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 Samsthana Granthamala: 24 SAMIYAE DHAMME ARIEHIM PAVVEIYE MAHAPACCAKKHANA-PAINNAYAM (MAHAPRATYAKHYANA-PRAKIRNAKA) Hindi Version By Dr. Suresh Sisodiya SAVVATTHESU SAMAM CARE Editor Prof. Sagarmal Jain SAVVAM JAGAM TU SAMAYANUPEHI PIYAMAPPIYAM KASSA VI NO KAREJJA English Version By Colonel (Retd.) D. S. Baya SAMMATTADAMSI NA KAREI PAVAM SAMIYAE SAMMATTA DITTHI SAYA AMUDHE - MUNI AGAMA AHIMSA SAMATA EVAM PRAKRTA SAMSTHANA UDAIPUR 313 003. HOI

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Editor Prof. Sagarmal Jain Agama Samsthana Granthamala : 24 MAHAPACCAKKHANA-PAINNAYAM (MAHAPRATYAKHYANA PRAKIRNAKA) (ORIGINAL TEXT EDITED BY MUNI PUNYAVIJAYAJI) Hindi Translation By Preface By Prof. Sagarmal Jain Dr. Suresh Sisodiya Dr. Suresh Sisodiya English Translation Vu Colonel (Retd.) D.S.Baya, M.A. (Prakrta & Jainology) AGAMA AHIMSA SAMATA EVAM PRAKRTA SAMSTHANA UDAIPUR - 313 003.

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Publisher: Agama Ahimsa Samata Evam Prakrta Samsthana, Padmini Marga, Near Rajasathan Patrika, UDAIPUR (Rajasthan) - 313 003. Phone No. 0294-2490628. Hindi Edition: First - 1991-92. MAHAPACCAKKHANA-PAINNAYAM 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-PRAKIRNAKA PUBLISHER'S NOTE Ardhamagadhi 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 Mahavira Jaina Vidyalaya, Mumbai has already published the original texts of these Prakirnakas, 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 Prakirnakas to the Agama Samsthana, Udaipur. The Samsthana has, to date, translated, into Hindi, and published fifteen Prakirnakas. 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 'Mahapratyakhyana Prakirnaka' 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 Samsthana'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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MAHAPRATYAKHYANA-PRAKIRNAKA 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 Samsthana's activities in future, too and help in the' blooming of many more flowers like this publication. Sardarmal Kankaria

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SAMSTARAKA PRAKIRNAKA 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 Prakrta 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 Prakirnakas 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 Samsthana 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 Prakirnakas 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 Prakrta 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 - MahapratyakhyanaPrakirnaka - 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 Ahimisa Samata Evami Prakrta Samsthana 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-agamas (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 Acarya Sri Ramlalji Maharaj and Sthavira Sri Gyanamuniji, 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 (Virabda). :: 'Sreyas'

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MAHAPRATYAKHYANA-PRAKIRNAKA 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 Agamas are neither considered as created by a superhuman entity or Apauruseya 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 Sutras or Primary Canons or the foremost scriptures are considered to have been preached by the Tirthankaras 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 sutras (maxims or aphorisms) or canonical texts by the Ganadharas - the principal disciples of Tirtharkaras, Acaryas (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 bhasai araha suttam ganthanti ganahara" - Avasyaka Niryukti, verse 92.

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X: MAHAPRATYAKHYANA-PRAKIRNAKA important not the words. It i: this lack of emphasis on words that the Agamas 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 Ardhamagadhi Canons and the Sauraseni Canons. Of these, the Ardhamagadhi canonical literature is not only more ancient but also closer to the original language in which Lord Mahavira preached. The development of the Sauraseni canonical literature was also based on these Ardhamagadhi canons. The Ardhamagadhi canonical literature is, thus, the basis of the Sauraseni canonical literature and more ancient than the latter. The Ardhamagadhi canonical literature was also compiled and edited over a period of nearly a thousand years - from the time of Lord Mahavira to 980 or 993 Vira Era (reckoned from the date of Lord Mahavira's nirvana), 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 Ardhamagadhi canonical literature was divided into two categories, namely the Angapravista and the Angabahya. The Angapravistha category includes eleven Ariga Agamas (Primary canons) and the Drstiva da while the Angabahya Agamas (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 Purvadhara Sthaviras (Elder monks in the know of Purvas or the Pre-canons - fourteen Purvas were a part of the twelfth Anga Agama : Drstivada). In Nandisutra, these Angabahya canons have been

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PREFACE : XI subdivided into Avasyaka (Essential) and Avasyakavyatirikta (Other than essential). Avasyakavyatirikta canons have been further subdivided into Kalika (Timely studiable scriptures) and Utkalika (Anytime studiable scriptures). This classification, as per the Nandisutra, is as follows ? : Sruta or Agamas Angapravista Angabahya Avasyaka-vyatirikta Acaranga Sutrakrtarga Avasyaka Sthananga Samavayanga Samayika Vyakhyaprajnapti Caturvimisatistava Inatadharmakatha Vandana Upasakadasarga Pratikramana Antakrddasaniga Kayotsarga Anuttaropapatika- Pratyakhyana dasanga Prasnavyakarana Vipakasutra Drstivada Kalika Uttaradhyayana Dasasrutaskandha Utkalika Dasavaikalika Kalpikakalpika Nandisutra, Ed. Muni Madhukara, Sutras 73, 79-81.

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XII : MAHAPRATYAKHYANA-PRAKIRNAKA Kalpa Vyavahara Mahanisitha Rsibhasita Jambudvipa-prajnapti Dvipasagara-prajnapti Candra-prajnapti Ksullikavimanapravibhakti Mahallikavimanapravibhakti Angaculika Vaggaculika Vivahaculika Arunopapata Varunopapata Garudopapata Dharanopapata Culla-Kalpasruta Mahakalpasruta Rajaprasniya Jivabhigama Prajiapana Mahaprajnapana Pramadapramada Nandi Anuyogadvara Devendrastava Tnadulavaicarika Candravedhyaka Surya-prajnapti Paurusimandala Mandalapravesa Vidyacaramaviniscaya Ganividya Dhyanavibhakti Maranavibhakti Atmavisodhi Vitaragasruta Samlekhanasruta Viharakalpa Caranavidhi Aturapratyakhyana Mahapratyakhyana Vaisramanopapata Velandharopapata Devendropapata Utthanasruta Samutthanasruta Nagaparijnapanika Nirayavalika Kalpika Kalpavatamisika Puspika Puspaculika Vrsnidasa

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PREFACE : XII The above-mentioned classification, found in the Nandisutra, mentions only nine Prakirnakas in all under the Kalika or Utkalika sutras. Of these two names - Rsibhasita and Dvipasagara-prajnapti are found under the classification of Kalika Agamas or the timely studiable canonical texts and the rest seven - Devendrastava, Tandulavaicarika, Candrakavedhyaka, Ganividya, Maranavibhakui, Aturapratyakhyana and Mahapratyakhyana - are found under the Utkalika Agamas or the anytime studiable scriptures. This classification, thus mentions the Mahapratyakhyana Prakirnaka as the seventh Prakirnaka or the twenty-eighth sutra in the Utkalika category. Though the style of classification adopted in the Paksikasutra is somewhat different in respect of names and the order, there too the Mahapratyakhyana-Prakirnaka appears at the twenty-eighth position among the Utkalika sutras only. Besides these, we find another ancient style of classifying Agamas in Mulacara, a Sauraseni Agama of the Yapaniya tradition. Mulacara divides the Agamas into four categories + - 1. Prophet preached (Tirtharkara kathita), 2. Self-enlightened preached (Pratyekabuddha kathita), 3. Canon-omniscient composed (Srutakevali kathita) and 4. Those composed by the masters or elders learned in Purvas (Purvadhara kathita). Again, in Mulacara, these canonical texts have been classified as timely studiable - Kalika and any time studiable - Utkalika. However, the Mahapratya"hyana-Prakirnaka has not been 3 (a) Nandisutra, Ed. Muni Madhukara, Agama Prakasana Samiti, Beawar, 1982, pp 161-162. (b) Paksikasutra, Devacandra Lalbhai Jain Putakoddhara Fund, p. 76. Mulacara, Bharatiya Jnanapitha, verse 277.

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XIV : MAHAPRATYAKHYANA-PRAKIRNAKA mentioned in the Mulacara anywhere. Hence, it is difficult to say as to in which category did the Mulacara put this Prakirnaka. At present the Agamas are categorised as the Arigasutras, Uparga-sutras, Mula-sutras, Cheda-sutras and the Prakirnakas. We find the very first mention of this classification in the Vidhimargaprapa. Generally, the term 'Prakirnaka' means "a volume compiled on miscellaneous subjects'. According to Malayagiri, the commentator on the Nandisutra, the monks used to compose the Prakirnakas based on the preachings of the Tirtharikaras (the Prophets - Propounders of the faith). "Caurasiin painnaga sahassaimi", in the Samavayargasutra, points towards eighty-four thousand Prakirnakas by the eightyfour thousand disciples of Lord Rsabhadeva. There were fourteen thousand monks in the order of Lord Mahavira and hence the number of Prakirnakas 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. Catuhsarana, Vidhimargaprapa, p. 55. Samavayanga Sutra, Ed. Muni Madhukara, Sri Agama Praka sana Samiti, Beawar, I Ed., 1982, 84Th Samavaya, p. 143. (a) Prakrta Bhasa Aur Sahitya ka Alocanatmaka Itihasa, Ci. Nemicandra Sastri, p. 197. (b) Jain Agama Sahitya Manana Aur Mimansa, Devendra Muni Sastri, p. 388. (c) Agama Aur Tripitaka : Eka Anusilana, Muni Nagaraja, p. 486.

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PREFACE : XV Aturapratyakhyana, Mahapratyakhyana, Bhaktaparijna, Tandulavaicarika, Samstaraka, Gacchacara, Ganividya, Devendrastava, and Maranasamadhi. 10. The names of ten Prakirnakas in Painnayasuttaim, edited by Muni Sri Punyavijayaji are as under $ : - Catuhsarana, Aturapratyakhyana, Bhaktaparijna, Samstaraka. Tandulavaicarika, Candravedhyaka, Devendrastava, Gamividya, Mahapratyakhyana, and Virastava. Some differences in the names of these Prakirnakas can also be seen. In some works we find Candravedhyaka and Virastava instead of Gacchacara and Maranasamadhi.' In some Preface to Painnayasuttaim part - l', Muni Punyavijaya, Mahavira Jaina Vidyalaya, Mumbai, E::-1, 1984, p. 20.

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XVI : MAHAPRATYAKHYANA-PRAKIRNAKA others still Candravedhyaka has been included excluding the Bhaktaparijna. Besides, liore than one Prakirnakas of the same name are also found. E.g. three Prakirnakas bearing the name Aurapaccakkhana (Aturapratyakhyana) and two with the name Catuhsarana are found. The Svetambara Murtipujaka Sampradaya (White clad, Idol worshipping Sect of the Jainas) recognizes only ten Prakirnakas, as enumerated earlier, as canonical texts. However, according to Muni Punyavijayaji if all the texts known as Prakirnakas are collected, collated and rationalised, we get the following twenty-two names : Catuhsarana, Aturapratyakhyana, Bhaktaparijna, Sam'staraka, Tandulavaicarika, Candravedhyaka, Devendrastava, Ganividya, Mahapratyakhyana, Virastava, Rsibhasita, Ajivakalpa, in Gacchacara, Maranasamadhi, Titthogali (Tirthodgalika), Abhidhana Rajendra Kosi, Part-II, p. 41. Painnayasuttaim ibid, Part-1, Preface, p. 18.

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PREFACE : XVII 16. 17. 18. 19. Aradhana Pataka, Dvipasagara Prajnapti, Jyotisakarandaka, Anga Vidya, Siddha Prabhrta, Saravali, and Jivavibhakti. 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 Mahapratyakhyana-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 Rsibhasita, etc, which are of an older origin than the ancient canonical texts such as the Uttaradhyayana and the Dasavaikalika." Mahapratyakhyana Prakirnaka - Mahapratyakhyana-prakirnaka (Mahapaccakkhanapainnayani) is a poetic composition in the Prakrta language. Its very first mention was found in the Nandisutra and the Paksikasutra. In both these works the Mahapratyakhyana-prakirnaka " Regarding the ancientness of Rsibhasita see 'Rsibhasita Eka Adhyayana' by Dr. Sagarmal Jain, Prakrta Bharati, Jaipur.

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XVIII : MAHAPRATYAKHYANA-PRAKIRNAKA is mentioned under the category of 'Extra-essential anytime studiable canonical text (Avasyaka-vyatirikta Utkalika Sruta)."? Introducing the Mahapratyakhyana-prakirnaka, it has been said in the Paksika-vrtti - "Mahapratyakhyanani atrayani bhavah sthavirakalpika viharenaiva sanilidhah prante 'nasanauccaram kurvanti, evemetatsarvani savistaram varnyate yatra tanmahapratyakhyanani 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 Mahapratyakhyana.'3 Thus, we see that the Pakskasutra vrtti contains the description of the end-vow of voluntary peaceful death - Samadhimarana 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 Nandi-curni, the Mahapratyakhyana-prakirnaka has been introduced as - " Therakappenani Jinakappena va !? A. "Ukkaliani anegaviham pannattam tam jaba - 1. Dasavcaliam... 29. Mahapaccakkhanani, evamai - Nandisutra, Madhukaramuni, pp. 161-162. B. "Namo tesim khamasamananam .... angabahiram ukkaliyam bhaga-vantam | Tam jaha Dasavealian (1) ...Mahapaccakkha nai (28) - Paksikasutra, Devacandra Lalbhai Jaina Pustakoddhara, p. 76. 13 Paksikasutra vitti, p. 78.

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PREFACE : XIX viharitta ante therakappiya barasa-vase sanileham karetta, Jinakappiva puna vihareneva samlidha taha vi jahajuttam sanilehani karetta nivvagh. tam sacettha ceva bhavacarimani paccakkhanti, etami savittharani jattha jjhayane vannijjanti tamajjhavanani Mahapaccakkhanam /". Meaning that the text that describes, in detail, the form and practice of twelve year long Sanilekhana (fasting penance preparatory to fast unto death) and Samadhimarana by the monks of Sthavira--kalpa and that of timely practice of Samadhimarana, 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 Mahapratyakhyana?'' By this description of Mahapratyakhyana 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 (sthiravasa) and went through twelve year-long sanilekhana 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 Sanilekhana. This fact is also borne out by the practices prevalent for accepting the end-practice of Samadhimarana in the two traditions of Svetambaras and the Nandisutra Curni, Prakita Texts Society, Varanasi, p. 50.

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XX: MAHAPRATYAKHYANA-PRAKIRNAKA Digambaras. The Digambara monks accept Samlekhana 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 Sveta mbara tradition, however, the ascetics become Sthiravasi (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 Sthiravasa don't reduce their intake of food. The different procedures set out in the Nandi-curni 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 Svetambara tradition are nearer to the Sthavira-kalpa. It is a different matter that the tradition of twelve year-long Samlekhana is no longer in practice except for a few exceptions here and there. However, the practice of twelve year-long Samlekhana has also been mentioned in the Bhagavati-aradhana, a treatise of the Yapaniya tradition of the Digambaras.' The Yapaniya tradition even permits taking of food brought by others under exceptional circumstances. It has been clearly mentioned in the Bhagavatiaradhana 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 Yapaniya tradition mentions both - the Sthavira kalpa as well as the Jina-kalpa. 15 Bhagavati-aradhana, verse 254. 16 Ibid, verse 661-663.

