Agam 28 Mool 01 Aavashyak Sutra Sthanakvasi

Author(s): Amarmuni
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/002489/1

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sacitra Avazyaka sUtra zruta AcArya pravartaka zrI amara muni Avazyaka ke ArAdhaka zramaNa zramaNI ILLUSTRATED AAVASHYAK SUTRA tassa micchAmi dukkr| zrAvaka zrAvikA Shrut Acharya Pravartak Shri Amar Muni Avazyaka ArAdhanA ke chaha sopAna caturviMzati Avazyaka vaMdana Avazyaka sAmAyika Avazyaka videSaNA kAyotsarga Avazyaka apANa bosirAmi. pratyAkhyAna Avazyaka pratikramaNa Avazyaka uparokta zi prakArakA samitimA

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Avazyaka sUta jisa prakAra apane paMkhoM ko phar3aphar3A kara pakSI una para jamI dhUla ko jhAr3a letA hai vaise hI sAdhaka gRhIta vratoM para jamI doSoM kI dhUla ko pratikramaNIya parispaMdanA dvArA jhAr3a kara bhAra-rahita ho jAtA hai| aisA karane se usake lie adhyAtma ke ananta AkAza meM U~cI ur3Ana bharanA sarala ho jAtA hai| doSoM kI dhUla ke bhAra ke sAtha adhyAtma ke AkAza meM U~cI ur3Ana saMbhava nahIM hai isIlie mahApuruSoM ne " Avazyaka" kA vidhAna kiyA hai| pratyeka jinopAsaka ke lie yaha jarUrI hai ki vaha Avazyaka - ArAdhanA dvArA pratidina "nizAnta aura divasAnta" - ina donoM saMdhyAoM meM svayaM kA Alekhana pratilekhana kre| svayaM kA avalokana kare Atma AlocanA kare aisA karane se usakI AtmA zuddha aura nirmala ho jAtI hai| usakA jJAna darzana evaM Ananda svarUpa prakaTa ho jAtA hai| aisA honA hI sAdhanA kA suphala hai| siddhi ke antima sopAna para sAdhaka kA caraNanyAsa hai| AAVASHYAK SUTRA Just as a bird removes the dirt from his wings by fluttering his feathers, similarly through pratikarman, the practitioner removes the karmic dust from the vows accepted by him, then he cleans his soul. Then it becomes easy for him to move ahead in infinite span of spirituality. With the heavy load of dust of faults it is not possible to arrive at the great heights of spirituality. So the great seers have enumerated the provision of Avashyak. It is essential for every follower of Arihantas to practice Avashyak daily in a quiet manner in the evening as well as in the morning wherein he should closely look into his activities himself at the end of the day and before the end of night. He should examine his activities himself. He should practice self-criticism through self-introspection. By this process, his soul becomes pure and spotless. Then his real knowledge, perception and natural state of ecstatic happiness appears. This is the good result of this practice. He then treads on the final step leading to salvation. sacitta phala-sabjI kA tyAga parivAra kA tyAga karemi bhaMte! sAmAiyaM savvaM sAvajjaM jogaM paccakkhAmi jAvajjIvAe, tivihaM tiviheNaM maNeNaM, bAyAe, ka karemi, na kAravemi, karatapi annaM na samajANA khetIbAr3I kA tyAga dhana-sonA-cA~dIAdi kA tyAga tassa bhaMte paDikkamA niMdAmi garihAmi a bosirAmi jIvana paryaMta kAryoM ke kI

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sacitra Avazyaka sUtra zruta AcArya pravartaka zrI amara muni ILLUSTRATED AAVASHYAK SUTRA Shrut Acharya Pravartak Shri Amar Muni

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

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sacitra Avazyaka sUtra (mUla pATha, hiMdI-aMgrejI anuvAda, vivecana evaM raMgIna citroM sahita ) pradhAna sampAdakaH uttara bhAratIya pravarttaka bhaNDArI zrI padmacandra jI mahArAja ke suziSya zruta AcArya pravartaka zrI amara muni jI mahArAja prakAzaka padma prakAzana, padma dhAma, narelA maNDI, dillI-110040

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0 sacitra Avazyaka sUtra (saMpUrNa zramaNa evaM zrAvaka Avazyaka) * pradhAna saMpAdaka * saMpAdaka zruta AcArya uttara bhAratIya pravarttaka ArAdhya gurudeva zrI amara muni jI mahArAja kI hIraka janma- jayaMtI ke upalakSya meM sacitra Agama mAlA kA caubIsavAM puSpa * mudraka * mUlya : zruta AcArya pravarttaka zrI amara muni jI mahArAja O saha-saMpAdaka * aMgrejI anuvAdaka 0 citrAMkana sahayogI 0 citrAMkana * prathamAvRtti 0 prakAzaka evaM prApti sthAna : : zrI varuNa muni jI mahArAja 'amara ziSya' Dabala ema. e. sAhityakAra zrI zrIcanda jI surANA 'sarasa' : yuvA sAhityakAra zrI vinoda zarmA : padmaratna suzrAvaka zrI rAjakumAra jaina, madhubana, dillI : zrI saMjaya surANA, AgarA : zrI anuja ke. bhaTanAgara, vikAsapurI, dillI : navambara, 2012 zrI mahendra jaina (adhyakSa) (M) 9810027225 padma prakAzana, padma dhAma, narelA maNDI, dillI - 40 : komala prakAzana, premanagara dillI - 8 mo.: 9210480385 : 400 rupaye mAtra (c) sarvAdhikAra : padma prakAzana, dillI // ii //

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samarpaNa jinhoMne apanI parama pAvana preraNAoM aura prabhAvazAlI dezanAoM se asaMkhya bhavyAtmAoM ko aMdhakAra se prakAza asat se sat aura para se sva kI ora lauTane kA saMdeza diyA una uttara bhAratIya pravarttaka anaMta upakArI gurudeva ' bhaNDArI' zrI jI ma. padmacandra ke adRSTa pANi-pallavoM meM parAzraddhA parAbhakti sahita samarpita! amara muni (zruta AcArya, uttara bhAratIya pravartaka)

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Agama prakAzana ke AdhAra staMbha zramaNIsUryA upa. pra. DaoN. zrI saritA jI ma. divya sAdhikA zrI razmi jI ma. zera-e-maMgaladeza zrI subhASa 'lillI' jI-nIlama jaina, gidar3avAhA udAramanA parama gurubhakta zrI subhASacanda jI zazi jaina, viveka vihAra, dillI udAramanA parama gurubhakta zrI AnaMda jI sudhA jaina, narelA maNDI

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Agama prakAzana meM parama sahayogI dAnavIra bhAmAzAha zrI AnaMda prakAza jIkamaleza jaina, sadara bAjAra, dillI suprasiddha dAnavIra zrI Ara. DI. jaina jayamAlA jaina, viveka vihAra, dillI udAramanA parama gurubhakta zrI sacina jI rUhI jaina vizvA apArTamainTa, rohiNI, dillI udAramanA parama gurubhakta zrI jineza kumAra jI premalatA jaina, agranagara, ludhiyAnA udAramanA parama gurubhakta zrI suzIla kumAra jI kauzalyAdevI jaina, yojanA vihAra, dillI

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zruta sevA meM samarpita guru bhakta udAramanA parama gurubhakta lA. jagamandaralAla jI zakuntalA devI jaina, rohiNI, dillI udAramanA parama gurubhakta zrI jJAta naMdana jI aMgarI devI jaina, arihaMta nagara, dillI udAramanA parama gurubhakta zrI rAjakumAra jaina (jATala vAle), trinagara, dillI udAramanA parama gurubhakta DaoN. jagamohana jI nirmala goyala, khannA udAramanA parama gurubhakta zrI kRSNa lAla jI darzanA devI jaina, saMgariyA

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kkkkkkkkkkkukskeskukstuskskskskluskeskkkkkkkkkkkkkk ILLUSTRATED AAVASHYAK SUTRA (Original text, Hindi-English translation Exposition alongwith coloured pictures) jknniknni jinnijshrnnjilloddddi Chief Editor Disciple of Uttar Bharat Pravartak Bhandari Shri Padmachand Ji Maharaj Shrut Aacharya Pravartak Gurudev Shri Amarmuni Ji Maharaj Publisher: Padma Prakashan, Padma Dham, Narela Mandi, Delhi-110040

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Sukikukskkkkkkkkkkkkkkkkkkkskskskskskskskskskskskskskskskskska llllllllllllls ss lsllmsy On the occasion of birthday Diamond Jubilee of Uttar Bharat Pravartak Gurudev Shri Amar Muni Ji Maharaj llTlsmllllllm in Illustrate Series of Agams Twenty Fourth O O Sachitra Aavashyak Sutra (Complete Shraman and Shravak Sutra) Chief Editor : Shrut Aacharya Pravartak Shri Amar Muni Ji Maharaj Editor : Shri Varun Muni JI Maharaj 'Amar Shishya? " Double M.A. : Shrichand Ji Suranaa 'Saras' Co-editor : Sh. Vinod Sharma English Translation : Padamratan, Sh. Rajkumar Jain, Madhuban, Delhi O O O Illustration Supervision : Sh. Sanjay Surana, Agra : Sh. Anuj K. Bhatnagar, Vikaspuri, Delhi O O O Illustrater First Edition Publisher : November, 2012 : Mahender Jain, (President-9810027225) Padma Prakashan, Padma Dham, Narela Mandi Delhi-110040 : Komal Prakashan, Prem Nagar, Delhi-110008 O Printer (M): 9210480385 O Price : Four Hundred Rupees Only (c) (All rights reserved : Padma Prakashan, Delhi) // iv //

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Plekskskskskskskskskskskskskskskske alesalesale alsiske alsdesheardstselesslestealistskskskskslesalesedaare Raksessessekskskskskskskseeg Z(prakAzakIya / sacitra Agama prakAzana ke abhiyAna meM padma prakAzana ne prastuta zrI Avazyaka sUtra ke prakAzana-yajJa ko sampanna karake eka aura sopAna kA sparza kara liyA hai| battIsa AgamoM ke sacitra prakAzana ke jisa lakSya ko lekara hamane apane abhiyAna kI zuruAta kI thI, hama usa lakSya-siddhi ke atyanta samIpa pahu~ca gae haiN| niHsandeha yaha eka duruha aura durgama yAtrA rhii| vibhinna bAdhAeM kadama-kadama para cunautiyA~ banatI rhiiN| kaI bAra pratIta huA ki isa prakAzana abhiyAna ko Age bar3hA pAnA sambhava nahIM hogaa| parantu isa saba ke bAvajUda kisI divya zakti ke adRzya saMbala se evaM pUjya pravartaka gurudeva zrI amaramuni jI mahArAja ke AzISa se kArya anavarata calatA rhaa| bAdhAeM svataH dhvasta hotI rhiiN| pUjya pravartaka zrI jI kA AzISa, hAtha para rakhe hue dIpaka kI bhA~ti hamAre yAtrApatha ko Alokita karatA rhaa| Aja jaba hama zikharArohaNa ke samIpa haiM to hArdika AhlAda aura AdhyAtmika umaMga kA ghaTa chalaka-chalaka rahA hai| atIta meM Avazyaka sUtra para aneka ArAdhya AcAryoM, munirAjoM evaM vizruta vidvAnoM ne apanI kalama calAyI hai| Avazyaka sUtra ke kaI upayogI saMskaraNa Aja sulabha haiN| parantu sacitra Avazyaka sUtra kA abhAva adyatana banA huA thaa| ekAdha sacitra prakAzana dekhane meM bhI Aye, para unameM sAdhaka kI mudrAe~ Adi hI citrita haiN| sUtra kA sampUrNa hArda citroM meM prakaTa ho aisA Avazyaka sUtra adyatana prakAzita nahIM huA hai| isa dRSTi se prastuta prakAzana sarvathA navIna hai| bhASA-zailI kI dRSTi se bhI prastuta zrI Avazyaka sUtra ajJa-vijJa sabhI pAThakoM ke lie sarvathA upayogI hogaa| prastuta sUtra ko vidhi sahita saMyojita kiyA gayA hai jisase sAdhAraNa Aselesslesslesslesslesslesdeskestastesslesdesdeslesslesslesslessleslesslesslestestskestastestastestostsleaksksdesakestatestedeosdesdeskskskskskeletest Bakersdestrokelesslesesesestatestaster seskskskskskal REArrararamparamanarayanarararararamanarararararaprapants

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pAThakoM ke sAtha-sAtha pratidina pratikramaNa karane vAle sAdhaka bhI apane lie upayogI pA skeN| prastuta Agama prakAzana meM anekAneka sahayogiyoM kA AzIrvAdAtmaka saujanya hameM prApta huA hai, tadartha hama unake AbhArI haiN| aMgrejI anuvAdana meM zrI rAjakumAra jI jaina tathA saMpAdana evaM mudraNa meM zrI vinoda zarmA (komala prakAzana dillI) kA sahakAra bhI hamAre lie avismaraNIya rhegaa| aura aMta meM parama pAvana pUjya pravarttaka gurudeva bhaNDArI zrI padmacandra jI ma. ke adRSTa AzIrvAda evaM pUjya pravartaka zrI amara muni jI mahArAja ke sAkSAt AzISa se tathA 'amara ziSya' munIzvara zrI varuNa muni jI ke vilakSaNa mArgadarzana se hama isa zrutayajJa kI sampUrNatA meM zIghra saphala hoMge - isI AzA ke sAtha // vi // - mahendra jaina adhyakSa padma prakAzana, padma dhAma, narelA maNDI, dillI - 40

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Skssssssssssssssssssssssssssssssssssssssssssss.shshsh sh (PUBLISHER'S NOTE) Dy publishing Avashyak Sutra, Padma Prakashan has moved a step forward in the publication of illustrated sachitra Agams. We have started this project keeping in mind the goal of publication of all the thirty two Agams in illustrated Sachitra form. Now we are very near in completing it. Undoubtedly it was an uphil and difficult task. Obstacles in various form appeared on the way. Several times it appeared that it may not be possible to go ahead in this project. In spite of all these difficulties, with the assistance of some invisible power and with the blessings of gurudev Pravartak Shri Amar Muni ji Maharaj the work continued to move ahead. The obstacles withered away of their own. The worthy blessing of Pravartak ji continued to show us the way ahead like a lamp in the darkness. The day when we are near the completion in our ascent, we are filled with immense joy. In the past many learned Acharyas, Saints and Scholars have written commentaries on Avashyak Sutra. Many useful editions on Avashyak sutra are easily available at present but there is no illustrated sachitra Avashyak sutra. A few illustrated avashyak sutra came to our notice but in them only the postures of the practitioner are depicted. So far no Avashyak Sutra has been published wherein the entire theme of the Sutra has been properly reflected in pictures. In this context this publication is totally a recent one. Even from the point of language, this publication shall be easily intelligible to the common reader. The beginner as well as the learned would like it. This Sutra has been properly compiled so that it may be useful to the ordinary reader and also to those who daily do pratikraman. We have received the assistance of many devotees in the publication of this Agam and express our gratitude to them. In English translation Shri Raj Kumar Jain and in preparing the pictures and depicting the postures editing the assistance of Shri Vinod Sharma of 'Komal Prakashan' shall always be remembered. // vii //

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In the end I must admit that we shall be successful soon in this mission due to the invisible blessing of reverend pravartak Bhandari Shri Padma Chandra ji Maharaj, the worthly blessing of pravartak Shri Amar Muni ji Maharaj and the guidance of Shri Varun Muni ji, devoted disciple of Shri Amar Muni ji. With this expectation // viii // -Mahendra Jain President Padma Prakashan, Padam Dham, Narela Mandi, Delhi-40 sksksksksksksks

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sampAdakIya - prAcIna jaina sAhitya meM battIsa AgamoM kA sthAna sarvopari hai| ina AgamoM meM tIrthaMkara bhagavaMtoM ke upadeza unake pradhAna ziSyoM (gaNadharoM) ne sUtrabaddha karake saMkalita kie haiN| kucheka sUtroM kA saMkalana/nirvRhaNa bAda ke AcAryoM ne bhI kiyaa| parantu ina sUtroM meM bhI mUla upadeza bhagavAn mahAvIra ke hI haiN| tIrthaMkara mahAvIra ne kaivalya ke Aloka meM jaisA dekhA, vaisA hI prarUpita kiyaa| gaNadharoM ne tIrthaMkara mahAvIra kI prarUpaNAoM ko yathArUpa apanI prajJA meM sahejA aura pUre kauzala se una prarUpaNAoM ko sUtrabaddha kiyaa| vaha sUtrabaddha jJAna gaMgotrI guru-ziSya paramparA se eka hajAra varSoM taka pravAhita hotI rhii| guru apane ziSya ko sikhAte, Age ziSya apane ziSyoM ko sikhaate| kAla ke prabhAva se sAdhakoM kI smaraNa-zakti kSINa hone lgii| smaraNa-zakti ke hrAsa se Agama-sAhitya bhI prabhAvita hone lgaa| vizAla vAGmaya ko smRti meM surakSita rakha pAnA sahaja nahIM thaa| samaya-samaya para par3ane vAle durbhikSa bhI zruta-rAzi ke viccheda ke kAraNa bne| aneka zruta-sampanna zramaNa durbhikSa ke kAraNa kAla-kavalita ho ge| aneka zramaNa-samudAya bhAratavarSa ke dakSiNAdi sudUra aMcaloM meM cale gye| paraspara milana ke abhAva meM jo bar3I hAni huI vaha zrutarAzi ke viccheda ke rUpa meM sAmane aayii| Akhira bhagavAn mahAvIra ke nirvANa ke 980 varSa pazcAt AcArya devarddhigaNi kSamAzramaNa ne zruta ke hrAsa ko rokane ke lie vallabhI nagarI meM zramaNa-sammelana kA AhvAna kiyaa| isa sammelana meM aneka vidvAna munirAjoM ne sahabhAgitA kii| devarddhigaNi kSamAzramaNa ke nirdezana meM prathama bAra sUtroM ko kalamabaddha kiyA gyaa| pustakArUr3ha hone se Agama sAhitya meM jahA~ ekarUpatA AI vahIM sUtrapAThoM ke viccheda kA krama bhI banda ho gyaa| vartamAna meM battIsa AgamoM kI upalabdhatA devarddhigaNi kSamAzramaNa kI dUradarzitA kA supariNAma hai| isIlie jaina jagata meM Arya devarddhigaNi kSamAzramaNa ko eka yugAntarakArI mahApuruSa ke rUpa meM jAnA-mAnA aura pUjA jAtA hai| // ix//

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Praslesalesslesterolesalesale slesaleslesslesslesale.slesslesslessleslesale salese.sleslessonslesslesleeplesslesslesleeplesslee sleeplesslesslesslesslesslesoles slowlesslee gholesalcalese ale slesalelocalhealhe slashe she salesalesalesale slesaleshe sleshaskadaste syste sade salesalesdesiseksiskesisekeselessleelesslege krAMtadraSTA gurudeva kA azISa-darzana battIsa Agama adhyAtma ke amRta-kalaza haiN| atIta meM asaMkhya bhavya jIvoM ne isa amRta ke pAna se amaratva kI prApti kI hai| vartamAna meM bhI aneka sAdhaka isa amRta kA pAna kara amaratva ke patha para yAtrazIla haiN| mere gurudeva uttara bhAratIya pravartaka bhaNDArI zrI padmacanda jI mahArAja ke cintana meM kaI dazaka pUrva yaha vicAra utpanna huA ki adhyAtma ke ye amRtakalaza jana sAdhAraNa kI bhASA meM sarvasulabha hoN| taba gurudeva ne mujhase kahA thA-amara! kucha aisA karo jisase yaha Agama jJAna kevala vidvAnoM ke upabhoga kA viSaya na rahe balki sAdhAraNa pAThaka aura yahA~ taka ki choTI Ayu ke bAla pAThaka bhI AgamoM ko usI ruci se par3heM jisa ruci se vidvAna par3hate haiN| gurudeva ne hI AgamoM kI svAdhyAya ruci bar3hAne ke lie sacitra Agama prakAzana kA vicAra diyA thaa| gurudeva ke nirdezana meM jaba yaha kArya prArambha huA to Agama kI bhAva-bhASA aura sundara citrAMkita prastuti dekhakara gurudeva ne kahA-amara! yaha kArya anUThA hai| maiM cAhatA hU~ ki yaha anUThA kArya aura anUThA bane, bRhad bane, sarvagamya bne| isake lie Avazyaka hai ki isake sarala hindI anuvAda ke samAna hI sarala iMgliza anuvAda kA bhI prabaMdha kiyA jaaye| gurudeva ke isa vicAra ne jahA~ mujhe AhlAdita kiyA vahIM ciMtita bhI kiyaa| kyoMki AMgla bhASA-jJAna kI merI apanI sImAeM haiN| maiMne gurudeva ke samakSa apanI ciMtAeM rkhiiN| gurudeva ne kahA-jagannAtha kA ratha kisI eka hAtha se nahIM khIMcA jAtA, usake lie aneka hAthoM ke sahayoga kI apekSA hotI hai| jitanA tuma kara sakate ho utanA tuma svayaM karo! jo tuma nahIM kara sakate ho usake lie AMgla vidvAnoM kA sahayoga lo| gurudeva kA AzISa-darzana mere sAhasa kA saMbala bnaa| usake lie kucha AMgla bhASA ke vidvAnoM se saMparka kiyA gyaa| sahayogI jur3ate cale gye| sarala hindI-aMgrejI anuvAda ke sAtha hRdaya sparzI aura artha sparzI citroM kI prastuti ke sAtha Agama zRMkhalA AkAra lene lgii| maNDanamizrIya sAhitya tallInatA ke ina do dazakoM meM teIsa Agama prakAza meM A cuke haiN| krAntadraSTA zraddheya gurudeva kA svapna sAkAra hone ke karIba hai| usI krama meM prastuta zrI Avazyaka sUtra kA prakAzana ho rahA hai| ina prakAzanoM kI bahu upayogitA, lokapriyatA se pAThaka svayaM paricita haiM hii| kaI AgamoM ke to kaI-kaI saMskaraNa prakAzita ho cuke haiN| iMglaiMDa, amerikA, jarmanI Adi kaI pAzcAtya dezoM meM ye Agama par3he aura par3hAe jAte haiN| jaina darzana kA tAtvika vivecana par3hakara pazcimI jagata na kevala hairAna hai balki jinatva ke prati usakI AsthA meM bhI bhArI shreelcakeeleasleseskskskskskskskskskskelesedeskskskskskskskskskskskskskskskskskskskskslashedsakcesaleele kesaksesakcesaka sekesakesekesta akese Ba r amarap peapagappappagpapaparmanapappagappamparis

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vRddhi huI hai| jina kSetroM meM vijJAna jahA~ Aja bhI jar3eM talAza rahA hai una kSetroM kI samRddha hariyAlI ke vRtta Agama-pRSThoM para dekhakara pazcimI vidvAna hairAna haiN| isa pUre yathArtha kA zreya zraddheya gurudeva ke usI cintana ko jAtA hai jisameM unhoMne AgamoM kI citrAMkita evaM sarala hindI-aMgrejI anuvAda kI parikalpanA kI thii| zrI Avazyaka sUtra : Agama sAhitya meM Avazyaka sUtra kA pramukha sthAna hai| isa sUtra meM zramaNa aura zrAvaka kI sAdhanA-zuddhi ke sUtra saMkalita haiN| jaina zramaNa yA zrAvaka kA jIvana sAdhAraNa saMnyAsiyoM yA gRhasthoM ke samAna aniyamita nahIM hotA hai| niyamoM aura maryAdAoM kA bhArI bhAra usake skandhoM para hotA hai| uThanA baiThanA, bolanA, sonA, jAganA, khAnA-pInA Adi usakI samasta kriyAeM niyamabaddha hotI haiN| ahiMsA, satya, asteya, brahmacarya aura aparigraha rUpI mahAna vratoM kA vaha dhAraka hotA hai| ina mahAna vratoM kI samyak rUpeNa ArAdhanA hetu hajAroM anya niyamopaniyamoM ko vaha dhAraNa karatA hai| samagrarUpeNa jAgarUka rahakara vaha ina niyamopaniyamoM kA pAlana karatA hai| niyamoM aura maryAdAoM kI isa ArAdhanA kSaNabhara ke lie bhI pramAda utpanna ho jAye to sAdhaka apane vratoM se skhalita ho jAtA hai| usake niyama dUSita ho jAte haiN| dUSita maryAdAoM ke bala para mokSa kI yAtrA nahIM kI jA sktii| jaina zramaNa / zrAvaka ko apanI maryAdAoM se saghana lagAva hotA hai| usa dvArA gRhIta vrata aura maryAdAyeM dUSita na hoM isake lie vaha satata sajaga rahatA hai| kAla ke prabhAva se athavA pUrvakRta karmoM ke udaya se kadAcit vrata - niyama dUSita bhI ho jAte haiM / uThane-baiThane-bolane-sone Adi meM asAvadhAnI ho jAtI hai| usI asAvadhAnI athavA pramAda se utpanna doSoM kI zuddhi ke lie prastuta Avazyaka sUtra kA anusaMdhAna kiyA gayA hai| isa sUtra meM sAdhaka dvArA gRhIta samasta vratoM, mahAvratoM aura maryAdAoM kI zuddhi ke sUtra saMkalita kie gae haiN| sAtha hI sarvajJoM ne yaha vidhAna kiyA hai ki sAdhaka jaba taka siddha (kevalI) nahIM ho jAtA taba taka usake lie donoM saMdhyAoM meM isa sUtra kI ArAdhanA karanA anivArya hai| vaidikoM meM sandhyA, bauddhoM meM upAsanA, muslimoM meM namAja, sikhoM meM aradAsa aura IsAIyoM meM prArthanA kA jo sthAna hai zramaNa paramparA meM vahI sthAna Avazyaka - ArAdhanA kA hai| sAdhaka ke lie avazya rUpa se karaNIya, ArAdhanIya hone se hI isa sUtra ko " Avazyaka sUtra " kahA gayA hai| zeSa sUtroM kI ArAdhanA kadAcit raha jAye, para Avazyaka kI ArAdhanA sAdhaka ke lie anivArya hai| // xi //

