā)
Hellish creatures (Nārakī)
1
GLOSSARY OF TERMS: xiii
2
Dhyana (Meditation) - Concentration of the mind on a particular subject for a certain length of time is called meditation. The meditation is of four types' - 1. Despondent meditation (Ārtadhyāna), 2. Angered meditation (Raudradhyāna), 3. Pious concentration (Dharmadhyāna) and 4. Pure soulconcentration (Śukladhyāna).
From the auspicious and inauspicious character point of view, the meditation is said to be of two types. The Artadhyāna and the Raudradhyāna are inauspicious or ignoble concentrations while the Dharmadhyāna and the Śukladhyāna are the auspicious or noble
concentrations.
Gärava (Vanity, arrogance)
or big headedness.
1. Arrogance due to wealth (Rddhi-gārava), 2. Arrogance due to power (Rasa-gārava) and 3. Arrogance due to availability of luxuries (Sātā-gārava).
A. Sthānanga, 4/1/60.
B. Samavāyānga, 4/20.
C. Śrī Jaina Siddhanta Bol Sangraha, Pt. 1, p. 193–194.
02 Lākha,
02 Lakha,
04 Lakha
04 Lakha
D. Jainendra Siddhanta Kosa, Pt. 2, p. 494.
A. Sthānānga, 3/4/505.

04 Lakha
14 Lakha
84 Lakha
Gärava means vanity, arrogance Garava is of three types2
B. Samaväyänga, 3/15.
C. Śrī Jaina Siddhanta Bol Sangraha, Pt. 1, p. 70.

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xiv : MAHĀPRATYĀKHYĀNA PRAKĪRŅAKA
In the Digambara literature, too, the vanity or arrogance of disposition is said to be for three reasons. However, there the Rasa-gārava has been replaced with Śabda-gārava (Arrogance due to the proficiency of speech or the gift of the gab) and then, too, the order is different. There, the three types of gāravas have been listed as - 1.
Śabdagārava, 2. Rddhi-gārava and 3. Sāta-gārava. Garhā (Censure) - Garhā is defined as the voluntary
renunciation of the dispositions of attachment, aversion etc in the presence of the five paragons of spiritual virtues (Pañca Paramesthi – Arhanta, Siddha, Acārya, Upā dhyāya and Sadhu). To condemn and censure oneself in the presence of the spiritual masters, etc for the purpose of atoning for the faults committed in the past is also Garhā. Actually, Garhā is a preamble to expiation through repenting. Garhā is said to be of four types? - 1. Selfcensure within the sub-sect (Upasampradāya rūpa Garhā), 2. Self-censure due to disgust (Vicikitsā rūpa Garhā), 3. Self-censure by condemning the misdeeds (Micchāmi rūpa Garhā) and 4. Self-censure by acknowledging the faults as they were committed
(Evamapi prajĩapti rüpa Garha). Gupti (Refrain) - The word Gupti means to cover, to restrain, to
draw away or to hide. It also means a protecting cover or armour. According to the first meaning the withdrawal from or refrain from the inauspicious activites of the mind, body and speech are the three guptis.
According to the second meaning Gupti is to protect the soul from the inauspicious by suitable restraints or restrictions on the thoughts, actions and speech. The
Jainendra Siddhānta Kośa, Pt. 2, p. 239. Sthānānga, 4/2/264.