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PREFACE : XXI Justification Of name - This work has been named as "Mahapratyakhyana'. Amongst the Prakirnaka texts the two - Mahapratyakhyana and Aturapratyakhyana are devoted to the subject of Samadhimarana or voluntary death in a state of mental equanimity. Literally, Mahapratyakhyana' means the greatest vow'. The word 'pratyakhyana' 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 Samadhimarana. This work has also been given the name 'Mahapratyakhyana'as it deals with the subject of Samadhimarana in all its implications and ramifications. The way in which Samadhimarana has been mentioned in the Nandi-curni and the Paksika-curni, while introducing Mahapratyakhyana, it is evident that it concerns Samadhimarana. Besides Mahapratyakhyana, there are a number of other works on the subject of Samadhimarana such as - Aturapratyakhyana, Maranavibhakti, Maranasamadhi, Maranavisuddhi, Samilekhanasruta, Bhaktaparijna and Aradhana, etc. All these works, relating to the subject of Samadhimarana, 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. Maranasamadhi, 3. Samlekhanasruta, 4. Bhaktaparijna, 5. Aturapratyakhyana, 6. Mahapratyakhyana, 7. Aradhana and

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XXII : MAHAPRATYAKHYANA-PRAKIRNAKA 8. Maranavisuddhi. Out of these eight works, we get the names of the earlier six - 1. Maranavibhakti, 2. Maranasamadhi, 3. Samlekhanasruta, 4. Bhaktaparijna, 5. Aturapratyakhyana, and 6. Mahapratyakhyana in the Nandistitra and its Curni, while those of the latter two - Aradhana and Maranavisuddhi are not found therein." The inclusion of Mahapratyakhyana in the Maranavibhakti indicates that it is a treatise on the subject of Samadhimarana. The name, Mahapratyakhyana 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, Mahapratyakhyana, is fully and unequivocally justified. The Question Of Recognition Of Prakirnakas - The Svetambara traditions, whether accepting eighty-four canonical texts or only forty-five, both accept Prakirnakas as canonical works. However, the Sthanakavasi and Terapanthi traditions of the Svetambara Jainas, who accept only thirty-two texts as canons, do not accept them (the Prakirnakas) as such. Out of the forty-five works accepted as canons by the idol worshipping sect of Svetambara Jainas, these traditions have derecognised ten Prakirnakas, Jitakalpa, Oghaniryukti and Mahanisitha. 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 Svetambaras for derecognising these thirteen works -ten Prakirnakas and the other three - is that these thirteen works contain many such precepts, which go against the traditionally 17 A. Nandisutra, 80. B. Nandicurni, p. 58.

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PREFACE : XXIII accepted beliefs of the Jaina faith as enunciated in the mainstream canonical works. Muni Sri Kisanlalji has given the following reasons for not accepting the Prakirnakas as canonical works'8: 1. Aurapaccakkhana (Aturapratyakhyana): "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 Aurapaccakkhana but not in Bhattapainna (Bhaktaparijna). The use of language that promotes violence (Savadya bhasa) is not permitted in the canonical works. Therefore, it (Aurapaccakkhana) cannot be accepted as a canonical text." 2. Ganiviija-painnayami (Ganividya Prakirnaka) : "Astrology has been employed in this Prakirnaka. For example, there, it has been said that monastic ordination must not be accepted under three constellations - Sravana, Dhanesta and Punarvasu. However, according to the mainstream canonical works, twenty Tirtharkaras had accepted self-ordination under the constellation of Sravana. 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 ki pramanika sarkiya, Jayacarya, Tulsiprajna, Part 16, No. 1 (June 1990).

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XXIV : MAHAPRATYAKHYANA-PRAKIRNAKA the mainstream canonical works, therefore, they have not been accepted." 3. Tandulaveyaliyam (Tandulavaicarika) and Candagavijjhaya (Candravedhyaka): The description regarding human configuration, contained in this Prakirnaka is contrary to that contained in the mainstream canonical texts. These do not reconcile. There (in the Tandulavaicarika), it has been written that in the fifth era (ara) 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 Tandulavaicarika be accepted in the face of such contradiction? Similarly, in verse 98 of the Candravedhyaka Prakirnaka, 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 Prakirnaka a woman has been addressed as 'O' Sundari!' meaning 'O' Beauteous one!' In the Acaranga the ladies have been addressed as sisters. The addressing of ladies as Beauties is not proper." 5. Mahapaccakkhana (Mahapratyakhyana): "In verse 62 of this Prakirnaka 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 Muniji has quoted some verses of Aturapratyakhyana, Ganividya, Tandulavaicarika, Candravedhyaka, Devendrastava, and Mahapratyakhyana out of context and tried to prove that all Prkirnakas are contrary to the canonical texts. The Muniji has not given any canonical references in support of his arguments against the quotations from Candravedhyaka and Tandulavaicarika. 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 Sravaka (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 Uapasakadasaniga "and Bhagavatisutra 29 as well. Here, we would like to set the record straight about the accusations laid by the Muniji on the quotations from Aturapratyakhyana, Ganividya and Mahapratyakhyana as well. About the Aturapratyakhyana Prakirnaka, 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 Upasakadasanga : 'Sundari nam Devanuppiya!' - Quoted, Paiasaddamahannavo, pp. 911-912. Bhagavatisutra, 9/33. - Quoted, Ardhamagadhi Kosa, Part 4, p. 776. 20

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XXVI : MAHAPRATYAKHYANA-PRAKIRNAKA 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 Jnatadharmakathariga as causing the gain of Tirthankara nama-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 Tirtharikaras give an year-long charity before accepting self monastic ordination. We would like to know from Muniji if the charity practised by the Tirtharkaras 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 Aturapratyakhyana, 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 Ganividya, the argument advanced by Muniji is that it prohibits the activities like plucking of hair, giving and accepting monastic ordination, rendering 22 Jnatadharmkathasutra, 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 (Ganividya) forbids monastic ordination under the ascendance of the Sravana constellation while the canonical literature mentions monastic ordination of twenty Tirtharkaras under the same constellation. How to accept the prohibition against the mentions in the canonical literature?" Muniji claims. We would like to ask Muniji, which are those canonical works, out of the thirty-two accepted by him, that mention the monastic ordination of twenty Tirtharkaras 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 agamic 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 Sthanakavasi and Terapanthi 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 Sthanakavasi or Terapanthi 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, Mahapratyakhyana, 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 Rajas) 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: MAHAPRATYAKHYANA-PRAKIRNAKA 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, Muniji 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 Sthanakavasis and the Terapanthis accept. The reality is that in the beginning Lokasana and the Sthanakavasis 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 Sthanakavasis and subsequently by the Terapanthis. It is possible that out of the twenty-two Prakirnakas, there are one or two like Ganividya, Titthogali, 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 Suryaprajnapti is even more violent than those of Ganividya. 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 Sthanarga -4, Jnatadharmakatha 25 and Rajaprasniya 26 just for this reason? The folly that the 23 Suryaprajnpti, Sri Harsa Puspamrta Jaina Granthamala, 10/17. "Cattari jinapadimao savvar.yanamano" -- Sthanangasutra, Madhukaramuni, 4/339. "Pavaraparihiya Jinapadimanam accanam karei" - Jnatadharmakatha, Madhukaramuni, 16/118. "Tasi nam Jinapadimanam", - Rajaprasniyasutra, Madhukaramuni, pp. 177-179. 26

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XXX: MAHAPRATYAKHYANA-PRAKIRNAKA Digambara tradition had committed in not accepting the Ardhamagadhi canonical literature of the Svetambaras, possibly the same is being repeated by the Sthanakavasi and Terapanthi 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 (Sthanakavasi and Terapanthi) traditional belief. The Manuscripts Used In The Editing Of Maha-pratyakhyana Prakirnaka - The original text of the present work has been taken from Painnayasuttaimi edited by Muni Sri Punyavijayaji and published by Mahavira Jaina Vidyalaya, Mumbai. Muni Sri Punyavijayaji had used the following manuscripts/copies in deciding upon the text of this Prakirnaka; 1. Sami A 2. 3. palm-leaf copy belonging to Sri Hemacandracarya Jaina Jnana Mandir, Patan and obtained from Sangl vipada Jaina Jnana Bhandara. Ham A copy belonging to Sri Atmaram Jaina Jnana Mandir, Badauda obtained from the collection of manuscripts of Sri Hamisavijayaji Maharaja. A copy of a ms belonging to the collection Acarya Sri Sagaranandasurisvaraji Sa. of - venerable Maharaja.

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PREFACE : XXXI 4. Pu. - A copy from the collection of mss belonging to Muni Sri 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 Painnayasuttaini Part-1 The Author And The Period Of Composition - Although Mahapratyakhyana Prakirnaka has been mentioned in many treatises such as Nandisutra, Paksikasutra, 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 Acarya) 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 Paksikasutra, Mahapratyakhyana's mention is also found in Nandi-curni etc. A brief description of the subjectmatter of this Prakirnaka is available in the Paksika-vrtti and the Nandi-curni. As the period of composition of the Curnis is around the 7th century, it can be surmised that Mahapratyakhyana Prakirnaka must have been composed earlier than the period of composition of the Nandi-curni. Again, Mahapratyakhyana Prakirnaka is clearly mentioned in the original text of the Nandisutra and the Paksikasutra. Muni Sri Punyavijayaji and Pt. Dalsukhbhai Malavaniya have specially discussed the issue of the period of Nandisutra's author Devavacaka. In the Nandi

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XXXII: MAHAPRATYAKHYANA-PRAKIRNAKA curni, Devavacaka has been said to be the disciple of Dusyagani. Some scholars have confused between Devavacaka, the author of Nandisutra, and Devarddhigani Ksamasramana, who presided over the Valabhi conclave that met to collect and compile the canonical works. Muni Sri Kalyanavijayaji has also fallen prey to this confusion. However, on the basis of available evidence, Devarddhigani is the disciple of Arya Sandilya while Devavacaka that of Dusyagani. Therefore, it is clear that Devavacaka and Devarddhigani cannot be the same person. Devavacaka has clearly mentioned the name of his guru, Dusyagani, in the Nandisutra sthaviravali (roll of heads of monastic orders). Pt. Dalsukhabhai Malavaniya has accepted the period of Devavacaka as 1020 Vr.E." or 550 VE2. However, this period is the outer limit. Devavacaka must have been earlier than that. Nandisutra and Anuyogadvarasutra have been mentioned in the Avasyaka-Niryukti and if Avasyaka-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 Devavacaka and his composition, Nandisutra, 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 Devavacaka in the preface to Nandisutra by Muni Sri Punyavijayaji and Pt. Dalsukhbhai Malavaniya. Because Mahapratyakhyana Prakirnaka has been mentioned in the Nandi-sutra, it can be said on the basis of this evidence that this Prakirnaka 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 Mahapratyakhyana Prakirnaka 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 Prakirnakas such as Maranavibhakti, Aturapratyakhyana, Candravedhyaka, Ttthogali, Samstaraka, Aradhanapataka, and Aradhanaprakarana, etc. Besides these works of the Svetambara tradition, they are also found in the works of the Digambara Yapaniya traditions such as Bhagavatiaradhana, Mulacara, Niyamasara, Samayasara, Bhavapahuda, 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 Mahapratyakhyana Prakirnaka 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 Mahapratyakhyana Prakirnaka only. Specially, the verses of Mahapratyakhyana, available in Bhagavati-aradhana, Mulacara, etc, must have, directly or indirectly, been taken from Mahapratyakhyana 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 Mahapratyakhyana Prakirnaka, another important evidence in front of us is the fact that the set of twelve primary canons (Dvadasa Sruta-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 Mahapratyakhyana Prakirnaka, verse 102.

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XXXIV : MAHAPRATYAKHYANA-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 (Dvadasariga) is also available in ancient canonical works like Sthanariga 30, Samavayanga ", etc. Although this fact doesn't help us much in deciding the period of composition of this Prakirnaka, 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 Purva literature. Also, the mention of twelve primary canons but the absence of the names of Niryuktis, Bhasyas, Curnis, 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 Prakirnaka that deserves our attention is that in this work the concept of Gunasthanas (stages of spiritual development) has nowhere been mentioned in the context of Samadhimarana. The other works of the Yapaniya tradition - Bhagavati-aradhana and Mulacara discuss the concept of Gunasthana. In a separate essay, we have established that the concept of Gunasthana had developed after the composition of the Tattvarthabhasya i.e. after the 3rd century and before the Sarvarthasiddhi Tika on the Tattvarthasutra i.e. before the 5th-6th century.32 On this basis we can say that the concept of Gunasthana had fully developed 30 Sthananga, 10/103. Samavayanga, 1/2. sramana, Jan-Mar 1992. 32

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PREFACE: XXXV around the 5th century. From this also we come to a conclusion that Mahapratyakhyana Prakirnaka is a composition of a period prior to the 4th century. In conclusion we can only say that the Mahapratyakhyana Prakirnaka was composed some time between the 2nd and the 4th centuries AD. Subject-matter Of Mahapratyakhyana Prakirnaka - Mahapratyakhyana 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 (Mulaguna and Uttaraguna). (12)." 33 In his book Jaina Agama : ihitya : Manana Aur Mimamsa, Acarya Devendramuniji has interpreted this verse as purporting to prescribe

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XXXVI: MAHAPRATYAKHYANA-PRAKIRNAKA 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 Mimamsa, Devendramuni, p. 390.

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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 (Prana-himsa), 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-marana) 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-ahara), 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 (lesyas) and meditation (dhyana).

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XXXVIII : MAHAPRATYAKHYANA-PRAKIRNAKA Here, it has been said that the three inauspicious spiritual hues, namely, the black (Krsna-lesya), blue (Nila-lesya) and grey (Kapota-lesya) and two inauspicious meditations - despondent (Arta-dhyana) and angered (Raudra-dhyana) - are only to be renounced. However, the three auspicious spiritual hues - yellow (Pita-lesya), lotus (Padma-lesya) and white (Sukla-lesya) - as well as the two auspicious meditations - pious (Dharmadhyana) and pure spiritual (Sukla-dhyana) - 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 Sthananga, the Samavayanga, the Uttaradhyayana, 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 (Panca-samiti), three-way self-restraint (Trigupti) and by contemplating twelve types of contemplations (Anupreksa). (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

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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 (Samstaraka) nor the flawless ground on which it is laid, but it is the soul with purity of thought that itself is the Samstaraka or the bed of Samadhimarana. 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

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XL : MAHAPRATYAKHYANA-PRAKIRNAKA 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), Acarya (Spiritual masters and heads of monastic orders), Upadhyaya (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

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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 Mahapratyakhyana Prakirnaka, Acarya Sri Devendramuniji has said, in his book "Jaina Agama Sahitya : Manana Aur Mimamisa", 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 Prakirnaka. 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 Agama Sahitya : Manana Aur Mimanisa, Devendramuni, pp. 390-391.

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XLII : MAHAPRATYAKHYANA-PRAKIRNAKA 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 Bhagavati-aradhana, 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-aradhana about the results of the of monastic practices carried out at the higher and the lower levels is similar to that available in the Mahapratyakhyana 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, Samadhimarana is the noble death. In the last verse, the author says that the restrained aspirant who abides by the contents of this Prakirnaka and dies a death of equanimity will either be a Vaimanika 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 Bhagavati aradhana, verse 2155. Ibid, verse 2154, 2156. WWSE

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MAHAPRATYAKHYANA-PRAKIRNAKA COMPARATIVE STATEMENT OF THE VERSES OF MAHAPRATYAKHYANA PRAKIRNAKA AND OTHER CANONICAL WORKS MAHAPRATYAKHYANA AND MARANAVIBHAKTI Many verse of Mahapratyakhyana 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.: Mahapratyakhyana 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, 'anagaram' has been used for 'niragaram". Here, in the fourth part, there is a slight change of words without altering the meaning.

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XLIV : MAHAPRATYAKHYANA-PRAKIRNAKA 23438 Verse No.: Mahapratyakhyanal 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 jayai 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 'uvavae'.