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dedeskelesdeskskskeleaksaskeskskskskskskskskskskskskskskskskskskskskskskskskskskskekslege jala-snAna se jaise zarIra zuddha ho jAtA hai vaise hI Avazyaka-ArAdhanA se AtmA zuddha ho jAtI hai| vastutaH ananta jJAna, ananta darzana, avyAbAdha Ananda-ye AtmA ke nijarUpa haiM, svabhAva haiN| jala meM jaise zItalatA rahatI hai, agni meM jaise uSNatA rahatI hai vaise hI AtmA meM jJAna, darzana evaM Ananda kA nivAsa hai| jJAna aura AtmA do alaga-alaga tatva nahIM haiN| isI prakAra darzana aura AtmA tathA Ananda aura AtmA bhI alaga-alaga nahIM haiN| jahA~ AtmA hai, usakA jJAna, darzana, Ananda rUpa svabhAva vahIM usake sAtha akhaNDa rUpa se vidyamAna hai| parantu karmaraja ne AtmA ke jJAna-darzana-Ananda rUpa svabhAva ko DhAMpa liyA hai| darpaNa para jaise dhUla jama jAye to usameM draSTA kA pratibimba nahIM ubharatA hai vaise hI AtmA rUpI darpaNa para bhI ATha-ATha karmoM kI asaMkhya dhUla-rAziyA~ anAdikAla se jamI huI haiN| unhIM dhUla-rAziyoM ke kAraNa AtmA apane nija svarUpa jJAna-darzana evaM Ananda se anabhijJa rahatA hai| ___'Avazyaka' usa dhUla ko dUra karane kI vidhi hai| Avazyaka kI satata ArAdhanA se AtmA nirmala ho jAtI hai, zubha aura zuddha ho jAtI hai| AtmA kA zuddha svarUpa hI usakA paramAtmatva hai, usakA Izvaratva hai| Avazyaka ke chaha sopAna Avazyaka ke chaha sopAna haiN| ina chaha sopAnoM para kramazaH ArohaNa se Atma-zuddhi kI yAtrA saMpanna hotI hai| chaha sopAnoM kA saMkSipta svarUpa isa prakAra hai___1. sAmAyika-Atmazuddhi kI sAdhanA ke lie upasthita hue sAdhaka ke lie yaha Avazyaka hai ki vaha sarvaprathama samabhAva kI bhUmikA para pratiSThita ho| vaira, dveSa, Akroza, pralobhana Adi samasta durbhAvoM se unmukta hokara zuddha samatAbhAva meM sthita ho| samabhAva meM sthita sAdhaka hI nirapekSa bhAva se apane guNoM aura doSoM kA sahI-sahI Akalana kara sakatA hai| viSama bhAvoM se bhare hue vyakti ko to apane guNa aura dUsaroM ke doSa hI dikhAyI deNge| isalie sAmAyika ko Avazyaka kA prathama sopAna nirdhArita kiyA gayA hai| sAmAyika kA artha hai-lAbha-alAbha, sukha-dukha, jIvana-maraNa sabhI avasthAoM meM samabhAva rkhnaa| sukha ho to usameM bhI zAnta rahanA, dukha ho to usameM bhI prasanna rhnaa| jJAtA-draSTA bhAva meM sthita hokara ghaTane vAlI pratyeka ghaTanA ko kevala dekhnaa| ghaTanA ke sAtha bahanA nhiiN| svabhAva meM sthira rhnaa| 2. caturviMzatistava-Avazyaka kA dvitIya sopAna hai-bhakti bhAva se bharakara caubIsa jinadevoM kI stuti krnaa| isa jagata meM arihanta hI sarvocca stutya haiN| samatA bhAva meM sthita Ageleskskeleckedesksksksksattakesdeskskseedskskskskskskskskskskskskskskskskelesdeskskskskskskskskskskskskskskskskskskskskskese // xii // aaaa aaaaaaaaaaaaaa

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Poolskeseakskesiskele skesledisakeseksakalisakisekesicalskskskeletaliaslesaleslesalestealslesalestealskesistealsslesegree sAdhaka jaba arihaMtoM kI stuti karatA hai to arihantoM kI ananta sadguNa zRMkhalA usake svayaM ke jIvana meM sAkAra hone lagatI hai| arihantoM kI stuti se stotA svayaM bhI arihanta svarUpa * ho jAtA hai| vastutaH vaha stuti hI kyA jo stotA ko stutya ke tulya na bnaaye| isIlie to jinopAsaka bhakta kavi ne kahA thA ApakI stuti se prabho! Apa jaise hoM sbhii| jo na apane sama kare, kyA sevya hai zrImAna bhI? kucha vidvAnoM kI mAnyatA hai ki jaina dharma meM 'stuti' ke lie koI sthAna nahIM hai| una mahAnubhAvoM ke lie caturviMzati stava aura zakrastava (namotthuNaM ke pATha) kA adhyayana-manana Avazyaka hai jo stuti jagata kI zreSTha racanAeM haiN| 3. vandana-Avazyaka kA tIsarA sopAna hai vandana! samatAbhAva meM sthita sAdhaka caubIsa arihaMtoM ke guNoM kA cintana karate hue, ukta mahAmArga ke dAtA apane sadguru ke mahAna upakAra ke prati ananta asIma kRtajJatA se bhara jAtA hai| gurudeva ke pAvana caraNoM para vaha svayaM ko samagrataH samarpita kara detA hai| bhAva-vibhora hokara gurudeva ke caraNoM meM vandana karatA hai evaM gurudeva kI * zArIrika, mAnasika evaM AdhyAtmika sukha zAMti kI pRcchA kara apane hRdaya ke moda ko prakaTa karatA hai| vandana nAmaka 'icchAmi khamAsamaNo' sUtra meM ziSya kI kRtajJatA aura bhAvapUrNa vandanA kA vilakSaNa citra ubharatA hai| ____4. pratikramaNa-yaha Avazyaka kA caturtha sopAna hai| pratikramaNa kA artha hai-punaH lauttnaa| mithyAtva se samyaktva, avrata se vrata, pramAda se apramAda, kaSAya se akaSAya evaM azubha yoga se zubha yoga meM lauTa Ane kA nAma hai prtikrmnn| 'pratikramaNa' Avazyaka kA prANa hai| "pratikramaNa Avazyaka" meM grahaNa kie gae samasta vratoM meM utpanna doSoM kI AlocanA kI jAtI hai| pratikramaNa vastutaH eka darpaNa hai jisameM jhAMka kara sAdhaka svayaM ke doSoM kA avalokana aura zodhana karatA hai| svayaM dvArA gRhIta pratyeka vrata ko sAdhaka smaraNa karatA hai, smaraNa ke sAtha-sAtha usameM utpanna doSoM kI AlocanA karatA hai aura una doSoM ko punaH na doharAne kI pratijJA karatA hai| IsAI dharma meM svIkAra karane (kanphaisa) kA jo sthAna hai, Avazyaka sUtra meM vahI sthAna pratikramaNa kA hai| svayaM dvArA svayaM ke doSoM kA darzana aura nirasana pratikramaNa kI phalazruti hai| ____5. kAyotsarga-yaha Avazyaka kA paMcama sopAna hai| kAyotsarga meM deha kI mamatA aura caMcalatA kA tyAga kiyA jAtA hai| jina mudrA meM sthita hokara sAdhaka jinendra devoM aura svAtmA ke guNoM kA smaraNa karatA hai| deha-dazA se Upara uThakara Atma-tala para vihAra karate hue tathA zuddhAtma bhAva meM ramaNa karate hue viziSTa Atma-zuddhi karatA hai| // xiii // srgrslj'aar krn lii

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pokestaskesekskskeleake ake akeshe sakeseksisakesleakeseaksiesdealsksksksksksksksksksksksksdesdeskskskskage ___6. pratyAkhyAna-yaha Avazyaka kA chaThA aura antima sopAna hai| yaha antima hai isalie sarvAdhika mahatvapUrNa bhI hai| isa Avazyaka ke dvArA sAdhaka viziSTa tyAga-pratyAkhyAna aMgIkAra karake AtmA para jamI karmoM kI dhUla ko dUra karatA hai| apane sAmarthya ko tola kara sAdhaka tadanurUpa svecchika tapa ko aMgIkAra karatA hai| tapa nirjarA kA pradhAna hetu hai| pratyAkhyAna dvArA sAdhaka nirjarA ke patha para caraNanyAsa karatA hai aura utkRSTa karmoM kI nirjarA dvArA apanI AtmA ko halkA karatA hai| jisa prakAra apane paMkhoM ko phar3aphar3A kara pakSI una para jamI dhUla ko jhAr3a letA hai vaise hI sAdhaka gRhIta vratoM para jamI doSoM kI dhUla ko pratikramaNIya parispaMdanA dvArA jhAr3a kara bhAra-rahita ho jAtA hai| vaisA karane se usake lie adhyAtma ke ananta AkAza meM U~cI ur3Ana bharanA sarala ho jAtA hai| doSoM kI dhUla ke bhAra ke sAtha adhyAtma ke AkAza meM U~cI ur3Ana saMbhava nahIM hai| isIlie mahApuruSoM ne Avazyaka kA vidhAna kiyA hai| pratyeka jinopAsaka ke lie yaha jarUrI hai ki vaha Avazyaka-ArAdhanA dvArA pratidina "nizAnta aura divasAnta"-ina donoM saMdhyAoM meM svayaM kA Alekhana-pratilekhana kre| svayaM kA avalokana kre| Atma-AlocanA kre| aisA karane se usakI AtmA zuddha aura nirmala ho jAtI hai| usakA jJAna-darzana evaM Ananda svarUpa prakaTa ho jAtA hai| aisA honA hI sAdhanA kA suphala hai| siddhi ke antima sopAna para sAdhaka kA caraNanyAsa hai| sAdhuvAda/kRtajJatA ___ sacitra Agama prakAzana kI isa maMgalamayI yAtrA meM aneka sahayogiyoM kA samarpita sahayoga rahA hai| sarvaprathama to apane zraddheya gurudeva uttara bhAratIya pravartaka zrI padmacandra jI ma. "bhaNDArI" ko kRtajJatA pUrvaka smaraNa karanA cAhatA hU~ jinhoMne Agama ke isa svarUpa kI parikalpanA kI evaM isa dizA meM kadama bar3hAne hetu mujhe prerita kiyaa| svargIya zrI zrIcanda jI surANA 'sarasa' ne merI isa yAtrA meM apanA bharapUra sahayoga diyaa| surANA jI kI AgamIya-AsthA saca meM AsthA kA viSaya hai| apane jIvanakAla meM unhoMne jo sAhitya-sAdhanA kI vaha aitihAsika pariprekSya meM sadaiva yAda kI jaaegii| ___aMgrejI anuvAda meM zrI rAjakumAra jaina ne apanI AsthA ko pramudita kiyA hai| atIta meM bhI isa dizA meM ve kArya kara cuke haiN| kaI AgamoM kA unhoMne saphalatA pUrvaka aMgrejI anuvAda kiyA hai| ni:svArtha bhAva se zruta prabhAvanA kA unakA yaha kArya sadaiva smaraNIya rhegaa| pyaksksksksksksksksksksksdesksdecadesaksesaksksksksksksksksksrte kadakestalesalesdeskakisakestalesaleeleekersdesktakestrokestra // xiv // deodesdeskete nApraapa a garats

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ll iknnignnicddi prastuta sUtra ke hindI anuvAda se lekara mudraNa taka meM vinoda zarmA (komala prakAzana) kA sahayoga bhI vismRta nahIM kiyA jA sktaa| saMketa mAtra se unhoMne isa vRhad kArya ko apane hAthoM meM liyA aura saphalatA pUrvaka pUrA bhI kiyaa| tadartha sAdhuvAda! aura anta meM munivara varuNa ko AzISa denA cAhU~gA jinhoMne sampAdana se lekara prakAzana taka ke pratyeka kArya meM pUrI ruci lete hue isa zrutayajJa kI sampannatA meM mahatvapUrNa kArya kiyaa| munivara kI deva, guru, dharma aura zruta ke prati ananya AsthA saca meM mana ko mudita karane vAlI hai| inake svarNima-svarNima bhaviSya ke lie zata-zata sdaakaaNkssaaeN| ___ AzA hai sAdhAraNa pAThaka varga evaM sAdhaka varga isa Agama ke svAdhyAya ke mAdhyama se apane svAdhyAya aura sAdhanA ko aura Age bddh'aaegaa| isI meM isa zruta-yajJa kI saphalatA bhI nihIta hai| -pravartaka amara muni siknnig Paleakesleakeslesale skesaksaksslesale skele skesekskskskeskskskskskskeedesksksksksatsealeakeelesdesksslessleedsakeskatesheelsakssledes siksaksesakcsaksalesalele Selected steeleeleeleeleeleedi Related // xv //

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EDITORIAL I ancient Jain literature, thirty two Agams occupy the most prominent place. In Agams the teachings of Tirthankar Mahavir have been compiled in the form of Sutras (aphorism) by his prime disciples. Some scriptures were composed later on by the Acharyas also but even in them the basic teachings are of Bhagawan Mahavir. Tirthankar Mahavir stated exactly what he had seen in his omniscience. The Gandhars stored in their memory (intellect) whatever was stated by Tirthankar Mahavir and dextly compiled them in the form of Sutras. For one thousand years that knowledge was transmitted by the guru (teacher) to his disciples and in that manner, this tradition continued but with the passage of time, there was a decline in the faculty of memory among the practitioners of spirituality. Such a decline of memory naturally affected Agam literature. It was not easy to retain in memory the vast Agam literature since there was a decline in faculty of memory. Appearance of famine at different intervals was also the cause of void in Scriptures. Many experts in literature pertaining to Scriptures passed away. Several groups of Shraman moved to distant places in Southern India. Since Jain monks could not have mutual discussions, there was a great loss in knowledge of scriptures and such a loss became prominent in the form of a void in such literature. Ultimately 980 years after the nirvana of Bhagvan Mahavir. Acharya Devardhi gani called a conference of monks at Vallabhi in order to stop this trend of decline in scriptural literature. Several learned monks took part in the conference under the direction of Devardhi gani kshamashraman. For the first time sutras were reduced in writing. Since Agams took the form of books, this literature took a specific form and the trend of further omission in lesson pertaining to Agams stopped. // xvi // kkkkkkkksksksksk.

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keskskskskskskslaseleslesslesskskskskskeskuskeskkkkkkkkkkkkkkkskskskskskekoskeskskskskskskskskeskseska Availability of thirty two Agams at present is the result of far sighted approach of Devardhigani Kshamashraman (so in Jain community Devardhigani) is considered a great personality. Revolutionary Vision of Gurudev Thirty two Agams are the pillars of Spiritual knowledge. In the past, innumerable persons have attained salvation with the help of their deep study. Even in current period several practitioners are moving ahead on the path leading to salvation by their study. Many years earlier, my spiritual Guru Bhandari Padmachand ji Maharaj had the idea that Agams should be available in the language of the common man. He then told me: Amar, do something that Agamic knowledge should not remain confined only to the learned. It should be accessible even to the average student. Even young practitioner (student) may also study them with same interest as is seen among the learned. It was gurudev who initiated the plan for publication of Agams illustrated with pictures, so as to increase the interest of student in them. When this work was started under the direction of Gurudev, after seeing the language and pictures in the publication, gurudev said. 'Amar! This is a shipendous task I want that this work should be really unique and accessible to all. So it is essential that there should be translation in simple English language alongwith the Hindi version. I felt overjoyed at this plan but I was feeling worried also because of my limitation in respect of knowledge of English. I expressed my worry to gurudev. Gurudev said, "The momentous task is not done single-handed. It needs cooperation of several persons. You do to the extent you can do. You get the assistance of those who have command in English for that which you cannot do yourself. This blessing of gurudev added strength to my courage. Scholars in English were contacted for this purpose. Slowly and gradually cooperation increased. Along with Hindi version commendable English rendering and pictures illustrating the meaning gave a good look to the publication of Agams. During the last two decades such a literature in the form of 26 Agams has been published. The dream of visionary gurudev is almost at the stage of completion. In this very chain, Avashyak sutra is being published. The reader is himself aware of the great utility and popularity of these publications. These Agams are studied and taught in many western countries such as U. K., U.S.A., and Germany. The western world is wonder struck to go through the elaborate description in of Jain thought. It has further increased their interest and faith in it. In certain fields, science is yet doing research at an elementary // xvii // O P P ******

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keskeskukseskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskske stage but western scholars are enchanted to see detailed narration about these areas in Agam literature. The entire credit for it goes to the realistic contemplation of respected gurudev that he thought of presenting Agams in simple hindi, english and properly illustrated. Shri Avashyak Sutra Avashyak sutra occupies a prominent place in Agam literature. In it there are aphorisms for purification of spiritual practices of Jain ascetic and Shravaks. The life style of Jain Shramans and shravaks is not unprincipled like that of ordinary saints (mendicants) or of common householder. His life is regulated by certain principles and limitations as mentioned in the code. His activities namely standing, sitting, sleeping, getting up, taking meals and the like are all according to the code well defined. He practices the vows of non-violence, truth, non-stealing, celibacy and non-attachment to possessions meticulously. In order to practice these vows properly, he follows many other principles. He remains completely vigilant in practicing such principles and limitations. In case even for a moment slackness occurs in practices of those principles and limitations, his vow gets adversely affected. His principles get damaged and then on the basis of adversely affected limitation he cannot go ahead on the path of salvation. Jain shramans/shravak is extremely conscious about these limitations. He is always vigilant that the vows and limitations accepted by him should not be distorted. Sometimes due to the prevailing time period or the effect of past karmas, the vow or the limitation may get transgressed. There may be lack of proper carse in standing, sitting, talking, sleeping and the like. In order to remove these effect of fault arising from careless or slackness there is Avashyak sutra. In it there is compilation of all sutras (aphorisms that pertain to purification of all vows, great vows (mahavrat) and limitations. Simultaneously the omniscient has laid down that the practitioner should essentially practice this sutra twice a day, namely before early morning and immediately after sunset till he attains liberation. The followers of Vedas recite prayer in the evening. The Buddhists do Upasana. The Muslims practice prayer called Namaz. The Christian seek pardon in prayer. The practice of Avashayak has the same place in Sharman tradition. In it the essential do's and do not's for the practitioner of Jain faith have been mentioned. So it is called Avashyak Sutra. One may miss sometimes the practice (or recitation of other sutras but it is compulsory for him to practice Avashyak Sutra. kikkikkkkkkkkkkkkkkkkkkkkk kekuuluukkutuliukululululululuk // xviii //

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Sekskskskskukkkkkkkukkkkkkkkkkkkkkkkkkkkkkkkk The physical body is cleaned with water. Similarly the soul is cleaned with meticulous practice of Avashyak sutra. In fact infinite knowledge, infinite vision, unlimited ecstatic happiness are the natural characteristics of soul. Heat is always there in the fire. Coolness is the very nature of water. Similarly knowledge, vision and ecstatic happiness form the fundamental nature of soul. Knowledge and soul are not two separate entities. Where there is soul; there is always knowledge vision and ecstatic happiness in its complete form because vision and soul, ecstatic pleasure and soul are also not separate entities. But the dust of Karmic matter has covered the knowledge, vision and ecstatic happiness which are the very nature of the soul. Just as a person cannot properly see his reflection in the mirror when great dust is attached to it, similarly since time immemorial, innumerable layers of dust of karmic molecules is attached to the soul. Due to the presence of that karma dust, the soul is ignorant about its real nature namely right knowledge, right vision and ecstatic happiness. Avashyak Sutra (Aphorism) is the spiritual practice for removing that karmic dust. With the regular practice of Avashyak, the soul becomes spotless, pure and good. The pure form of soul is the godly nature, the sublime form. Six Step of Avashyak There are six steps of Avashyak. The journey of self-purification is completed by gradually moving ahead on this ladder of six rungs. The nature of six steps is as under:: 1. Samayik: It is essential for the candidate who has presented himself for the practice of self-purification that first of all, he should practice the state of equanimity. He should detach himself from all sorts of enmity, hatred, anger, greed and the like even in his thoughts. Stabilizing himself in state of equanimity, he should look into his short-coming and virtues properly in an impartial manner. A person with perverse contemplation only looks at the faults of others and virtues of his own self. Keeping this fact in view, the first step of Samayik has been defined as Samayik- the state of equanimity. The interpretation of Samayik is to remain in a state of equanimity at the time of gain, loss, comfort, discomfort, life, death and all suchlike states. One should remain calm both in the state of pleasure and that of pain. He should simply look at every event as knower and perceiver. He should not get affected or attached to any event. He should always remain studded in his very intrinsic nature. // xix //

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2. Chatur-Vinshtistav: Hymn in appreciation of 24 Tirthankars. The second step of Avashyak is to eulogize the omniscient in a state of complete devotion. In this universe only the omniscient (Arihant) deserves utmost appreciation. When the practitioner in a state of equanimity appreciates Arihants, the chain of infinite virtues appears itself in his very life. While appreciating arihants, the person himself also becomes like an arihant. In fact, that hymn is meaningless which does not transform the person reciting the hymn as one worthy of appreciation. So a devoted poet has said, 'O Lord! What is the fun in recitation about your appreciation in case the one doing it is not transformed like you?' Some scholars believe that appreciation has no place in Jain thought. It is essential for them to study properly Chatruvinshtistav and Shakrastav (Namothunum) which are the worthy products depicting the state of appreciation. 3. Vandan: The third step of Avashyak is vandan-to bow with a sense of humility. The practitioner stabilized in the state of equanimity reflects upon the virtues of 24 Thirtankars then he becomes highly impressed by the useful teachings of the great spiritual master who has shown him the path leading to salvation. He feels extremely indebted to him. He placed his head at the feet of spiritual master in a state of great devotion. He bows to him with a sense of gratitude. He enquires about the physical, mental, and spiritual health of the master and ensures that everything is all right. He expresses his happiness when he knows that all is well. In the aphorism of "ichhamikhamasmano" a part of which pertains to vandan (bowing) the humility of the disciple is fully depicted. 4. Pratikraman: This is the fourth step of Avashyak. Pratikraman literally means to come back again. It means to return to right vision (Samayaktava) from wrong vision (Mithyatava), from state of non-restriction to that of restriction of vows, from state of slackness to that of vigilance, from attachment to possessions to dispassionate state, from demerit mental, physical and verbal state to meritorius state. Pratrikraman is the very gist of Avashyak. In Pratikraman Avashyak, all the faults committed in the practice of all the vows are looked into and one repents about them feels sorry about them. He recollects each and every vow that he had accepted and simul- taneously criticise, the faults that he may have committed in practicing that vow. He makes a resolve that he shall not repeat that fault in future. In Chrishanity the devotee does confessions. In Avashayak Sutra the similar practice is in Pratikraman. The result of Pratikraman is to look into the faults in practice of vows or resolves and to feel sorry about them and to make them fruitless. // XX //

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5. Kayotsarg: This is the fifth step of Avashyak. In Kayotsarg one discards attachment to the body and also refrains from any movement in the body. Keeping himself stabilized in the posture of an omniscient he recollects the virtues of omniscient (Arihants) and also of his own soul. He detaches himself from physical state and reflects on his soul. Thus he experiences the pure state of the soul and tries to maintain it so as to ultimately purify his soul completely. 6. Pratyakhyan: This is the sixth and last step of Avashyak. It is the last or the final one. So it is the most important one. Through this step of Avashyak, the practitioner accepts detachment from certain things and activities in order to remove the karmic dust from the soul. Keeping his capability in mind, the practitioner voluntarily accepts the rules of austerities. Austerity is the primary factor in shedding the karmic matter. By accepting pratyakhyan, the practitioner moves ahead on the path leading to removal of karmic effect. By greatest shedding of karmic matter, he makes his soul light. Just as a bird removes the dirt from his wings by fluttering his feathers, similarly through pratikarman, the practitioner removes the karmic dust from the vows accepted by him, then he cleans his soul. Then it becomes easy for him to move ahead in infinite span of spirituality. With the heavy load of dust of faults it is not possible to arrive at the great heights of spirituality. So the great seers have enumerated the provision of Avashyak. It is essential for every follower of Arihantas to practice Avashyak daily in a quiet manner in the evening as well as in the morning wherein he should closely look into his activities himself at the end of the day and before the end of night. He should examine his activities himself. He should practice self-criticism through self-introspection. By this process, his soul becomes pure and spotless. Then his real knowledge, perception and natural state of ecstatic happiness appears. This is the good result of this practice. He then treads on the final step leading to salvation. Appreciation: Several devotees have provided their valuable assistance in the publication of illustrated Agams. First of all with gratitude I want to recollect the name of my gurudev ji who thought of the form of such a literature and inspired me in this direction first of all to go ahead with this project. Late Shri Srichand Surana 'saras' assisted me a lot in this project. The faith of Shri Surana in Agam literature is the subject of real devotion. The services provided by him during his life time towards literature shall always he remembered in is historical perspective. About English translation, Shri Rajkumar Jain has abundantly expressed his faith. // xxi //

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p pap papp popopopop Even in the past he has done this work. He has translated many Agams in English successfully. His devoted selfless service in this direction shall always be remembered. The assistance of Shri Vinod Sharma of 'Komal Prakashan' in respect of the sutra can also not be ignored. He was just requested about it and he gladly accepted the stupendous work and completed it successfully. His services are worthy of appreciation. In the end, I would like to offer my blessings to Varun Muni, my devoted disciple who with great interest looked into editing and publishing of the Agam. His services in this direction are worthy of appreciation. The faith of him in Deva, guru and dharma provides a great pleasure to me. I wish that in future he may flourish in spirituality at a fast rate. // xxii // -Pravartak Amar Muni