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GLOSSARY OF TERMS : Xv
Guptis are three' - 1. Mano Gupti or to refrain from impious thoughts, 2. Vacana Gupti or to refrain from improper speech and 3. Kāya Gupti or to refrain from
sinful activities of the body. Indriyagrama (Subjects of sensory organs) – the desire to indulge
in the pleasures to be enjoyed through five sensory organs of touch (body), taste (toungue), sight (eyes), hearing (ears)
and smell (nose). Karma - Whatever an embodied soul does under the influence of
false-belief (Mithyātva), unrestrained conduct (Avirati), negligence (Pramāda), passions (Kasāya) and body, mind and speech (Yoga) and consequent binding of the soul with the karmic matter is karma. Karma is of eight categories? - 1. Jñānāvaranīya (Knowledge obscuring), 2. Darśanavaranīya (Right-belief obscuring), 3. Vedanīya (Pleasant and unpleasant feelings producing), 4. Mohanīya (Vision deluding), 5. Ayu (Life-span determining), 6. Nāma (Personality determining) 7. Gotra (Status determining),
and 4. Antarāya (Weal obstructing) karma. Kasāya (Passions) - what sully the otherwise clean and pure soul
with the karma-mire are Kasāyas or passions. In other words it is Kasāyas that are responsible for the recurrent cycle of births and death for the soul. The passions are
A. Uttarādhyayana, 24/1, 2. B. Samavāyānga, 3/15. C. Śrī Jaina Siddhānta Bol Sangraha, Pt. 1, p. 16. D. Jainendra Siddhānta Kośa, Pt. 2, p. 248. A. Ibid, 2/4/424. B. Prajnapana, 23/1. C. Sri Jaina Siddhānta Bol Sangraha, Pt. 3, p. 395.
Abhidhāna Rajendra Kośa, Pt. 3, p. 395.

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xvi : MAHĀPRATYĀKHYĀNA PRAKĪRNAKA
mainly four - 1. Anger (Krodha), 2. Pride (Māna), 3. Deceit (Māyā), and 4. Greed (Lobha).
Leśyā (Spiritual Colouration or Aura) - Leśyā is the aura or
spiritual hue or colouration acquired by any living being due to its current residual karmic bondages. Consequently it also determines his mental dispositions and resultant tendencies at any given point of time. It, thus, becomes instrumental in either bonding fresh karma matter with the soul or in shedding the existing ones. Leśyā or spiritual colouration or aura is of six types? - 1. Krsna leśyā or black aura, 2. Neela leśyā or blue aura, 3. Kāpota leśyā or Grey aura, 4. Pīta leśyā or yellow aura, 5. Padma leśyā or lotus aura and 6. Sukla leśyā (white or pure spiritual aura).
From the point of view of auspicious and inauspicious spiritual hues they are of two categories. The first three -black, blue and grey spiritual coloration's are inauspicious and the remaining three - yellow, lotus and
white are auspicious ir nature. Loka (Universe) - The part of infinite space, admeasuring
fourteen Rāju, that is fully occupied by Dharmāstikāya (unmanifest matter that neutrally aids the motion of the
A. Sthānānga, 4/1/75. B. Samavāyānga, 4/20.
| Prajñāpana, 28/7. D. Sri Jaina Siddhānta Bol Sangraha, Pt. 1, p. 269. E. Jainendra Siddhānta Kośa, Pt. 2, p. 33. F. Vyākhyāprajñapti, 1/3. A. Sthānānga, 3/1/58.. B. Samavāyānga, 6/31. C. Uttarādhyayana, 34/3.
Prajnapanasūtra, 17/2. E. Srī Jaina Siddhānta Bol Sangraha, Pt. 2, p. 70–77.
F. Jainendra Siddhānta Kośa, Pt. 3, p. 436.

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GLOSSARY OF TERMS : xvii
living - Jīva and the non-living manifest matter - Pudgala) and Adharmāstikāya (unmanifest matter that neutrally aids the position or the state of rest of the living - Jīva and the non-living manifest matter - Pudgala), and that accommodates and supports all other forms of matter is known as Loka or the universe. (The part of the infinite space beyond this fourteen Rāju expanse is called Alokā, kāśa or the non-universesal space). Whole universe has been divided into three parts or three worlds' - 1. The upper universe (Urdhvaloka), 2. The lower universe (Adholoka) and 3. The middle universe (Tiryak-loka or Madhyaloka). According to another division the universe is of four types? - 1. The material universe (Dravya-loka), 2. Spatial universe (Ksetra-loka), 3. Periodal universe
(Kāla-loka) and 4. Modal universe (Bhāvaloka). · Mada (Pride) – Pride of high caste, good family, power and pelf
etc as well as madness wrought by excessive happiness or charged emotions is called Mada. Mada is said to be of eight types - 1. Pride of caste (Jātimada), 2. Pride of family (Kulamada), 3. Pride of power (Balamada), 4. Pride of beauty (Rūpamada), 5. Pride of penance (Tapomada), 6. Pride of scriptural learning (Śrutamada), 7. Pride of gain (Lābhamada) and 8. Pride of wealth (Aiśvaryamada).
In the Digambara literature, too, eight causes of pride have been mentioned, but their names and the order in which they have been mentioned are different. They are
A. Srī Jaina Siddhānta Bol Safigraha, Pt. 1, p. 45–46. B. Jainendra Siddhānta Kośa, Pt. 3, p. 456. Vyākhyāprajñpti, 11/10/2. A. Sthānānga, 8/21. B. Samavāyānga, 8/44.