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Verse No.: Mahapratyakhyana 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, 'dhaniyamaiddham' has been used instead of 'khuhiuma raddham'. Here, 'girikuhara-kandaraya' has been used instead of 'pabbhara- kandaraya'. Here, there is complete agrement in meaning in spite of a slight difference in words. supasatthani' has been used 6 Here, in the second part of the verse instead of 'atta--roddaim'. Here, in the second part of the verse supasatthani' has been used instead of 'dhamma-sukkaim'. 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 : MAHAPRATYAKHYANA-PRAKIRNAKA Verse No. : Mahapratyakhyana 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, 'visayasuhaparaio jivi' has been used instead of 'visayasuhasamuio appa', but there is similarity in meaning. Here, 'suhabhavo' has been used instead of 'maipuvvam'. Here, 'aloyana' has been used instead of 'arahana'. 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. : Mahapratyakhyana | 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 Mahapratyakhyana Prakirnaka are also found in many canonical works, Prakirnakas, 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 Mahapratyakhyana Prakirnaka and those of such other works, on the following pages, brings out such comparison:

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MAHAPRATYAKHYANA-PRAKIRNAKA 1. Esa karemi panamami titthayaranam anuttaragainam || Savvesim ca Jinanam Siddhanam Sanjayanamica | (Mahapratyakhyana, verse 1.) 2. Savvaddukkhapahinanam Siddhanam Arahao namo Saddahe Jinapannattam paccakkhami ya pavagam || (Mahapratyakhyana, verse 2.) 3. Jam kinci vi duccariyani tamahami nindami savvabhavenam Samaiyani ca tiviham karemi savvam niragarani || (Mahapratyakhyana, verse 3.) 4. Bahira bbhantaram uvahini sariradi sabhoyanani | Manasa vaya kaenam savvam tivihena vosire il (Mahapratyakhyana, verse 4.) 5. Ragam bandham paosam ca harisam dinabhavayani ! Ussugattam bhayam sogam raimaraini ca vosire ! (Mahapratyakhyana, verse 5.)

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PREFACE : XLIX 1. Esa karemi panamami Jinavaravasahassa Vaddhamanassa | Sesanam ca Jinanani saganaganadharanam ca savvesim || (Mulacara, verse 108.) 2. (i) Savvaddukkhapahinanam Siddhanam Arahao namo | Saddahe Jinapannattam paccakkhami ya pavagam || (Aturapratyakhyana, verse 17.) (ii) Savvaddukkhapahinanam Siddhanam Arahado namo | Saddahe Jinapannattami paccakkhami ya pavagam || (Mulacara, verse 37.) 3. (i) Jam kinci me duccaritam savvam tivihena vosare | Samaiyam ca tivihami karemi savvam nirayaram || (Niyamasara, verse 103.) (ii) Jam kinci me duccariyam savvam tivihena vosare Samaiyam ca tiviham karemi savvam nirayaram || (Mulacara, verse 39.) (My 4. Bajjhabbhantaramuvahini Manasa vaci kayena sariraim sabhoyanam | savvami tivihena vosare || (Mulacara, verse 40.) 5. (i) Ragam bandham paosam ca harisam dinabhavayani | Ussugattam bhayam sogam raim arain ca vosire || (Aturapratyakhyana, verse 23.) 54 Here, even though the words differ, the meaning is the same.

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L: MAHAPRATYAKHYANA-PRAKIRNAKA 6. Rosena padinivesena akannuyaya taheva sadhayae 1 Jo me kinci vi bhanio tamahami tivihena khamemi || (Mahapratyakhyana, verse 6.). 7. Khamemi savvajive Asave vosirittinam savve jiva khamantu me | samahim padisandhae || (Mahapratyakhyana, verse 7.) 8. Nindami nindanijjam garahami ya jami ca me garahanijjami | Aloemi ya savvam Jinehim jam jam ca padikutthani || (Mahapratyakhyana, verse 8.)

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PREFACE : LI 5. (ii) Ragam bandham padosam ca harisam dinabhavayam | Ussugattam bhayam sogam radimaradim ca vosare || (Mulacara, verse 44.) 6. (i) Ragena va dosena va jam me akayannuyapamaenam | Jo me kinci vi bhanio tamahami tivihena khamemi || (Aturapratyakhyana, verse 35.) (ii) Ragena ya dosena ya jam me akadanhuyam pamadena Jo me kinci vi bhanio tamahami tivihena khamavemi || (Mulacara, verse 58.) 7. Khamami savvajivanam savve jiva khamantu me | Mitti me savvabhudesu veram majjham na kenavi || (Mulacara, verse 43.)** 8. (i) Nindami nindanijjami garahami ya jam ca me garahanijjam | Aloemi ya savvam Sabbhintara bahiram uvahim || (Aturapratyakhyana, verse 32.) (ii) Nindami nindanijjam garahami ya jami ca me garahaniyani | Alocemi ya savvami sabbhantarabahiram uvahim || (Mulacara, verse 55.) 55 Only first two parts are similar.

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LII: MAHAPRATYAKHYANA-PRAKIRNAKA 9. Mamattam parijanami nimmamatte Alambanam ca me aya avasesam uvatthio ca vosire || (Mahapratyakhyana, verse 10.) 10. Aya majjham nane aya me damsane caritte ya | paccakkhane aya me sanjame joge || (Mahapratyakhyana, verse 11.) Aya

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PREFACE : LIII 9. (i) Mamattami parivajjami nimmamattani uvatthio | Alambanam ca me aya avasesamica vosire || (Aturapratyakhyana, verse 24.) (ii) Mamattimi parivajjami nimmamattimuvatthido ! Alambanam ca me ada avasesam ca vosare || (Niyamasara, verse 99.) (iii) Mamattim parivajjami nimmamattimuvatthido || Alambananica me ada avasesaimi vosare || (Mulacara, verse 45.) 10. (i) Aya hu maham nane aya me damsane caritte ya | Aya paccakkhane aya mesanjame joge || (Aturapratyakhyana, verse 25.) (ii) Ada 5khu majjha nane ada me damsane caritte ya | Ada paccakkhane ada me sanivare joge || (Niyamasara, verse 100.) (Bhavapahuda, verse 58.) (Mulacara, verse 46.) (iii) Ada khu majjha nanami ada me danisanami carittani ca| Ada paccakkhanam ada me sanivaro jogo || (Samayaasara, verse 277.) "hu' instead of khu' in Mulacara.

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LIV : MAHAPRATYAKHYANA-PRAKIRNAKA 11. Mulagune uttaragune je me narahiya pamaenami Te savvenindami padikkame agamissanam || (Mahapratyakhyana, verse 12.) 12. Ekko hami natthi me koi na cahamavi kassai | Evam adinamanaso appanamanusasae || (Mahapratyakhyana, verse 13.) 13. Ekko uppajjae Ekkassa hoi jivo ekko ceva vivajjai I maranam ekko sijjhai nirao || (Mahapratyakhyana, verse 14.) 14. Ekko karei kammam phalamavi tassekkao samanuhavai | Ekko jayai marai ya paraloyamekkao jai || (Mahapratyakhyana, verse 15.) 15. Ekko me sasao appa nana-damisanalakkhano | Sesa me bahira bhava savve sanjogalakkhana || (Mahapratyakhyana, verse 16.)

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PREFACE: LV 11. (i) Mulaguna-uttaragune je me na"rahiya pamaenam | Tamahami savvam ninde padikkame agamissanani || (Aturapratyakhyana, verse 29.) (ii) Mulaguna-uttaragune jo me narahio pamaena | Tamaham savvam ninde padikkame agamissanam ||| (Mulacara, verse 50.) 12. (i) Ekko ham natthi me koi natthi va kassai aham | Na tam pekkhami jassaham na tam pekkhami jo mahami (Candravedhyaka, verse 161.) (ii) Ego hani natthi me koi na ya hamavi kassai 1 Varam dhammo Jinakkhao etthami majjha biijjao || (Aradhanaprakarana, verse 64.) 13. (i) Ego ya maradi jivo Egassa jadi maranami ego ya jivadi sayam | ego sijjhadi nirao || (Niyamasara, verse 101.) eo (ii) Eo Eyassa ya marai jaimaranam jivo eo ya uvavajjail sijjhai nirao || (Mulacara, verse 47.) 14. Ekko karei kammam ekko hindadi ya dihasamisare | Ekko jayadi maradi ya evami cintehi eyattam || (Mulacara, verse 701.) 15. (i) Ego me sasado appa nana-damsanalakkhano Sesa me bahira bhava savve sanjogalakkhana || (Niyamasara, verse 102.)

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LVI: MAHAPRATYAKHYANA-PRAKIRNAKA 16. Sanjogamula jivenani patta dukkhaparampara | Tamha sanjogasambandham savvam tivihena vosire il (Mahapratyakhyana, verse 17.) 17. Asanjamamannanami micchattam savvao vi ya mamattamil Jivesu ajivesu ya tanininde tani ca garihami || (Mahapratyakhyana, verse 18.)

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PREFACE : LVII 15. (ii) Ego me sasao appa nana-damsanasanjuo Sesa me bahira bhava savve sanjogalakkhana || (Aturapratyakhyana, verse 27.) (Candravedhyaka, verse 160.) (Aradhanaprakarana, verse 67.) (Aturapratyakhyana-1, verse 29.) (iii) Eo me sassao appa nana-danisanalakkhano | Sesa me bahira bhava savve sanjogalakkhana || ( Mulacara, verse 48.) (iv) Ego me sassado ada nana-damsanalakkhano | Sesa me bahira bhava savve sanjogalakkhana || (Bhavapahuda, verse 59.) 16. Sanjoyamulami jivena pattam dukkhaparamparam | Tamha sanjoyasambandham savvam tivihena vosare || (Mulacara, verse 49.) 17. (i) Assanjamamannanam micchattami savvameva ya mamattami | Jivesu ajivesu ya tanininde tam ca garihami || (Aturapratyakhyana, verse 31.) (ii) Assanjamamannanam micchattam savvameva ya mamattimi | Jivesu ajivesu ya tam minde tam ca garihami || (Mulacara, verse 51.)

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LVIII: MAHAPRATYAKHYANA-PRAKIRNAKA 18. Je me jananti Jina ham aloemi Te avaraha jesu jesu thanesu | uvatthio savvabhavenam || (Mahapratyakhyana, verse 20.) 19. Uppanna nuppanna maya anumaggao nihantavva Aloyana-nindana-garihanahim na puna tti ya biyam || (Mahapratyakhyana, verse 21.) 20. Jaha Balo jampanto kajjamakajjam ca ujjuyam bhanai | Tam taha aloijja maya-mayavippamukko (Mahapratyakhyana, verse 22.) u ||

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PREFACE : LIX 18. (i) Je me jananti Jina avarahe nana-damisana-caritte | Te savve aloe uvatthio savvabhavenam || (Candravedhyaka, verse 132.) (ii) Je me jananti Jina avaraha 57jesu jesu thanesu | Te ham saloemi uvatthio savvabhavenam || (Maranavibhakti, verse 120.) ( Aradhanapataka-1, verse 207.) (Aturapratyakhyana--2, verse 31.) (iii) Je me jananti Jina avaraha jesu jesu thanesu | Tehami aloetum u vatthito savvabhavena ||| (Nisithasutra Bhasya, verse 3873.) 19. Uppanna nuppanna maya anumaggato nihantavva 1 Aloyana-nindana-garahana te na puno vi biiyanti ||| (Nisithasutra Bhasya, verse 3864.) 20. (i) Jaha Balo jampanto kajjamakajjam ca ujjuyam bhanai | Tam taha aloejja maya-mosam pamottunami || (Aturapratyakhyana, verse 33.) (ii) Jaha Balo jampanto kajjamakajjani ca ujjuyam bhanai| Tam taha aloejja maya-mayavippamukko ya ! (Aradhanapataka, verse 172.) (Aradhanaprakarana, verse 18.) 57 tesu tesu tha", - Aturapratyakhyana "loeum, - Aradhanapataka ||

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LX: MAHAPRATYAKHYANA-PRAKIRNAKA 21. Sohi ujjuyabhuyassa Nivvanam paramam 22. Na hu sijjhai sasallo Uddhariyasavvasallo citthai ghayasitte va pavae || (Mahapratyakhyana, verse 23.) dhammo suddhassa jai jaha bhaniyam sasane dhuyarayanam | sijjhai jivo dhuyakileso || (Mahapratyakhyana, verse 24.)

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PREFACE : LXI 20. (iii) Jaha Balo jampanto kajjamakajjami va ujjuyam bhanai! Tami taha aloejja maya-mayavippamukko u || (Oghaniryukti, verse 801.) ( Pancasaka, verse 741.) (iv) Jaha Balo jampanto kajjamakajjami ca ujjuyami bhanati | Tam taha al maya-madavippamukko u || (Nisithasutra Bhasya, verse 3863.) (v) Jaha Balo jampanto kajjamakajjam ca ujjuyam bhanadi | Taha aloceyavvami maya-mosam ca mottuna | (Mulacara, verse 56.) (vi) Jaha Balo jampante kajjamakajjami va ujjuam bhanai | Taha alocedavvam maya-mosam ca mottuna || (Bhagavati-aradhana, verse 549.) 21. Sohi ujjuyabhuyassa dhammo suddhassa citthai | Nivvanami paramam jai ghayasitta vva pavae || (Uttaradhyayana, verse 3/12.)

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LXII : MAHAPRATYAKHYANA-PRAKIRNAKA 22. Na hu sijjhai sasallo jaha bhaniyam sasane dhuyarayanam Uddhariyasavvasallo sijjhai jivo dhuyakileso (Mahapratyakhyana, verse 24.) 23. Na vi tari sattham va visam va duppautto va kunai veyalo Jantam duppauttam sappo va pamayao kuddho || (Mahapratyakhyana, verse 27.) 24. Jami kunai bhavasallam anuddhiami uttimatthakalammi | Dullambhabohiyattam anantsamsariyattam ca || (Mahapratyakhyana, verse 28.) 25. To uddharanti garavarahiya mulam punabbhavalayanam | Micchadamisanasallami mayasallam niyanam ca || (Mahapratyakhyana, verse 29.)

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PREFACE : LXIII 22. Na hu sujjhai sasallo jaha bhaniyani sasane dhuyarayanami | Uddhariyasavvasallo *'sujjhai jivo dhuyakileso || (Aradhanapataka, verse 218.) (Aradhanaprakarana, verse 8.) (Oghaniryukti, verse 798.) 23. Na vi tam sattham va visani va duppautto va kunai veyalo Jantam va duppauttam sappo va pamaio kuddho || (Aradhanapataka, verse 215.) (Aradhanaprakarana, verse 5.) (Oghaniryukti, verse 803.) (Pancasaka, verse 731.) 24. Jami kunai bhavasallam anuddhiam uttamatthakalammi Dullahabohiyattam anantsamisariyattamica || (Aradhanapataka, verse 216.) (Aradhanaprakarana, verse 6.) (Oghaniryukti, verse 804.) (Pancasaka, verse 732.) 25.To uddharanti garavarahiya mulami punabbhavalayanami Micchadamsanasallami mayasallam niyanam ca || (Aradhanapataka, verse 217.) (Aradhanaprakarana, verse 7.) (Oghaniryukti, verse 805.) 59 60 In the Aradhanaprakarana there is 'sijjhai' instead of "sujjhai'. In the Aradhanaprakarana there is 'pamayao' instead of "pamaio', in the Oghniryukti it is 'pamaino'. 'uttama" instead of 'uttima" in Aradhanaprakarana and Oghaniryukti. surahita' instead of "rahiya" in Oghaniryukti.

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LXIV : MAHAPRATYAKHYANA-PRAKIRNAKA 26. Kayapavo vi manuso aloiya nindiumi gurusagase 1 Hoi airegalahuo ohariyabharu vva bharavaho || (Mahapratyakhyana, verse 30.) 27. Savva panarambham paccakkhami ya aliyavayanam ca ! Savvamadinnadanami abbambham pariggaham ceva || (Mahapratyakhyana, verse 33.) 28. Ragena va dosena va parinamena va na dusiyam jani tu ! Tani khalu paccakkhanami bhavavisuddhami muneyavvami || (Mahapratyakhyana, verse 36.) 29. Uddhamahe tiriyammi ya mayaim bahuyaimi balamaranaim To taim sambharanto pandiyamaranam marihami | (Mahapratyakhyana, verse 41.)