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keslesdeskskedesisekskskskskskskskskestreleserican hArdika kRtajJatA jJApana ___'zrI Avazyaka sUtra' pAThakoM ke hAthoM meM samarpita karate hue hArdika harSa kI anubhUti kara rahA huuN| yUM to maiM vigata kaI varSoM se mere zraddheya gurudeva zruta AcArya pravartaka bhagavaMta zrI amara muni jI mahArAja ke caraNoM meM rahakara zAstra-zRMkhalA ke anuvAdana, saMpAdana aura prakAzana ke kAryoM se jur3A rahA hUM, paraMtu isa Agama ke ye sabhI dAyitva mujhe pUrva AgamoM kI apekSA adhika tatparatA se nibhAne par3e haiN| zraddheya gurudeva kI asvasthatA ke madhya ina dAyitvoM ko guru-nirdezana meM maiMne pUrNa karane kA prayAsa kiyA hai| isa sUtra para kArya karate hue mujhe prathama bAra mahasUsa huA ki Agama saMpAdana-anuvAdana-prakAzana kA kArya kitanA durUha hai| paraMtu yaha bhI saca hai ki isa durUhatA meM bhI maiMne bahuta miThAsa aura saghana Atma-toSa ko pAyA hai| zraddheya gurudeva ke isa bhAgIratha-saMkalpa meM maiM eka choTe-se sahayogI ke rUpa meM jur3akara bahuta-bahuta AhlAda anubhava kara rahA huuN| sunA thA ki sadguru kA AzISa akATya aura akSara hotA hai| pahale kevala sunA thA, aba Agama prakAzana yAtrA para kadama-dara-kadama bar3hate huye maiMne ukta sune hue siddhAnta ko apane jIvana meM saca hote hue anubhava kiyA hai| niHsandeha sadguru ke AzISa meM Izvara kA sandeza nihIta hotA hai| 'zrI Avazyaka sUtra' kA battIsa AgamoM ke krama meM antima sthAna hai| yaha antima krama para isalie avasthita hai kyoMki isameM battIsa AgamoM meM varNita AcAra kI zuddhi ke sUtroM kA saMkalana hai| isake cintana-manana-ArAdhana se sAdhaka kI sAdhanA zuddha aura ujjvala hotI hai| zeSa AgamoM kA svAdhyAya pratidina anivArya nahIM hai, parantu prastuta Agama kA svAdhyAya aura Rackedsketskskskskskskskskskskskskskskskskskskskskskskskskcrisiseksicalcdsaksksksksksksksksksksisekesisekske alsiestasiskese // xxiii //

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ArAdhanA pratidina do bAra Avazyaka hai| saMbhavata: isIlie isa Agama ko 'Avazyaka' nAma pradAna kiyA gayA hai| prathama aura antima tIrthaMkara ke zAsanakAla kA koI bhI zramaNa yA zrAvaka divasa kI kisI bhI eka saMdhyA meM yadi Avazyaka sUtra kI savidhi ArAdhanA nahIM karatA hai to vaha apane zramaNatva evaM zrAvakatva se bhramita ho jAtA hai| prabhAta meM sUryodaya se pUrva evaM zAma sUryAsta ke pazcAt pratyeka zramaNa evaM zrAvaka ke lie isa sUtra kA savidhi svAdhyAya anivArya hai| Avazyaka sUtra ko savidhi hRdayaMgama kie binA kisI bhI mumukSu ko dIkSA ( bar3I dIkSA) nahIM dI jA sakatI hai| isI tathya se prastuta sUtra ke mahAtmya ko samajhA jA sakatA hai| prastuta Agama ke pratyeka sUtra aura pratyeka pada para zraddheya gurudeva ke jJAna - gAMbhIrya kI chApa hai| gurudeva bolate gae aura maiM likhatA gayA, basa itanA hI merA kArya maaniye| yaha kArya karate hue kaI skhalanAeM mujhase huI hoMgI, vijJa pAThakajana mujhe kSamA kareMge aisA mujhe vizvAsa hai| citrAMkana meM zrI saMjaya surANA kA sahayoga pUrvavat sarAhanIya rahA hai| inake nirdezana meM taiyAra karAe gae citra sadaiva surucipUrNa aura bahuta hI bhavya rahe haiN| aMgrejI anuvAda meM AdaraNIya zrI Ara.ke. jaina kA ekalavyayI samarpaNa sacamuca zraddhA kA viSaya hai| inakI guru-bhakti aura Agama-niSThA saca meM niSThA kA viSaya hai| mere abhinna hRdaya zrI vinoda zarmA jI ke sahakAra ko bhI maiM najaraMdAja nahIM kara sktaa| saMpAdana evaM prUpha saMzodhana se lekara prakAzana taka ke pratyeka dAyitva ko inhoMne jisa apanatva se saMpanna kiyA hai, usase merA hRdaya gadgada hai| aura aMta meM - sacitra Agama saMpAdana- prakAzana ke isa mahatkArya se jur3e sabhI pratyakSaapratyakSa sahayogiyoM ko hArdika sAdhuvAda pradAna karate hue apanI lekhanI ko virAma de rahA huuN| - varuNa muni 'amara ziSya' // xxiv // kkkkkkkkkkkkkkkskskskskski

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ACKNOWLEDGEMENT Whil Thile prsenting 'Shri Avashyak Sutra' to the readers, I am experiencing an immense happiness. I am associated with the task relating to translation, editing and publishing of the series of Illustrated scriptures for the last many years under the guidance of Shrut Acharya Shri Amar Muni Ji Maharaj. But in case of this canon, I had to discharge all the responsibilities more meticulously, while discharging this responsibility. I have realized how difficult is the task of translation, editing and publication of Agam. Still I have experienced a great satisfaction in it. I am feeling a great pleasure in being associated in this great task of reverend Gurudev. It was heard that the blessing of the spiritual master can never go in vain. Earlier it was simply heard but now it has been experienced in life in this project of Agam Publication. Indeed in the blessings of gurudev lies the message of the omniscient. Shri Avashyak Sutra is the last one among the thirty two Agams. It is at the end in this order because in it is the completion of the aphorism relating to purification of conduct as narrated in the thirty two Agams. Through meditation, study and practice of these aphorisms the spiritual practice of the person concerned becomes magnified and spotless. It is not essential to study other thirty one Agams daily. But the study and practice of this Agams is to be essentially done daily. Probably because of this fact, this Agam is called Avashyak. In the period of influence of first and the last Tirthankar, in case any jain saint (shraman) or shravak does not practice it in any evening or morning as defined in the code, he goes astray in spiritual practice. It is essential for every Jain monk and Shravak to recite it properly every day before sunrise in the morning and after sunset in the evening. No one is initiated in monkhood unless the person concerned has memorized Avashyak Sutra. This fact clearly defines the essential nature of this Agam. // XXV //

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S Every line and every aphorism of the present Agam depicts the scholarly knowledge of Guruji. Guruji had been narrating and I had been writing it. I might have made many mistakes. I hope the readers shall pardon me for the same. The assistance of Shri Sanjay Surana in the task of Illustration is commendable. The pictures prepared under his direction have been always appreciated as worthy. English translation has been done by Shri R.K. Jain. His selfless contribution is praise worthy. His devotion towards Guruji and faith in canon is really unique. I cannot ignore the contribution of Shri Vinod Sharma, he has discharged properly all the function right from editing, proof reading and publication. In the end I am grateful to all who have directly or indirectly assisted in publication of this canon. - Varun Muni 'Amar Shishya' ubkultuutuukkukukiukkukiukkuistututututututulukukkukuulikiuku // xxvi // * *************

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Postalesolesale alstralasahrakrainsla skesiasiska sleshastrakaslesslesslesaletstalkslasses keseksssssslesdesirelesesleep Avazyaka sUtra anukramaNikA prathama adhyayana : sAmAyika sAmAyika Avazyaka vandana-sUtra namaskAra sUtra - AlocanA sUtra uttarIkaraNa sUtra caturviMzati jina stava sUtra praNipAta sUtra AvassahI sUtra sAmAyika sUtra . saMkSipta pratikramaNa sUtra jJAna ke aticAroM kA pATha darzana-aticAra AlocanA cAritra-aticAra AlocanA sUtra bhASA-samiti-aticAra AlocanA eSaNA samiti aticAra AlocanA nikSepaNA samiti aticAra AlocanA pariSThApanikA samiti aticAra AlocanA gupti viSayaka aticAra mana gupti aticAra AlocanA - vacana gupti aticAra AlocanA * kAya-gupti aticAra AlocanA 1 | chaha kAya saMbaMdhI aticAra AlocanA | pRthvIkAyika viSayaka AlocanA apkAya viSayaka AlocanA tejaskAya viSayaka AlocanA | vAyukAya viSayaka AlocanA vanaspatikAya viSayaka AlocanA | dvIndriya aticAra AlocanA | trIndriya aticAra AlocanA caturindriya aticAra AlocanA | paJcendriya aticAra AlocanA satya mahAvrata aticAra AlocanA | adattAdAna viramaNa mahAvrata aticAra AlocanA brahmacarya mahAvrata aticAra AlocanA aparigraha mahAvrata aticAra AlocanA rAtri-bhojana viramaNa aticAra AlocanA sAmUhika aticAra AlocanA 45 | taiMtIsa AzAtanA AlocanA 46 | aThAraha pApa-sthAnoM kI AlocanA mUlaguNa-uttaraguNa viSayaka sAmUhika AlocanA 47 | sAmUhika aticAra AlocanA 48 | zruta aticAra AlocanA // xxvii //

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101 102 maMgala sUtra 104 106 pgalesaleolesale skeseakiske alesle skesla slaskesakesekasola sle skeslediske sleeke she skeskskskskskaslesalsassistakeslesalesege 0 dvitIya adhyayana : caturviMzati-stava 63|14. mahAvrata pratikramaNa caturviMzati-stava Avazyaka | 15. samiti pratikramaNa zrI caturviMzati jina stava | 16. jIva nikAya pratikramaNa tRtIya adhyayana : vandana 17. lezyA pratikramaNa vandana Avazyaka 18. bhaya-sthAna pratikramaNa icchAmi khamAsamaNo 19. mada-sthAna pratikramaNa caturtha adhyayana : pratikramaNa 20. brahmacarya-gupti pratikramaNa . pratikramaNa Avazyaka 21. zramaNa-dharma pratikramaNa 100 zramaNa-sUtra 22. upAsaka pratimA pratikramaNa sAmAyika sUtra 23. bhikSu pratimA pratikramaNa 24. kriyA-sthAna pratikramaNa sAmUhika AlocanA sUtra 25. bhUtagrAma pratikramaNa 105 IryApatha sUtra 26. paramAdhArmika pratikramaNa 105 zayana saMbaMdhI aticAroM kI AlocanA 27. gAthA SoDaSaka pratikramaNa 105 zayyAsUtra 28. sataraha asaMyama pratikramaNa gocaracaryA sUtra 29. abrahma pratikramaNa svAdhyAya evaM kAla-pratilekhanA sUtra 30. jJAtAdhyAna pratikramaNa teMtIsa bola kA pATha 31. asamAdhi-sthAna pratikramaNa . 1. asaMyama pratikramaNa 32. zabala doSa pratikramaNa 2. baMdhana pratikramaNa 33. parISaha pratikramaNa 3. daNDa pratikramaNa 34. sUtrakRtAMga-adhyayana pratikramaNa 4. gupti pratikramaNa 35. deva pratikramaNa 36. bhAvanA pratikramaNa 5. zalya pratikramaNa 37. dazAkalpa-vyavahAra uddezaka kAla 6. gaurava pratikramaNa pratikramaNa 110 7. virAdhanA pratikramaNa 38. anagAra guNa pratikramaNa 110 8. kaSAya pratikramaNa 39. AcAra-prakalpa pratikramaNa 111 9. saMjJA pratikramaNa 40. pApazruta prasaMga pratikramaNa 113 10. vikathA pratikramaNa 41. mahAmohanIya-sthAna pratikramaNa 11. dhyAna pratikramaNa 96 | 42. siddhaguNa pratikramaNa 114 12. kriyA pratikramaNa 96 | 43. yogasaMgraha pratikramaNa 115 13. kAma-guNa pratikramaNa 9744. AzAtanA pratikramaNa 106 Pekskskskskskskskskskskskskskskskskskskskskskskskskskskskskskseseseskskskskske saheshsalesheelskslashessakestakesksheksisked 113 .116 // xxviii // ma mamamamamamamamamamamamamA

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nirgrantha pravacana sUtra pAMca padoM kI vaMndanA arihaMta vandanA siddha-vandanA AcArya vandanA upAdhyAya - vandanA sAdhu- vandanA guru-bandanA sAmUhika vandanA Ayariya sUtra kSamApanA sUtra paMcama adhyayana : kAyotsarga kAyotsarga Avazyaka * SaSTha adhyayana : pratyAkhyAna pratyAkhyAna Avazyaka pratyAkhyAna ke pATha namaskAra pUrvaka muhUrtta pratyAkhyAna sUtra pauruSI pratyAkhyAna sUtra 145 | sArdha pauruSI pratyAkhyAna sUtra 150 pUrvArddha- pratyAkhyAna sUtra 150 nirvikRtika pratyAkhyAna sUtra 151 | ekAsana yukta vigaya pratyAkhyAna sUtra 153 ekAsana pratyAkhyAna sUtra 154 155 157 ekasthAna (ekalaThANA) pratyAkhyAna sUtra Ayambila pratyAkhyAna sUtra cauvihAra upavAsa sUtra 159 tivihAra upavAsa sUtra 160 pAnAhAra pauruSI pratyAkhyAna sUtra divasacarima pratyAkhyAna sUtra 161 162 abhigraha sUtra 166 |dezAvakAzika abhigraha sUtra 168 pratyAkhyAna pAraNA sUtra 172 apazcima mAraNAntika saMlekhanA sUtra 173 173 175 namaskAra sUtra AlocanA sUtra // xxix // 176 176 177 179 180 182 183 185 185 186 187 188 189 190 192 193 193

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dvitIya khaNDa zrAvaka Avazyaka sUtra 233 234 203 236 238 240 243 245 246 249 0 prathama Avazyaka : zrAvaka pratikramaNa 203 | tRtIya aNuvrata : sthUla adattAdAna viramaNa samyaktva sUtra caturtha aNuvrata : svadAra-saMtoSa. AvassahI sUtra 205 paMcama aNuvrata : sthUla parigraha parimANa sAmAyika sUtra 205 chaThA vrata : dizA parimANa saMkSipta pratikramaNa sUtra 207 | sAtavAM vrata : upabhoga-paribhoga parimANa prathama aNuvrata viSayaka aticAra AlocanA 209 | AThavAM vrata : anarthadaNDa viramaNa dvitIya aNuvrata viSayaka aticAra AlocanA 210 | nauvAM vrata : sAmAyika tRtIya aNuvrata viSaka aticAra AlocanA 2101 | dasavAM vrata : dezAvakAzika caturtha aNuvrata viSayaka aticAra AlocanA 211 | | gyArahavAM vrata : pratipUrNa pauSadha paMcama aNuvrata viSayaka aticAra AlocanA 212 | bArahavAM vrata : atithi-saMvibhAga SaSTha vrata viSayaka aticAra AlocanA 213 | samuccaya sUtra saptama vrata viSayaka aticAra AlocanA 213 | tassa dhammassa sUtra aSTama vrata viSayaka aticAra AlocanA 216 | 0 paMcama Avazyaka : kAyotsarga navama vrata viSayaka aticAra AlocanA 216 | AvassahI sUtra dazama vrata viSayaka aticAra AlocanA 217| 0 SaSTha Avazyaka : pratyAkhyAna ekAdazama vrata viSayaka aticAra AlocanA 218 | pariziSTa dvAdazama vrata viSayaka aticAra AlocanA 219 | zrAvaka Avazyaka sUtra : vidhi / saMlekhanA viSayaka aticAra AlocanA sAmAyika kI vidhi evaM 32 doSa samuccaya aticAra AlocanA sUtra 220 | sAmAyika samApti sUtra sarva aticAra AlocanA sUtra 221 sAmAyika samApti kA hindI pATha 9 dvitIya Avazyaka : caturviMzati-stava 223| sAmAyika ke 32 doSa 0 tRtIya Avazyaka : vandana 224 | mana ke 10 doSa - caturtha Avazyaka : pratikramaNa 225 vacana ke 10 doSa darzana (samyaktva) kA pATha kAya ke 12 doSa prathama aNuvrata : sthUla prANAtipAta viramaNa 227 | sAmAyika kA phala dvitIya aNuvrata : sthUla mRSAvAda viramaNa 229 | Relaskedesiseless skcricsdesdeskedesistastesaksksksksksksksksdesdiskelesedesisekeseksisastendesiseksksksksksksksksksksksksksksksketcalesalege * 258 258 261 265 266 2251 270 000 // xxx //

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Maatatatatatatatatatakarakatnaalashankatesatakshana tatatataestatisesiasteskateshnertain AAVASHYAK SUTRA CONTENTS ou in u O FIRST CHAPTER : SAMAYIK 3 . Self Criticism of Faults of Disposal * Samayik Aavashyak Partial-transgressions relating to * Vandan Sutra Preservations (Guptis) Self-criticism of Partial-transgressions * Namaskar Sutra of Mind * Aalochana (Self-criticism Sutra) Self-criticism of Partial-transgression Utrari Karan Sutra of Preservations in Speaking Chaturvinshti Stav Self-criticism of Partial-transgression (Praise of 24 Tirthankars) of Preservations in Body * Pranipat Sutra Self-criticism of Partial-transgression Aaavasahi Sutra Concerning Six Types of Living Beings Samayik Sutra Concise Pratikrama (Self-analysis and Self-criticism of Partial-transgression Concerning Earth-bodied Beings 50 Repentance) 27 Self-criticism of Partial-transgression Sutra of Atichar (Partial Transgressions) Concerning Scriptural Study Concerning Water-bodied Beings Sutra Relating to Pratikraman of Self-criticism of Partial-transgression Partial-transgression in Darshan Concerning Fire-bodied Beings Sutra Relating to Self-criticism of Self-criticism of Partial-transgression Partial-transgressions in Conduct Concerning Air-bodied Beings Self-criticism of Transgression Self-criticism of Partial-transgression in Carefulness of speech Concerning Vegetation-bodied Beings 52 Self-criticism of Transgression Self-criticism of Partial-transgression in Practice of Collecting Bhiksha Concerning Two-sensed Beings Self-criticism of Faults of Self-criticism of Partial-transgression Nikshepan Samiti 45 Concerning Three-sensed Beings // xxxi // ********* * ****** **** ****** Skokuludlu olukulukukkukkkkkkkkkkkkkkkkkkkkkkkkuklaluukkukkake 31 36

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* Self-criticism of Partial-transgression Concerning Four-sensed Beings Self-criticism of Partial-transgression Concerning Five-sensed Beings Self-criticism of Partial-transgression in Full Vow of Truth Self-criticism of Partial-transgression in Full Vow of Non-stealing Self-criticism of Partial-transgression in Full Vow of Chastity (Braham Charya) Self-criticism of Partial-transgression in Full Vow of Worldly Non-attachment Self-criticism of Partial-transgression in Full Vow of Non-consumption at Night Self-criticism of All Partialtransgressions (Atichar) Self-criticism of Thirty Three Lackings in Porper Care (Ashatana) Self-criticism of Eighteen Sins Self-criticism of Partial-transgressions in Primary Rules and Secondary Rules Self-criticism of All Partial transgressions Self-criticism of All Partialtransgression in Scriptural Study. SECOND CHAPTER: PRAISE OF 24 TIRTHANKARS Chaturvinshti Stava Aavashyak Hymn in Praise of 24 Tirthankars THIRD CHAPTER: VANDAN Vandan Aavashyak Ichhami Khama Samano 54 54 55 56 57 57 58 58 59 60 61 61 64 65 65 * * * * * * * * FOURTH CHAPTER: PRATIKRMAN AAVASHYAK Shraman Sutra Samayik Sutra Mangal Sutra Sutra of Total Self-criticism (Aalochana) 80 Sutra About Proper Care in Walking 80 Self-criticism of Partial Transgressions Relating to Bed Rest Sutra Relating to Seeking of Bhiksha (Alms) 2. 3. 4. 68 69 70 // xxxii // Sutra Relating to Study and Proper Care of Time Lesson of Thirty Three Directions 1. Pratikraman of Non-Restraint Pratikraman of Bondage Pratikraman of Dandas Pratikraman of Preservations (Guptis) 119 Pratikraman of Thorns (Shalyas) 119 Pratikraman of Prides 120 120 120 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. Pratikraman of Digressions Pratikraman of Passions Pratikraman of Natural Desires (Sangya) Pratikraman of Loose Talk Pratikraman of Meditations Pratikraman of Activities 76 78 79 79 Pratikraman of Lust Pratikraman of Full Vows Pratikraman of Proper Care Pratikraman of Living Beings Faculty 17. Pratikraman of Thought-colouns (Leshyas) 81 83 85 86 119 119 119 120 121 121 121 122 122 122 123 123

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geslukkesklukkslukukukullukulaskutukkukkkkkkkkkkkkkkkkkk 43. 130 131 18. Pratikraman of State of Fear 124 19. Pratikraman of States of Pride 125 Pratikraman of Preservation of Chastity 125 Pratikraman of Shraman Conduct 126 22. Pratikraman of Resolves of Upasak (House-holder Devotee) 126 23. Pratikraman of Resolves of Bhikshu 128 24. Pratikraman of Resolves of State of Acitivity 129 25. Pratikraman of Resolves of Bhoot Gram 130 26. Pratikraman of Resolves of Parma Dharmik Gods 27. Pratikraman of Resolves of Sixteen Gatha 28. Pratikraman of Resolves of Seventeen Non-restraints 29. Pratikraman of Resolves of * Non-chastity 30. Pratikraman of Resolves of Nineteen Charters of Gyata Sutra 132 31. Pratikraman of Resolves of State of Non-samadhi 32. Pratikraman of Resolves of Major Faults 33. Pratikraman of Resolves of Troubles (Parisheh) 34. Pratikraman of Resolves of Study of Sutrakritang 35. Pratikraman of Resolves of Devas Pratikraman of Resolves of Meditations 134 37. Pratikraman of Resolves of Dasha Kalp, Vyavhar Uddeshan Kaal 135 38 Pratikraman of Resolves of Traits of Monks 135 39. Pratikraman of Resolves of Aachar Prakalp 136 40. Pratikraman of Resolves of Study of Prohibited Literature 137 41 Pratikraman of Resolves of Sates of Gross Delusion 138 42. Pratikraman of Resolves of Quality of Liberated Souls (Siddhas) 139 Pratikraman of Resolves of Yog Samgreh 140 44. Pratikraman of Resolves of Aashatana . Sutra Relating to Nirgranth Pravachana Salutation to Souls of Five Status 150 Salutation to Arihantas (Omniscient) 150 Salutation to Siddhas Salutation to Acharyas Salutation to Upadhyayas Salutation to Sadhus Salutation to Gurus Salutation to All Collectively Aayariya Sutra Sutra of Seeking Pardon (Kshamapana) O FIFTH CHAPTER: KAYOTSARGA 164 * Kayotsarga Aavashyak SIXTH CHAPTER : PRATYAKHYAN AAVASHYAK 170 Lesson of Restraint (Pratyakhyan) 173 * Lesson of Restraint for One Quarter of the Day Lesson of Restraint for One and a Half Quarter Lesson of Restraint for First Half of the Day Lesson of Restraint Upto Nivi (Taking only loaf and water) 132 134 // xxxiii //

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Lesson of Restraint for taking Food only Once (May contain fat) Lesson of Restraint for Taking Food only Once on that Day Lesson of Restraint for Observing Ayambil (Prohibition of fat salt) Lesson of Restraint from Food and Water for 24 Hours * Three Types Food Restraint Sutra Lesson of Restraint upto Paanahar Paurusee Sutra of Restraint 48 Minutes before Sunset for Entire Night * 179 180 183 185 185 186 187 Samayik Sutra Concise Pratikraman Sutra Self-criticism of Partial-transgressions in Practice of First Partial Vow Self-criticism of Partial-transgressions in Practice of Second Partial Vow 210 Self-criticism of Partial-transgressions in Practice of Third Partial Vow Self-criticism of Partial-transgressions in Practice of Fourth Partial Vow Self-criticism of Partial-transgressions in Practice of Five Partial Vow Self-criticism of Partial-transgressions in Practice of Sixth Partial Vow 209. AAVASHYAK SUTRA (SHRAVAK PRATIKRAMAN) FIRST CHAPTER: SHRAVAK PRATIKRAMAN 203 * Sutra about Right Belief (Samyaktva) 203 Aavassahi Sutra 205 205 207 210 211 Sutra of Restraint Coupled with Undisclosed Restriction about Procedure for Seeking Food (Abhigre) Sutra of Deshavakashik Abhigreh Sutra of Conclusion of Restraint Sutra of Last Restraint when Nearing Death Namaskar Sutra * Sutra of Self-criticism (Aalochan) 212 * 213 * * * Self-criticism of Partial-transgressions in Practice of Seventh Partial Vow 188 189 190 // xxxiv // 192 193 193 213 Self-criticism of Partial-transgressions in Practice of Eight Partial Vow Self-criticism of Partial-transgressions in Practice of Ninth Partial Vow 216 Self-criticism of Partial-transgressions in Practice of Tenth Partial Vow Self-criticism of Partial-transgressions in Practice of Eleventh Partial Vow 218 Self-criticism of Partial-transgressions in Practice of Twelth Partial Vow 219 Self-criticism of Partial-transgressions in Practice of Vow of Samlekhana Self-criticism of Partial-transgressions in Practice of All Vows Collectively 221 SECOND CHAPTER: PRAISE OF 24 TIRTHANKARS 223 216 217 220