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xviii: MAHAPRATYAKHYANA PRAKĪRNAKA
like this1 1. Pride of great learning (Vijñāna¬mada), 2. Pride of wealth (Aiśvaryamada), 3. Pride of power (Ājñā– mada), 4. Pride of family (Kulamada), 5. Pride of strength (Balamada), 6. Pride of penance (Tapamada), 7. Pride of beauty (Rūpamada), and 8. Pride of caste (Jātimada). Marana (Death) The waning away of life (life-span determining karma) and consequent departure of the soul to another rebirth leaving the present body behind is death. There are several types of death.2
Māyā (Deceit) - An attempt to hide anything or to act in a crafty, deceitful way is Maya, deceit or guile. In other words the crafty disposition of the soul is Māyā. Māyā is of five types 1. Nikrti (deceit prompted by poverty), 2. Upadhi (Deceit in relation to possessions), 3. Sātiprayoga Deceitfully mixing poor quality goods with those of the better quality), 4. Pranidhi (Deceit prompted by desire) and 5. Pratikuñcana (Using false keys). The Samavāyā nga mentions sixteen names (types) of Māyā and the Vyakhyāprajñapti mentions fifteen."
1
Mleccha (Anarya or ignoble) - People belonging to races other than the Aryan have been referred to as Mlecchas. Vācaka (Upadhyaya or preceptor) Śyāmācārya has mentioned a number of Anārya or Mleccha races in the fourth secondary canonical work (Upanga) – Prajñāpanā-sūtra." They are – Śaka, Yavana, Kirāta, Śabara, Kāya, Marunda, Udda, Bhandaka
-
(Bhadaka),
Ninnaka
2
3
+
5
3
6
-da
Jainendra Siddhanta Kośa, Pt. 3, p. 270.
A. Sthānāṁga, 3/4/519.
B. Jainendra Siddhanta Kosa, Pt. 3, p. 290-291.
Jainendra Siddhanta Kośa, Pt. 3, p. 307.
Samavāyānga, 52/ 284. Vyakhyāprajñapti, 12/5. Prajñāpanāsūtra, 1/18.

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GLOSSARY OF TERMS : xix
(Ninnaka), Pakkanika, Kulāksa, Gonda, Sinhala, Pārasya (Pārasika), Andhra (Krauñca), Udamba (Ambadaka), Tamila (Damila, Dravida), Cillala (Cillasa or Cillaka), Pulinda, Hārosa, Domba (Doma), Pokkāna (Vokkāna), Gandhāharaka (Kandhāraka), Bahalīka (Bālhika), Ajjala (Ajjhala), Roma, Pāsa (Māsa), Pradusa (Prkusa), Malaya (Malayālī), Cañcūka (Bandhuka), Mūyalī (Cūlika), Konkanaka, Meda (Meva), Palhava, Mālava, Gaggara (Maggara), Ābhāsika, Nakka (Kanavīra), Cīnā, Lhāsika from Lhāsā), Khasa, Khāsika (Kahāsis of Asam), Nedūra (Nedūra), Mandha (Mondha), Dombilaka, Laosa, Bakuša, Kaikeya, Arabāka (Akkhāka), Hūna, Rosaka (Russians), Romaka (Romans), Marūka (Māruta), Ruta
(Bhramararūta), and Vilāsa (Cilāta), etc. Pratyākhyāna (Vow to renounce) - To take a vow to renounce
something or some act for some time or for life is called Pratyākhyāna. It is of many types. However, the Sthānā -riga-sūtra lists these five types – 1. Śraddhāna-śuddha Pratyākhyāna (Vow taken with unwavering faith), 2. Vinayasuddha-pratyākhyāna (Vows taken and observed with utmost humility), 3. Anubhāsanāśuddha-pratyā khyāna (Vows taken and observed as enunciated), 4. Anupālanā-śuddha-pratyākhyāna (Vows taken and observed flawlessly), and 5. Bhāvasuddha-pratyākhyāna (Vows taken and observed with purity of disposition).
Šalya (Sting) - What stings or causes pain or rankles is Šalya. The
three categories of Śalya are' - 1. Deception sting (Māyā
A. Sthānānga, 3/3/385.
B. Samavāyānga, 3/15.