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26. Kadapavo vi manusso aloyananindao gurusayase | Hodi acirena lahuo uruhiya bharovva bharavaho || (Bhagavati-aradhana, verse 615.) 27. (i) Savvam panarambham 63Savvamadinnadanam 63 (ii) Savvam panaivayam Savvamadattadanam 28. Ragena va dosena va paccakkhami tti aliyavayanam ca | mehunna pariggaham ceva || (Aturapratyakhyana, verse 13.) (Aradhanapataka, verse 563.) (Mulacara, verse 41.) paccakkhai mi aliyavayanam ca abbambha pariggaham savvaha || (Avasyaka-niryukti, verse 1284.) Tam puna paccakkhanam 29. (i) Uddhamahe tiriyammi vi PREFACE: LXV manaparinamena dusidam jam tu | bhavavisuddham tu nadavvam || (Mulacara, verse 645.) Damsana-nanasahagao mayani jivena balamaranani | pandiyamaranam anumarissam || (Aturapratyakhyana, verse 47.) "dittadanani mehunaya in Aradhanapataka and "dattadanam mehuna in Mulacara.

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LXVI: MAHAPRATYAKHYANA-PRAK AKA 30. Maya-pii-bandhuhini Bahujonivasienam na samsaratthehim purio logo ya te tanami ca saranam ca || (Mahapratyakhyana, verse 43.) 31. Ekko karei kammam ekko anuvahai dukkayavivagam | Ekko samisarai jio jara-marana-cuggaiguvilani ! (Mahapratyakhyana, verse 44.) 32. Uvveyanayami jammana-maranam naraesu veyanao va ! Eyaini sambharanto pandiyamaranam marihami || (Mahapratyakhyana, verse 45.) 33. Ekkam pandiyamaranam chindai jaisayaim bahuyaim | Tam maranam mariyavvami jena mao summao hoi || (Mahapratyakhyana, verse 49.) 34. Bhavasamsare savve cauvviha poggala mae baddha | Parinamapasargenani atthavihe kammasanghae || (Mahapratyakhyana, verse 51.) 35. Aharanimittagam maccha gacchanti darune narae 1 Saceitto aharo na khamo manasa vi pattheuni || (Mahapratyakhyana, verse 54.)

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29. (ii) Uddhamadho tiriyamhi du Damsana-nanasahagado PREFACE: LXVII kadani balamaranani bahugani | 30. Maya piya nhusa bhaya bhajja putta ya orasa luppantassa sakammuna || (Uttaradhyayana, verse 6/3.)64 Nalam te mama tanaya Edani pandiyamaranam anumarisse || (Mulaccara, verse 75.) 31. Ekko karei kammam ekko Ekko hindadi diha samsare | jayadi maradi ya evam cintehi eyattam || (Mulacara, verse 701.) 32. Uvveyamaranam jadi-maranam niraesu vedanao ya sambharanto pandiyamaranam anumarisse || (Mulacara, verse 76.) 33. Egam pandiyamaranam chindai jaisayani bahugani | Tam maranani maridavvamjennamadam summadam hodi|| (Mulacara, verse 117.) 34. Samsaracakkavalammi mae savvevi puggala bahuso | Aharida ya parinamida ya na ya me gada titti || (Mulacara, verse 79.) 64 35. Aharanimittam kir maccha gacchanti sattamim pudhavim Saccitto aharo na kappdi manasa vi patthedum || (Mulacara, verse 82.) 64 Inspite of slight changes in words, there is a similarity of meaning.

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LXVIII : MAHAPRATYAKHYANA-PRAKIRNAKA 36. Tana-katthena va aggi lavanajalo va naisahassehim ! Na imo jivo sakko tippeum kama-bhogehimi ||| (Mahapratyakhyana, verse 55.) 37. Hantuna mohajalani chettuna ya atthakammasankaliyam Jammana-maranarahattami bhettuna bhavao muccihisi || (Mahapratyakhyana, verse 66.) 38. Kohani manam mayani lohami pijjam taheva dosam ca Caiuna appamatto rakkhami mahavvae panca || (Mahapratyakhyana, verse 68.) 39. Kinha nila Parivajjinto kau lesa jhanaim atta-roddaim gutto rakkhami mahavvae panca || (Mahapratyakhyana, verse 71.) 40. Teu pamha sukka lesa jhanaimi dhamma-sukkaim Uvasampanno jutto rakkhami mahavvae panca il (Mahapratyakhyana, verse 72.)

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PREFACE : LXIX 36. (i) Tana-katthehi va aggi lavanajalo va naisahassehimi 1 Na imo jivo sakko tippeum kama-bhogehim || (Aturapratyakhyana, verse 51.) (ii) Tina-katthena va aggi lavanasamuddo nadisahassehim/ Na imo jivo sakko tippedumi kamabhogehim || (Mulacara, verse 80.) 37. Hantuna ragadose chettuna ya atthakammasarkhaliyam | Jammana-maranarahattam bhettuna bhavahi muccihasi || (Mulacara, verse 90.) 38. Koho mano maya lobhe pijje taheva dose ya 1 Micchatta veya arai rai hasa soge ya duggancha || (Uttaradhyayana-niryukti, verse 240.) 39. (i) Kinha nila kau tinni vi eyao ahammalesao | Eyahi tihi vijivo duggain uvavajjai bahuso || (Uttaradhyayana, verse 34/56.) (ii) Kinha nila kao lessao tinni appasatthao | Pajahai viraya karano samvegaminuttarami patto | (Bhagavati-aradhana, verse 1902.) 40. (i) Teu pamha sukka tinni vi eyao Dhammalesao | Eyahi tinni vijivo suggaimi uvavajjai bahuso || (Uttaradhyayana, verse 34/57.) (ii) Teo pamha sukka lessao tinni vi du pasatthao || Padivajjei ya kamaso samvegaminuttaram patto || (Bhagavati-aradhana, verse 1903.)

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LXX : MAHAPRATYAKHYANA-PRAKIRNAKA 41. Jai tava te supurisa girikadaga-visama-duggesu ! Dhiidhaniyabaddhakaccha sahinti appano attham || (Mahapratyakhyana, verse 81.) 42. Kini puna anagarasahayagena annonnasangaha balenami Paraloenami sakka saheum appano attham || (Mahapratyakhyana, verse 82.) 43. Jinavayanamappameyam mahuram kannahuimi sunantenam Sakka hu sohumajjhe saheum appano attham || (Mahapratyakhyana, verse 83.)

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PREFACE : LXXI 41. Jai tava savaya kulagirikadaga-visamakadaga-duggesu | Sahinti uttamatthami dhidhaniyasahayaga dhira || (Aradhanapataka, verse 89.)"5 42. (i) Kim puna anagarasahayagena annonnasargahabalena | Paraloie na sakka saheum appano attham? || (Aradhanapataka, verse 90.) (ii) Kim puna anagarasahayaena annonnasangahabalena | Paraloiyam na sakkai saheumi uttimo attho || (Nisithasutra Bhasya, verse 3913.) (iii) Kim puna anagarasahayagena kirayanta padikammo Sanghe olaggante aradhedumi na sakkejja || (Bhagavati-aradhana, verse 1554.) 43. (i) Jinavayanamappameyami mahuram kannamayam sunintenam Sakka hu sohumajjhe samsaramahoyahim tariumi || (Aradhanapataka, verse 91.) (ii) Jinavayanamappameyam mahuram kannahuti sunentenam | Sakka hu sahumajjhe samsaramahoyahim tariumi || ( Nisithasutra Bhasya, verse 3914.) 65 Here, there is a slight difference of words.

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LXXII : MAHAPRATYAKHYANA-PRAKIRNAKA 44. Dhirapurisapannattam sappurisaniseviyani parmaghorami | Dhanna silayalagaya sahinti appano attham || (Mahapratyakhyana, verse 84.) 45. Puvvamakariyajogo samahikamo ya maranakalammi! Na bhavai parisahasaho visayasuhasamuio appa || (Mahapratyakhyana, verse 86.)

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PREFACE : LXXIII 43. (iii) Jinavayanamamidabhudami mahuram kannahudimi sunantenam| Sakka hu sanghamajjhe Sahedumi uttamami attham || ( Bhagavati-aradhana, verse 1555.) 44. (i) Dhirapurisapannattam sappurisaniseviyam parmaghoram | Dhanna silayalagaya sahanti uttamani atthani || (Samstaraka, verse 92.) (ii) Dhirapurisapannatte sappurisanisevite parmaramme Dhanna silatalagata niravayakkha nivajjanti || (Nisithasutra Bhasya, verse 3911.) (ii) Dhirapurisapannatte sappurisanisevie anasanammi | Dhanna silayalagaya niravayakkha nivajjanti || (Aradhanapataka, verse 88.) (iv) Dhirapurisapannattani sappurisaniseviyani uvanamitta | Dhanna niravayakkha santharagaya n isajjanti | (Bhagavati-aradhana, verse 1671.) 45. (i) Evamakarijogo puriso marane uvatthie sante || Na bhavai parisahasaho angesu parisahanivae || (Candravedhyaka, verse 119.)

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LXXIV: MAHAPRATYAKHYANA-PRAKIRNAKA 46. Puvvim kariyajogo samahikamo ya maranakalammi | Sa bhavai parisahasaho visayasuhanivario appa || (Mahapratyakhyana, verse 87.) 47. Indiyasuhasaulao ghoraparisahaparaiyaparajjho Akayaparikamma kivo mujjhai arahanakale || (Mahapratyakhyana, verse 93.) 48. Lajjai garavena ya bahussuyamaena va vi duccariyam | Je na kahinti gurunam na hu te arahaga honti || (Mahapratyakhyana, verse 94.) 49. Na vi karanam tanamao santharo Appa khalu santharo na vi ya phasuya bhumi hoi visuddho mano jassa || (Mahapratyakhyana, verse 96.)

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PREFACE : LXXV 45. (ii) Puvvamakaridajogo samadhikamo taha maranakale 1 Na bhavadi parisahasaho visayasuhe mucchido jivo || (Bhagavati-aradhana, verse 193.) 46. (i) Puvvim kariyajogo samahikamo ya maranakalammi Bhavai ya parisahasaho visayasuhanivario appa || (Candravedhyaka, verse 120.) (ii) Puvvam karidajogo samadhikamo taha maranakale Hodi parisahasaho visayasuhaparammuho jivo || (Bhagavati-aradhana, verse 195.) 47. Indiyasuhasaulao ghoraparisahaparajiyaparasso I Akadapariyamma kivo mujjhadi arahanakale || (Bhagavati-aradhana, verse 191.) 48. Lajjai garavena ya bahussuyamaena va'vi duccariam Je na kahanti gurunami na hu te arahaga hunti || (Uttaradhyayana-niryukti, verse 217.) 49. (i) Na vi karanam tanamao santharo na vi ya phasuya bhumi| Appa khalu santharo ha ai visuddhe carittammi || (Samistaraka, verse 53.) (ii) Na vi karanam tanadosantharo na vi ya sanghasamavao | Sadhussa sankilesantassa ya maranavasaNGammi 11 (Bhagavati-aradhana, verse 1667.)

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LXXVI: MAHAPRATYAKHYANA-PRAKIRNAKA 50. Jam annani kammam khavei bahuyaim vasakodihim | Tam nani tihim gutto khavei usasamettenam || (Mahapratyakhyana, verse 101.) 51. Na hu maranammi uvagge sakka barasaviho Savvo anucinteumi dhantam pi samatthacittenam || (Mahapratyakhyana, verse 102.) suyakkhandho 52. Ekkammi vi jammi pae samvegam kunai viyarayamae | tassa hoi nanam jena viragattanamuvei || (Mahapratyakhyana, verse 103.) Tami

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50. (i) Jam annani kammam khavei "bahuyaim vasakodihim | nani 67tihim getto khavei usasamettenam || Tam (ii) Jam annani kammam khavedi 66 Tam nani tihim gutto 67 51. (i) Na hu maranammi uvagge sakka Savvo anucinteum "i 52. (i) Ekkammi vi jammi pate Tam tassa hoti khavedi PREFACE: LXXVII (Samstaraka, verse 114.) (Ttthogali, verse 1223.) (Pancavastu, verse 564.) bhavasayasahassakodihim | ussasamettenam || (Pravacanasara, verse 3/38.) (ii)Na hu tammi desakale sakko barasaviho suykkhandho | Savvo anucinteum dhaniyam pi samatthacittenam || (Aturapratyakhyana, verse 59.) dhaniyam pi samatthacittenam || (Candravedhyaka, verse 96.) nanam barasaviho suykkhandho | samvegam kunati viyarayamate jena viragattanamuveti || (Visesavasyaka Bhasya, verse 3577.) 'Bahuyahi' instead of 'bahuyahim' in Titthogali. 'tihi' instead of 'tihim' in Titthogali.

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LXXVIII : MAHAPRATYAKHYANA-PRAKIRNAKA 53. Ekkammi vi jammi pae samivegami kunai viyarayamae | So tena mohajalam chindai ajjhappayogenami || (Mahapratyakhyana, verse 104.) 54. Ekkammi vi jammi pae samvegam kunai viyarayamae | Vaccai naro abhikkham tam maranam tena mariyavvam || (Mahapratyakhyana, verse 105.)

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PREFACE : LXXIX 52. (i) Ekkammi vi jammi pae samvegami vaccae naro'bhikkhami Tam tassa hoti nanam jena viragattanamuvei || (Candravedhyaka, verse 93.) 53. (i) Ekkammi vi jammi pae samivegam kunai viyarayamae | So tena mohajalar khavei ajjhappajogenani || (Candravedhyaka, verse 95.) (ii) Ekkammi vi jammi pate samvegam kunati vitaragamate | So tena mohajalani chindati ajjhappajogenam || (Visesavasyaka Bhasya, verse 3578.) 54. (i) Ekkammi vi jammi pae samvegam viyarayamaggammi Vaccai naro abhikkhai tam maranante na mottavvami || (Candravedhyaka, verse 94.) (ii) Egammi vi jammi pae samvegam viyarayamaggammi Gacchai naro abhikkhamitami maranam tena mariyavvami| (Aturapratyakhyana, verse 60.) (iii)Ekkammi vi jammi pade samvegam vidarayamaggammi Gacchadi naro abhikkham tam maranante na mottavvam|| (Bhagavati-aradhana, verse 774.) (iv) Ekkamhi bidiyamhi pade samvego viyarayamaggammi Vaccadi naro abhikkham tani maranante na mottavvam || (Mulacara, verse 93.)

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LXXX : MAHAPRATYAKHYANA-PRAKIRNAKA 55. Samano mi tti ya padhamam biyami savvattha sanjao mi tti Savvam vosirami Jinehim jam jam ca padikuttham || (Mahapratyakhyana, verse 108.) ca 56. Arahanta mangalami majjha Arahanta ya majjha devaya | Arahante kittaittanam vosirami tti pavagami || (Mahapratyakhyana, verse 115.) 57. Siddha ya mangalam majjha Siddha ya majjha devaya | Siddhe ya kittaittanam vosiramitti pavagam || . (Mahapratyakhyana, verse 116.) 58. Ayariya mangalam majjha Ayariya majjha devaya 1 Ayarie kittaittanami vosiramitti pavagam || (Mahapratyakhyana, verse 117.) 59. Ujjhaya mangalam majjha Ujjhaya majjha devaya! Ujjhae kittaittanani vosirami tti pavagani | (Mahapratyakhyana, verse 116.) 60. Sahu ya mangalam majjha Sahu ya majjha devaya i Sahu ya kittaittanami vosiramitti pavagami ||| (Mahapratyakhyana, verse 119.)

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PREFACE :LXXXI 55. (i) Samano tti aham padhamani biyam savvatthami sanjao mi tti Savvani ca vosirami eyami bhaniyam samasenam || (Aturapratyakhyana, verse 63.) (ii) Samano metti ya padhamam biyam savvattha sanjado metti! Savvam ca vossarami ya edam bhanidam samasena || (Mulacara, verse 98.) 56. Arahanta margalami m;jjha Arahanta ya majjha devaya Arahante kittaittanam vosirami ttipavagani || (Aturapratyakhyana-1, verse 1.) 57. Siddha ya mangalam majjha Siddha ya majjha devaya | Siddhe ya kittaittanani vosiramitti pavagam || (Aturapratyakhyana-1, verse 2.) 58. Ayariya mangalam majjha Ayariya majjha devaya | Ayarie kittaittanam vosiramitti pavagani || (Aturapratyakhyana-1, verse 3.) 59. Ujjhaya mangalam majjha Ujjhaya majjha devaya 1 Ujjhae kittaittanam vosirami tti pavagam || (Aturapratyakhyana-1, verse 4.) 60. Sahavo margalami majjha Sahavo majjha devaya 1 Sahavo kittaittanami vosiramitti pavagami || (Aturapratyakhyana-1, verse 5.)