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bleskuksiskekkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkk 224 . 225 225 . . Twelth Vow of Sharing Food with Others Samuchhay Sutra Tuss Dhamass Sutra 227 229 . * THIRD CHAPTER : VANDAN FOURTH CHAPTER : PRATIKARMAN Sutra Expressing Right Belief First Partial Vow : Avoiding Gross Violence Second Partial Vow: Avoiding Gross Falsehood Third Partial Vow: Avoiding Gross Stealing Fourth Partial Vow: Avoiding Gross Non-chastity Fifth Partial Vow: Avoiding Gross Attachment to Possessions Sixth Partial Vow: Restraint about Movement Seventh Partial Vow: Restraint of Articles of Single and Multiple Use Eighths Partial Vow: Restraint of Unnecessary Violence Ninth Vow of Samayik Tenth Vow of Deshavkashik Vow Eleventh Vow of Practicing Complete Paushad (Fast and Stay at One Place) 238 O FIFTH AAVASHYAK : KAYOTSARG Aavassehi Sutra SIXTH AAVASHYAK : PRATYAKHYAN Annexure Procedure of Practicing Shravak Aaavashyak * Procedure of Practicing Samayik and Its Purpose Sutra Regarding Conclusion of Samayik Hindi Text of the Conclusion of Samayik Sutra 32 Faults of Samayik Ten Faults Relating to Mental State . Ten Faults Relating to Speech . Twelve Faults Relating to Physical Activity Reward of Practicing Samayik 240 243 245 246 249 // XXXV //

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De De De De De De De De De De De De De De De De De De De De De De De De De De De De De De De parasparopagraho jIvAnAm

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Avazyaka sUtra LLUSTRATED sacitra Hyows AAVASHYAK SUTRA

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uslr bNd krn dii khbr huNdii p r r r r r r r r r r r r kheer rhit biirpri vaar dii gelukkikkkukukkukukokuluukkukukulelututututokeskuksek okutulek

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Psaksksksksksksksksksksksksistealinsakskskseakisaksakskskskelesdeskskskskskskskskskskskskskskaree prathama adhyayana : sAmAyika AmukhaH ___ Avazyaka sUtra ke chaha adhyayanoM athavA AvazyakoM meM sAmAyika prathama Avazyaka hai| sAmAyika AdhyAtmika sAdhanA ke prAsAda kA na kevala praveza-dvAra hai balki usakA dharAtala aura zikhara bhI hai| sAmAyika se hI sAdhanA kI zuruAta hotI hai aura sAmAyika kI paripakvatA para hI sAdhanA pUrNa hotI hai| adhyAtma ke zeSa niyamopaniyama sAmAyika ke hI poSaka haiN| sAmAyika hai to sabhI niyamopaniyama sArthaka haiN| sAmAyika nahIM hai to sabhI niyamopaniyama, sabhI japa aura tapa vyartha haiM, zava-zRMgAra ke samAna haiN| sAmAyika kA artha hai-samatA bhaav| sukha-dukha, hAni-lAbha, prazaMsA-nindA, saMpannatA-vipannatA, janma-maraNa pratyeka sthiti meM samabhAva dhAraNa karanA sAmAyika hai| gItA meM ise hI samatva yoga kahA hai| bheda-vijJAna kA dharAtala sAmAyika hI hai| maiM alaga hUM, padArtha alaga hai, padArtha kA svabhAva bananA, bigar3anA aura naSTa honA hai| 'maiM' yAni Atmatatva ajara, amara, akhaNDa aura zAzvata hai| jJAna-darzana aura Ananda merA zAzvata svabhAva hai| ukta bhAvoM meM ramaNa karane kA nAma hI sAmAyika hai| zramaNa, sAmAyika cAritra ko aMgIkAra karake jIvana-paryaMta usameM ramaNa karatA hai| sAmAyika kI paripakvatA ke lie hI vaha mUla aura uttaraguNoM kI ArAdhanA karatA hai| sAmAyika ke poSaka mUla aura uttara guNoM meM pramAdavaza aticAra lagate haiM to vaha Avazyaka kI ArAdhanA dvArA unako AtmA se pRthak karatA hai| Avazyaka kI ArAdhanA vaha sAmAyika kI ArAdhanA se prAraMbha karatA hai| kyoMki sAmAyika kI puSTi aura paripakvatA se hI siddhi prApta hotI hai| sAmAyika caudaha pUrvo kA arthapiNDa arthAt sAratatva hai| Presetastessistasistakestastratoresdesktorsdecadesdes Avazyaka sUtra //1// Ist Chp. : Samayik

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bhagavAn se pUchA gayA - pra. sAmAieNaM bhaMte! jIve kiM jaNaya ? bhagavan! sAmAyika se jIva ko kyA prApta hotA hai? bhagavAn ne samAdhAna diyA u. sAmAieNaM sAvajjajogaviraiM jaNaya / sAmAyika se jIva sAvadya yogoM kI pravRtti se virata hotA hai| sAmAyika meM sthita sAdhaka para sAvadya yoga- pApa kabhI AkramaNa nahIM kara sakate / pApoM kA maila sAmAyika - sampanna sAdhaka kI AtmA meM kadApi praviSTa nahIM ho sakatA / sAmAyika hI siddhi hai, aura usakA sAdhana bhI sAmAyika hI hai| sAdhana aura sAdhya vaha svayaM hai| Avazyaka meM praveza kA icchuka sAdhaka sAmAyika se hI Atmazuddhi kI yAtrA prAraMbha karatA hai| isIlie vaha sarvaprathama sAmAyika - Avazyaka meM avagAhana karatA hai| prathama adhyayana : sAmAyika utta. 29/8 // 2 // Avashyak Sutra

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kkkkkkk..k.k.k.sk. First Chapter: SAMAYIK Introduction There are six chapters in Avashyak Sutra and the first chapter is Samayik Avashyak. Samayik is not merely the gateway to the citadel of spiritual practice. It is also the starting point and the very peak. The spiritual practice starts with Samayik and culminates with complete absorption in Samayik. The remaining principles and subrules of spirituality simply nurture it. In case there is Samayik-the state of equanimity, only then all such rules and sub-rules are meaningful. In the absence of equanimity (Samayaik), all rules, sub-rules, recitations and austerities are useless. They are then like beautifying a dead body. Samayik denotes, state of equanimity. To remain in a state of equanimity in all circumstances namely pleasure and pain, profit and loss, appreciation or insult, prosperity and poverty, birth or death-is called Samayik. In Bhagwat Gita it is called Samata Yog, the foundation of the science of distinction between matter and soul is Samayik. I am separate from matter. The nature of matter is to change, transform and deteriorate. But I, the soul is ever-lasting, permanent unbreakable and free from destruction, Knowledge, perception and ecstatic pleasure is my fundamental nature. To remain absorbed in above mentioned reflections is called Samayik. A Jain monk (Shraman) after accepting Samayik Charitra (ascetic life) remains in that state throughout his life. He follows the basic principles and sub-principles in order to become adept in Samayik. In case any deviation occurs in practice of such rules and sub-rules due to any slackness, he by practicing Avashyak separates that pollution from his soul. He starts the practice of Avashyak with Samayik because the goal can be achieved only with untainted practice of Samayik. Samayik is in fact the essence of fourteen poorvas. Avazyaka sUtra // 3 // Ist Chp.: Samayik

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Skuskskskskskskskskskskskskskskskskskskskskkkkkkkkkkkkkkkkkkk In Uttradhyayan Sutra, in ninth para of 29th chapter the disciples asks, Reverend Sir! What benefit does, a living being derive by practicing samayik? The lord replies, "By practicing samayik, the living being segregates himself from activities involving violence (Samadhi Yoga)." The worldly sinful activities cannot affect a person who is well established in Samayik. The dirt of sins can never enter in the soul of practitioner of samayik since the very goal and the method of attaining it is also Samayik. It is both the means and the result. The practitioner while entering in Avashyak, starts his journey of selfpurification with samayik. So, he first of all practices Samayik Avashyak. OO bellukulukkokeskukkkkkkkkkkkkkkkkkkkkkukkkkkkukiukkukutoa prathama adhyayana : sAmAyika // 4 11 *********************** Avashyak Sutra ********* ****

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sAmAyika Avazyaka Samayik Avashyak (Essential)| Atmazuddhi ke hetubhUta AvazyakasUtra kI ArAdhanA ke lie sarvaprathama guru mahArAja se AjJA lI jAtI hai| AjJA se pUrva guru ko vandana karanA caahie| ataeva sarvaprathama vandana-sUtra dvArA guru mahArAja ko vandana kiyA jAtA hai In order to practice Avashyak Sutra for purification of self, first of all the permission of the spiritual master is obtained. Before seeking such permission one should salute his spiritual teacher. So this salutation to the master is done first of all with the verse termed as Vandan Sutra. vandana-sUtra tikkhutto, AyAhiNaM, payAhiNaM, karemi, vaMdAmi, namasAmi, sakkAremi, sammANemi, kallANaM, maMgalaM, devayaM, ceiyaM, pajjuvAsAmi, matthaeNa vNdaami| bhAvArtha: gurudeva! maiM donoM hAtha jor3akara dAhinI ora se prAraMbha karake punaH dAhinI ora taka tIna bAra ApakI pradakSiNA karatA huuN| Apako vandanA karatA hUM, namaskAra karatA hUM, ApakA satkAra aura sammAna karatA huuN| Apa kalyANarUpa haiM, maMgalasvarUpa haiM, deva svarUpa haiM evaM caitya-jJAnasvarUpa haiN| maiM ApakI paryupAsanA-sevA-bhakti karatA hUM evaM mastaka jhukAkara Apake caraNa-kamaloM meM vandana karatA huuN| Reverend Master! I, with folded hands, starting from the right moving around you coming again to your right, greet you thrice. I praise you, bow to you; honour you and respect you. You are compassionate, ominous, godly and citadel of spiritual knowledge. I serve you, offer my devotion towards you and bow at your feet. Avazyaka sUtra /15// Ist Chp. : Samayik a mraparaasasurparaganganagagaranasagas

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vivecana : bIja ko aMkurita, puSpita aura phalita hone ke lie Avazyaka hai ki use urvara ra bhUmi kI goda prApta ho| baMjara bhUmi meM DAlA gayA bIja nirbIja hokara naSTa ho jAtA hai| isI taraha jIvana meM sAdhanAtmaka vikAsa ke lie AtmabhUmi kA urvara honA Avazyaka hai| 'vinayabhAva' AtmA kI urvaratA hai| vinaya guNa se sampanna vyakti zIghra hI AtmavikAsa karatA huA paramAtma rUpa kA adhikAra prApta kara letA hai| ___'guru' vinaya ke pradhAna kendra haiN| ananta jIvana-patha para guru hI vaha prathama sattA hotI hai jo jIva ke bhItara dabe par3e jJAna ke srota ko jAgRta karatI hai| gu arthAt andhakAra, ru arthAt rokane vaalaa| ajJAna rUpI andhakAra ke nirodhaka hone se unheM 'guru' kahA jAtA hai| Avazyaka (pratikramaNa) ArAdhanA Atmazuddhi kA upakrama hai| guru kI kRpA ke binA Atmazuddhi saMbhava nahIM hai| isalie yahAM sarvaprathama bhAvabhare zabdoM meM guru ko vandana kiyA gayA vandana-sUtra meM Ae hue 'vaMdAmi, namasAmi, sakkAremi, sammANemi' ina cAra padoM kA artha isa prakAra hai1. vaMdAmi - vandana karatA huuN| vandana kA artha hai stuti karanA, vacana se guNagAna krnaa| 2. namasAmi - namaskAra karatA huuN| namaskAra kA artha hai deha se jhukakara, vinata hokara guru-caraNoM meM mastaka rkhnaa| 3. sakkAremi - satkAra karatA huuN| satkAra kA artha hai-abhyutthAnapUrvaka arthAt khar3e hokara guru mahArAja kA satkAra krnaa| 4. sammANemi - sammAna karatA huuN| anna, vastra Adi arpita karanA sammAna kahalAtA pyakskskskskestastesskskskskskesathsale.sleeplesske alakaake also skatreekansaksdeskskaalesalese drakeskele sakshe skeseka.ske.slesha sakese kesakesta skesaheshkkkER kallANaM, maMgalaM, devayaM, ceiyaM-ina padoM kA artha nimnarUpeNa hai1. kallANaM - klyaannruup| kalya kA artha hai mokSA mokSa ke hetu ko kalyANa kahA jAtA hai| 2. maMgalaM - mNglruup| zAzvata zubha ko maMgala kahate haiN| athavA jo samasta prANiyoM ke lie hitakAraka ho evaM janma-maraNa rUpa saMsAra-sAgara se pAra le jAne vAlA ho, use maMgala kahA jAtA hai| prathama adhyayana : sAmAyika //6 // Avashyak Sutra

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2 Wa kallANaM maMgalaM 0 vaMdAmi nama'sAmi 6 ApAhiNa tikyusI vaMdana sUtra ( tikkhutto) ceiya pajjuvAsAmi 1 payAhiNaM citra saMkhyA - 1 karemi matvaraNa vaMdAmi sakkAremi. sammANemi 3 S 5 devayaM 2 7

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pelesslesaleselesslesslessola sleelessleslesslesslesslesale solesalesdesdealsatsalesleeleekerlesslerkeleserlesselesslelesslete citra-paricaya -1 Illustration No. 1 vandana vidhi anaMta upakArI gurudeva ko ziSya viziSTa vidhi aura bhakti-bhAva pUrNa zabdoM se vaMdana karatA hai| ziSya karabaddha aMjulI ko bAyIM ora se dAyIM ora tIna bAra Avartana karatA hai| usake bAda ghuTane bhUmi para rakhakara mastaka se guru ke caraNoM kA sparza karatA hai| vaMdana karate hue guru ke satkAra aura sammAna kI pradhAnatA rahatI hai| vaMdana ke mAdhyama se ziSya guru ke kalyANa, maMgala, deva aura caityasvarUpa kI arcanA athavA stuti karatA hai| aMta meM sasvara aura vidhi sahita mastaka se bhUmi kA sparza kara vaha / apane sampUrNa samarpaNa kI abhivyakti karatA hai| Psaleolewlesslesolt.nlesslesslesslesslesslesonlesslesslesslessks clessleeplessle.sleeplesslessleeplessleeplessleeplessleeplessleeplesslesalessleeplessleeplesslesslessorlesslessleeplesske.slesaloonlessleeplesslesslesale.keup Manner of Greetings The disciple bows to the great benefactor teacher (guruji) in exclusive manner and using the words of great devotion. The disciple circumambulates thrice with folded hands from left to right. After that kneeling down touches the lotus feet of the teacher putting his head on the ground. There remains the eminence of teacher's honour and respect in his manners of greetings. He eulogises and propitiates the conscious and diety, neverend diety welfare and auspicious form of the holy teacher while paying greetings. At last he chanting and touching the ground with the head manifests his absolute dedication.

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Skikkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkk 3. dadi - fotola al staan alat sfa dal 377 3747 Falang dedIpyamAna hote haiN| athavA AtmabhAva meM satata ramaNa karane vAle ko deva-dharmadeva kahA jAtA hai| 4. alcari - og forhangi #y # 397047 378 999 370 FAI F16914 BICHII decide vidhi : isake pazcAt namaskAra sUtra par3hA jAtA hai Explanation: A fertile soil is essential for the seed to germinate, blossom and to fruitify. In case the seed is put in barren land, it loses its property of germination and gets destroyed. Similarly for spiritual development, it is pertinent that the soul should be spiritually receptive. Humility is the attribute of receptivity or growth in the soul. One who possesses the quality of humility, soon develops spiritually. He attains the requisite characteristic of becoming a completely purified soul. The Guru (Spiritual master) is the centre of his humility. He is the initial power that awakens the hidden source of knowledge which is lying in dormant state in the disciple. Gu stands for darkness while ru means the stopper. The master serves as the stopper for the darkness of ignorance. So, he is called Guru. The practice of Avashyak (Pratikramam) is a practice for self-purification. Selfpurification is not possible without the blessing of the master. So with a heart full of deep gratitude, the spiritual head is greeted with vandan sutra. Four words--Vandami, Namansami, Sakkaremi, Sammanemi mentioned in Vandan Sutra are interpreted as under: 1. Vandami--I praise you. Vandan means to appreciate, to highlight good qualities. 2. Namansami-I bow to you, the meaning of namaskar is that one bends his body and humbly places his forehead at the feet of the maser. 3. Sakkaremi-- I respect you, meaning of sakkar is that one humbly stands up and pays his respect to the master (Guru). 4. Sammanemi-- I offer myself to you; to offer food, cloth and the like is called sammaan. Avazyaka sUtra // 7 // Ist Chp.: Samayik ******* *

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Cheerlaskearalaskakolesalesalesalesisaheshsalsakasisakasleshsaksesakests skestaskese sealesalesalesessicalsealesalesalese The interpretation of Kallanum, Mangalam, Devayam, Cheiyam is as follows: 1. Kallanum--You are benefactor. Kalya means salvation. That which leads to salvation is called Kalyan. 2. Mangalam-Mangalam is that which is ominous. Which is always good is called Mangal. A person who is for the welfare of all living beings and who helps everyone in crossing the worldly ocean is also called mangal. 3. Devayam Godly by nature, one who shines in its very nature. One who continuously remains absorbed in self is called Dharam-Dev--spiritually blessed. Cheiyam--Chaitya is interpreted in many ways. The most proper meaning of chaitya is knowledge. One who processes right knowledge is called chaitya. Procedure: Thereafter Namaskar Sutra is recited: #knnijshrnnneennigllnniknninngnnigllrllllennike namaskAra sUtra namo arihaMtANaM, namo siddhANaM, namo AyariyANaM, namo uvajjhAyANaM, namo loe savva saahuunnN| eso paMca namokkAro, savva paavppnnaasnno| maMgalANaM ca savvesiM, paDhamaM havai mNglN|| bhAvArthaH arihaMtoM ko namaskAra ho, siddhoM ko namaskAra ho, AcAryoM ko namaskAra ho, upAdhyAyoM ko namaskAra ho evaM loka meM virAjita samasta sAdhu-munirAjoM ko namaskAra ho| uparokta paMca parameSThiyoM ko kiyA huA yaha namaskAra samasta pApoM kA nAza karane vAlA hai, evaM sabhI prakAra ke (laukika evaM lokottara) maMgaloM meM prathama (pradhAna) maMgala hai| Literal Meaning: It means, Obeisance to Omniscents (Arihantas), Obeisence to perfect souls (Siddhas), Obeisence to Acharyas, Obeisence to Upadhyayas, Obeiscence to all the monks and nuns in the universe. The obeisance to the said five sublime categories eliminates the effect of all sins and is the primary one among all the worldly and spiritual omens. vivecana : namokAra sUtra caudaha pUrvo kA sAra-sUtra hai| isameM bIjarUpa meM caudaha pUrvo kA sAra samAyA huA hai| isakI vizeSatA yaha hai ki yaha sArvabhauma mahAmaMtra hai| kisI sampradAya vizeSa prathama adhyayana : sAmAyika rmanar // 8// Avashyak Sutra a graparARTARANAS a

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se baMdhA huA nahIM hai| isa maMtra meM guNapUjA ko sthAna prApta hai, kisI viziSTa iSTadeva ko isameM namaskAra nahIM kiyA gayA hai| namokAra sUtra ko 'paMca parameSThI sUtra' bhI kahA jAtA hai| kyoMki isameM pAMca parama- iSTa athavA pAMca prakAra kI parama utkRSTa AtmAoM ko namaskAra kiyA gayA hai| pAMca parameSThI pada haiM1. arihanta, 2. siddha, 3. AcArya, 4. upAdhyAya, evaM 5. sAdhu / arihanta : prathama pada meM arihantoM ko namaskAra kiyA gayA hai| arihanta kA artha hai- arihaMta, arthAt karma rUpa ariyoM / zatruoM kA jinhoMne hanana / anta kara diyA hai, unheM arihanta kahA jAtA hai| jJAnAvaraNIya, darzanAvaraNIya, mohanIya aura antarAya- ye cAra ghanaghAtI karma haiN| arihanta ina cAroM karmoM ko naSTa karake kevalajJAna, kevaladarzana ko prApta kara lokamaMgala kI yAtrA karate haiN| janma, jarA, maraNa rUpI ananta bhavasAgara meM bhaTaka rahI AtmAoM ke kalyANa ke lie ve dharmatIrtha kI sthApanA karate haiN| loka ko AtmakalyANa kA mArga dikhAne se arihanta ananta upakArI haiN| isIlie isa sUtra meM unheM sarvaprathama namaskAra kiyA gayA hai| siddha : janma-maraNa ke hetubhUta cAra ghAtI aura cAra aghAtI-aise AThoM karmoM kA jinhoMne kSaya karake siddha, buddha, mukta svarUpa ko sAdha liyA hai tathA jo svAbhAvika ananta Atmika sukha meM sadaiva vihAra karate haiM unheM siddha kahate haiN| siddha azarIrI hote haiN| zuddha AtmasvarUpI hote haiN| samasta paudgalika AzrayoM / bandhanoM se mukta hote haiN| sAMsArika sukha padArthAzrayI hotA hai jabaki siddhoM kA sukha AtmAzrayI hotA hai| AtmAzrayI hone se siddhoM kA sukha ananta, avyAbAdha evaM akSaya hotA hai| siddhoM ne AtmA ke parama zreya ko prApta kara liyA hai| unakI yaha siddhi bhavya jIvoM ke lie apratyakSa preraNA | siddhoM ko kiyA gayA praNAma zuddha Atmatatva ko kiyA gayA praNAma hai| isa praNAma se bhavya jIvoM meM AtmaguNoM ko anAvRtta karane kA AdhyAtmika ullAsa utpanna hotA hai| AcArya : jJAnAcAra, darzanAcAra, cAritrAcAra, tapAcAra evaM vIryAcAra kA svayaM pAlana karane vAle evaM caturvidha zrIsaMgha se paMcAcAra kA pAlana karAne vAle aise jAtisaMpanna, kulasaMpanna saMghanAyaka AcArya kahalAte haiN| saMgha ko ratha evaM AcArya ko usakA sArathi kahA gayA hai| svayaM kI sAdhanA ke sAtha-sAtha samagra saMgha kI sAraNA vAraNA kA adhibhAra bhI AcArya apane sabala skandhoM para vahana karate haiN| aise parama upakArI AcArya deva sahaja hI namaskAra ke adhikArI hote haiN| Avazyaka sUtra // 9 // Ist Chp. : Samayik

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pakeskeakeoskele ske skeletalskele ske skesakse alsoke skcakestasaicsicshe skewisheshe sale ske slesale skeslesalelesalesale slesslesalesiaslege upAdhyAyaH jo svayaM Agama-vAGmaya ke adhikArI vidvAna hoM evaM saMgha ke zramaNoM-zramaNiyoM meM ko Agama jJAna pradAna karane meM kuzala hoM, unheM upAdhyAya kahA jAtA hai| upAdhyAya jJAna ke * devatA hote haiN| ve kisI apekSA athavA pratidAna kI cAha ke binA hI jJAna dAna dvArA saMgha ko samRddhi pradAna karate haiN| isIlie ve namaskAra ke adhikArI haiN| sAdhuH 'sAdhayati mokSamArgamiti sAdhuH' mokSa-mArga kI sAdhanA meM satata saMlagna sAdhaka ko sAdhu kahA jAtA hai| ahiMsA, satya, asteya, brahmacarya evaM aparigraha-ukta pAMca mahAna vratoM, evaM IryA Adi pAMca samitiyoM aura mana Adi tIna guptiyoM ke dhAraka sAdhu niHsaMga bhAva se loka meM vicaraNa karate haiN| puSpoM ko binA kaSTa pahuMcAe jaise bhramara unase rasa grahaNa karatA hai aise hI nispRhI aura aparigrahI sAdhu gRhasthoM para binA bhAra DAle gocarI dvArA udara-poSaNa karate haiN| niSkAma bhAva se jagata ko dharmopadeza dvArA sanmArga kA bodha dene vAle sAdhu sahaja hI namaskaraNIya haiN| aiso paMca namokkAro...ye cUlikA pada haiN| inameM namokAra mahAmaMtra kI mahimA kA kathana kiyA gayA hai| batAyA gayA hai ki pAMca parameSThiyoM ko kiyA gayA yaha namaskAra sabhI pApoM kA nAza karane vAlA tathA sabhI maMgaloM meM prathama (pradhAna) maMgala hai| ___maMgala do prakAra kA hotA hai-dravya maMgala evaM bhAva mNgl| bhautika lAbha ke lie kie . jAne vAle samasta dhArmika anuSThAna dravya maMgala ke antargata Ate haiN| AtmasvarUpa kI siddhi ke lie kie jAne vAle vandana-namana-ArAdhana Adi AdhyAtmika anuSThAna bhAva maMgala haiN| yahAM pAMca parameSThiyoM ko kiyA gayA namaskAra sAdhaka kI vinamratA aura guNapUjana kI bhAvanA kA dyotaka hai| isalie yaha bhAva maMgala hai tathA samasta maMgaloM meM pradhAna aura kalyANa kA hetu hai| vidhiH tatpazcAt ahiMsA kI zuddhi ke lie 'AlocanA sUtra' kA cintana kreN| Explanation : Namaskar Sutra is the gist of fourteen poorvas. In it lies the very basis of 14 poorvas. Its special characteristic is that it is the great mantra acceptable everywhere. It does not belong to any particular order. In it there is worship of qualities, not any particular order and not any particular God liked by any sect. Namaskar Sutra is also known as Panch Parmeshti Sutra because in it there is salutation to five types of great souls in the spiritual order. They are Arihantas, Siddha, Acharyas, Upadhayaya and monks. Arihants : In the first sentence obeisence is paid to arihantas. Ari means enemy (in Prakrit) and hants means (killed, defeated or destroyed). So, Arihantas are those prathama adhyayana : sAmAyika aaaaaa // 10 // Avashyak Sutra aaaaaawaran ARASS