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xx : MAHAPRATYĀKHYĀNA PRAKĪRŅAKA
Samstāraka (Bedding)
śalya), 2. Desire sting (Nidāna śalya) and 3. Falsehood sting (Mithya-darśana śalya).
1
The general meaning of the word Samstāraka is bedstead or bedding. However, its specific meaning is that straw bedding on which an aspirant embracing the end vow of voluntary peaceful death or Samadhimarana lies down. There are four types of samstārakas or beddings' 1. Ground-bed (Prthvi samstäraka) when the aspirant lies down on the bare ground, 2. Rock-bed (Śilā samistāraka) when the aspirant lies down on the bare rock, 3. Board-bed (Phalaka samistā raka) when the aspirant lies down on the wooden board and 4. Straw-bed (Trna samstāraka) when the aspirant lies down on the bed made of straw.
2
Samyoga sambandha (Attachmental
3
relationship)
Attachmental relationship or Samyoga sambandha is said to be of two types
Space oriented attachmental relationship (Deśapratyā– sattikrt samyoga sam bandha), and
Quality oriented attachmental relationship (Guṇapratyāsattikṛt samyoga sambandha).
Samiti (Vigilance) – The vigilant conduct of the aspirant spiritual practitioner is said to be Samiti. Samitis are five3 - 1. Iryā (gaman) samiti (Exercising vigilance in moving about), 2. Bhāsāsamiti (Exercising vigilance in speaking), 3. Esanasamiti (Exercising vigilance in seeking the monastic
•
—
•
C. Śrī Jaina Siddhanta Bol Sangraha, Pt. 1, p. 73.
D. Jainendra Siddhanta Kosa, Pt. 4, p. 26.
Jainendra Siddhanta Kośa, Pt. 4, p. 154.
Ibid, Pt. 4, p. 142.
A. Sthānanga, 5/3/457.
B. Samavāyānga, 5/26.
C. Śrī Jaina Siddhanta Bol Sangraha, Pt. 1, pp. 330–331.

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GLOSSARY OF TERMS : xxi
requirements such as food, and equipage), 4. Adānabhanda-pātra niksepana samiti (Exercising vigilance in inspecting and maintaining the monastic requirements and equipage such as borrowed items, lodgings, pots, etc.), and 5. Uccāraprasravana-khela-sirghāna-jalla pratisthăpanā samiti (Exercising vigilance in disposal of excretions, sputum, phlegm – nose-blowings and body mud). In the Uttarādhyayanasūtra the names of the last two samitis have been mentioned differently. There, the fourth samiti is named as Ādāna samiti and the fifth one as Uccāra samiti. The Digambara literature also mentions five samitis. However, there, too, there is a little difference in their nomenclature. The fourth samiti is known as Ādānaniksepana samiti and the fifth one as Pratisthāpana
samiti.? Siddha (Perfected souls) - The souls that liberate on completely
shedding the eight types of karma are known as Siddhas or perfected souls."
The seven fears are mentioned in the Samavāyārigasūtra as well. However, here the fifth fear is that for life rather than that of death (Jīvana-bhaya). The names and the order of the rest of six fears are same as in Sthānā
nga. Upadhi (Encumbrance) - All accepted and accumulated
encumbrance is Upadhi. Generally, the possessions or attachment towards them is called Upadhi. Upadhi is of
Uttaradhyayana, 24/1-2. Jainendra Siddhānta Kośa, Pt. 4, p. 340. A. Prajñāpanằ, Stanza I. B. Sri Jaina Siddhānta Bol Sangraha, Pt. 5, pp. 117. Samavāyānga, 7/37.
Ibid, 3/1/94.