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LXXXII : MAHAPRATYAKHYANA-PRAKIRNAKA 61. Arahanovautto sammam kauna suvihio kalami | Ukkosami tinni bhave gantuna labhejja nivvanam il (Mahapratyakhyana, verse 131.) 62. Sammam me savvabhuesu veram majjhani na kenai | Khamemi savvajive khamama ham savvajivanam || (Mahapratyakhyana, verse 140.) 63. Dhirena vi mariyavvam kaurisena vi avassa mariyavvami Donham pi ya marapanam varai khu dharattane marium || (Mahapratyakhyana, verse 141.)

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PREFACE : LXXXIII 61. (i) Arahanai jutto sammam kauna suvihio kalam || Ukkosam tinni bhave gantuna labhejja nivvanam || (Oghaniryukti, verse 808.) (ii) Arahanovautto sammam kauna suvihio kalam Ukkosam tinni bhave gantuna labhejja nivvanam || (Candravedhyaka, verse 98.) (iii) Arahana uvajutto kalami kauna suvihio sammani | Ukkasam tinni bhave gantuna ya lahai nivvanam || (Mulacara, verse 97.) 62. (i) Sammam me savvabhuesu veram majjhami na kenai i Asao vosirittanam samahim padivajjae || (Aturapratyakhyana, verse 22.) (ii)Sammami me savvabhudesu veram majjham na kenavi Asa vosirittanami samahimi samahini padivajjae || (Mulacara, verse 42.) (iii)Sammam me savvabhudesu veram majjham na kenavi| Asae vosarittanam samahim padivajjae || (Niyamasara, verse 104.) 63. (i) Dhirena vi mariyavvam kaurisena vi avassa mariyavvani | Donham pi hu mariyavve varam khu dhirattane marium || (Aturapratyakhyana, verse 65.)

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LXXXIV: MAHAPRATYAKHYANA-PRAKIRNAKA 64. Eyam paccakkhanami anupaleuna suvihio sammam 1 Vemanio va devo havijja ahava vi sijjhejja || (Mahapratyakhyana, verse 142.)

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PREFACE : LXXXV 63. (ii) Dhirena vi maridavvam siddhirena vi avassa maridavvam Jadi dohim pi maridavvami varam hi dhirattanena maridavvam || (Mulacara, verse 100.) 64. Edami paccakkhanam jo kahadi maranadesayalammi || Dhiro amudhasanno so gacchai uttamam thanam || (Mulacara, verse 105.)" In this comparative study, we find that out of 142 verses of Mahapratyakhyana Prakirnaka, four are found in the canonical works, eight in the Niryuktis. eight in the Bhasyas and besides the Maranavibhakti, sixty of its verses are also found in other Prakirnakas. As far as Sauraseni canon equivalent works of Yapaniya tradition are concerned, forty-five verses of Mahapratyakhyana are found in Mulacara and Bhagavati-aradhana. In the main sacred texts of Yapaniya tradition - Mulacara and Bhagavati-aradhana - not only the verses of Mahapratyakhya na, but of many other Prakirnakas have been absorbed as such except the linguistic changes from Ardhamagadhi to Sauraseni. Absorption of most of the verses of Avasyaka Niryukti and all those of Aturapratyakhyana shows that in the beginning the Prakirnakas were acceptable to the Yapaniya tradition, but in the later period when the works like Mulacara and Bhagavatiaradhana, 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: MAHAPRATYAKHYANA-PRAKIRNAKA itself we find a verse in which it has been said that the canonical works like Acaranga, etc and the earlier Prakirnakas had been preached by the Lords Jinendras.69 Whether directly or indirectly through Mulacara and Bhagavati-aradhana of the Yapaniya tradition, many a verse of the Prakirnaka literature is found in the works of Acarya Kundakunda. Nine verses of Mahapratyakhyana alone are found in Kundakunda's various treatises. From the presence of these verses in Mulacara and Bhagavati aradhana, 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 Mulacara and Bhagavati-aradhana from the works of Kundakunda. The clear and unequivocal answer to this question is that firstly, many more verses of Mahapratyakhyana are found in the two works of the Yapaniya tradition referred to above than they are found in the works of Kundakunda. Had Mulacara and Bhagavati-ara 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 Prakirnakas as well. It is, therefore, evident that the verses common to the Prakirnakas, 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 "Ayaradi anga puvva-painna Jinehi pannatta | Je je virahiya khalu miccha me dukkadam hujja ({" Siddhantasaradi Sangraha, Kallanaloyana, Manikacanda Digambara Jaina Granthamala, Mumbai, verse 28.

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PREFACE : LXXXVII Kundakunda's period is not earlier than the 6th century. The "Markara' stone-inscriptions that showed that Acarva Kundakunda was from a much earlier period have been proved to be false.?" After this event (of proving the Markara'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 Kundakundacarya other than those by Amrtacandra (circa 10" century), that too at a time which was known as the commentary age, shows that Acarya Kundakunda was of a sufficiently later period. Another aspect that needs consideration is that the concept of fourteen Gunasthanas fourteen stages of spiritual development is clearly found mentioned in the literature of Kundakunda. From this, too, the conclusion that Kundakunda is an Acarya of a period after the 5th century gains ground, because the concept of fourteen Gunasthana 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 Acarya of the 15 century is neither borne out by any stone-inscriptional evidence nor from any literary one. In deciding the period of Acarya Kundakunda, we are in agreement with Prof. M.A.Dhaky that he is an Acarya of a period after the 6th century or thereabouts.73 From this it can be said that the verses of Maha-pratyakhyana 70 Aspects Of Jainology - Vol. 3, Prof. M.A.Dhaky, Dalsukhbhai Malavaniya Felicitation Vol. I, p. 190. Preface to Purusarthasiddhyupaya, 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 : MAHAPRATYAKHYANA-PRAKIRNAKA have found their way into the Kundakunda literature through Bhagavati-aradhana and Mulacara. Another question that naturally raises its head in this comparative study is that whether the like verses of Mahapratyakhyana 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 Mahapratyakhyana have been taken from the canonical works, because all four of them are from the Uttaradhyayana and they are there in their proper position and order. Also, the Uttaradhyayana is certainly older than the Maha -pratyakhyana. Therefore, it is certain that these verses must have gone from the Uttaradhyayana into the Mahapratyakhya na. Again, the twelve primary canons have been mentioned in this work" and it is evident that they had been composed before the Maha- pratyakhyana Prakirnaka. As far as the case of Niryukti literature is concerned, eight verses of Mahapratyakhyana 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 Mahapratyakhyana, because the Mahapratyakhyana has been mentioned in the Nandisutra while the Oghaniryukti has not been so mentioned therein. Therefore, it has to be believed that Maha-pratyakhyana had been composed before the Oghaniryukti. On the basis of this evidence it is quite logical to assume that these verses have gone from Mahapratyakhyana into the Oghaniryukti. 7+ Mahapratyakhyana, verse 102.

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PREFACE : LXXXIX About the Curnis, we have to say that they had been composed only after the Prakirnakas. Nandi-curni even mentions Mahapratyakhyana.75 Again, Curnis are mainly in prose and if any of the verses of Mahapratyakhyana have been quoted, we will have to believe that they have been taken from Mahapratyakhyana only. According to the analysis of the periods of Mahapratyakhyana 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, Mahapratyakhyana is, predominantly, a work devoted to the subject of spiritual practice. In it we mainly find a description of Samadhimarana (peaceful death) and its preparatory pr: cedures. Samadhimarana 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 Mahapratyakhyana 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 Samadhimarana, 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 Nandicuini, sutra 81.

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XC : MAHAPRATYAKHYANA-PRAKIRNAKA Samadhimarana 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 Acararga, was composed. The first part of the Acarariga not only motivates the aspirant to embrace Samadhimarana, but also clearly outlines the procedure for undertaking it.* The fifth chapter of the Uttaradhyayana contains a detailed description of the concepts of Balamarana (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 Samadhimarana. Samadhimarana 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 Mahapratvakhyana 76 Acaranga, 1/8/6-8. Uttaradhyayana, 5/2-3.

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teaches him to come out of that test with flying colours through the practice of Samadhimarana. 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 bata par kamil yakim aya | Use jina nahin aya, jise marana nahim aya ||" 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, Mahapratyakhyana presents such a detached vision of life that makes both our life as well as death meaningful. We can sum up this vision of Mahapratyakhyana into an apt couplet by another Urdu poet, who says - "Lai hayat a gae, kaza le cali cale gae | Na apni khusi ae, na apni khusi 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 Malapratyakhyana is such a work that gives us an insight to look at life in a new light. The effort of the Agama Ahimsa Samata Evani Prakrta Samisthana, to publish

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XCII: MAHAPRATYAKHYANA-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, 'Sreyas')

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MAHAPRATYAKHYANA-PRAKIRNAKA TABLE OF CONTENTS ............ II .......... .. .... .. .......... .......... PUBLISHER'S NOTE ........ MONETARY ASSISTANCL FOR THIS PUBLICATION..... V TRANSLATOR'S NOTE ....... .... VII PREFACE. ......IX General Introduction : .... .........IX Mahapratyakhyana Prakirnaka - ............ .... XII Justification Of name - ...................... XX The Question Of Recognition Of Prakirnakas -- ............. XXI The Manuscripts Used In The Editing Of Mahapratyakhyana Prakirnaka - ............... ..... XXX The Author And The Period Of Composition - ............ XXXI Subject-matter Of Mahapratyakhyana Prakirnaka .. XXXIV Comparative Statement Of The Verses Of Mahapratyakhyana Prakirnaka And Other Canonical Works :, Mahapratyakhyana and Maranavibhakti - ....... .XLIII Comparison With Other Works .............. ................ XLVII Samadhimarana In Jaina Literature - .................. LXXXIX Conclusion -- .............. ....................XCI MAHAPACCAKKHANAPAINNAYAM.. MAHAPRATYAKHYANA-PRAKIRNAKA ......... 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: MAHAPRATYAKHYANA-PRAKIRNAKA 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... ......... Liu Liu Liu W D ................ ........ ..........xxiij.

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mahApaccakkhANapaiNNayaM [mahApratyAkhyAna-prakIrNaka] MAHAPACCAKKHANAPAINNAYAM (MAHAPRATYAKHYANA-PRAKIRNAKA)

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2: MAHAPACCAKKHANA PAINNAYAM Esa karemi panamam, Titthayaranam anuttaragainam | Savvesim ca Jinanam, Siddhanam Sanjayanam ca || 1 || MAHAPACCAKKHANAPAINNAYAM MANGALAMABHIDHEYAM CA Siddhanam Arahao namo 1 Saddahe Jinapannattam, paccakkhami ya pavagam || 2 || Savvadukkhappahinanam, VIVIHA VOSIRANA Jam kinci vi duccariyam, tamaham nindami savvabhavenam | Samaiyam ca tiviham, karemi savvam niragaram || 3 || Bahira bbhantaram Manasa vaya kaenam, savvam tivihena 1 2 Ragam' bandham paosam ca, harisam dinabhavayam sogam, raimaraim2 ca vosire || 5 || Ussugattam bhayam uvahim, sariradi sabhoyanam Ragabandham, Sa. | "rayam ca, Sam. vosire || 4 ||

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MAHAPRATYAKHYANA PRAKIRNAKA : 3 MAHAPRATYAKHYANA-PRAKIRNAKA 1. BENEDICTION AND SUBJECT-MATTER Thus, I bow to all the Tirtharikaras 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 (Samayika) 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 : MAHAPACCAKKHANA PAINNAYAM SAVVAJIVAKHAMANA Rosena padinivesena, akayannuyayal taheva sadhayae ! Jo me kinci vi bhanio?, tamahani tivihena khamemi || 6 ||| Khamemi 'savvajive, "Asave vosirittanam, Savve jiva samahim khamantu me I padisandhae || 7 || NINDANA-GARAHANA-ALOYANAO Nindami nindanijjam, garahami ya jam ca me garahanijjam || Aloemi ya savvam, jam jam ca "padikutthami || 8 || MAMATTACHEYANAM AYADHAMMASARUVAM CA Uvahi sariragam ceva, aharam ca cauvviham | Mamattam savvadavvesu, parijanami kevalam || 9 || Mamattam parijanami, Alambanam ca me aya, nimmamatteuvatthio 1 avasesanica vosire || 10 || Aya majjham nane, aya me damsanami caritte ya ! Aya paccakkhane, aya mesanjame joge || 11 || "nnuyayae taheva sajjhae, Pu. Sa. | "o tiviham tivihena, Sapa. | savve jive, Sam. Asao vo", Pu. Sa. || padisiddham, Sa. |

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MAHAPRATYAKHYANA PRAKIRNAKA : 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: MAHAPACCAKKHANA LAINNAYAM MULUTTARAGUNARAHANAPUVVAM NINDANAIPARUVANAM Mulagune Uttaragune, je me na''rahiya pamaenam || Te savvenindami, padikamme agamissanani || 12 || Ekko Evam EGATTABHAVANA hami natthi me koi, na cahamavi kassai ! adinamanaso, appanamanusasae || 13 ||| Ekko uppajjae jivo, Ekkassa hoi maranam, ekko ekko ceva sijjhai vivajjai nirao || 14 || Ekko karei kammani, phalamavi tassekkao samanuhavai | Ekko jayai marai ya, paraloyamiekkao jai|| 15 || Ekko Sesa me sasao me bahira appa, nana-damisanalakkhano' bhava, savve sanjogalakkhana || 16 || SANJOGASAM 3ANDHAVOSIRANA Sanjogamula jivenam, patta dukkha parampara | Tamha sanjogasambandham, savvam tivihena vosire || 17 || ' nasanjuo', Pu. Sa. |

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MAHAPRATYAKHYANA PRAKIRNAKA : 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: MAHAPACCAKKHANA PAINNAYAM ASANJAMAINAM NINDANA MICCHATTACAGO YA Assanjamamannanam micchattam, savvao vi ya mamattam | Jivesu ajivesu ya, tam ninde tam ca garihami || 18 || Micchattani parijanami, savvamassanjamani aliyam ca Savvatto ya mamattam, cayami 'savvam ca khamemi || 19 || ANNAYAVARAHALOYANA Je me jananti Jina, avaraha jesu jesu thanesu ! Te ham aloemi, uvatthio savvabhavenam || 20 || MAYANIHANANOVAESO Uppanna nuppanna mayi, anumaggao nihantavva Aloyana-nindana-garihanahim, na puna tti ya biyam || 21 ||| ALOYAGASSA SARUVAM MOKKHAGAMITTAM CA Jaha balo jampanto, kajjamakajjam ca ujjuyam bhanai | Tami taha aloijja, maya-mayavippamukkou || 22 || Sohi ujjuyabhuyassa, Nivvanam paramam jai, dhammo suddhassa citthai ghayasitte va pavae || 23 || savvam kamavemi, Pu. Sa. / tam taha a", Sa. 1 Smukkenani Sam. "yasitti vva pa", Pu. "yasittu vva pa", Sa.

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MAHAPRATYAKHYANA PRAKIRNAKA : 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 nirvana, just as the fire irrigated by clarified butter attains it supreme state.