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persons who have destroyed the karmas that pollute the soul. Four karmas namely knowledge obscuring karmas, conation obscuring karmas, deluding karma and obstructive karma are Ghatiya karmas because they destroy the manifestation of real and essential attributes of the soul. Arihantas have destroyed completely these four karmas. So they have attained omniscience (perfect knowledge and perfect conation). They establish the spiritual order (Dharm Teerth) for the welfare of mundane souls that wander in the mundane worldly cycle of birth, old age and death. They are extremely beneficial and worthy since they show the path leading to the welfare of the soul. In view of these traits they are worshipped first of all. Siddhas The Sidhas (liberated souls) have destroyed four ghatiye karmas that are the cause of wanderings in worldly cycle of birth and death. They have further destroyed the remaining four aghatiya karmas also (the karmas that do not obscure real attributes of the soul but only affect the external environment of the soul and pertain to the body.) With the elimination of said eight karmas the soul becomes liberated and remains absorbed in perfect knowledge, perfect perception and ecstatic unending natural happiness which are its fundamental qualities. It remains in this state permanently. Such souls are called Siddhas. Siddhas do not have any physical body. They are pure souls. They are completely free from all physical or material bondage. Worldly pleasure depends on material things while ecstatic happiness of Siddhas lies in the soul itself. Since the happiness is dependent on soul itself, so it is infinite, endless and free from all obstructions. Sidhas have attained the intrinsic attributes of perfect soul. This attainment by sidhas inspires the worthy souls indirectly (to follow it). Obeisence to Sidhas is the salutation to pure self. This obeisence generates spiritually keen desire in worthy soul to manifest the natural attributes of the souls that are lying obscured. Acharya: The Acharyas meticulously follow the code relating to right knowledge, right conation, right conduct and right austerities. They also ensure that the four-fold spiritual order also follows it properly. They belong to respectable clan, respectable family and the head of the spiritual order. In case defined as the chariot is the Acharya is its charioteer. The acharya has on his shoulders not only the duty of performing his spiritual practice but also the responsibility of ensuring proper development of spiritual organization. Since he is extremely beneficial to the order, he naturally deserves to the saluted. Avazyaka sUtra // 11 // Ist Chp.: Samayik

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glokoskeskuskeskskskeskukskeskukskeskukskeskkkskkkskskskskskskskskskskkkkkkkkkkkkkk Upadhyayas : Upadhyaya is that Jain ascetic who is well versed in Agams (Scriptures) and is fully competent in providing scriptural knowledge to monks and nuns in the order. He is the master of Agam knowledge without any order (Sangha) by freely providing his guidance and knowledge. So, he is worthy of obeisence. Sadhus (Monks): Sadhu is that ascetic who is deeply engaged in the practice of the path leading to salvation. He observes five major vows namely vows of nonviolence truth, non-stealing, celibacy and not-attachment to possessions. He meticulously follows five discretions (samities) namely discrimination in movement (Iriya samiti) and the like. He also follows three stoppages (Gupti) namely those of mind, speech and body. He moves in the physical world without any attachment. Just as bee gets juice from the flowers without troubling them, the detached, nonposessive monk seeks food from the house-holders without causing any burden to them. He provides knowledge of dharma to the world without any desire of a reward. So, he is worthy of worship. Eso panch Namokkaro (obeisence of the said five): It is addendum (Chulika). In it the appreciation of Namaskar Mantra has been narrated. It is stated that the obeisance to the said five, wipes out the effect of all sins and is the primary omen. Omen is of two type namely natural one and the non-material one. All the religious practices that are performed with the desire of worldly gain are called material one (Dravya Mangal). The obeisance salutation and other such like spiritual practices which are performed for the uplift of the soul, are called non-material Omen (Bhava Mangal). Here the obeisance to five great ones done by the worshipper depicts the humility and dedication towards virtues. So it is Bhava Mangal. It is the prime one and leads to the welfare. Procedure: Thereafter for chastising vows of non-violence the sutra of selfcriticism (Alochna Sutra) is recited. seksiseukkukiukkukksekkukokulukkkkk AlocanA sUtra ___ icchAkAreNa saMdisaha bhagavaM! iriyAvahiyaM pddikkmaami| icchN| icchAmi paDikkamiuM iriyAvahiyAe virAhaNAe, gamaNAgamaNe pANakkamaNe, bIyakkamaNe, hariyakkamaNe, 31741-3fit-qum--c1-4c0651 Hann-HC4ut, 5 # vinar farligen, egiMdiyA, beiMdiyA, teiMdiyA, cauriMdiyA, paMciMdiyA, abhihayA, vattiyA, lesiyA prathama adhyayana : sAmAyika // 12 // Avashyak Sutra ******************************************

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AlocanA sUtra iriyAvahiyaM paDikamAmi iccha icchAmi paDikkamitraM iriyAvahiyAe, virAhaNAe, gamaNAmagamaNe osA RIA 2-3-4-5 indriya vAle prANI ko dabAne meM sUkSma akAya jIva, osa Adi ko dabAne meM pANakkamaNe uttiMga paNaga-dagamaTTI dhAnya Adi sacitta bIja ko dabAne meM kIr3I, phUlana, kAI, kIcar3a Adi sacitta pRthvIkAya jIvoM ko dabAne meM bIyakkamaNe hariyakkamaNe makkaDA-saMtANA saMkamaNe vanaspati Adi ko dabAne meM makar3I kA jAla Adi jhAr3ane meM -egidiyA abhihayA abhighAta kiyA ho pariyAviyA saMtApa diyA ho beIdiyA vattiyA kilAmiyA pIr3A dI ho teiMdiyA lesiyA udaviyA - bhayabhIta kiyA ho bhUmi para ghisA ho cauridiyA saMghAiyA isThe kiye ho ThANAo ThANaM saMkAmiyA apane sthAna se haTAye ho| saMghaTTiyA jIviyAo vavarociyA jIvana me rahina kiyA kaleza janaka rIti se sparza kiyA ho tassa micchAmi dukkddN| . (18) ho citra saMkhyA - 2

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citra - paricaya - 2 Illustration No. 2 AlocanA sUtra ahiMsA mahAvrata kI zuddhi ke lie sAdhaka Atma AlocanA karatA hai / bhUlavaza yA pramAdavaza yadi usase kisI jIva kI hiMsA huI hai to usake lie vaha Atma-sAkSI se prAyazcitta karatA hai / sarvaprathama vaha gurudeva se gamana aura Agamana yAni Ane-jAne Adi kriyAoM ko karate hue jo jIvAdi kI hiMsA huI hai, usakI nivRttihetu, kie jAne vAle pratikramaNa kI AjJA prApta karatA hai| usake bAda vaha gamanAgamana karate hue ekendriya se lekara paMcendriya taka ke jIvoM kI sambhAvita hiMsA ko smaraNa karatA hai| Ate-jAte hue svayaM dvArA huI bhUloM kA pazcAttApa karatA hai| aMta meM usase jo bhI duSkRta (pApa) huA hai, usase pIche lauTane kI pratijJA karatA hai| prathama citra meM ziSya guru se pratikramaNa kI AjJA prApta kara rahA hai| dUsare citra meM gamana karate hue sUkSma jIvoM kI sambhAvita hiMsA ko smaraNa karatA / Age ke citroM meM ekendriya se lekara paMcendriya taka ke jIvoM ko citrita kiyA gayA hai / tatpazcAt hiMsA ke prakAroM kA citraNa hai| aMtima citra meM sAdhaka bhaviSya meM hiMsA se pIche haTane kA saMkalpa lete hue dikhAyA gayA hai| Alochana Sutra The practiser assesses his self for the purification of the great vow of Ahimsa, Obliviously or in laxity if he has killed any living being then he expiates with the witness of soul. Firstly he gets the permission to repent over the killing of any living beings by the activities of his coming and going or arrival and departure with the permission of guruji for his final beatitude. After that he recollects the potential killing of one senses to five senses beings through coming and going. He expiates of the errors committed while coming and going. In the end he pledges to derate back from the sins that he has committed. In the first picture the disciple asks for this permission of his holy teacher for repentance In the second picture he recalls the potential killing of subtle beings by going and coming from one sense to five senses have been illustrated. Subsequently the types of violence are illustrated. In the last illustration the practiser has been illustrated resolving to withdraw himself from the violence in future. **o,sto, oo sooooooooooooootosle,ole,oo, ie, so so,

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saMghAiyA, saMghaTTiyA, pariyAviyA, kilAmiyA, uddaviyA ThANAo ThANaM saMkAmiyA, jIviyAo vvroviyaa| jo me devasi aiyAro kao tassa micchAmi dukkddN| ___ bhAvArtha : (gamanAgamana saMbaMdhI doSoM kI nivRtti hetu pratikramaNa karane ke lie sAdhaka guru se nivedana karatA hai-) ___he bhagavan! Apa AjJA pradAna kareM, maiM IryApathikI (gamana-Agamana se lagane vAlI) kriyA (hiMsA) kA pratikramaNa karanA cAhatA huuN| gurudeva kI AjJA prApta hone para sAdhaka kahatA hai-Apa kI AjJA pramANa hai, mArga meM calate hue asAvadhAnI ke kAraNa kisI bhI jIva kI hiMsA huI ho to maiM usa pApa se nivRtta honA cAhatA huuN| mArga meM Ate-jAte hue kisI prANI ko pairoM ke nIce dabAyA ho, sacitta bIja yA harita vanaspati ko kucalA ho, osa, kIr3iyoM ke bila, pAMca - prakAra kI kAI, sacitta jala, sacitta miTTI aura makar3I ke jAloM ko kucalA ho, ekendriya, dvIndriya, trIndriya, caturindriya tathA paMcendriya taka ke kisI bhI jIva kI virAdhanA kI ho, sAmane se Ate huoM ko rokA ho, dhUla Adi se DhaMkA ho, bhUmi para masalA ho, paraspara ikaTThe karake klezita kiyA ho, kisI bhI DhaMga se paritApita, klezita aura bhayabhIta kiyA ho, eka sthAna se uThAkara dUsare sthAna para rakhA ho, athavA jIvana se hI rahita kiyA ho to merA vaha saba pApa niSphala ho| Cenral idea : In order to shed the faults arising from movement through pratikraman (self criticism), the practitioner requests the master . Reverend Master! Kindly grant me the permission. I want to absolve my soul of the faults resulting due to violence caused if any by my movement (Iriyapathika kirya). After obtaining such permission of the master, the practitioner says, "I happily accept your permission. Due to any negligence in case any violence has been caused to living being while moving about, I want to shed that sin. While moving about, I might have crushed any living being under my feet. I might have trampled any seed worthy of germination or any green vegetation and might have destroyed drops of dew, the moles of ants, five types of moss, Sachit (living) water, organic earth, the web of the spider. I might have adversely affected any one-sensed, two-sensed, three-sensed, four-sensed and five-sensed living beings. I might have stopped beings coming in front of me I might have covered them with earth or crushed them on the ground. I might have caused hurt to then by collecting them at one place. I might have caused pain to them, disturbed them or frightened them in any manner. I might Sarapparegaragrapapgargargappa Avazyaka sUtra // 13 // Ist Chp. : Samayik

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have shifted them from one place to another or might have even turned them lifeless. I repent for the same and pray that the effect of that sin may wither 'away. vivecana : yatanA/viveka dharma kA prANa hai| viveka pUrvaka kriyAeM karatA huA vyakti pApa ke bandhana se mukta rahatA hai| jaina zramaNa apanI sabhI kriyAoM ko viveka pUrvaka sAdhatA hai| prastuta sUtra meM sAdhaka gamana - Agamana saMbaMdhI vyApAroM kI AlocanA karate hue asAvadhAnI athavA pramA se utpanna hue doSoM kA pratikramaNa karatA hai / 'icchAmi' zabda usakI svecchA kA bodhaka hai| usa para kisI kA dabAva nahIM hai| vaha apanI svAbhAvika karuNA aura pApabhIrUtA ke kAraNa apanI AtmA se doSoM ke kAMTe dUra karatA hai| ekendriya se paMcendriya taka ke prANiyoM kA saMkSipta svarUpa isa prakAra hai (1) ekendriya- eka indriya vAle prANI- pRthvI, pAnI, agni, vAyu aura vanaspati ke zarIra vAle jIva / (2) dvIndriya-do indriya vAle prANI-zaMkha, sIpa, laTa Adi jIva / (3) trIndriya -tIna indriya vAle prANI-jUM, lIkha, kIr3I Adi jIva / (4) caturindriya- cAra indriya vAle prANI - makkhI, macchara, bhaMvarA Adi jIva / (5) paMcendriya-pAMca indriya vAle jIva- manuSya, tiryaMca, jalacara, sthalacara, khecara Adi jIva / vidhi : IryApathikI pratikramaNa ke pazcAt kAyotsarga-zuddhi ke lie nimnokta sUtra kA manana kiyA jAtA hai Explanation: Sense of discrimination is the very life-force of dharma. One who performs activities in a vigilant manner with a sense of discrimination, he gets liberated from the bondage of the effect of that sin. A Jain monk performs all the daily activities with a sense of discrimination. In this aphorism (Sutra), the practitioner doing selfcriticism of activities relating to movement, repents for faults arising out of lack of discrimination or due to any slackness. The word 'Ichhami' indicates that it is being done voluntarily and without any pressure or influence of others. He removes the thorn of sins from his soul by his natural feeling of compassion and the fear of the effect of sins. The nature of living beings-one-sensed to five-sensed beings in brief is as follows: prathama adhyayana : sAmAyika // 14 // Avashyak Sutra

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(1) One-sensed beings: The earth-bodied, water-bodied, fire-bodied, airbodied and plant-bodied living beings are called one-sensed living beings. (2) Two-sensed beings: Counch-shell, lice and the like are two-sensed beings. (3) Three-sensed beings: Ants, and the like are three-sensed beings. (4) Four-sensed beings: Flies, mosquito, bumble-bee and the like are four sensed beings.' (5) Five - sensed beings: Human beings, acquatic animals, quadrupeds, birds and the like are five-sensed beings. Procedure: After self-criticism of movement for the purification of detachment from physical body ( Kayotsarg), the Sutra (Aphosism) mentioned below is recited. uttarIkaraNa sUtra tassa uttarIkaraNeNaM, pAyacchittakaraNeNaM, visohikaraNeNaM, visallI - karaNeNaM, pAvANaM kammANaM nigghAyaNaTThAe, ThAmi kAusaggaM / annattha UsasieNaM, nIsasieNaM, khAsiNaM, chIeNaM, jaMbhAieNaM, uDDueNaM, vAyanisaggeNaM, bhamalIe, pittamucchAe, suhumehiM aMgasaMcAlehiM, suhumehiM khelasaMcAlehiM, suhumehiM diTThisaMcAlehiM, evamAiehiM AgArehiM abhaggo, avirAhio hujja me kAussaggo / jAva arihaMtANaM bhagavaMtANaM NamokkAreNaM na pAremi, tAva kAyaM ThANeNaM moNeNaM jhANeNaM appANaM vosirAmi / bhAvArtha : doSoM se dUSita apanI AtmA kI vizeSa utkRSTatA ke lie, prAyazcitta ke lie, vizuddhi ke lie, zalya rahita hone ke lie, pApa karmoM ke pUrNatayA vinAza ke lie kAyotsarga kI ArAdhanA karatA huuN| ( Age kahe jAne vAle AgAroM ke atirikta zarIra saMbaMdhI zeSa vyApAroM kA tyAga karatA huuN| ve AgAra isa prakAra haiM -) ucchvAsa-nicchvAsa se, khAMsI, chIMka, jaMbhAI, DakAra tathA apAnavAyu se, cakkara Ane se, pitta ke prakopa se, mUrcchA Ane se, sUkSma aMga saMcAlana se, sUkSma rUpa se kapha ke saMcAlana se, sUkSma dRSTi saMcAlana se tathA isI prakAra kI anya zarIra saMbaMdhI svAbhAvika kriyAoM se merA kAyotsarga bhaMga tathA virAdhita na ho / Avazyaka sUtra // 15 // Ist Chp. : Samayik Kul.hd.hot.k

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jaba taka arihaMtoM-bhagavaMtoM ko namaskAra karake kAyotsarga ko pUrNa na kara lUM, taba taka ke lie eka sthAna para sthira raha kara, mauna raha kara, dhyAnastha raha kara apane Apako sabhI pApa - kriyAoM se alaga karatA huuN| Central Idea: In order to meticulously cleanse my soul affected by my faults, to repent for such faults, to purify it, to become free from thorns and to completely destroy all the effects of sins, I undertake Kayotsarg (the practice of detachment from the body) (I withdraw myself from all the physical activity.other than the exceptions detailed below) The activity of in-haling and ex-haling, cough, sneezes, emitting air through the anus, yawning, uncommon movements of the head, stomach trouble, unconsciousness subtle movement of any part of the body, subtle effect of inner movement in the body minor movement of eyes and any other such like natural movements that are involuntary-such movements may not be considered as disturbance to my Kayotsarg (posture of detachment). Until I finish Kayotsarg by obeisance to arihantas, I shall remain at one place observing complete silence in a state of meditation, detaching myself from all activities involving sin. vivecana : AtmA kI viziSTa zuddhi ke lie kAyotsarga kI ArAdhanA kI jAtI hai| yaha sUtra kAyotsarga kI pUrva bhUmikA ko spaSTa karatA hai| isameM zarIra se saMbaMdhita una kriyAoM kA saMketa kiyA gayA hai jinheM roka pAnA (sAdhAraNa) sAdhakoM ke lie saMbhava nahIM hotaa| sAtha hI nirdeza kiyA gayA hai ki jaba taka namaskAra sUtra dvArA arihaMtoM ko namaskAra karake kAyotsarga ko pAra na lUM taba taka kAyika-mAnasika - vAcika sthiratApUrvaka mauna aura dhyAnastha raha ra samasta pApoM se svayaM ko alaga karatA huuN| Elaboration: The practice of Kayotsarg is undertaken for unique purification of the soul. This aphorism (Sutra) clarifies the stage-setting for Kayotsarg. In it those activities of the body are mentioned which cannot be controlled by the practitioner. Simultaneously it has been mentioned that I shall keep myself stabilising mentally, verbally and physically observing complete silence and meditation (concentration) detaching myself from all worldly activities involving violence until I give it a finishing touch by reciting Namokar Sutra expressing my obeisance to omniscient (Arihantas). vidhi-uttarIkaraNa sUtra ke uccAraNa ke pazcAt muni nimnokta caturviMzati jina sUtra dvArA caubIsa tIrthaMkara-bhagavaMtoM kI dhyAnAvasthA meM lIna hokara stuti karatA hai prathama adhyayana : sAmAyika // 16 // Avashyak Sutra

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tassa uttarIkaraNeNaM pAyacchittakaraNeNaM visohIkaraNeNaM visallIkaraNeNaM vAyanisaggeNaM pAvANaM kammANaM nigdhAyaNaTThAe ThAmi kAussagaM annatya 12 sumehiM aMga - saMcAlehiM 14 UsasieNaM 4 uttarIkaraNa sUtra bhamalIe khAsiNaM jaMbhAievaM (10 pitta sumehiM khela-saMcAlehiM sumehiM diTThi-saMcAlehiM citra saMkhyA - 3 uDDueNaM evamAiehiM AgArehiM abhaggo, avirAhio hujja me kAusaggo / jAva arihaMtANaM bhagavaMtANaM, 11 mucchAe nIsasieNaM chIe (5 namukkAreNa na pAremi, tAva kArya ThANeNaM moNeNaM, jhANeNaM, appANaM, bosiraami|

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aslesslesolesolesole.sleeplessleeplessleeplesslessleeplesolsaksokes sleeplesslesoleeplesolesale.sleeplesslesakoole.sleaslesale.olesale.pleaslesale.ke.slesslerse citra-paricaya -3 Illustration No. 3 uttarIkaraNa sUna AtmA kI viziSTa zuddhi ke lie sAdhaka kAyotsarga - dhyAna karatA hai| kAyotsarga meM praveza karane se pUrva sAdhaka uttarIkaraNa sUtra smaraNa karatA hai| isa sUtra meM aparihArya kAya-vyApAroM ke AgAra kA varNana hai| ucchvAsa (uMcA zvAsa), niHzvAsa (nIcA zvAsa) se lekara sUkSma-dRSTi-saMcAlana taka - aise bAraha (athavA teraha) AgAroM ko citroM dvArA spaSTa kiyA gayA hai| ye zarIra kI svAbhAvika kriyAeM haiN| ukta kriyAoM ke calate hue bhI sAdhaka kA kAyotsarga bhaMga nahIM hotA hai| ___aMtima citra meM sAdhaka pratijJAbaddha hotA hai - jaba taka arihaMta bhagavAna ko namaskAra karake kAyotsarga sampanna na kara lUM taba taka eka sthAna para sthira rahakara, mauna rahakara, dharmadhyAna meM lIna rahakara svayaM ko sabhI pApa-kriyAoM se pRthak karatA Uttrikaran Sutra For the special purification of soul the practiser performs a body detachment meditation (kayotsarga dhyan). Prior to entry into the kayotsarga meditation, the practiser reeiles the Sutra of 'Uttrikaran'.' In this sutra (aphorism) the description of the avoidance of the unavoidable activities of body are made. From inhaling and exhaling to the subtle movement of the sight such twelve (or thirteen) avoidance have been clarified through illustration. These are the natural activities of the physical body. While carrying out all these activities the meditation of body detachment of the practiser is not damaged. In the last illustration the practiser pledges that bowing before the Lord Arihant until he completes his meditation of body detachment he separates himself from all the sinful activities through a steadfast posture at a fix place, observing silence and indulging in religious activities. tiHkssrksskssy'kungkungkuphuphuruphuri

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Aaslesdesisekslassicsdesdesdesksdeskaslesdeskskskskskcolaalaakaale skesdeskeslesaksistestlessksseskskskskesaree Procedure: After uttering Uttarikaran Sutra, the ascetic in a state of meditation is praises twenty four Trithankars by mentally going through the Chaturvinshati Sutra (Hymn in praise of twenty four Tirthankars) as mentioned below: caturviMzati jina stava sUtra logassa ujjoyagare, dhammatitthayare jinne| arihaMte kittaissaM, cauvIsaMpi kevlii||1|| usabhamajiyaM ca vaMde, saMbhavamabhiNaMdaNaM ca sumaiM c| paumappahaM supAsaM, jiNaM ca caMdappahaM vNde||2|| suvihiM ca puSpadaMtaM, sIala-sijjaMsa vAsupujaM c| vimalamaNaMtaM ca jiNaM, dhamma saMtiM ca vNdaami||3|| kuMthu araM ca malli, vaMde muNisuvvayaM nami jiNaM c| vaMdAmi riTThanemi, pAsaM taha vaddhamANaM c||4|| evaM mae abhitthuA, vihuya-raya-malA phiinnjrmrnnaa| cauvIsaMpi jiNavarA, titthayarA me psiiyNtu||5|| kittiya vaMdiya mahiyA, je e logassa uttamA siddhaa| Arugga-bohilAbhaM, samAhivaramuttamaM diNtu||6|| caMdesu nimmalayarA, Aiccesu ahiyaM pyaasyraa| sAgaravara-gaMbhIrA, siddhA siddhiM mama disntu||7|| bhAvArtha-apane jJAna ke Aloka se samagra loka ko Alokita karane vAle, dharmatIrtha kI sthApanA karane vAle, rAga-dveSa ko jItane vAle, karma rUpI zatruoM kA hanana karane vAle caubIsa kevaliyoM-tIrthaMkara-bhagavaMtoM kI maiM stuti karUMgA (karatA huuN)| __Adi tIrthaMkara zrI RSabhadeva jI evaM ajitanAtha jI ko vandana karatA huuN| zrI saMbhavanAtha jI, zrI abhinandana jI, zrI sumatinAtha jI, zrI padmaprabha jI, zrI supArzvanAtha jI tathA rAga-dveSa * vijetA zrI candraprabha jI ko vandana karatA huuN| zrI suvidhinAtha jI aparanAma zrI puSpadaMta jI, zrI zItalanAtha jI, zrI zreyAMsanAtha jI, zrI vAsupUjya jI, zrI vimalanAtha jI, jinezvara zrI anantanAtha jI, zrI dharmanAtha jI evaM zrI zAMtinAtha jI ko vaMdana karatA huuN| Avazyaka sUtra Bara // 17 // Ist Chp. : Samayik N PREPARASITARPreparapparappearts

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zrI kunthunAtha jI, zrI aranAtha jI, zrI mallinAtha jI, zrI munisuvrata jI evaM zrI nami jina ko vandana karatA huuN| isI krama meM zrI ariSTanemi jI, zrI pArzvanAtha jI evaM zrI vardhamAna (mahAvIra) jI ko namaskAra karatA huuN| jinakI maiMne stuti kI hai, pApoM kI rajava maila se sarvathA rahita, jarA aura mRtyu se mukta, dharmatIrtha ke pravartaka caubIsoM tIrthaMkara mujha para prasanna hoN| jinakA maiMne kIrtana, vaMdana evaM pUjana kiyA hai tathA jo loka meM uttama haiM, ve siddha tIrthaMkara deva mujhe Arogya, bodhilAbha evaM uttama samAdhi pradAna kreN| jo candramAoM se bhI adhika sunirmala haiM, jo sUryoM se bhI adhika prakAzamAna haiM tathA svayaMbhUramaNa sAgara ke samAna gaMbhIra haiM, ve siddha bhagavAn mujhe siddhi pradAna kreN| Literal Meaning: I sing in praise of twenty four omniscient Tirthankars. They illuminate the entire universe with their knowledge. They establish the spiritual order. They had completely subdued the feeling of attachment and hatred. They had destroyed the karmia enemies that adversely affect the soul. I bow to first Tirthankar Shri Rishabh Dev and also Shri Ajit Nath. I also salute shri Sambhav Nath, Shri Abhinandan, Shri Sumati Nath, Shri Padam Nath, Shri Suparshva Nath and Shri Chandra Prabhu who had conquered attachment and hatred. I bow to Shri Suvadhi Nath whose second name is Shri Pushpadant. I salute Sheetal Nath, Shri Shreyans Nath, Shri Vasupujya, Shri Vimal Nath, Shri Anant Nath, Shri Dharam Nath and Shri Shanti Nath. I bow to Shri Kunthu Nath, Shri Arahnath, Shri Malli Nath, Shri Muni Suvrat and Shri Nami the omniscient. In this very order, I salute Shri Arishtanami, Shri Parshvanath and Shri Vardhaman. Twenty four Tirthankars in praise of whom. I have spoken may kindly bless me. They are completely free from karmic dust and dirt. They are free from clutches of old age and death; they had established Dharam Tirth (Spiritual order). The Tirthankar in whose praise I have sung, whom I have saluted and worshiped, they are the best in the world. They may kindly bless me with good health, spiritual knowledge and state of equanimity. The Tirthankars who have become sidhas are more clean than the moon. They are too bright than the sun. They are self-absorbed like Svayamburaman ocean. They may kindly guide me in the path leading to Salvation. prathama adhyayana : sAmAyika // 18 // Avashyak Sutra