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three kinds
Karma-upadhi or karmic encumbrance, Śarīra-upadhi or bodily encumbrance and Bāhya-upadhi external encumbrance such as clothes, pots etc. According to the Digambara tradition the encumbrance (Upadhi) is either internal (Abhyantara-upadhi) such as anger, pride, deceit, greed, etc or external (Bahya-upadhi) such as peacock feather broom (Picchi), water pot (Kamandalu), etc.
2
or
Vālāgrakoti (Hair-tip-type) - The minute space that is obtained by dividing the tip of a fine hair into millions of parts is known as the Vālāgra-koti. In other words it represents extremely (immeasurably) small space.
Visaya (Subject) · Whatever is desired to be known (Jñeya) is
—
-
known as Visaya or subject. As the things are known by respective sense-organs the subjects are related to them. According to the Svetambara literature three sounds (subjects of the organ of hearing – ear), five forms (subjects of the organ of sight eye), two smells (subjects of the organ of smell - nose), five tastes (subjects of the organ of taste tongue) and eight touches (subjects of the organ of touch body) constitute the twenty-three subjects of the five sensory organs.' However, according to the Digambara literature, there are a total of twenty-eight subjects of sensory organs such as --seven sounds (subjects of the organ of hearing – ear), five colours (subjects of the organ of sight - eye), two smells (subjects of the organ of smell - nose), five tastes (subjects of the organ of taste tongue), eight touches (subjects of the organ of touch body) and manifold thought that is the subject of the mind.
Śrī Jaina Siddhanta Bol Sangraha, Pt. 6, p. 175.
Jainendra Siddhanta Kośa, Pt. 3, p. 578.