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10 : MAHAPACCAKKHANA PAINNAYAM SALLUDDHARANAPARUVANA Na hu sijjhai sasallo, jaha bhaniyam sasane dhuyarayanam Uddhariya savvasallo, sijjhai jivo dhuyakileso || 24 || Subahum Nissalla pi 'bhavasallam, je aloyanti gurusagasammi santharagamuventi, arahaga honti || 25 || Appam pi bhavasallam, je na'loyanti gurusagasammi Dhantani pi suya samiddha, na hu te arahaga honti || 26 | Na vi tam sattham va visam va, duppautto va kunai veyalo Jantami va duppauttam, sappo va pamayao kuddho || 27 ||| Jam kunai bhavasallam, anuddhiyam uttimatthakalammi Dullambhabohiyattani, anantasamsariyattani c a || 28 || To uddharanti garavarahiya, mulam punabbhavalayanam | Micchadanisanasallam, mayasallani niyanamica || 29 || I 'sallam aloeuna guru", Pu. Sa. I

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24. 25. 26. 29. MAHAPRATYAKHYANA PRAKIRNAKA : 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 Maya, false-belief Mithyatva and binding desire for future Nidana). 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 : MAHAPACCAKKHANA PAINNAYAM ALOYANAPHALAM Kayapavo vi manuso, aloiya nindiumi gurusagase i Hoi airegalahuo, ohariyabharu' vya bharavaho || 30 || PAYACCHITTANUSARANAPARUVANA Tassa ya payacchittari, jami maggaviu guru uvaisanti Tam taha anusariyavvam, anavatthapasangabhienam || 31 | Dasadosavippamukkam, tamha savvami aguhamanenam | Jam kimpi' kayamakajjani, tam jahavattam kaheyavvam ||32|| PANAVAHAIPACCAKKHANAM ASANAIVOSIRANA YA Savvam panarambham, paccakkhami ya aliyavayanam ca Savvamadinnadanam, abbambham pariggaham ceva || 33 || Savvam pi asanam-panam, cauvvihami jo ya bahiro uvahi | Abbhintaram ca uvahim, savvami tivihena vosire || 34 || PALANASUDDHA-BHAVA SUDDHAPACCAKKHANASARUVAM Kantare dubbhikkhe zyanke va mahaya samuppanne | Jani paliyam, na bhaggam, tam janasu palanasuddham || 35 || "bharo vva, Sam | kinci ka", Sam | Savvani ca'dattadanam, Sam. I sa'bbambhapa', Pu.

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30. 31. 32. 33. 34. 35. MAHAPRATYAKHYANA PRAKIRNAKA : 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 : MAHAPACCAKKHANA PAINNAYAM Ragena va dosena va, parinamena va na dusiyani jami tu! Tami khalu paccakkhanam, bhavavisuddham muneyavvami || 36 || NIVVEOVAESO Piyani thanayacchiram, sagarasalilau bahutaram hojja 1 Samsarammi anante, mainam a nnamannanam || 37 || Bahuso vi 'eva runnam Nayanodayam pi janasu, puno puno tasu tasu jaisu i bahuyayaram sagarajalao || 38 || Natthi kira so paeso loe, Samsare samisaranto jattha, valaggakodimitto vil na jao mao va vi || 39 || Culasii kila loe', joninam pamuhasayasahassaimi Ekkekkammi ya etto, anantakhutto samuppanno || 40 || PANDIYAMARANAPARUVANA Uddhamahe tiriyammi ya, mayaim bahuyaim balamaranaim To taini sambharanto, Pandiyamaranam marihami || 41 || Maya mi tti piya me, bhaya bhagini ya putta dhiya' ya| Eyaimi sambharanto, Pandiyamaranam marihami |42 || vi mae ru", Sa. ? loe jonipamuhaini saya", Sa. ! miyaim, Pu. dhuya, Pu. Sa. 1

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MAHAPRATYAKHYANA PRAKIRNAKA : 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: MAHAPACCAKKHANA PAINNAYAM Maya-pii-bandhuhim samsaratthehim purio logo Bahujonivasienam', na ya te tanam ca saranam ca || 43 || Ekko karei kammam, ekko anuhavai dukkayavivagam | Ekko samsarai jio, jara-marana-cauggaiguvilam || 44 || Uvveyanayam jammana-maranam, naraesu veyanao va | Eyaim sambharanto, Pandiyamaranam marihami || 45 || Uvveyanayam jammana-maranam, tiriesu veyanao va | Eyaim sambharanto, Pandiyamaranam marihami || 46 || 3Uvveyanayam jammana-maranam, manuesu veyanao va | Eyaim sambharanto, Pandiyamaranam marihami || 47 || 3Uvveyanayam jammana-maranam, cavanam ca devalogao | Eyaim sambharanto, Pandiyamaranam marihami || 48 || Ekkam Pandiyamaranam, chindai jaisayaim bahuyaim | Tam maranam mariyavvam, jena mao summao hoi || 49 || Kaiya nu tam sumaranam, Suddho 2 "ehimi na, Pu. Sa. | "vvevana", Sam. | Pandiyamaranam Jinehim pannattam | marihami? || 50 || uddhiyasallo, paovagao

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43. 44. 45. 46. 47. 48. 49. 50. MAHAPRATYAKHYANA PRAKIRNAKA : 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 (Naraka-gati), I shall die the enlightened death. Remembering the birth, death, anxiety and pain and misery in the sub-human (Tiryanca) 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 Tirthankaras).

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18: MAHAPACCAKKHANA PAINNAYAM NIVVEOVAESO Bhavasamsare savve, cauvviha poggala mae baddha ! Parinamapasangenam, atthavihe kammasanghae || 51 || Samisaracakkavale savve, te poggala Ahariya ya parinamiya ya, na ya ham mae bahuso | gao tittim || 52 || 'Aharanimittagam, ahayam, savvesu narayaloesu Uvavanno mi? subahuso, savvasu ya micchajaisu || 53 || 3Aharanimittagam maccha, gacchanti darune narae | Saccitto aharo na khamo, manasa vipattheum || 54 || Tanakatthena Na imo jivo va aggi lavanajalo va naisahassehim | sakko tippeum kama-bhogehim || 55 || Tanakatthena va aggi lavanajalo Na imo jivo 'sakko tippeum va naisahassehimi I atthasarenami || 56 || Tanakatthena va aggi lavanajalo Na imo jivo sakko tippeum va "naisahassehim ! bhoyanavihie || 57 || nimittenam a', Sa. mi ya ba', Pu. Sa. 1 "ranimittenam ma", Sa. || yiccha, Pu. sakka, Pu. "hassesu, Sam.! sakka, 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 - paramanu, division desa, sub-division pradesa 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 PRAKIRNAKA : 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 : MAHAPACCAKKHANA PAINNAYAM Valayamuhasamano dupparo va sarao 'aparimejjo Na imo jivo isakko tippeumi gandha-mallehini || 58 || 'Aviyanho'yam jivo aiyakalammi agamissae Saddana ya ruvana ya, gandhana rasana phasanam || 59 || Kappatarusambhavesu", Uvavae na ya titto, na ya Devuttarakuruvasampasuesu | nara-vijjahara-suresu || 60 || Khaiena va piena va, na ya eso taio havai appa ! Jai duggaim na vaccai, to nunam taio hoi || 61 || Devinda-cakkavattittanaini, rajjaim uttama bhoga | Patta anantakhutto, na ya ham tittimi gao tehim || 62 || "Khiradagucchurasesum, sausu mahodahisu bahuso vi Uvavanno na ya, tanha chinna me siyalajalenam || 63 || Tivihena ya suhamaulan, tamha kamaraivisayasokkhanani Bahuso suhamanubhuyani, na ya suhatanha parichinna ||64 || oparimijjo, Sa. sakka tappeum, Sa. || Avitatto'yam. Sapa. 'bhavesum devuttarakuruvamsapasu, Pu. Sa. || to marane ta', Pu. Sa. 1 "dagecchu', Sa..

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MAHAPRATYAKHYANA PRAKIRNAKA : 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 - Bogabhumi, 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 : MAHAPACCAKKHANA PAINNAYAM Ja kai patthanao kaya mae raga-dosavasaenam I Padibandhena bahuvihami, tam ninde tam ca garihami || 65 ||| Hantuna mohajalam, chettuna ya atthakammasankaliyam | Jammana-maranarahattam, bhettuna 'bhavao muccihisi ||66 !! Panca ya mahavvayaim, tiviham tivihena aruheunami Mana-vaya-kayagutto, sajjo maranami padicchijja || 67 || PANCAMAHAVVAYRAKKHAPARUVANA Koham manam mayam lohami, pijjam taheya dosam ca| Caiuna appamatto, ralkhami mahavvae panca || 68 || Kalaham abbhakkhanam, pesunam pi ya parassa parivayam | Parivajjanto gutto, rakkhami mahavvae panca || 69 || Pancendiyasamvaranam, panceva nirumbhiuna kamagune | ?Accasatanabhio, rakkhami mahavvae panca || 70 ||| Kinha nila Parivajjinto kau gutto, lesa, jhanaim atta-roddaini ! rakkhami mahavvae panca || 71 ||| i "va vimu', Sa. | "sayana", except Sam.! vajjanto, except Sam |

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65. 66. 67. 68. 69. 70. 71. MAHAPRATYAKHYANA PRAKIRNAKA : 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 (lesyas)-- black, blue and grey and by forsaking two inauspicious meditations - despondent and angered.

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24 : MAHAPACCAKKHANA PAINNAYAM Pamha Sukka lesa, jhanaim dhamma-sukkaim | Uvasampanno jutto, rakkhami mahavvae panca || 72 || Teu Manasa manasaccaviu, vayasaccena karanasaccena | Tivihena vi saccaviu, rakkhami mahavvae panca || 73 || Sattabhayavippamukko, cattari nirumbhiuna ya kasae | Atthamayatthanajadho, rakkhami mahavvae panca || 74 || 'Guttio samii-bhavanao nanam sa damsanami ceva 1 Uvasampanno jutto, rakkhami mahavvae panca || 75 || Evam tidandavirao, tikaranasuddho tisallanissallo Tivihena appamatto, rakkhami mahavvae panca || 76 || GUTTI-SAMIIPAHANNAPARUVANA Sangam parijanami, sallam tivihena uddhareunam Guttio samilo, majjham tanam ca saranam ca || 77 || TAVAMAHAPPAM Jahakhuhiyacakkavale poyam rayanabhariyam samuddammi | kayakarana buddhisampanna || 78 || Nijjamaga dharenti, 1 Sammattam guttio samino bhavanao nanam ca uvasam", Ham.

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72. 73. 74. 75. 76. 77. 78. MAHAPRATYAKHYANA PRAKIRNAKA : 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 (Panca-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: MAHAPACCAKKHANA PAINNAYAM Tavapoyam gunabhariyam, Taha arahinti Jai tava te supurisa2 Pabbhara-kandaragaya, parisahummihi khuhiumaraddham' | viu, APPATTHASAHANAPARUVANA uvaesa`valambaga sakka, Jai tava te supurisa, girikandara-kadaga-visama-duggesu | Dhiidhaniyabaddhakaccha, sahinti appano attham || 81 || Kim puna anagarasahayagena annonnasangahabalenam | Paraloenam saheum appano attham? | 82 || dhira || 79 || ayaroviyabhara niravayakha sahinti appano attham || 80 || Jinavayanamappameyam, mahurani kannahuim sunantenam | Sakkahu sahu majjhe, saheum appano attham || 83 || 'maittham (ddham), Sam. "sa jhaya", Sam. | Dhirapurisapannattam, sappurisaniseviyam paramaghoram | Dhanna silayalagaya, sahinti appano attham | 84 ||

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MAHAPRATYAKHYANA PRAKIRNAKA : 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 : MAHAPACCAKKHANA PAINNAYAM AKARIYAJOGA -KARIYAJOGANAM HANI-GUNAPARUVANA Bahinti indiyaimi, puvvamakariyapainnacarinam Akayaparikamma kiva, marane 'suyasampayayammi || 85 || Puvvamakariyajogo, samahikamo ya maranakalammi 1 Na bhavai parisahasaho, visayasuhasamuio appa || 86 || Puvvim kariyajogo, samahikamo ya maranakalammi | Sa bhavai parisahasaho, visayasuhanivarios appa || 87 || Puvvini kariyajogo, aniyano Thiuna maipuvvam Tahe maliyakasao, sajjo maranam padicchejja || 88 || Pavanani pavanam kammanam appano sakammanami | Sakka palaiumi je, tavena sammami pauttenam || 89 || PANDIYAMARANAPARUVANA Ekkam pandiyamaranam, padivajjiya supuriso asambhanto Khippam so marananam, kahi antam anantanam || 90 || Kim tam pandiyamaranam? kani va avalambanani bhaniyani ? | Eyaim naunam, kimi ayariya pasamsanti ? || 91 || I suhasangatayammi, Sa. 1 ? u, Sam | "varao, Sam. |

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MAHAPRATYAKHYANA PRAKIRNAKA : 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?

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30 : MAHAPACCAKKHANA PAINNAYAM Anasana paovagamam alambana jhana bhavanao ya Eyaimi naunam, pandiyamaranam pasamsanti || 92 || ANAHARAGASARUVAM Indiyasuhasaulao, ghoraparisahaparaiyaparajjho I Akayaparikamma, kivo mujjhai arahanakale || 93 || Lajjai garavena ya, bahussuyamaena va vi duccariyam Je na kahinti gurunan, na hu te arahaga honti || 94 || ARAHANAMAHAPPAM Sujjhai dukkarakari, janai maggam ti pavae kittim Viniguhinto nindai, tamha arahana seya || 95 || VISUDDHAMANAPAHANNAM Na vi karanam tanamao santharo, na vi ya phasuya bhumi Appa khalu santharo hoi, visuddho mano jassa || 96 |||

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MAHAPRATYAKHYANA PRAKIRNAKA : 31 92. Fasting (unto death) and Prayopagamana (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.

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32 : MAHAPACCAKKHANA PAINNAYAM PAMAYADOSAPARUVANA Jinavayana-anugaya me hou, mai jhanajogamallina | Jaha tammi desakale, amudhasanno cayai dehami || 97 || Jabe Tahe hoi pamatto, Jinavaravayanarahio anautto i indiyacora, karinti tava-sanjamavilomam || 98 || SAMVARAMAHAPPAM Jinavayanamanugayamai, jam velam hoi samvarapavittho ! Aggi va vausahio, samuladalam dahai kammam || 99 || Jaha dahai vausahio aggi, rukkhe vi hariyavanasande | Taha purisakarasahio, nani kammam khayam nei || 100 || NANAPAHANNAPARUVANA Jam annani kammam khavei, bahuyaim vasakodihim Tani nani tihin gutto, khavei usasamittenam || 101 || Na hu maranammi uvagge sakka, barasaviho suyakkhandho | Savvo anucinteum, 'dhantami pi samatthacittenam || 102 ||| Ekkammivi jammi pae, samvegan kunai viyarayamae | Tam tassa hoi nanam, jena viragattanamuvei || 103 || I dhaniyam pi, Sa.!

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MAHAPRATYAKHYANA PRAKIRNAKA : 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.

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34 : MAHAPACCAKKHANA PAINNAYAM Ekkammi vi jammi pae, samvegam kunai viyarayamae | So tena mohajalam, chindai ajjhappayogenam || 104 || Ekkammi vi jammi pae, samivegani kunai viyarayamae Vaccai naro abhikkhami, tam maranam tena mariyavvam || 105 || Jena virago jayai tam, tam savvayarena kayavvami | Muccai hu sasamvegi, anantao hoasamvego || 106 || JINADHAMMASADDAHANA Dhammami Jinapannattam, sammaminami saddahami tivihenam Tasa-thavarabhuyahiyam, paistham nevvanagamanassa' || 107 || VIVIHAVOSIRANAPARUVANA Samano mi tti ya padhamam, biyam savvattha sanjao mi tti Savvam ca vosirami, Jinehim jani jam ca padikutthami || 108 || Uvahi Manasa sariragami ceva, vaya-kaenam, aharani vosirami ca tti cauvviham bhavao || 109 || Jain Educatio nivvanamaggassa, sa od Private & Personal Use Only

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MAHAPRATYAKHYANA PRAKIRNAKA : 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.