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ggikkakkkkkkkkkkkkkkkknnigll lli vivecanaH prastuta sUtra meM avasarpiNIkAlIna caubIsa tIrthaMkara devoM kA bhAvapUrNa zabdoM meM kIrtana, vandana evaM arcana kiyA gayA hai| stuti karane vAlA stutya meM rahe hue sadguNoM kA dhIredhIre adhikArI bana jAtA hai| tIrthaMkara deva Arogya, saMbodhi, aura samAdhi ke dhAma haiN| unakI arcanA karane vAlA ina AdhyAtmika sadguNoM ko sahaja hI prApta kara letA hai| prazna upasthita hotA hai ki kyA arihanta bhagavAn Arogya Adi de sakate haiM? jaina dharma to karma-pradhAna hai| 'kaDANa kammANa na mokkho atthi' arthAt kRt karmoM ke phala bhoge binA mukti nahIM hotI, yaha jaina dharma kA pramukha siddhAnta hai| phira bhagavAn Arogya Adi kaise de sakate haiM? ___ samAdhAna meM kaha sakate haiM-ghar3A miTTI se banatA hai| parantu vaha apane Apa to nahIM bntaa| usameM kumhAra, cAka Adi bhI nimitta kAraNa haiN| miTTI aura kumhAra ina donoM kA ghaTa-nirmANa meM kArya-kAraNa sahayoga hai| isI prakAra AtmA svayaM apane parAkrama se karmoM ko jIrNa karatI hai| parantu karma-nirjarA kA mArga to arihantoM se hI prApta hotA hai| isI dRSTi se stuti karane vAlA sAdhaka arihantoM se Arogya, bodhi, siddhi Adi kI mAMga karatA hai| - Elaboration : In the present Sutra, twenty four tirthankar of Avasarparni period have been praised, adored and worshipped with words full of natural excitement. One who appreciates them imbibes in his self slowly the good qualities that the person appreciated possesses. Tirthankars are the treasure of good health, unique knowledge and equanimity. One who worships them easily gets the spiritual virtues. Now the question arises whether the omniscient (Arihant) can provide good health to others. According to Jainism, Karma is supreme. One cannot attain liberation without bearing the fruit of all the Karmas. This is the fundamental principle of Jainism. How the Tirthankar can provide health and the like to others ? In reply, we can say-A pot is prepared from the earth. But it cannot get that shape itself. In its preparation there is the role of potter, the wheel and the like. They are the secondary factors. Both the earth and the potter help each other in preparation of the pot. Similarly the soul with its own effort sheds the Karmas. But the path leading to the shedding of Karma is learnt from Arihant. In this context, one who praises Arihants, seeks their blessing for gaining health, knowledge and salvation. vidhi : 'namo arihaMtANaM' arthAt arihaMtoM ko namaskAra karate hue dhyAna pUrNa kiyA jAtA hai| phira khar3e hokara isI (caturviMzati stava) sUtra ko mukhara svara se bolA jAtA hai| tatpazcAt Avazyaka sUtra //19 // Ist Chp. : Samayik

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baiThakara dAyAM jAnu (ghuTanA ) bhUmi para rakhakara tathA bAyAM jAnu UMcA rakhate hue donoM hAtha jor3akara praNipAta sUtra par3hA jAtA hai| Procedure: The meditation is completed by uttering obeisance to Arihants. Thereafter one stands, and verbally recites Chatur-vinishti stav. Thereafter he sits on the ground keeping his right knee touching the ground and the left knee lifted upwards and with folded hands utters Pranipat Sutra. praNipAta sUtra rasi arihaMtANaM, bhagavaMtANaM, AigarANaM, titthayarANaM, sayaMsaMbuddhANaM, purisuttamANaM, purisasIhANaM, purisavarapuMDarIyANaM, purisavaragaMdhahatthINaM, loguttamANaM, loganAhANaM, logahiyANaM, logapaIvANaM, logapajjoyagarANaM, abhayadayANaM, cakkhudayANaM, maggadayANaM, saraNadayANaM, jIvadayANaM, bohidayANaM, dhammadayANaM, dhammadesayANaM, dhammanAyagANaM, dhammasArahINaM, dhammavaracAuraMta - cakkavaTTINaM, dIvottANaM-saraNa-gaipaiTThANaM, appaDihaya-varanANa- daMsaNadharANaM, viyaTTachaumANaM, jiNANaM jAvayANaM, tiNNANaM tArayANaM, buddhANaM bohiyANaM, muttANaM moyagANaM, savvaNNUNaM, savvadarisINaM, sivamayala-marua-maNaMta-makkhaya mavvAbAhamapuNarAvitti siddhigaI nAmadheyaM ThANaM saMpattANaM, namo jiNANaM jiyabhayANaM / bhAvArtha : rAga-dveSa rUpI zatruoM kA hanana karane vAle arihantoM- bhagavantoM ko namaskAra ho| (Age ke padoM meM arihantoM kI mahimAeM - vizeSatAeM batAI gaI haiM -) ve arihanta bhagavAn dharma kI Adi karane vAle haiM, caturvidha tIrtha kI sthApanA karane vAle haiM evaM svayaM hI saMbodhi ko prApta karane vAle haiN| ve puruSoM meM uttama haiM, puruSoM meM siMha ke samAna haiM, puruSoM meM zreSTha puNDarIka (zveta kamala) ke samAna haiM tathA puruSoM meM zreSTha gandhahastI ke samAna haiN| ve loka meM uttama haiM, loka ke svAmI haiM, loka kA hita karane vAle haiM, loka meM dIpaka ke samAna haiM tathA loka meM jJAna kA udyota (prakAza) karane vAle haiN| ve abhayadAna dene vAle haiM, jJAna rUpI cakSu dene vAle haiM, dharma-mArga dene vAle haiM, zaraNa dene vAle haiM, saMyama rUpI jIvana dene vAle haiM tathA bodhi bIja kA dAna dene vAle haiN| prathama adhyayana : sAmAyika // 20 // Avashyak Sutra

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dharma ke dAtA haiM, dharma ke upadezaka haiM, dharma ke nAyaka haiM, dharma- ratha ke sArathi haiM evaM cAroM gatiyoM kA anta karane vAle zreSTha dharma ke cakravartI haiN| cAra gati rUpa saMsAra sAgara meM DUba rahe jIvoM ke lie ve arihanta bhagavAn dvIpa ke samAna rakSaka, zaraNabhUta, AzrayabhUta evaM AdhArabhUta haiN| bAdhArahita zreSTha jJAna aura darzana ko dhAraNa karane vAle tathA ghAtI karmoM se sarvathA rahita haiN| ve svayaM rAga-dveSa rUpI karma zatruoM ko jItane vAle haiM tathA dUsaroM ko jitAne vAle haiN| ve saMsAra sAgara se svayaM tira gae haiM tathA dUsaroM ko tirAne vAle haiN| unhoMne svayaM bodha ko prApta kara liyA hai tathA dUsaroM ko bodha dene vAle haiN| ve svayaM karmoM se mukta haiM tathA dUsaroM ko mukta karane vAle haiN| ve sarvajJa (saba kucha jAnane vAle) haiM, sarvadarzI (saba kucha dekhane vAle) haiM, ziva (kalyANa rUpa) haiM, acala (sthira) haiM, aruja ( roga rahita) haiM, ananta, akSaya, avyAbAdha (bAdhA-pIr3A Adi se rahita), punarAgamana se rahita, evaM siddhi gati nAmaka sthAna ko prApta kara cuke haiN| samasta prakAra ke bhayoM ko jItane vAle aise jinendra bhagavantoM ko merA namaskAra ho / vizeSa : praNipAta sUtra do bAra par3hA jAtA hai| prathama bAra 'ThANaM saMpattANaM' pada bolA jAtA hai| dUsarI bAra isa pada ke sthAna para 'ThANaM saMpAviukAmANaM' yaha pada bolA jAtA hai| 'ThANaM saMpattANaM' pada dvArA siddhi-sthAna ko prApta AtmAoM ko namaskAra kiyA jAtA hai tathA 'ThANaM saMpAviukAmANaM' pada dvArA siddhi-sthAna ko prApta karane kA lakSya rakhane vAle arihaMtoM, kevaliyoM ko vandana kiyA jAtA hai| English Interpretation: I pay my obeisance to blessed omniscents (Arihants) who have crushed internal enemies namely attachment and hatred. (In the remaining part, the great traits of arihants have been narrated). The Arihant are the founders of dharma. They establish four-fold order (Tirath). They gain perfect knowledge with their own effort. They are excellent among human beings. They are fearless like lion. They are unique like white lotus. They are like grotesque elephants among men. They are best in the universe. They are the master of the world. They are benevolent of the world. They are like the lighted lamp. They spread the light of true knowledge in the world. They provide freedom from fear. They offer vision in the form of right knowledge. They show the spiritual path. They offer the protection. They bless with Avazyaka sUtra Ist Chp. : Samayik // 21 //

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salestastrolesalese.slessleakeslease clease sleeplesslesalesslesolestesslesslesslesakesekstesslesslesslesalestesleshesdrakshradesolesalksokesleep life of self-restraint. They provide the basic seed of true knowledge. They grant ___dharma. They lecture about dharma. They are the source of dharma. They are emperor of unique dharma that brings an end to roaming in four states of existence. They have themselves overpowered the inimical karma generating from feeling of attachment and hatred. They also assist others in such struggle. They have crossed the worldly ocean of birth and re-birth and help others in crossing it. They have gained omniscience with their own efforts and provide true knowledge to others. They are liberated from the clutches of karma and help others in the task of liberation. They have perfect knowledge and perfect vision. They are citadel of welfare. They are stationary and are free from all disease. They have arrived at the permanent abode which is termed as Salvation (Siddha stage) where they shall remain for endless period and they shall never be eliminated from there and shall never come across any obstacle. They have overcome all sorts of fears. I bow to such souls (Jinendras) Note: Pranipat Sutra is recited twice. In the first recitation word, thanum sampattanum' is uttered while in the second recitation instead of these words, thanum sampavaya-kammanum are uttered. With the words thanum sampattanum, there is obeisance to those souls who have attained salvation while in words thanum samapavayo-kammanum, there is obeisance to such human beings who have attained perfect knowledge and whose ultimate goal is to attain salvation. vidhi : tatpazcAt Avazyaka kI AjJA ke vidhAna ke rUpa meM nimnokta sUtra par3hA jAtA ____Procedure: Thereafter, in order to get permission for reciting avashayak, the following aphorism is narrated. 49 AvassahI sUtra AvassahI icchAkAreNa saMdisaha bhagavaM! devasI paDikkamaNo ThAyami, devasIjJAna-darzana-caritta tapa-aticAra-cintavaNA arthaM karemi kaausggN| ___bhAvArtha : he bhagavan! mujhe AjJA pradAna kareM, maiM divasa-saMbaMdhI Avazyaka karanA cAhatA huuN| maiM pratikramaNa prAraMbha karatA huuN| divasa saMbaMdhI jJAna, darzana, cAritra, tapa Adi sAdhvAcAra meM lage hue aticAroM ke cintana ke lie maiM kAyotsarga karatA huuN| Paraphrase: O Lord! Kindly grant me permission I want to recite avashyak relating to the affairs of the day. I start re-capitulation. I undertake meditation RRRRRRRRRRRRRRRRER prathama adhyayana : sAmAyika aaa a // 22 // Avashyak Sutra aararaparmanarayaparmanaras

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Selesskskskskskskskedisksksksksralasdeskesekaskskskskskskskskskskskskskskskskskskskskskskree (detachment from physical body) in order to recapitulate the digression that might have occurred during the day in activities relating to knowledge, perception, ascetic conduct austerities and the like in my life as mendicant. vidhi : isake pazcAt namaskAra sUtra kA manana karake (dekheM pRSTha 8 para) 'sAmAyika sUtra' dvArA sAmAyika kI pratijJA grahaNa kI jAtI hai| Procedure: Thereafter Namaskar Sutra is uttered mentally and then the vow of Samayik is undertaken by uttering Samayik Sutra. sAmAyika sUtra - karemi bhaMte! sAmAiyaM savvaM sAvajaM jogaM paccakkhAmi jAvajjIvAe, tiviha tiviheNaM-maNeNaM vAyAe kAraNaM na karemi, na kAravemi, karaMtaMpi annaM na smnnujaannaami| tassa bhaMte! paDikkamAmi, niMdAmi, garihAmi, appANaM vosiraami| ___bhAvArthaH he bhagavan! maiM samatA bhAva rUpI sAmAyika vrata ko grahaNa karatA huuN| samasta sAvadya yogoM (pApa rUpa vyApAroM) kA tyAga karatA huuN| jIvana-bhara mana, vacana, kAyA-ina tInoM yogoM se na maiM svayaM pApa karma karUMgA, na kisI anya se pApakarma karAUMgA aura pApakarma karane vAloM kA anumodana bhI nahIM kruuNgaa| bhagavan! pahale kie gae pApoM se maiM nivRtta hotA hUM, unheM hRdaya se burA mAnatA hUM, ApakI sAkSI se unakI nindA karatA hUM, guru kI sAkSI se gardA karatA hUM evaM pApa rUpa AtmA kA parityAga karatA huuN| Literal Meaning: O Lord! I practice the vow of Samayik in a state of equanimity. I discard all the activities involving violence throughout my life. I shall not engage myself mentally, verbally or physically in any sinful activity. I shall not ask any one to engage in any such act and shall not even support any such acts. O Lord! I detach myself from all sins committed earlier. I consider those sins as bad from the core of my heart. I despise them in your presence. I condemn them at the feet of my spiritual teacher. I discard the soul engrossed in sin. vivecana : sAmAyika zabda kI vyutpatti isa prakAra hai-samasya AyaH samAyaH, saH prayojanaM yasya tat saamaayikm| rAga aura dveSa se Upara uThakara samatA bhAva meM sthita hone kA prayojana jisase siddha ho, use sAmAyika kahA jAtA hai| Avazyaka sUtra r // 23 // Ist Chp. : Samayik pasargarasannaprasaramanarayanpass a a

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rAga aura dveSa, ye do durdamya baMdhana haiN| ajJAna ke kAraNa AtmA mana ke anukUla vastuoM aura vyaktiyoM para rAga karatA hai tathA mana ke pratikUla vastuoM aura vyaktiyoM para dveSa bhAva dhAraNa karatA hai| isase viSamatA utpanna hotI hai| viSamatA hI dukha kA kAraNa evaM saMsAra-bhramaNa kA mUla hai| jJAna, darzana evaM AnaMda, ye AtmA ke mUla svabhAva haiN| AtmA ke mUla svabhAva meM ramaNa karanA hI sAmAyika hai| vyakti ko jo bhI sukha - dukha athavA hAni-lAbha prApta hotA hai, vaha pUrva karmoM ke anusAra hotA hai| prApta hone vAle sukha aura dukha meM jo vyakti yA vastu nimitta hai usa para rAga yA dveSa kA bhAva lAnA ajJAna hai| sukha aura dukha ko svakRta jAnakara vyakti ko samabhAva kA abhyAsa karanA caahie| usI kA nAma sAmAyika hai| prastuta sUtra meM sAdhaka sAmAyika (samatAbhAva meM sthiratA) kI pratijJA grahaNa karate hue saMkalpa vyakta karatA hai - maiM tIna karaNa aura tIna yoga se sAvadya vyApAroM kA tyAga karatA huuN| kAla meM maiMne jo pApa kie haiM unakI nindA aura garhA karatA hUM tathA unakA parityAga karatA huuN| sAvadya kA artha hai-paap| hiMsA, jhUTha, corI, durAcAra, parigraha, krodha, mAna, mAyA, lobha Adi aSThAraha pApasthAna haiN| sAmAyika kI sAdhanA meM ina aThAraha pApoM kA tyAga kiyA jAtA hai| tIna karaNa, tIna yoga : karaNa kA artha hai - pravRtti / kisI bhI kArya meM pravRtti tIna taraha se hotI hai- (1) kRta-kisI kArya ko svayaM karanA, (2) kArita - dUsaroM se karavAnA, evaM (3) anumodita kArya meM pravRtta dUsaroM ko acchA mAnanA / - yoga-yaha jaina pAribhASika zabda hai jisakA artha hai - mana, vacana aura kAya / kArya karane kA saMkalpa karanA manoyoga hai| kArya saMbaMdhI vacana kA upayoga karanA vacana yoga hai, tathA kArya ko karanA kAya yoga hai| prastuta sAmAyika sUtra zramaNa ke lie hai| zramaNatva kI bhUmikA meM praveza lete hue sAdhaka tIna karaNa aura tIna yoga se aThAraha pApoM kA jIvana bhara (jAvajjIvAe) ke lie tyAga karatA hai| isIlie yahAM jAvajjIvAe tivihaM tiviheNaM padoM kA upayoga huA hai jinakA artha haijIvana bhara ke lie pApa karmoM kA tIna karaNa (kRta, kAritta, anumodita ) aura tIna yoga (mana, vacana, kAya) se tyAga karatA huuN| zrAvaka kI sAmAyika do karaNa aura tIna yoga se hotI hai| zrAvaka ko pArivArika aura sAmAjika dAyitvoM kA vahana karanA hotA hai isalie sAvadya ke anumodana kA tyAga usake lie saMbhava nahIM ho pAtA hai| prathama adhyayana : sAmAyika // 24 // Avashyak Sutra

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astesakslasleeleaslesalenlesslesalesale slesalese.slesalenlesslesslesslesalesicolesaleolesalestlesslesleshe steststslesalesleshe sleslesales saree sAdhu kI sAmAyika jIvanaparyaMta ke lie hotI hai jabaki zrAvaka kI sAmAyika eka, do, tIna Adi muhUrta ke lie hotI hai| isIlie zrAvaka ke sAmAyika sUtra meM "jAvajjIvAe" ke sthAna para "jAvaniyama" (jaba taka pratijJA lI gaI hai) pada kA vyavahAra hotA hai| __sUtra meM prayukta niMdAmi-niMdA karatA hUM, evaM garihAmi-gardA karatA hUM, ye donoM zabda samAnArthaka hote hue bhI sUkSma arthabheda rakhate haiN| 'niMdAmi' se tAtparya hai-Atma-sAkSI se pApoM kI niMdA karanA aura 'garihAmi' se tAtparya hai-guru kI sAkSI se pApoM kA parityAga krnaa| ___appANaM vosirAmi-AtmAnaM vyutsRjAmi arthAt apanI kaSAya rUpa AtmA kA parityAga karatA huuN| Elaboration: An activity that segregates a person from attachment and hatred and helps in gaining the stable state of equanimity is called samayik. Hatred and attachment are the two bondages that can be overcome only with very great effort. Due to wrong knowledge the self develops a feeling of attachment for those objects and persons that are functioning according to his liking and has a feeling of hatred for those objects and persons who are not functioning according to his desire. Such bent of mind generates disturbance and that disturbance is the cause of trouble. It then leads to wandering in the cycle of birth and death. The fundamental nature of self is right knowledge, right perception and ecstatic happiness. To remain absorbed in this state is in reality the Samayik. Whatever worldly pleasures or troubles, gains and losses that a person faces, it is all due to Karmas of earlier period (or earlier lives). It is lack of true knowledge in case one has any feeling of attachment or hatred in respect of objects or persons as they are only secondary agents in that act. The monk should practice state of equanimity knowing well that all objects that provide pleasure or pain to him are the creation of his own Karmas performed by him in the past. This is called Samayik. In the present aphorism, the practitioner makes a firm resolve to remain in a state of equanimity. He expresses it in these words "I discard all the activities involving violence in three ways doing, getting done and supporting what is done and in three forms namely mentally, verbally and physically. I curse that sin which I had committed in the past. I repent for it in the presence of my spiritual master and I discard it forever. Postakeseksksksksksolesalesdesesledeseseselesslesedstesterstocks e restastessolesterlesslesslesalesedesdesicolesalesedesexestostaleep Avazyaka sUtra A AAAA // 25 // Ist Chp. : Samayik a gegapgargappagesepgargPAGAPAGAPopperpeppuspapergonists P

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Savadya means sin. There are eighteen forms of sins namely violence, falsehoods, stealing, sex, attachment for possessions anger, greed, ego, deceit and the like. In the practice of Samayik all such eighteen types of sinful activities are discarded. Three Karan, Three Yog Karan means activity, to engage in any activity. A person engages himself in any acitivity in three ways-(1) To do any act himself, (2) To get the work done, (3) Anumodit to appreciate the work done by others. Yog: It is a special word used in Jainism. It is of three types-activity of mind, word and deed. The resolve in the mind to do an act is called Manoyog. To express it verbally is called Vachan Yog. To do the act physically is called Kaya Yog. The present Samayik Sutra is for ascetics (Shramana). While entering in monkhood, the enterant discards all the eighteen type of sins for the entire life mentally, orally and physically (three yogas) and in three ways namely doing, getting done and in appreciating the sin being done by others. So the aphorism Javajjivaya tiviham tivehenam has been mentioned. It means discarding sins in three manners (doing, getting done and appreciation) and in three states of yoga (mentally, orally and physically) The samayik of householder spiritual practitioner (Shrawak) is in two karans (doing and getting done) and three yogas-A sharavak has to discharge family and social responsibilities. So, it is not possible for him to avoid appreciating what is being done by others. The Samayik of a Jain monk is for the entire life while the Samayik of Shravak is for one, two, three and the like Muhurat (Muhurat is a period of 48 minutes). So in the Samayik Sutra of Shravak, the word upto the time mentioned in his resolve (Jaawa Niyam) instead of throughout life (Jaava Jeewaya) has been mentioned. The word Nindami-I condemn and Garihami-I curse in public have almost the same meaning but there is a minor difference Nindami means that condemnation of sin in the presence of one's self while Garihami means that it is done in the presence of the spiritual master. Appanum Vosirami-It means that I discard my soul besmeared with passions. prathama adhyayana : sAmAyika // 26 // Avashyak Sutra skskskskskskskskskskskskskkkkkkkkkk

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sacitta phala-sabjI kA tyAga parivAra kA tyAga karemi bhaMte! sAmAiyaM savvaM sAvajjaM jogaM paccakkhAmi jAvajjIvAe, tivihaM tiviheNaM maNeNaM, vAyAe, karemi, na kAravemi, karatapi annaM na sAmAyika Avazyaka khetIbAr3I kA tyAga citra saMkhyA - 5 dhana-sonA-cA~dI ratna Adi kA tyAga hiMsA, lar3AI jhagar3e kA tyAga tassa bhaMte! paDikkamAmi, niMdAmi garihAmi appANaM vosiraami| jIvana paryaMta sAvadya kAryoM ke tyAga kI pratijJA

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citra-paricaya-5 Illustration No.5 sAmAyika Avazyaka svayaM ko mana, vacana aura kAya - ina tInoM taloM para samabhAva meM sthApita karane kI pratijJA hai saamaayik| citra meM sAdhaka sAmAyika kI pratijJA grahaNa kara rahA hai| __ inasaiTsa - meM parivAra, sacitta vanaspati, khetI-bAr3I, dhana-svarNa evaM kleza Adi ko paribhASita karane vAle citra haiN| ukta saMbaMdhoM, vastuoM aura hiMsAtmaka vyApAroM se sAdhaka svayaM ko jIvana paryaMta ke lie alaga karane kI pratijJA karatA hai| Samayik Aavashyak "The Samayik" is a vow to establish oneself in equanimity at all the three levels of mind, speech and body. In the illustration the practiser is accepting the vows of observing a Samayik. In the insets the pictures defining the afflictions etc. of family, organic vegetation, agriculture, wealth and gold have been illustrated. The practiser avows to keep himself separate from these relations, objects and violent activities for life time.