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MAHĀPRATYĀKHYANA PRAKĪRNAKA
4. BIBLIOGRAPHY
Abhidhāna Rajendra Kośa : Parts 1-7, Śrī Vijaya Rajendrasūri, Ratlam. Ardhamāgadhĩ Kośa : Parts 1-5, Pt. Muni Ratnacandrajī, Amar Publications, Varanasi. Astapāhuda, Kunda Kunda, Tr. Mahendra Kumar Jain, Śrī Digambara Jaina Svādhyāya Mandir, Sonagadha. Bhagavatī–ārādhanā, śivārya, Ed. Kailāśacandra Šāstrī, Jaina Samskrti Raksaka Sangha, Sholapur. Candravedhyaka Prakīrnaka, Tr. Dr. Suresh Sisodiya, Agama Ahimsā Samatā Evam Prākta Samsthāna, Udaipur. Gommatasāra, Ed. Dr. A.N. Upādhye, Bhāratīya Jñānapītha Prakāśana, Delhi. Jaina Bauddha Aur Gītā Ke Ācāra Darśanon Kā Tulanātmaka Adhyayana, Dr. Sagarmal Jain, Prākrta Bhā rati Samsthāna, Jaipur. Jaina Laksanāvalī : Parts 1-3, Bālacandra Siddhāntaśastrī, Via Sevā Mandir, Delhi. Jainendra Siddhanta Kośa ; Parts 1-4, Jinendra Varnī, Bhāratīya Jñānapītha, Delhi. Jātādharmakathāsūtra, Ed. Muni Madhukara, Āgama Prakāśana Samiti, Beawar. Mūlācāra (Parts I-II), Vattakera, Ed. Kailāśacandra Šāstrī, Bhāratīya Jñānapītha Trakāśana, Delhi. Nandīsūtra, Muni Madhukara, Āgama Prakāśana Samiti, Beawar. Nandīsūtra Cūrni, Devavācaka, Ed. Muni Punyavijayajī, Prākta Texts Society, Varanasi. Nandīsūtra Vrtti, Devavācaka, Ed. Muni Punyavijayajī, Prākta Texts Society, Varanasi. Niryukti Sangraha, Bhadrabāhu, Ed. Vijaya Jinendrasūri.
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Niśīthasūtra (Bhāsya), Ed. Muni Amaracandajī, Sanmati Jñānapītha, Agra. Niyamasāra, Kunda Kunda, Hindi Tr. Paramesthidas, Śrī Kundakunda Kahāna Digambara Jaina Tīrtha Suraksā Trust, Jaipur. Pāiasaddamahannavo, Pt. Hargovindadas, Prakrta Texts Society, Varanasi. Painayasuttaim : Parts 1-2, Muni Punyavijayajī, Mahāvīra Jaina Vidyālaya, Mumbai. Pāksikasūtra, Devacandra Lālbhāī Jaina Pustakoddhāra Fund. Prajnapanasūtra, Muni Madhukara, Agama Prakasana Samiti, Beawar. Pravacanasāra, Kunda Kunda, Ed. Dr. A.N.Upādhye, Śrīmad Rājacandra Āśrama, Agas. Srī jaina Siddhānta Bol Sangraha (Partsa I-VIII), Agarcand Bahirodāna Sethiyā Jaina Pāramārthika Samsthā, Bikaner. Srāvaka Pratikramanasūtra, Agarcand Bahirodāna Sethiyā Jaina Pāramārthika Samsthā, Bikaner, Samavāyāngasūtra, Ed. Muni Madhukara, Agama Prakāśana Samiti, Beawar. Samayasāra, Kunda Kunda, Ed. Dr. Pannālāl, Śrī Ganesaprasād Varnī Granthamālā Prakāśana, Varanasi. Sthānāngasūtra, Ed. Muni Madhukara, Āgama Prakāśana Samiti, Beawar. Uttarādhyayanasūtra, Ed. Muni Madhukara, Agama Prakāśana Samiti, Beawar. Višesāvaśyaka Bhāsya, Jinabhadra, Ed. Pt. Dalsukhbhāī Mālavaniyā, L.D. Institute Of Indology, Ahmedabad. Vyākhyāprajñaptisūtra (Parts I-III), Muni Madhukara, Āgama Prakāśana Samiti, Beawar.

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AGAMA SAMSTHANA Agama Ahimsa Samata Evam Praksta Samsthana was established in January 1983 to commemorate the Rainystay (Varsa vasa) of Acarya Sri Nanalalji Maharaja in Udaipur in the year 1981. The main objectives of the samsthana are to prepare scholars of Praksta and Jaina Studies, to publish unpublished Jaina literature, to provide means of study to the desirous students of Jaina Studies, to get the treatises on Jaina philosophy, conduct and history, based on scientific research, prepared in order to preserve and promote Jaina culture and to organise lectures, discussions and ceremonies with a view to promote the spread of Jaina studies. The samsthana is one of the major activities of Akhil Bharatvarsiya Sadhumargi Jain Sangha. The samsthana is registered under the Rajasthan Societies Act, 1958 and donations to it are exempt from Income Tax under section 80 (G) and 12 (A). You can also become a participant in the pious activities of the samsthana as follows:1. Individuals and organisations can become Chief Patrons by donating Rs. One Lakh. The names of such donors are printed on the latter-head of the sam sthana in the chronological order of their donations. 2. Become Patrons by donating Rs. 50000.00. 3. Become Promoter-members by donating Rs. 25000.00. 4. Become assisting members by donating Rs. 11000.00. 5. Become ordinary members by donating Rs. 1000.00. 6. The sanghas, trusts, boards, societies, etc that donate Rs. 20000.00 in lump sum to the samsthana become the organisational members of the Samsthana parishada. 7. By donating towards building construction and purchase of essential equipment in the memory of your dear departed ones. 8. By donating old manuscripts, Agamic literature and other useful things. Your cooperation will further the cause and progress of Jaina knowledge and studies.