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36: MAHAPACCAKKHANA PAINNAYAM Manasa acintanijjam savvam, bhasaya`bhasanijjam ca Kaena akaranijjam, savvam tivihena vosire || 110 || PACCAKKHANENA SAMAHILAMBHO Assanjamavogasanam uvahi vivegakaranam uvasamo ya Padiruvajogavirao khanti mutti vivego ya || 11 || Eyam paccakkhanam aurajanaavaisu bhavena 'Annayaram padivanno jampanto pavai samahim || 112 || ARAHANTAI-EGAPAYASARANAGAHANENA VI VOSIRANAE ARAHAGATTAM Eyamsi nimittammi paccakkhauna jai kare kalam To paccakkhaiyavvam imena ekkena vi paenam || 113 || Mama mangalamarihanta Siddha Sahu suyam ca dhammo ya Tesim saranaovagao savajjam vosirami tti || || Arahanta mangalam majjha, Arahanta majjha devaya | Arahante kittaittanam, vosirami tti pavagam || 115 || I Antayaram, Sami.

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MAHAPRATYAKHYANA PRAKIRNAKA : 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.

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38: MAHAPACCAKKHANA PAINNAYAM Siddha ya mangalam maj.jha, Siddha ya majjha devaya | Siddhe ya kittaittanam, vosirami tti pavagam || 116 || Ayariya mangalam majjha, Ayariya majjha devaya | Ayarie kittaittanam, vosirami tti pavagam || 117 || Ujjhaya mangalam majjha, Ujjhaya Ujjhae kittaittanam, vosirami tti Sahu ya mangalam majjha, Sahu ya Sahuu ya kittaittanam, vosirami tti Siddhe Etto ! Veyanasu uinnasu Kinca``lambanam uvasampanno Arahante kevali tti egayarena vi paena arahao VEYANAHIYASANOVAESO Samuinnaveyano puna samano hiyaena kim pi cintijja | Alambanaim kaim kauna, muni duham sahai ? || 121 || kim kicca majjha devaya | pavagam || 118 || majjha devaya | pavagam || 119 || bhavenam 1 hoi || 120 || me sattam niveyae tam dukkhamahiyasae || 122 ||

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MAHAPRATYAKHYANA PRAKIRNAKA : 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 Acaryas (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 Upadhyayas (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.

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40 : MAHAPACCAKKHANA PAINNAYAM Anuttaresu narayesu, Pamae vattamanenam, veyanao anuttara mae patta anantaso || 123 || Mae kayami imam kammam, samasajja abohiyam | Poranagam imam kammami, mae pattam anantaso || 124 || Tahim dukkhavivagahim, 'uvacinnahim Na ya Jivo Ajivo u, kayapuvvo tahim tahimi I u cintae || 125 ||| ABBHUJJAYAMARANAPARUVANA Abbhujjayam viharam ittham, Jinaesiyam viupasattham | Naumi mahapurisaseviyam ca, abbhujjayam maranami || 126 ||| Jaha pacchimammi kale, pacchimatitthayaradesiyamuyaram Paccha 'nicchayapatthan, uvemi abbhujjayam maranam ||127|| ARAHANAPADAGAHARANAPARUVANA Battisamandiyahini kadajogi jogasangahabalenami Ujjamiuna ya barasavihena, Stavanehapanenam || 128 || ocinna', Sam. 2 "paccham, Pu. Sam. | tava-niyamapa", Sam. |

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MAHAPRATYAKHYANA 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 - Samadhimarana, which has been preached by the last Prophet (Propounder of the Jina faith - Tirtharkara) 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.

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42: MAHAPACCAKKHANA PAINNAYAM Samsararangamajjhe, dhiibalavavasayabaddhakacchao Hantuna mohamallam, harahi arahanapadagam || 129 ||| Poranagam ca kammam khavei, annam navami 'ca na cinai | kammakalankavallim2, chindai santharamarudho || 130 || Arahanovautto sammam kauna suvihio kalami 1 Ukkosam tinni bhave gatuna labhejja nevvanam || 131 || Dhirapurisapannattam, sppurisaniseviyam paramaghoram | Oinno hu si rangam, harasu padayam avigghenam || 132 || Dhira padagaharanam kareha jaha tammi desakalammi | Sutta-`tthamanugunanto, dhiiniccalabaddhakacchao || 133 || 2 Cattari kasae tinni garave Hanta panca indiyaggame I parisahacamum, harahi arahanapadagam || 134 || ca na ai, Sam. valli, Pu. 0 !!

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129. 130. 131. 132. 133. 134. MAHAPRATYAKHYANA PRAKIRNAKA : 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 Samstaraka (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 Samadhimarana, 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-prajna) 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.

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44 : MAHAPACCAKKHANA PAINNAYAM SAMSARATARANA-KAMMANITTHARANOVAESO 'Ma ya bahum cintijja "Jivami ciram marami va lahumi'ti Jai icchasi tariumi je, samsaramahoyahimaparam || 135 || Jaha icchasi ?nittharium, savvesimi ceva pavakammanam Jinavayana-nana-damsana-carittabhavujjuo 'jaggam || 136 || ARAHANAE BHEYA TAPPHALAM CA Damsana-nana-caritte tave ya arahana caukkhandha || *Sa ceva hoi tiviha, Ukkosa Majjhima--Jahanna || 137 || Araheuna viu Ukkosarahanam caukkhandham Kammarayavippamukko, teneva bhavena sijjhejja || 138 || Araheuna viu Jahannamarahanani caukkhandhami1 Sattatthabhavagahane, parinameuna sijjhejja || 139 || SAVVAJIVAKHAMANA Sammani me savvabhuvesu, verani majjham na kenai Khamemi 'savvajive, khamama ham savvajivanam || 140 || Ma" ya ! hu va cin", Sa. || nipphidium, Sam. | jagge, Pu. / sa cceva, Pu.! s "hana caukkhandha, Sam.' "vvajivanam kha', Pu.

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MAHAPRATYAKHYANA 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. -

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46: MAHAPACCAKKHANA PAINNAYAM Dhirena vi mariyavvam, DHIRAMARANAPASAMSA Donham pi ya marananam, 1 kaurisena vi avassa mariyavvam | varam khu dhirattane marium || 141 || PACCAKKHANAPALANAPHALAM Eyam paccakkhanam anupaleuna suvihio sammami Vemanio va Devo havijja, ahava vi sijjhejja || 142 || 'MAHAPACCAKKHANAPAINNAYAM SAMMATTAM || "kkhanam sa", Sam. Fo 17

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MAHAPRATYAKHYANA PRAKIRNAKA : 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 Vaimanika (of the highest heavens) gods or attain the final deliverance and become all-accomplished Siddhas. ||MAHAPRATYAKHYANA PRAKIRNAKA CONCLUDED

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1234 MAHAPRATYAKHYANA PRAKIRNAKA 1. 2. Transliteration Convention. Alphabetical order Of verses. 3. Glossary Of Terms. Bibliography. 4. APPENDICES i

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35 a A tos pos i I u U E o au laM laM lya hai MAHAPRATYAKHYANA PRAKIRNAKA 1. TRANSLITERATION CONVENTION (Key To Diacritical Marks) A, a A, a I, i I, i U, u u, u Ee Al, ai 0, 0 AU, au AM,am AH, ah R, r L,I ka kha ga gha Ga ca pr ja jha Ja Tha c4 Da I ha KA, ka KHA, kha GA, ga | da GHA, dha gha NA, ra CA, ca CHA, cha JA, ja JHA, TA, ta THA, tha DA, da DHA, dha te e pa pha jha NA, na ma ba bha ya D va 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

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24 sa 2 &T tra jJa SA, sa SA, sa KSA, ksa TRA, tra JNA, jna TRANSLITERATION CONVENTION : iii Na ST IS NA, na SRA, sra K, etc. k, za SA, sa

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MAHAPRATYAKHYANA PRAKIRNAKA 2. ALPHABETICAL ORDER OF VERSES Verse Anasana paovagamam Anuttaresu naraesu Appam pi bhavasallam Abbhujjayam viharam Arahanta mangalam Avinho`yam Jivo Assanamannanam micchattam Assanjamavogasanam Ayariya mangalam Aya majjham nane Arahanovautto samma Araheuna viu ukkosao Araheuna viu jahanna" Arahanimittagam aha Arahanimittagam ma 0 0 Bahinti indiyaim Bahira bbhantaram uvahim Bahuso vi eva runnam Battisamandiyahim kadajogi Bhavasamisare 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

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GLOSSARY OF TERMS : v Verse No. P. No. Cattari kasae tinni Culasi kila loe 134 42 40 14 12 137 44 62 20 107 34 Dasadosavippamukkami Damsana-nana-caritte tave Devinda-Cakkavattittanaim Dhammam Jinapannattam Dhira ! Padagaharanami Dhirapurisapannattam ... Oinno Dhirapurisapannattam ... Dhanna 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 jivo Ekko karei kammam ekko Ekko karei kammami phalamavi Ekko me sasao appa Ekko ham natthi me koi Eyam paccakkhanam anupaleuna Eyami paccakkhanam aurajana" Eyamsi nimittammi Evami tidandavirao Esa karemi panamam 15 16 13 142 46 112 36 113 36 76 24

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vi : MAHAPRATYAKHYANA PRAKIRNAKA Verse N P. No. Guttio samii-bhavanao 24 Hantuna mohajalam 22 Indiyasuhasaulao 30 136 44 80 26 81 26 78 24 100 127 22 101 Jai icchasi nittharium Jai tava te supurisa ayaroo Jai tava te supurisa girio Jaha khuhiya cakkavale Jaha dahai vausahio Jaha paccimammi kale Jaha balo jampanto Jami annani kammam Jam kinci vi duccariyam Jam kunai bhavasallam Ja kal patthanao Jahe hoi pamatto Jinavayanamanugayamai Jinaavayanaanugaya Jinavayanappameyam mahurami Jena virago jayai Je me jananti Jina 10 65 22 98 32 09 32 97 32 26 83 106 20 16 K Kaiyanami tu sumaranam Kappataru sambhavesu Kalaham abbhakkhanam pesunnam 50 60 20 69 22

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GLOSSARY OF TERMS : vii P. No. 12 12 22 28 Verse Kartare dubbhikkhe Kayapavi vi manuso Kinha nila kau lesa Kim tam pandiyamaran-am? Kani Kim puna anagarasahayagena Koham manam mayam loham Khaiena va piena va Khamemi savva jive Khiradagucchurasesu 26 22 20 Lajjai garavena 30 M 124 40 110 36 73 24 10 114 36 Mae kayami imam kammami Manasa acintanijjam Manasa manasaccaviu Mamattam parijanami Mama mangalamarihanta. Ma ya bahum cintijja Maya-pii-bandhuhim Maya mi tti piya me Micchattam parijanami Mulagune uttaragune 135 44 43 16 14 12 39 14 96 30 Natthi kira so paeso Na vi karanami tanamao Na vi tam sattham va visam Na hu maranammi uvagge 27 10 102 32

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viii : MAHAPRATYAKHYANA PRAKIRNAKA No. P. No. Verse Nahu sijjhai sasallo Nindami nindanijjami 10 67 ZZ 70 22 89 28 37 Panca ya mahavvayaimi Pancendiyasa nivaranam Pavanam pavanam kammanam Piyam thanayacchiram Puvvamakariyajogo Puvvim kariyajogo aniyano Puvvim kariyajogo samahikamo Poranagam ca kammam 86 28 88 28 87 28 130 R Ragani bandham paosam ca Ragena 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 savvabhuesu Savvadukkhapahinanam Savvam panarambham paccakkhami Savvam pi asanami panam Sangam parijnami Sanjogamula jivenam Samsaracakkavale Samsararangamajjhe Sahu 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 Siddha ya mangalami majjha Sijjhai dukkarakari Subahum pi bhavasallani Sohi ujjuyabhuyassa 95 30 25 10 23 38 118 41 11 21 109 34 Ujjhaya mangalami ma" Uddhamahe tiriyammi Uppanna nuppanna ma" Uvahi sarirariga ceva Uvahi sariranga ceva Uvveyanayam jammana-maranam cao Uvveyanayam jammana-maranam mao Uvveyanayam jam mana-maranani nao Uvveyanayam jammana-maranam tio 16 16 48 47 45 46 16 16 20 Valayamuhasamano Veyanasu uinnasu 58 122 38

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MAHAPRATYAKHYANA PRAKIRNAKA 3. GLOSSARY OF TERMS Ahara (Food) - The scriptures mention four types of foods for the human beings' - 1. Asana or staple food, 2. Pana or liquid food, 3. Khadya or nourishing food and 4. Svadya or tasty foods or dainties (these are, generally, the spices to be taken to balance the three elements of gout - Vata, bile - Pitta and phlegm - Kapha in the body). Alochana (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 (Acarya), preceptor (Guru) or elders (Sthaviras or seniors), is called Alocana or atonement by confession.? Aradhana (Spiritual Practice) - Flawless practice of the faith without indulging in forbidden excesses and misconduct is Aradhana or practice. The practice is divided in three parts - 1. Learning oriented practice (Inanaradhana), 2. Belief oriented practice (Darsanaradhana) and 3. Conduct oriented practice (Caritrara-dhana). 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 Sthananga, 4/4/512. Ibid, Pt. I, p. 290. A. Sthananga, 3/4/434. B. Sri 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 Aradhana. 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 (Adana-bhaya), 4. Fear of accidents (Akasmata-bhaya), 5. Fear of sufferings (Vedana-bhaya), 6. Fear of death (Marana-bhaya), and 7. Fear of dishonour (Aslokabhaya). 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 Sveta-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 Araksabhaya), 4. Fear of indulgence (Agupti-bhaya), 5. Fear of death (Marana-bhaya), 6. Fear of suffering (Vedana bhaya) and 7. Fear of accidents (Akasmat-bhaya). Jainendra Siddhanta Kosa, Pt. I, p. 284. A. Sthananga, 7/27. B. Sri Jaina Siddhanta Bol Sangraha, Pt. 2, p. 268.

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xii : MAHAPRATYAKHYANA PRAKIRNAKA Caurasi Lakha Yoni (Eighty-four hundred thousand living species) -- According to Svetambara tradition, the eighty four hundred thousand living species are as follows':Earth-bodied creatures (Prthvikaya) - 07 Lakha, * Water-bodied creatures (Apkaya) 07 Lakha, Fire-bodied creatures (Tejaskaya) 07 Lakha, Air-bodied creatures (Vayukaya) - 07 Lakha, Individual Vegetational-bodied creatures (Pratyeka Vanaspatikaya) - 10 Lakha, General Vegetational-bodied creatures (sadharana Vanaspatikaya) - 14 Lakha, Bisensory creatures (Dvindriya) 02 Lakha, * Trisensory creatures (Trindriya) 02 Lakha, Quadrusensory creatures (Caturendriya) - 02 Lakha, Heavenly gods (Devata) 04 Lakha Hellish creatures (Naraki) 04 Lakha * Sub-human pentasensory Creatures (Tiryanca) 04 Lakha * Human beings (Manusya 14 Lakha Total 84 Lakha According to Digambara tradition the eighty-four hundred thousand living species are as follows :* Permanent Nigoda (Nitya Nigoda) - 07 Lakha, * Other Nigoda (Itara Nigoda) 07 Lakha, Earth-bodied creatures (Prthvikaya) - 07 Lakha, Water-bodied creatures (Apkaya) 07 Lakha, Fire-bodied creatures (Tejaskaya) 07 Lakha, * Vegetational-creatures (Vanaspatikaya) - 10 Lakha, * Bisensory creatures (Dvindriya) - 02 Lakha, I Sravaka Pratikramanasutra, p. 66. Gommatasara, Jivakanda, Verse, 89.