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saMkSipta pratikramaNa sUtra icchAmi ThAmi kAussaggaM jo me devasio aiyAro kao, kAio, vAio, mANasio, ussutto, ummaggo, akappo, akaraNijjo, dujjhAo, duciMttio, aNAyAro, aNicchiyavvo, asamaNa - pAvaggo, NANe taha daMsaNe, caritte suya sAmAie, tinha guttINaM, caunhaM kasAyANaM, paMcaNhaM mahavvayANaM, chaNhaM jIvanikAyANaM, sattaNhaM piMDesaNANaM, aTThaNhaM pavayaNamAUNaM, navaNhaM baMbhacera guttINaM, dasavihe samaNa - dhamme, samaNANaM jogANaM jaM khaMDiyaM jaM virAhiyaM / jo me devasi aiyAro kao tassa micchAmi dukkddN| bhAvArtha : (kAyotsarga meM praveza kA icchuka sAdhaka divasa - saMbaMdhI saMbhAvita doSoM se pIche haTane kI pratijJA karatA hai - ) maiM divasa saMbaMdhI aticAroM se nivRtta hone ke lie kAyotsarga karanA cAhatA huuN| maiMne mana, vacana, kAya, saMbaMdhI kisI aticAra kA sevana kiyA ho, utsUtra ( Agama viruddha) kI prarUpaNA kI ho, unmArga ( vItarAga mArga ke viparIta) ko grahaNa kiyA ho, akalpanIya aura akaraNIya kArya kiyA ho, Artta evaM raudra dhyAnoM ko dhyAyA ho, duSTa cintana kiyA ho, anAcAra kA sevana kiyA ho, nahIM cAhane yogya ko cAhA ho, sAdhu-dharma ke viparIta kAma kiyA ho, jJAna, darzana, cAritra, zruta, sAmAyika tathA tIna gupti ke viSaya meM koI aticAra sevana kiyA ho, cAra kaSAyoM kA damana na kiyA ho, pAMca mahAvratoM ke pAlana evaM chaha jIvanikAyoM kI rakSA meM pramAda kiyA ho, sAta piNDaiSaNAoM, ATha pravacana-mAtAoM, navavidha brahmacarya guptiyoM, dazavidha zramaNa-dharma tathA zramaNa saMbaMdhI yogoM (karttavyoM) kA dezataH khaNDana kiyA ho athavA virAdhanA kI ho, to usase utpanna pApa mere lie niSphala hoN| Literal Meaning: (The disciple desirous of practicing meditation (Kayotsarg) makes, a resolve in this manner to discard the possible faults that may occur during the day). I want to do Kayotsarg in order to cleanse myself from digressions in the daily conduct. I might have committed any digression mentally, orally or physically. I may have interpreted scriptures different from the one enunciated by the omniscient. I may have practiced different from that laid by the omniscient. I might have done an act that should not have been done or that which is tabooed. I might have passed through Ist Chp. : Samayik Avazyaka sUtra // 27 //

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Forsakess skskskskskskskskskskskskskskskslaskskskskcahrakestrakaskskskskskskskele skesesesksee a state of remorse or anger. I might have had evil thoughts. I might have done any act not in line with ascetic code. I might have committed any fault in respect of right knowledge, right perception, right conduct, scriptural knowledge, practice of Samayik, and three stoppers (guptis). I might not have controlled four passions. I might have incurred slackness in practice of five major vows and in providing protection (or compassion) to six types of living being. I might have partially transgressed in practice of seven principles relating to collection of food (pindaishana), eight pravachan maata (five samitis and three guptis), nine principles relating to celibacy, ten types of ascetic dharma and in practice of ascetic conduct. I might have gone astray from spiritual code. I pray that that I may he absolved of the sin arising out of such wrong deed. vivecana : isa sUtra meM pUre pratikramaNa kA sAra samAhita hai| sAdhu kA pUrA jIvana niyamoM aura maryAdAoM se rakSita hotA hai| parantu pramAda Adi ke kAraNa niyamoM meM doSoM kI saMbhAvanA banI hI rahatI hai| sAdhu punaH punaH apramAda kI sAdhanA karatA hai aura saMbhAvita bhUloM kA pratikramaNa dvArA zodhana karatA hai| prastuta sUtra ke mAdhyama se sAdhaka apane AcaraNa kA avalokana karatA hai| vaha smaraNa karatA hai ki usake jJAna, darzana, cAritra meM kahIM doSa to nahIM lagA, usane sUtra-viruddha aura vItarAga mArga-viruddha koI AcaraNa to nahIM kiyaa| durdhyAnoM aura kaSAyoM meM to usakA mana nahIM bhttkaa| guptiyoM ke ArAdhana, mahAvratoM ke pAlana, SaDjIvanikAya ke rakSaNa meM usase pramAda to nahIM huaa| isI prakAra sAta piNDaiSaNAoM, ATha pravacana mAtAoM, brahmacarya kI nau guptiyoM, dasa prakAra ke zramaNa-dharma tathA zramaNa-saMbaMdhI samagra AcAra ke pAlana meM koI doSa to utpanna nahIM huaa| yadi aMzarUpa athavA bahurUpa koI doSa lagA ho to vaha "tassa micchAmi dukkaDaM" dvArA usase pIche haTane kI pratijJA karatA hai| ___tIna guptiyoM se lekara dasa prakAra ke zramaNa-dharma taka kA sUtra meM ullekha huA hai| unakA saMkSipta svarUpa isa prakAra hai tIna gupti-(1) mana gupti, (2) vacana gupti, evaM (3) kAya gupti| cAra kaSAya-(1) krodha, (2) mAna, (3) mAyA, aura (4) lobh| pAMca mahAvrata-(1) ahiMsA, (2) satya, (3) asteya (acaurya), (4) brahmacarya, evaM __(5) aprigrh| aolesalestatestostessksrterieslestestastrakarsakskskstatest artickskskskskske sath Rakestastesaksksdesnessdessesksdestostestostotr prathama adhyayana : sAmAyika // 28 // Avashyak Sutra akates

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jJAna mana se darzana nanda maNikAra "duvvicitio itanI sundara bAvar3I' mere alAvA koI nahIM banA sktaa| cAritra vacana se saMbhUti muni kA nidAna 2 zruta dharma akaSpo agara maiMne akaraNIya AcaraNa kiyA ho to...... (sAmAyika agara maiMne duzciMtana kiyA ho to....... agara inameM koI aticAra lagA ho to....... kAyA se nRtAbhAvika saMkSipta pratikramaNa sUtra jamAli aNagAra kI mithyA prarUpaNA. agara maiMne sUtra viruddha kucha kiyA ho to...... akaraNijjo aNAyAro ussutto agara maiMne nahIM Acarane yogya kArya kiyA ho to...... sAdhvI subhadrA agara maiMne na karane yogya kArya kiyA ho to...... aNicchiyatvo AryA lakSmaNA riri citra saMkhyA 6 gauzAlaka kA mithyA mArga agara maiMne-sAdhu vRtti-se-viparItaicchA kI ho saba kucha niyati ne pUrva nirdhArita kiyA huA hai| ummaggo agara maiMne jinamArga ke viruddha kucha kahA ho to agara maiMne durdhyAna kiyA ho to..... sAta piNDaiSaNA chaha jIva nikAya pA~ca mahAvrata dujjhAo kuNDarIka ATha pravacana mAtA nava brahmacarya bAr3a dasa zramaNa dharma uparokta meM se kisI prakAra kA khaMDana yA virAdhanA kI ho to tassamicchAmi dukkarDa /

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Mag citra-paricaya -6 Illustration No. 6 saMkSipta pratikramaNa sUna yahA~ pUre pratikramaNa kA saMkSipta svarUpa prastuta kiyA gayA hai| prathama citra meM sAdhaka mana, vacana, kAya se aticAroM se pIche lauTane kA saMkalpa karatA hai| Age ke citroM meM pratIkoM ke mAdhyama se utsUtra Adi ke svarUpa ko spaSTa kiyA gayA hai| - tRtIya citra meM gauzAlaka ke niyativAda nAmaka mokSamArga se viparIta mArga yAni unmArga ko citrita kiyA gayA hai| - caturtha citra meM saMbhUta muni dvArA cakravartI kI Rddhi ko dekhakara nidAna karane ko darzAyA hai| nidAna Adi sAdhu ke lie niSidha haiN| - pAMcaveM citra meM subhadrA AryA ko bAlakoM ko khilAte-khelAte dikhAyA hai| sAdhvI ke lie yaha na karane yogya karma hai| - chaThe citra meM kuNDarIka muni sAdhu-dharma ko chor3akara ghara lauTane kA vicAra durdhyAna) kara rahA hai| - sAtaveM citra meM naMda maNikAra ke bAvar3I meM AkarSaNa ko citrita kiyA gayA hai| AThaveM aura nauveM citroM meM kramazaH bhUtA AryA aura lakSmaNA AryA ke saMyama ke viparIta AcAra-vicAra ko darzAyA gayA hai| aMtima citra meM zramaNAcAra kI khaNDanA-virAdhanA Adi ke ciMtana ke sAtha doSoM ke mithyA hone kI kAmanA kI gaI hai| Repentance Sutra in Brief The brief mode of full pratikraman has been presented here. In the first illustration the practiser resolves to withdraw from the excessive motions of mind, speech and body. In the next illustrations the modes of Utsutras have been clarified through symbols. - In the third picture the "Niyativad" of Goshalak, the opposite way from the way to liberation, has been illustrated. - in the fourth illustration Sambhut Muni has been shown contemplating of "Nidan" through seeing the extraordinary wealth of supreme lord (Chakravarti), "Nidan" etc. are improper for an ascetic. In fifth illustration Subhadra nun has been shown feeding and getting the children played, For a nun this kind of activity is prohibited. In the sixth illustration Kundrik Muni has been illustrated who contemplates to go back home embarrassing from the problems of monk's life. In the seventh picture the infatuation of Nand Manikar towards the (Bawali), a deep tank with steps has been illustrated. In eighth and nineth illustration the of the nuns Bhuta and Lakshmana in opposition to restraint have been shown. - In the last illustration with the thought of the refutation of sagacity the faults to be made false has been desired. manabhaPA P agerappergarepapergaregeneraprayaPage r Patra

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chaha jIvanikAya - (1) pRthvIkAya, (2) apkAya, (3) teukAya, (4) vAyukAya, (5) vanaspatikAya evaM, (6) trasakAya / sAta piNDaiSaNA - (1) asaMsRSTA, (2) saMsRSTA, (3) uddhRtA, (4) alpalepA, (5) avagRhItA, (6) pragRhItA, evaM (7) ujjhita dharmA | (vizeSa jAnakArI ke lie dekhie AcArAMga sUtra dvitIya zrutaskaMdha kA piNDaiSaNA adhyayana / ) ATha pravacana mAtA -pAMca samiti aura tIna gupti ke saMyukta svarUpa ko ATha pravacana mAtA kahA jAtA hai| pAMca samiti - (1) IryA samiti, (2) bhASA samiti, (3) eSaNA samiti, (4) AdAna bhANDa mAtra nikSepaNA samiti, evaM (5) uccAra - prasravaNa - khela - jalla-siMghANa pariSThApanikA smiti| tIna guptiyoM kA ullekha Upara kiyA jA cukA hai| brahmacarya kI nau guptiyAM - (1) vivikta vasati sevana, (2) strIkathA parihAra, (3) niSadyAnupavezana (4) strI aMgopAMgadarzana varjana ( 5 ) kuDyAntara zabda zravaNa - varjana, (6) pUrvabhogA'smaraNa, (7) praNItabhojana tyAga, (8) atimAtrA bhojana tyAga, evaM (9) vibhUSA vrjn| (vizeSa adhyayana ke lie dekhie uttarAdhyayana sUtra kA 16vAM adhyayana | ) dasa prakAra kA zramaNa - dharma - (1) kSamA, (2) mukti (saMtoSa), (3) Arjava (saralatA), (4) mArdava (abhimAna tyAga), (5) lAghava (laghutA - halkApana), (6) satya, (7) saMyama, (8) tapa, (9) tyAga, evaM (10) brahmacarya / Elaboration: In this aphorism, there is the gist of entire pratikraman. The entire life of a Jain monk is based on principle and limitations laid down in the ascetic code. But due to any slackness there is possibility of incurring digressions and faults in their practice. A monk again and agam practices the state of non-slackness. By recollecting possible foults and repenting for the same he cleans his self through pratikraman. With the present aphorism the practitioner looks into his conduct. He recollects whether he has incurred any fault in practice of right knowledge, right vision and right conduct. He studies if he might have done anything not in line with scripture or the path enunciated by the omniscient. He recollects whether he had passed through evil thoughts or influence of passions in his mind. He observes if he had incurred any slackness in practice of guptis, five major vows and in protection to six types of living beings. He looks into whether he has committed any faults in practice of seven principles, relating to collection of alms, in practice of eight pravachan maatas nine Ist Chp. : Samayik Avazyaka sUtra // 29 // kkkkkkkkkkkkkkkkkkkkk ksksksksksksksksksk

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restrictions relating to celibacy, ten types of ascetic dharma and in practice of all principles, relating to ascetic code of conduct. In case he finds that he has committed any fault partially or repeatedly he resolves to divert from it by pronouncing tuss michhami dukkadum. In the Sutra, there is mention of three guptis and ten types of ascetic dharma. Its nature in brief is as under: Three Guptis-1. Stopping mental activities, 2. Stopping verbal activity, 3. Stopping movement of body. Four passions-1. anger, 2. ego, 3. deceit, 4. greed Five major vows-vows of 1. Non-violence, 2. Truth, 3. non-stealing, 4. celibacy, 5. non-attachment. Six types of living beings-1. earth bodied, 2, water bodied, 3. fire-bodied, 4. air-bodied. 5. plant bodied and 6. mobile living beings. Seven principles relating to food-1. asansrishta, 2. sansrishta, 3. Udhrit, 4. alp-lopa-that which is slightly pasted with butter 5. avagrihita, 6. pragrihita and 7. ujhit dharma that which is kept by householder for merely discarding it (For detailed study. See chapter of Pindaishana in second part of Acharang Sutra). Eight pravachan matas-Five samities and three guptis are collectively termed as eight pravachan matas. Five samatis are: Samitis relating to 1. movement (Iriya), 2. Speaking (Bhasha samiti), 3. Collection of food (Eshana), 4. handling pot or any article, 5. Discarding stool, urine, dirt of the mouth, body or nose. Three guptis have been explained already. Nine restrictions concerning practice of celibacy. 1. To stay in lonely place. 2. To avoid study about women-their features 3. To avoid talk on a seat where a lady had sit earlier 4. To avoid staring at the limbs of a women 5. To avoid listening to the amorous talk 6. To avoid recollecting early sexual life 7. To avoid rich food 8. To avoid consumption of food in large quantity // 30 // prathama adhyayana : sAmAyika Avashyak Sutra ksksksksksksksksk shshshshshskikkukukkukukkkkkkkkk.si

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inakama aslessleeplesslesslesesessolemastolassesleaslesslesslesslesslessleaslesslesslesslesslesterstestostatestostostess stestastesakalese 9. To avoid decoration of the body (For special study see 16th chapter of Uttaradhyayan Sutra) Ten types of shraman (Ascetic) dharma-Pardon, 2. Satisfaction, 3. Straight-forwardness, 4. To avoid ego. 5. To remain light in collection, 6. Truth, 7. Self-restraint, 8. Detachment, 9. Celebacy. vidhi : tatpazcAt 'uttarIkaraNa' sUtra (pRSTha 15) ko eka bAra par3hakara kAyotsarga avasthA meM aticAra ke nimnokta pAThoM kA kramazaH manana kiyA jAtA hai| Procedure: Thereafter the Uttarikaran Sutra is recited once and then in the posture of meditation (Kayotsarg) the following sutra relating to digression, in vows is mentally meditated. . jJAna ke aticAroM kA pATha Agame tivihe paNNatte, taM jahA-suttAgame, atthAgame, tadubhayAgame- ehavA zruta jJAna ke viSaya je koI aticAra lagA hoya te maiM AlouM-1. jaMvAiddhaM, 2. vaccAmeliyaM, 3. hINakkharaM, 4. accakkharaM, 5. payahINaM, 6. viNayahINaM, 7. jogahINaM, 8. ghosahINaM, 9. suThudiNNaM, 10. duThThapaDicchiyaM, 11. akAle kao sajjhAo, 12. kAle na kao sajjhAo, 13. asajjhAie sajjhAyaM, 14. sajjhAie na sjjhaay| jo me devasi aiyAro kao tassa micchAmi dukkddN| bhAvArtha : Agama tIna prakAra kA kahA gayA hai, jaise ki-(1) sUtrAgama, (2) arthAgama, aura (3) tdubhyaagm| isa tIna prakAra ke jJAna ke viSaya meM yadi koI doSa lagA ho to maiM usakI AlocanA karatA huuN| (pATha meM kahe gae jJAna ke caudaha aticAroM kA svarUpa isa prakAra hai-) * (1) jaMvAiddhaM-sUtra ke akSaroM ko Age-pIche par3hA ho| (2) vaccAmeliyaM-eka sUtra kA pATha dUsare sUtra ke pATha ke sAtha milAkara par3hA ho| (3) hINakkharaM-sUtra ke pada ko akSara kama karake par3hA ho| (4) accakkharaM-adhika akSara yukta paThana kiyA ho| (5) payahINaM-padahIna arthAt pada chor3akara par3hA ho| (6) viNayahINaM-vinayahIna hokara par3hA ho| (7) jogahINaM-mana, vacana, kAya kI ekAgratA se rahita hokara par3hA ho| Avazyaka sUtra // 31 / / Ist Chp.: Samayik aparappareranaPARAMPARAN PROPERTAINERPREPAREN

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..ssssssssssskeelli ............. packslesslesalkesalkedsekcakeeleelkesakesekske alkesalkesalkesake oldeskskskelessleakelele skese askenkesalele skeste sale skesekesile skesaries ___(8) ghosahINaM-udAtta, anudAtta Adi svaroM se rahita par3hA ho| (9) suThudiNNaM-ziSya kI yogyatA se adhika zAstra par3hAyA ho| (10) duDu-paDicchiyaM-duSTa bhAvoM se Agama par3hA ho| (11) akAle kao sajjhAo-akAla (jina sUtroM ke adhyayana kA jo samaya zAstroM meM kahA gayA hai, usase bhinna kAla) meM svAdhyAya kiyA ho| (12) kAle na kao sajjhAo-zAstroM meM kahe gae svAdhyAya kAla meM svAdhyAya na kiyA ho| (13) asajjhAie sajjhAyaM-asvAdhyAya kAla meM svAdhyAya kiyA ho| ya kiyA ho| (14) sajjhAie na sajjhAyaM-svAdhyAya kAla meM svAdhyAya na kiyA ho| uparokta caudaha prakAra ke aticAroM se utpanna huA merA pApa niSphala ho| Literal meaning: The lesson relating to digression pertaining to right knowledge. Aagame tivihay panattay tum jaha-Suttagamay, atthagamay, tadubhayagamay-In case I have committed any fault in respect of study of scriptural knowledge (concerning Agams and that study is of three types--Study of scriptures their meaning and both), I feel sorry for it. They are as under (The nature of likely fourteen faults in study of agams is given below. __ 1. Jamvaiddhum: I might have read scriptures not in their respective order. 2. Vachchameligam: I might have mingled one aphorism with the other wrongly. 3. Heenakharum: I might have omitted any word or phrase in the aphorism (Sutra). 4. Achchakharum: I might have added any word or phrase of my own 5. Payaheenum: I might have omitted any sentence. 6. Vinayheenum: I might have studied without offering due respect to that ___scripture. 7. Jogheenum: I might have studied without concentrating mind, speech and body in it. 8. Ghoseheenum: I might not have studied with desired accent. 9. Suthudinnum: The teacher might have taught to the disciple more them his capacity. prathama adhyayana : sAmAyika // 32 // Avashyak Sutra kssy'ksskssksskssy'kssti .....................

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adislesalelesedlesslesesekseesekeseksiseksee rshynni..sheeshnnigllennisbeellebeellebeellebeelle 10. Duthu-padichhiyum: The disciple might have studied scripture with evil intention. 11. Akalay kao sajjhao: I might have studied scriptures at the improper time. 12. Kaley na kao sujjhao: I might not have studied scriptures at the proper time meant for that study. 13. Asajjhaiye sajjhaujam: I might have studied scriptures at the time not meant for it.. 14. Sajhjhaiye ch saijhayum: I might not have studied scriptures at the time prescribed for such study. vivecana : Agama tIna prakAra kA hai-(1) sUtrAgama-tIrthaMkara ke pravacana ko sunakara gaNadhara use sUtrabaddha karate haiN| usI sUtra rUpa mUla pATha ko sUtrAgama kahA jAtA hai| (2) arthAgama-tIrthaMkaroM dvArA upadiSTa-pratipAdita artha rUpa upadeza ko arthAgama kahA jAtA hai| (3) tadubhayAgama-jisameM mUla sUtra aura artha kA pratipAdana ho use tadubhayAgama kahA jAtA hai| ___jJAna ke caudaha aticAroM meM aMtima cAra kI artha spaSTatA isa prakAra hai akAle kao sajjhAo-akAla meM svAdhyAya kiyA ho| jina AgamoM ke lie adhyayana kA kAla sunizcita ho unheM kAlika sUtra kahate haiN| zeSa ko utkAlika kahate haiN| jisa sUtra ke lie svAdhyAya kA jo samaya nirdhArita hai, usa samaya kA ullaMghana karake svAdhyAya karanA akAla-svAdhyAya kahalAtI hai, jo doSapUrNa hai| kAle na kao sajjhAo-svAdhyAya ke lie nirdhArita samaya meM svAdhyAya na karane se yaha aticAra lagatA hai| ___asajjhAie sajjhAyaM-AgamoM meM 32 anadhyAyoM kA varNana hai| ukta anadhyAya ke prasaMgoM kI sthiti meM svAdhyAya karane se yaha aticAra lagatA hai| sajjhAie na sajjhAyaM-anadhyAya na hone para bhI pramAdavaza svAdhyAya na karanA, ukta aticAra kA paricAyaka hai| Elaboration: Scriptural (Agams) study is of three types: 1. Suttagam: Gandhars listen to the lecture delivered by Tirthankar and then reproduce it in the form of Sutra (aphorism). This version is called Suttagum. 2. Atthagum: The substance delivered by tirthankars in their lecture is called Arthagum. Avazyaka sUtra appea // 33 // Ist Chp.: Samayik appeaparappaparnagasanapores reranama

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esslesslesalese ke ka sleeplesskelesola sksksoloskelesolesalelesslesalese keslesslesoldskeup 3. Tadubhayagum: It is that which contains both--Sutra and their meaning. Out of the 14 digressions relating to scriptural studies, the distinct interpretation of the last four is as under: Akaalay Kao Sajjhao: The studies done at the time not prescribed for that study. The agam for which the time is specifically laid down for their study are called Kalik Sutras. In case that time is not kept in mind and these agams are studied at any different time, it is called study at improper time. So, that study is faulty. Kalay na Kao Sajjhao: The time has been prescribed in Agams for their study. If it is not studied at that time, it is called Kalay na kao sajjhao. Asajjhaijay sajjhayum: In scripture, there is mention of 32 periods when Agam should not be studied. If any such study is done at that time it is not free from fault. Sajjhayayna sajjhaiyum: If at a time--which is proper for study of Agams they are not studied due to any lethargy, it is called a fault. Dirlesslessnote ke skestreleselesslesalelesslesalesslesakskskskskskskskskskestr darzana-aticAra AlocanA darzana samyaktva-ratna padArtha ke viSaya meM je koI aticAra lAgA hoya te maiM AlouM, 1. zrI jina vacana sama sAcA zraddhA na hoya, pratItyA na hoya, rucyA na hoy| 2. paradarzana kI AkAMkSA vAMchA kIdhI hoy| 3. phala prati saMdeha ANyA hoy| 4. parapASaMDI kI prazaMsA kIdhI hoy| 5. parapASaMDI se AlApa-saMlApa sahasA paracA karA. hoya, karAyA ho, karatAM prati anumodyA hoy| jo me devasi aiyAro kao tassa micchA mi dukkddN| ____ bhAvArtha : mere dvArA grahaNa kie gae samyak darzana (yathArtha zraddhA) rUpI ratna ke viSaya meM yadi koI doSa lagA ho, to maiM usakI AlocanA karatA huuN| (Age kahe jAne vAle pAMca prakAra ke aticAroM se samyaktva rUpI ratna dUSita hotA hai-) (1) yadi maiMne jinezvara deva ke vacanoM meM zraddhA na kI ho, vizvAsa na kiyA ho, ruci na lI ho, (2) jaina darzana ke atirikta anya darzanoM ko apanAne kI icchA-AkAMkSA kI ho, (3) dharma ke phala meM saMdeha kiyA ho, (4) anya-mati kI prazaMsA kI ho, (5) anya mati se vAda-saMvAda yA paricaya kiyA ho, unameM vizvAsa kiyA ho, dUsaroM ko vaisA karane ke lie prerita kiyA ho, evaM vaisA karane vAloM kI anumodanA-prazaMsA kI ho, to ukta kriyAoM se utpanna merA doSa niSphala ho| prathama adhyayana : sAmAyika PREPRENER // 34 // a pipapepepepeppe Avashyak Sutra a rs

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Sulaukkukukeskuksessukkulukkkkkkkkkkkkkkkkkkkkkk SHrnninninninngnnignnisleebeellglllli Self-condemnation of Faults Relation To Right Perception: I feel sorry for any fault that I might have committed in respect of right perception. 1. I might not have taken the word of the omniscient in right perspective. I might not have right faith in it. I might not have a keen desire to know it. 2. I might have a liking for any other philosophy. 3. I might have a doubt in the reward arising out of faith in Jain order. 4. I might have appreciated persons of other faith. 5. I might have developed intimacy with those of other faith. I feel sorry for any such faults that I might have committed, got committed or supported the commitment of such faults. Central Theme: In case I have committed any deviation in right faith accepted by me, I curse myself for the same (The right faith gets blurred by five transgressions mentioned ahead) 1. In case I did have faith in any word of the omniscent or not accepted it with interest. 2. In case I have any desire to accept any concept other than the Jain philosophical thought 3. In case I have in mind any doubt about the reward of Dharma. 4. In case I have appreciated followers of any other faith. 5. In case I have developed intimacy with those of other faith or unnecessarily engaged in philosophical discussion or argument with them. In case I have believed them or inspired others to have an interest in them or appreciated those who follow that faith, then the sin generating from such actions of mine may vanish-I feel sorry for that. vivecana : samyaktva AtmA kA alaMkaraNa hai| use ratna kahA gayA hai| samyaktvI sAdhaka vItarAga ke vacanoM kA dRr3ha vizvAsI hotA hai| anya mata-matAntaroM ke bhautika yA kSaNika AkarSaNa use lubhA nahIM paate| prastuta "darzana aticAra AlocanA" pATha ke mAdhyama se sAdhaka Atmaavalokana karatA hai aura Atma nirIkSaNa karatA hai ki merA samyaktva pramAda yA asAvadhAnI se dUSita to nahIM huaa| yadi vaisI saMbhAvanA huI hai to usase utpanna doSa se sAdhaka svayaM ko tatkAla dUra kara letA hai| Skulukuuluukkkkkkkkkkkkkkkkkkkkkkkkkukokuluklulululululululeka Avazyaka sUtra ************ // 35 // ******* Ist Chp. : Samayik ************** *