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* * * * * Sub-human pentasensory Creatures (Tiryanca) * Human beings (Manusya) Total Trisensory creatures (Trindriya) Quadrusensory creatures (Caturendriya) - Heavenly gods (Devata) Hellish creatures (Naraki) 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 (Artadhyana), 2. Angered meditation (Raudradhyana), 3. Pious concentration (Dharmadhyana) and 4. Pure soulconcentration (Sukladhyana). From the auspicious and inauspicious character point of view, the meditation is said to be of two types. The Artadhyana and the Raudradhyana are inauspicious or ignoble concentrations while the Dharmadhyana and the Sukladhyana are the auspicious or noble concentrations. Garava (Vanity, arrogance) or big headedness. 1. Arrogance due to wealth (Rddhi-garava), 2. Arrogance due to power (Rasa-garava) and 3. Arrogance due to availability of luxuries (Sata-garava). A. Sthananga, 4/1/60. B. Samavayanga, 4/20. C. Sri Jaina Siddhanta Bol Sangraha, Pt. 1, p. 193-194. 02 Lakha, 02 Lakha, 04 Lakha 04 Lakha D. Jainendra Siddhanta Kosa, Pt. 2, p. 494. A. Sthananga, 3/4/505. 04 Lakha 14 Lakha 84 Lakha Garava means vanity, arrogance Garava is of three types2 B. Samavayanga, 3/15. C. Sri Jaina Siddhanta Bol Sangraha, Pt. 1, p. 70.

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xiv : MAHAPRATYAKHYANA PRAKIRNAKA In the Digambara literature, too, the vanity or arrogance of disposition is said to be for three reasons. However, there the Rasa-garava has been replaced with Sabda-garava (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 garavas have been listed as - 1. Sabdagarava, 2. Rddhi-garava and 3. Sata-garava. Garha (Censure) - Garha is defined as the voluntary renunciation of the dispositions of attachment, aversion etc in the presence of the five paragons of spiritual virtues (Panca Paramesthi - Arhanta, Siddha, Acarya, Upa dhyaya 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 Garha. Actually, Garha is a preamble to expiation through repenting. Garha is said to be of four types? - 1. Selfcensure within the sub-sect (Upasampradaya rupa Garha), 2. Self-censure due to disgust (Vicikitsa rupa Garha), 3. Self-censure by condemning the misdeeds (Micchami rupa Garha) and 4. Self-censure by acknowledging the faults as they were committed (Evamapi prajiapti rupa 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 Siddhanta Kosa, Pt. 2, p. 239. Sthananga, 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. Kaya 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 (Mithyatva), unrestrained conduct (Avirati), negligence (Pramada), passions (Kasaya) and body, mind and speech (Yoga) and consequent binding of the soul with the karmic matter is karma. Karma is of eight categories? - 1. Jnanavaraniya (Knowledge obscuring), 2. Darsanavaraniya (Right-belief obscuring), 3. Vedaniya (Pleasant and unpleasant feelings producing), 4. Mohaniya (Vision deluding), 5. Ayu (Life-span determining), 6. Nama (Personality determining) 7. Gotra (Status determining), and 4. Antaraya (Weal obstructing) karma. Kasaya (Passions) - what sully the otherwise clean and pure soul with the karma-mire are Kasayas or passions. In other words it is Kasayas that are responsible for the recurrent cycle of births and death for the soul. The passions are A. Uttaradhyayana, 24/1, 2. B. Samavayanga, 3/15. C. Sri Jaina Siddhanta Bol Sangraha, Pt. 1, p. 16. D. Jainendra Siddhanta Kosa, Pt. 2, p. 248. A. Ibid, 2/4/424. B. Prajnapana, 23/1. C. Sri Jaina Siddhanta Bol Sangraha, Pt. 3, p. 395. Abhidhana Rajendra Kosa, Pt. 3, p. 395.

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xvi : MAHAPRATYAKHYANA PRAKIRNAKA mainly four - 1. Anger (Krodha), 2. Pride (Mana), 3. Deceit (Maya), and 4. Greed (Lobha). Lesya (Spiritual Colouration or Aura) - Lesya 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. Lesya or spiritual colouration or aura is of six types? - 1. Krsna lesya or black aura, 2. Neela lesya or blue aura, 3. Kapota lesya or Grey aura, 4. Pita lesya or yellow aura, 5. Padma lesya or lotus aura and 6. Sukla lesya (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 Raju, that is fully occupied by Dharmastikaya (unmanifest matter that neutrally aids the motion of the A. Sthananga, 4/1/75. B. Samavayanga, 4/20. | Prajnapana, 28/7. D. Sri Jaina Siddhanta Bol Sangraha, Pt. 1, p. 269. E. Jainendra Siddhanta Kosa, Pt. 2, p. 33. F. Vyakhyaprajnapti, 1/3. A. Sthananga, 3/1/58.. B. Samavayanga, 6/31. C. Uttaradhyayana, 34/3. Prajnapanasutra, 17/2. E. Sri Jaina Siddhanta Bol Sangraha, Pt. 2, p. 70-77. F. Jainendra Siddhanta Kosa, Pt. 3, p. 436.

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GLOSSARY OF TERMS : xvii living - Jiva and the non-living manifest matter - Pudgala) and Adharmastikaya (unmanifest matter that neutrally aids the position or the state of rest of the living - Jiva 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 Raju expanse is called Aloka, kasa 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 (Kala-loka) and 4. Modal universe (Bhavaloka). * 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 (Jatimada), 2. Pride of family (Kulamada), 3. Pride of power (Balamada), 4. Pride of beauty (Rupamada), 5. Pride of penance (Tapomada), 6. Pride of scriptural learning (Srutamada), 7. Pride of gain (Labhamada) and 8. Pride of wealth (Aisvaryamada). 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. Sri Jaina Siddhanta Bol Safigraha, Pt. 1, p. 45-46. B. Jainendra Siddhanta Kosa, Pt. 3, p. 456. Vyakhyaprajnpti, 11/10/2. A. Sthananga, 8/21. B. Samavayanga, 8/44.

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xviii: MAHAPRATYAKHYANA PRAKIRNAKA like this1 1. Pride of great learning (Vijnana!mada), 2. Pride of wealth (Aisvaryamada), 3. Pride of power (Ajna- mada), 4. Pride of family (Kulamada), 5. Pride of strength (Balamada), 6. Pride of penance (Tapamada), 7. Pride of beauty (Rupamada), and 8. Pride of caste (Jatimada). 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 Maya (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 Maya. Maya is of five types 1. Nikrti (deceit prompted by poverty), 2. Upadhi (Deceit in relation to possessions), 3. Satiprayoga Deceitfully mixing poor quality goods with those of the better quality), 4. Pranidhi (Deceit prompted by desire) and 5. Pratikuncana (Using false keys). The Samavaya nga mentions sixteen names (types) of Maya and the Vyakhyaprajnapti mentions fifteen." 1 Mleccha (Anarya or ignoble) - People belonging to races other than the Aryan have been referred to as Mlecchas. Vacaka (Upadhyaya or preceptor) Syamacarya has mentioned a number of Anarya or Mleccha races in the fourth secondary canonical work (Upanga) - Prajnapana-sutra." They are - Saka, Yavana, Kirata, Sabara, Kaya, Marunda, Udda, Bhandaka - (Bhadaka), Ninnaka 2 3 + 5 3 6 -da Jainendra Siddhanta Kosa, Pt. 3, p. 270. A. Sthanamga, 3/4/519. B. Jainendra Siddhanta Kosa, Pt. 3, p. 290-291. Jainendra Siddhanta Kosa, Pt. 3, p. 307. Samavayanga, 52/ 284. Vyakhyaprajnapti, 12/5. Prajnapanasutra, 1/18.

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GLOSSARY OF TERMS : xix (Ninnaka), Pakkanika, Kulaksa, Gonda, Sinhala, Parasya (Parasika), Andhra (Kraunca), Udamba (Ambadaka), Tamila (Damila, Dravida), Cillala (Cillasa or Cillaka), Pulinda, Harosa, Domba (Doma), Pokkana (Vokkana), Gandhaharaka (Kandharaka), Bahalika (Balhika), Ajjala (Ajjhala), Roma, Pasa (Masa), Pradusa (Prkusa), Malaya (Malayali), Cancuka (Bandhuka), Muyali (Culika), Konkanaka, Meda (Meva), Palhava, Malava, Gaggara (Maggara), Abhasika, Nakka (Kanavira), Cina, Lhasika from Lhasa), Khasa, Khasika (Kahasis of Asam), Nedura (Nedura), Mandha (Mondha), Dombilaka, Laosa, Bakusa, Kaikeya, Arabaka (Akkhaka), Huna, Rosaka (Russians), Romaka (Romans), Maruka (Maruta), Ruta (Bhramararuta), and Vilasa (Cilata), etc. Pratyakhyana (Vow to renounce) - To take a vow to renounce something or some act for some time or for life is called Pratyakhyana. It is of many types. However, the Sthana -riga-sutra lists these five types - 1. Sraddhana-suddha Pratyakhyana (Vow taken with unwavering faith), 2. Vinayasuddha-pratyakhyana (Vows taken and observed with utmost humility), 3. Anubhasanasuddha-pratya khyana (Vows taken and observed as enunciated), 4. Anupalana-suddha-pratyakhyana (Vows taken and observed flawlessly), and 5. Bhavasuddha-pratyakhyana (Vows taken and observed with purity of disposition). Salya (Sting) - What stings or causes pain or rankles is Salya. The three categories of Salya are' - 1. Deception sting (Maya A. Sthananga, 3/3/385. B. Samavayanga, 3/15.

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xx : MAHAPRATYAKHYANA PRAKIRNAKA Samstaraka (Bedding) salya), 2. Desire sting (Nidana salya) and 3. Falsehood sting (Mithya-darsana salya). 1 The general meaning of the word Samstaraka 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 samstarakas or beddings' 1. Ground-bed (Prthvi samstaraka) when the aspirant lies down on the bare ground, 2. Rock-bed (Sila samistaraka) when the aspirant lies down on the bare rock, 3. Board-bed (Phalaka samista raka) when the aspirant lies down on the wooden board and 4. Straw-bed (Trna samstaraka) 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 (Desapratya- sattikrt samyoga sam bandha), and Quality oriented attachmental relationship (Gunapratyasattikrt samyoga sambandha). Samiti (Vigilance) - The vigilant conduct of the aspirant spiritual practitioner is said to be Samiti. Samitis are five3 - 1. Irya (gaman) samiti (Exercising vigilance in moving about), 2. Bhasasamiti (Exercising vigilance in speaking), 3. Esanasamiti (Exercising vigilance in seeking the monastic * -- * C. Sri Jaina Siddhanta Bol Sangraha, Pt. 1, p. 73. D. Jainendra Siddhanta Kosa, Pt. 4, p. 26. Jainendra Siddhanta Kosa, Pt. 4, p. 154. Ibid, Pt. 4, p. 142. A. Sthananga, 5/3/457. B. Samavayanga, 5/26. C. Sri Jaina Siddhanta Bol Sangraha, Pt. 1, pp. 330-331.

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GLOSSARY OF TERMS : xxi requirements such as food, and equipage), 4. Adanabhanda-patra niksepana samiti (Exercising vigilance in inspecting and maintaining the monastic requirements and equipage such as borrowed items, lodgings, pots, etc.), and 5. Uccaraprasravana-khela-sirghana-jalla pratisthapana samiti (Exercising vigilance in disposal of excretions, sputum, phlegm - nose-blowings and body mud). In the Uttaradhyayanasutra the names of the last two samitis have been mentioned differently. There, the fourth samiti is named as Adana samiti and the fifth one as Uccara 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 Adananiksepana samiti and the fifth one as Pratisthapana 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 Samavayarigasutra as well. However, here the fifth fear is that for life rather than that of death (Jivana-bhaya). The names and the order of the rest of six fears are same as in Sthana 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 Siddhanta Kosa, Pt. 4, p. 340. A. Prajnapana, Stanza I. B. Sri Jaina Siddhanta Bol Sangraha, Pt. 5, pp. 117. Samavayanga, 7/37. Ibid, 3/1/94.

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xxii : MAHAPRATYAKHYANA PRAKIRNAKA I three kinds Karma-upadhi or karmic encumbrance, Sarira-upadhi or bodily encumbrance and Bahya-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 Valagrakoti (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 Valagra-koti. In other words it represents extremely (immeasurably) small space. Visaya (Subject) * Whatever is desired to be known (Jneya) 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. Sri Jaina Siddhanta Bol Sangraha, Pt. 6, p. 175. Jainendra Siddhanta Kosa, Pt. 3, p. 578.

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MAHAPRATYAKHYANA PRAKIRNAKA 4. BIBLIOGRAPHY Abhidhana Rajendra Kosa : Parts 1-7, Sri Vijaya Rajendrasuri, Ratlam. Ardhamagadhi Kosa : Parts 1-5, Pt. Muni Ratnacandraji, Amar Publications, Varanasi. Astapahuda, Kunda Kunda, Tr. Mahendra Kumar Jain, Sri Digambara Jaina Svadhyaya Mandir, Sonagadha. Bhagavati-aradhana, sivarya, Ed. Kailasacandra Sastri, Jaina Samskrti Raksaka Sangha, Sholapur. Candravedhyaka Prakirnaka, Tr. Dr. Suresh Sisodiya, Agama Ahimsa Samata Evam Prakta Samsthana, Udaipur. Gommatasara, Ed. Dr. A.N. Upadhye, Bharatiya Jnanapitha Prakasana, Delhi. Jaina Bauddha Aur Gita Ke Acara Darsanon Ka Tulanatmaka Adhyayana, Dr. Sagarmal Jain, Prakrta Bha rati Samsthana, Jaipur. Jaina Laksanavali : Parts 1-3, Balacandra Siddhantasastri, Via Seva Mandir, Delhi. Jainendra Siddhanta Kosa ; Parts 1-4, Jinendra Varni, Bharatiya Jnanapitha, Delhi. Jatadharmakathasutra, Ed. Muni Madhukara, Agama Prakasana Samiti, Beawar. Mulacara (Parts I-II), Vattakera, Ed. Kailasacandra Sastri, Bharatiya Jnanapitha Trakasana, Delhi. Nandisutra, Muni Madhukara, Agama Prakasana Samiti, Beawar. Nandisutra Curni, Devavacaka, Ed. Muni Punyavijayaji, Prakta Texts Society, Varanasi. Nandisutra Vrtti, Devavacaka, Ed. Muni Punyavijayaji, Prakta Texts Society, Varanasi. Niryukti Sangraha, Bhadrabahu, Ed. Vijaya Jinendrasuri. xxiii 13. 14. 15.

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xxiv : MAHAPRATYAKHYANA PRAKIRNAKA 16. Nisithasutra (Bhasya), Ed. Muni Amaracandaji, Sanmati Jnanapitha, Agra. Niyamasara, Kunda Kunda, Hindi Tr. Paramesthidas, Sri Kundakunda Kahana Digambara Jaina Tirtha Suraksa Trust, Jaipur. Paiasaddamahannavo, Pt. Hargovindadas, Prakrta Texts Society, Varanasi. Painayasuttaim : Parts 1-2, Muni Punyavijayaji, Mahavira Jaina Vidyalaya, Mumbai. Paksikasutra, Devacandra Lalbhai Jaina Pustakoddhara Fund. Prajnapanasutra, Muni Madhukara, Agama Prakasana Samiti, Beawar. Pravacanasara, Kunda Kunda, Ed. Dr. A.N.Upadhye, Srimad Rajacandra Asrama, Agas. Sri jaina Siddhanta Bol Sangraha (Partsa I-VIII), Agarcand Bahirodana Sethiya Jaina Paramarthika Samstha, Bikaner. Sravaka Pratikramanasutra, Agarcand Bahirodana Sethiya Jaina Paramarthika Samstha, Bikaner, Samavayangasutra, Ed. Muni Madhukara, Agama Prakasana Samiti, Beawar. Samayasara, Kunda Kunda, Ed. Dr. Pannalal, Sri Ganesaprasad Varni Granthamala Prakasana, Varanasi. Sthanangasutra, Ed. Muni Madhukara, Agama Prakasana Samiti, Beawar. Uttaradhyayanasutra, Ed. Muni Madhukara, Agama Prakasana Samiti, Beawar. Visesavasyaka Bhasya, Jinabhadra, Ed. Pt. Dalsukhbhai Malavaniya, L.D. Institute Of Indology, Ahmedabad. Vyakhyaprajnaptisutra (Parts I-III), Muni Madhukara, Agama Prakasana 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.