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Elaboration: Faith is an inner trait of the soul. It is termed as a jewel. The real practitioner has staunch faith in the word of the omniscent. He cannot be impressed or lured by the material or transient attractions in other faiths. With the present aphorism relating to repentance for digressions in right faith (or vision), the practitioner looks deeply at his self. He studies whether his perception has not been adversely affected by any slackness or lack of proper attention. In case he finds any such deviation, he immediately removes it. cAritra- aticAra AlocanA sUtra IryA samiti aticAra AlocanA cAritra paMca mahAvrata ke viSaya meM je koI aticAra lAgA hoya, te maiM AloDaMIrSyA - dravya thakI nIcI dRSTi dekha ke na cAlyo hoya, khetra thakI jhUsare pramANa, kAla thakI jAva rIyaMte, bhAva thakI bina upayoga pravaratyo hoya, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / bhAvArtha : cAritra rUpI pAMca mahAvratoM ke viSaya meM yadi koI doSa utpanna huA ho, to maiM usakI AlocanA karatA huuN| ( sarvaprathama cAritra ke prathama caraNa gamana saMbaMdhI aticAroM kI AlocanA karate hue sAdhaka manana karatA hai - ) dravya kI apekSA se yadi maiMne nIcI (gantavya mArga para) dRSTi rakhate hue gamana na kiyA ho, kSetra kI apekSA se zarIra pramANa (sAr3he tIna hAtha pramANa) bhUmi ko binA dekhate hue gamana kiyA ho, kAla kI apekSA se jaba taka gamana kiyA ho - arthAt dina meM dekhe binA evaM rAtri meM rajoharaNa se pUMje binA gamana kiyA ho, evaM bhAva kI apekSA se upayoga (viveka) rahita gamana kiyA ho, to ukta dina saMbaMdhI IrSyA ke aticAroM se maiM nivRtta hotA huuN| usase utpanna pApa niSphala ho| (Aphorism relating to repentance for deviation in practice of right conduet) I feel sorry if I have committed any fault in practice of five great vows-In case I might not have moved keeping my looks downward; I might not have properly looked at the ground ahead upto my length, in case I might not have taken notice of the instruction regarding time of the movement, in case I might not have a proper sense of discrimination while moving all my faults concerning the day may vanish-- I feel sorry for them. prathama adhyayana : sAmAyika // 36 // Avashyak Sutra

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palesaleskssesslessnesleshsalesalesalsaksshsakalesale skeslesslesalsakskskesaleshestestsicalsaheshsalesaleshe sestestsleasleeo Rslelesslesslesslesdeskslesslesslesle skesolestaskestastrotesteaderstestastro Central Idea: The ascetic conduct lies in practice of five great vows. In case I have committed any fault in that practice, I criticize the same (First of all the practitioner looks into the deviations in respect of his movement which is the first step, ponders over it. In case I might have moved without having a close attention on the path; in case I have moved without looking at the ground upto the length of my body (three and a half haath), in respect of time, in case during the day I have moved without having a close look at the ground and during the night without gently wiping the path with holy broom and I have moved without proper sense of discrimination--I discard these faults committed during the day. May I be absolved of those faults-I feel sorry for them. bhASA-samiti-aticAra AlocanA bhASA samiti ke viSaya meM je koI aticAra lAgA hoya, te maiM AlouM-bhASA karkaza kaThora paraprANI ko pIr3AkArI, chedakArI, bhedakArI, kalahakArI, sAvajjakArI, nizcayakArI, mizra, khoTI bhASA bolI hoya, bulAI hoya, bolatAM prati anumodyA hoya-jo me devasi aiyAro kao tassa micchA mi dukkddN| __ bhAvArtha : bhASA (vacana-vyavahAra) ke saMbaMdha meM yadi mujhe koI doSa lagA ho to usakI maiM AlocanA karatA huuN| yadi maiMne karkaza, kaThora, dUsare prANiyoM ko pIr3A dene vAlI, dUsaroM meM cheda yA bheda utpanna karane vAlI, kalaha utpanna karane vAlI, hiMsAjanaka, nizcayAtmaka, kucha satya-kucha asatya (mizrita), evaM sabhyajanoM ke pratikUla bhASA svayaM bolI ho, dUsaroM se bulavAyI ho athavA bolane vAloM ko acchA mAnA ho, to isa prakAra kI bhASA bolane se utpanna hue pApa se maiM pIche haTatA huuN| merA vaha pApa niSphala ho| Self-Criticism of Transgressions in Practice of Code Regarding Speech I repent for any transgression in practice of the order (samiti) regarding speech. In case I have uttered any harsh, rude word or such word that hurts the feelings of others or which is likely to create biterness or devision among others, or a word that generates quarrel or produces violence, or word indicating absolute affirmation, or a version which is partially true and partially false or a language which is against the civilized one, such transgression done by me, got done by me or supported by me may generate sin. That sin of mine may be absolved. I retrieve from it. I feel sorry fot it. Avazyaka sUtra // 37 // Ist Chp.: Samayik hamamAna magaseseparampar asmages

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Colesalenleaks skesakesakalesalesiasesalelesslesalkesaksalese.sleakslashe salesalesesesesesksksksksksksksdeshesdeshestesakese ___ eSaNA samiti aticAra AlocanA eSaNA samiti ke viSaya meM je koI aticAra lAgA hoya, te maiM AlouM-solaha udgamana doSa, solaha utpAdana doSa, daza eSaNA ke doSa, pAMca mAMDale ke doSa, pUrva karma, pazcAt karma, asujjhatA AhAra-pAnI bhogA hoya, bhogAyA hoya, bhogatAM prati anumodyA hoya, sujjhate AhAra-pANI kI gaveSaNA na kIdhI hoya, saiMtAlIsa doSa mAhilo je koI doSa-pApa lAgyA hoya-jo me devasi aiyAro kao tassa micchA mi dukkddN| bhAvArtha : (AhAra-pAnI prApta karane evaM upabhoga karane kI vidhi 'eSaNA' kahalAtI hai| eSaNA saMbaMdhI saMbhAvita doSoM kA paryAlocana karate hue sAdhaka cintana karatA hai-) __ eSaNA samiti ke saMbaMdha meM yadi koI doSa utpanna huA ho to maiM usakI AlocanA karatAM huuN| solaha udgama doSa (aise doSa jinakA nimitta gRhastha hotA hai), solaha utpAdana doSa (ina doSoM kA nimitta svayaM sAdhu hotA hai), dasa eSaNA doSa (ina doSoM ke nimitta sAdhu aura gRhastha donoM hI hote haiM), evaM pAMca mAMDale ke doSa (AhAra karate hue rasalubdha sAdhu dvArA lagAe jAne vAle doSa), aise saiMtAlIsa doSoM se merI eSaNA dUSita huI ho, pUrvakarma evaM pazcAt karma kI saMbhAvanA vAlA AhAra-pAnI grahaNa kiyA ho, dUsaroM ko diyA ho, evaM aisA dUSita AhAra bhogane vAloM ko acchA jAnA ho, sAdhu ke lie upayukta nirdoSa AhAra kI anveSaNA na kI ho, to uparokta saiMtAlIsa doSoM ke sevana se utpanna doSoM se maiM pIche haTatA huuN| mere ve doSa niSphala hoN| Self-Criticism of Transgressions in Practice of Collecting Bhiksha (Eshana) I curse myself for any deviation that I might have committed in practice of instruction relating to collection of bhiksha (food etc). Sixteen likely transgressions relate to production of any substance (Udgaman), sixteen relate to procedure of acceptance. (utpaadan) and ten relate to acceptance and offering (Eshana). Five transgressions relate to consumption (Mandala). I curse myself for any of such forty seven faults committed during the day. May I be absolved of that sin. Central Theme: The procedure of collecting food and liquids and the way the same should be consumed is called Eshana. Recollecting the likely faults in this practice the practitioner contemplates as under. In case I have committed any fault relating to Eshana, I condemn the same. Sixteen faults relate to the production (Udgam) of the substance. They occur due to ageskshataksksdesiseakistaskskskskskskskskskskskskskskskskelesseskskskskskskskskskskskskskcadeateskskskskskskskskskskeup . prathama adhyayana : sAmAyika // 38 // Avashyak Sutra mamamamamamamamamamamamamamA

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. lack of discrimination by the householder. Sixteen faults relate to acceptance. They are directly caused by the monk by lack of sense of discrimination. Ten faults relate to Eshana (Both the monk and the householder are responsible for these faults). Five faults relate to the caution concerning the way the article should be consumed sitting collectively (in mandala). (They occur in case the ascetic looks into the taste during consumption). Thus my soul might have been marred due to said forty seven faults of Eshana. I might have accepted the food and liquid in which there is likelihood of faults before its acceptance or after its acceptance. I might have offered such faulty food to others or I might have appreciated those who consume such faulty food. I might not have taken care of collecting only faultless food. I now retrieve myself from said forty seven faults. May my faults be absolved. vivecana : prastuta sUtra meM zramaNa kI bhikSA-vidhi ke doSoM kI AlocanA kA varNana hai| isameM udgama, utpAdana, eSaNA evaM grAsaiSaNA ke doSoM kA saMketa kiyA gayA hai| udgama ke 16, utpAdana ke 16, eSaNA ke 10 evaM grAsaiSaNA ke 5, aise bhikSA ke 47 doSoM kA vidhAna AgamoM meM huA hai| 47 doSoM kA saMkSipta svarUpa isa prakAra hai Elaboration: In the present sutra, the procedure of self-criticism of faults relating to collection of bhiksha by an ascetic is narrated. The faults relating to production (udgam), collection (utpadan), both (Eshana) and consumption have been mentioned in the scriptures (Agam). The brief description of 47 faults is as under: solaha udgama doSa ___ gRhastha ke nimitta se ye doSa lagate haiN| . (1) AdhAkarma-sAdhu ke nimitta se banAyA huA bhojana lenA AdhAkarma doSa hai| (2) auddezika-anya matAvalaMbI sAdhuoM ke lie banAyA huA bhojana lenaa| (3) pUtikarma-AdhAkarma Adi doSa se dUSita AhAra kA kaNa bhI jisa AhAra meM milA ho, use grahaNa krnaa| (4) mizrajAta-aisA AhAra jise gRhastha ne svayaM ke lie evaM sAdhu ke lie mizrita saMyukta rUpa se banAyA hai, use grahaNa krnaa| (5) sthApanA-sAdhu ke lie dUdha aura pAnI Adi ko alaga rakhanA, usa alaga se rakhe gae AhAra ko grahaNa karanA sthApanA doSa hai| Avazyaka sUtra // 39 // Ist Chp.: Samayik

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(6) prAbhRtikA - sAdhu ke nimitta se jisa jImaNavAra kA samaya Age-pIche kiyA gayA hai, usa jImaNavAra se AhAra lenA / (7) prAduSkaraNa - andhakAra pUrNa sthAna meM dIpaka jalAkara diyA gayA AhAra lenA / ( 8 ) krIta - sAdhu ke nimitta se jo AhAra kharIda kara lAyA gayA hai, use lenA / (9) prAmitya - sAdhu ke nimitta se jo AhAra udhAra mAMga kara lAyA gayA hai, use lenA / (10) parivartita - sAdhu ke nimitta se vastuoM kA paraspara AdAna-pradAna kara jo AhAra taiyAra kiyA gayA hai, use lenaa| (11) abhihRta-upAzraya meM lAyA huA AhAra lenA / (12) udbhinna- lipya pAtra kA lepa haTAkara athavA sIla tor3akara diyA gayA AhAra lenA / ' (13) mAlApahRta - UparI maMjila yA chIMke Adi se utAra kara diyA gayA AhAra lenA / (14) Acchedya-nirbala se chInA huA AhAra lenA / (15) anisRSTa- sAMjhe kI vastu ko binA sabhI sAMjhedAroM kI svIkRti ke lenA / ( 16 ) adhyavapUraka - sAdhu ke nimitta se banAe jAte hue AhAra meM vRddhi kara dI jAtI hai| aise AhAra ko lenA adhyavapUraka doSa hai| SIXTEEN FAULTS OF PRODUCTION UDGAM These faults are committed due to negligence of householder. 1. Aadhakarm: To accept food prepared by the householder specifically for that monk is marred with aadhakarm fault. 2. Audeshik: To accept food prepared for the monks of other faiths. 3. Pootikarm: To accept food which contains a little elements of food that incurs fault of aadhakarm and the like. 4. Mishrajaat: To accept food prepared by the householder collectively for his family and the monk. 5. Sthapana: To accept food separately kept by the householder for offering to the monk. 6. Prabharitika: To accept food from a feast the timings of which has been shifted specifically for visit of the monk. 7. To accept food offered by lighting the lamp at the dark place where it exists. prathama adhyayana : sAmAyika // 40 // Avashyak Sutra

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Mllgnninngnnignnkshkshk Rulesslesalesalesaleshe salesale ke saksalesakestakeskskskskskalaskosekaskesekskskskskskskskskskskskskskskskrER 8. Kreet: To accept food offered by the householder after purchasing it for the monk. 9. Pramiliya: To accept food etc. taken on credit by the householder for offering to the monk. 10. Parivertit: To accept food etc. exchanged by the householder with others for offering to the monk. 11. Abhihret: To.accept food brought by the householder at the place of stay of the monk. 12. Udbhim: To accept the food offered by the householder after removing the seal or the paste at the top of container. 13. Malapahrit: To accept the food from the upper floor or taken out from a hanging pot. 14. Achhedyn: To accept food forcibly snatched by the householder from others for offering to monk. 15. Anirisht: To accept substance of common ownership without the consent of all the owners. 16. Adhyavapoorak: To accept food in the preparation of which addition is made for offering to the monk. solaha utpAdana ke doSa nimnokta doSoM kA nimitta svayaM sAdhu hotA hai| (1) dhAtrI-gRhastha ke baccoM ko khilA-khelAkara AhAra-pAnI lenaa| (2) dUtI-gRhasthoM ke saMdezoM kA AdAna-pradAna karake AhAra lenaa| (3) nimitta-zubha-azubha nimitta batAkara AhAra lenaa| (4) AjIva-apanI jAti, kula Adi batAkara AhAra lenaa| (5) vanIpaka-dInatA prakaTa karake bhikSA lenaa| (6) cikitsA-auSadha Adi batAkara bhikSA lenaa| (7) krodha-zrApa Adi kA bhaya dikhAkara AhAra lenaa| (8) mAna-labdhi Adi se garvonmatta hokara, athavA prabhutva darzA kara AhAra lenaa| (9) mAyA-chalapUrvaka AhAra lenaa| Avazyaka sUtra // 41 // Ist Chp.: Samayik aasaaraas araamanaparmanangaregamanupamagas salestatistskosdeshesksdesksksksksksksksde kese deskskskskskskskskskskskskskskelele ske alaska skele salesalesale aloe slesale eleslesale keseksie skceelesed Selected

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( 10 ) lobha - sarasa AhAra ke lie adhika gharoM meM ghUmakara bhikSA lenA / (11) pUrva-pazcAt - saMstava - dAtA ke mAtA-pitA athavA sAsa- zvasura se apanA paricaya batAkara AhAra lenA / (12) vidyA - vidyA - siddhi kI vidhi batAkara AhAra lenA / (13) maMtra - maMtrAdi kA prayoga karake, athavA maMtrAdi kA prayoga sikhA kara AhAra lenA / (14) cUrNa - vazIkaraNa cUrNa Adi kA prayoga karake athavA prayoga batA kara AhAra lenA / (15) yoga - yoga-sAdhanA kA prayoga karake athavA prayoga sikhA kara AhAra lenA / ( 16 ) mUlakarma - garbhadhAraNa, pAtana yA staMbhana ke prayoga batAkara bhikSA lenA mUlakarma doSa hai| SIXTEEN FAULTS OF COLLECTION (UTPADAN) These faults are committed by the monk himself. 1. Dhatri: To accept food as a reward for playing with children of the householder. 2. Dooti: To accept food as a reward for conveying the message of the householder to the desired person. 3. Nimitt: To accept food by telling good and bad future. 4. Aajeev: To accept food by a monk by telling the family and the caste to which he belongs. 5. Vaneepak: To accept food by seeking it like a beggar. 6. Chikitsa: To seek food by telling the treatment for any illness. 7. Anger : To collect food etc. by indicating the fear of any curse (if not offered). 8. Ego: To accept the food by showing his miraculous powers. 9. Maya : To accept food in a deceitful manner. 10. Greed: To visit many houses in order to collect only tasty food. 11. Pooran Pashehat Sanstav : To collect food from the parents or in-laws telling one's bio data. of the person 12. Vidya: To collect food by telling the donor procedure of learning special trait. 13. Mantia: To collect food by using any mantra or telling the procedure of reciting any mantia for material benefit. prathama adhyayana : sAmAyika // 42 // Avashyak Sutra

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14. Chooran: To accept food etc. as a reward for telling the procedure of influencing any person or the method how it should be used. 15. Yog: To accept food etc. as a reward for teaching any yoga or by using any yoga. 16. Mook karm : To accept food etc. as a reward for telling the method of becoming pregnant or the method of abortion or of delaying the birth. dasa eSaNA ke doSa : (1) zaMkita - doSoM kI saMbhAvanA vAlA AhAra lenA / (2) prakSita - sacitta padArthoM kA sparza hote hue bhI AhAra le lenaa| ( 3 ) nikSipta- sacitta padArtha para rakhA huA AhAra lenA / (4) pihita - sacitta padArtha se DhakA huA AhAra lenA / (5) saMhRta - pAtra meM pahale se hI akalpanIya padArtha rakhA ho| usa padArtha ko haTAkara usI pAtra se AhAra le lenaa| (6) dAyaka - jo dAna dene ke ayogya athavA asamartha hai, aise zarAbI, garbhiNI strI Adi ke hAtha se AhAra lenA / ( 7 ) unmizra - sacitta padArthoM se mizrita AhAra lenA / (8) apariNata - aise zAkAdi ko grahaNa kara lenA jo pUrI taraha pakA nahIM hai| (9) lipta-tatkAla lIpI huI bhUmi para calakara AhAra lenA, athavA dUdha, dahI, ghRta A se lipta hone vAle hAtha yA pAtra se AhAra lenaa| kyoMki lepa ko sacitta jala se dhoe jAne ke kAraNa pUrva yA pazcAt karma kI saMbhAvanA rahatI hai| (10) chardita- TapakAe - girAe jAte hue AhAra ko grahaNa karanA / TEN FAULTS OF ESHANA 1. Shankit : To accept food which is not free from doubt. 2. Prakshit : To accept a thing which is touching a living substance 3. Nikshipt: To accept food which is placed on an organic (sachit) substance 4. Pihit: To accept food which is covered with a sachit substance 5. Sankrit: In case the pot is containing the unacceptable foodstuff; to accept food from the pot offered after removing that foodstuff. // 43 // Avazyaka sUtra Ist Chp. : Samayik

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6. Daayak: To accept food from such a person who is unfit or unacceptable in making any offers namely a drunkard or a woman who is pregnant. 7. Oonamishra: To accept food which is mixed with sachet substance 8. Aparinat: To accept that vegetable which is not as yet fully cooked 9. Lift: To accept food after moving on land which is recently plastered with cow dung or accept food from the person whose hand is besmeared with milk, curd, ghee and the like or the pot contains any such matter as there is the possibility of cleaning it with line water before or after the offering. 10. Chherdit: To accept food part of which is dripping while the thing is being offered. In addition to the above said 42 faults, there are five faults relating to consumption (graseshna). grAsaiSaNA ke pAMca doSa __ye pAMca doSa lAe hue AhAra kA upabhoga karate hue sAdhu ko lagate haiN| (1) saMyojanA-dUdha, zakkara, ghRta Adi ko svAda hetu milAkara khaanaa| (2) apramANa-svAda ke vazIbhUta hokara pramANa se adhika AhAra krnaa| (3) aMgAra-AhAra kI prazaMsA karate hue khaanaa| isase sAdhu kA saMyama aMgAra kI bhAMti jalakara rAkha ho jAtA hai| (4) dhUma-arasa-virasa AhAra kI nindA karate hue khaanaa| isase sAdhu kA saMyama dhueM kI bhAMti ur3a jAtA hai| (5) akAraNa-bala-vIrya kI vRddhi kA lakSya rakhakara AhAra-pAnI grahaNa krnaa| FIVE FAULTS OF CONSUMPTION, While consuming the food and liquids that has been brought by the monk during his wandering for bhiksha. 1. Sanyajama: To mix sugar, ghee and the like in milk in order to make it _tasty. 2. Apraman: To take food more in quantity than normal consumption under the impact of its taste. 3. Angaar: To appreciate the dish while consuming it. It mars the conduct of self restraint in a monk just as fire reduces things into ashes. prathama adhyayana : sAmAyika // 44 // a Avashyak Sutra marpasasarames mamamamamamamama

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Posdeshe sheelesslesale slesalelesslesalesalsaheshshasalsassissicalsssssssssssskesanlesslesalesaleshsakaleshsalesaleslanese 4. Dhoom: Azas-Viras: To condemn a foodstuff while consuming it. It wipes out the ascetic conduct of restraint like the smoke. 5. Akaaran: To consume food in order to improve physical strength of the body. nikSepaNA samiti aticAra AlocanA AyANa bhaMDa-matta nikhevaNA samiti ke viSaya meM je koI aticAra lAgA hoya, te maiM AloU, bhaMDovagaraNa vastra-pAtra binA pUMje, binA paDilehe lIdhA hoya, mUkyA hoya, bhogA hoya, bhogAyA hoya, bhogatAM prati anumodyA hoya, kAla ke kAla yathAvidhi pUMjaNA-paDilehaNA na karI hoya, jo me devasi aiyAro kao tassa micchA mi dukkddN| ___ bhAvArtha : (sAdhu ke upayoga meM Ane vAle vastra, pAtra, pustaka Adi jitane bhI upakaraNa haiM unheM grahaNa karane aura rakhane meM viveka kI parama AvazyakatA rahatI hai| prastuta samiti meM * upakaraNoM ke grahaNa karane evaM rakhane se utpanna doSoM kI AlocanA kI gaI hai|) - AdAna bhANDamAtra nikSepaNA samiti ke viSaya meM yadi koI doSa lagA hai to maiM usakI AlocanA karatA huuN| yadi maiMne koI bhI vastra, pAtra Adi upakaraNa binA acchI taraha dekhe evaM binA rajoharaNa se pUMje uThAyA ho, rakhA ho, upayoga meM liyA ho, dUsaroM ko upayoga ke lie diyA ho, binA viveka se upakaraNoM ko upayoga karane vAloM kI anumodanA kI ho, zAstrokta kAla meM vidhipUrvaka vastrAdi kI pratilekhanA na kI ho, to ukta ayatnA se utpanna doSoM se maiM pIche haTatA huuN| merA vaha duSkRta mithyA ho| SELF-CRITICISM OF FAULTS OF NIKSHEPAN SAMITI I repent for any fault that I may have committed in respect of handling the articles in my possession (Adaan bhund mutt nikhevana samiti). I may have used a cloth or a pot without properly wiping it. I may have taken it without properly examining it. I may have used it in that condition or given it to another for use or may have appreciated one who used it in that condition. I may have done wiping etc. not in the prescribed manner and at prescribed time. May my this fault committed during the day be fruitless. I repent for them. Central Theme: It is necessary to have a sense of discrimination in respect of accepting and keeping the pieces of cloth, pot book, and the like that are used by Avazyaka sUtra // 45 // Ist Chp. : Samayik ni zAnabhavanApagasassamayaPapayaayaapaaraamayapampaaparampaapaaparaPITIES

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a monk. In the current aphorism, self-criticism of faults committed in this context has been made. I curse myself for any lack of discrimination in observing the procedure laid down in the code for handling such articles. In case I may have picked up any cloth, pot or other article of use without properly examining it and wiping it with the ascetic broom (rajoharn). I may have placed it on the ground or made use of it myself or got it used by others or appreciated those who use it without proper discrimination. I might not have examined them at the prescribed time in the prescribed manner as laid down in the code. I withdraw myself from the faults arising out of that absence of discrimination. May I be absolved of them. pariSThApanikA samiti aticAra AlocanA uccAra-prastravaNa, khela- jalla-mala-siMghANa pariThAvaNiyA samiti ke viSaya meM je koI aticAra lAgA hoya te maiM AlouM, uccArAdi binA pUMje binA paDilehe paraThavyA ho, paraThAyA ho, paraThatAM prati anumodyA hoya, paraTha ke vosire vosire na karI hoya, jAvatA AvassahI 2, AvatA nissahI 2 na karI hoya, thor3I bhUmikA paDilehI ghaNI bhUmikA upari paraThavyA hoya, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / bhAvArtha : (mala, mUtra, kapha, zarIra kA maila, khaNDita pAtra (jinakA upayoga saMbhava na ho), Adi padArthoM ko paraThane (niravadya sthAna para girAne) ko pariSThApanikA samiti kahate haiN| isa samiti ke saMbaMdha meM zramaNa cintana karatA hai - ) uccAra, prasravaNa, khela (zleSma), jalla, mala, siMghANa Adi ke paraThane ke saMbaMdha meM yadi koI doSa lagA ho, to maiM usakI AlocanA karatA huuN| uccAra Adi padArthoM ko sthaNDila bhUmi ( paraThane yogya acitta bhUmi) kA acchI prakAra se nirIkSaNa kie binA, pUMje binA paraThA ho, dUsaroM se paraThavAyA ho evaM paraThane vAloM kI prazaMsA kI ho, paraThane ke pazcAt 'vosirAmi' na kahA ho, upAzraya se bAhara jAte hue 'AvassahI - AvassahI' evaM punaH upAzraya meM praveza karate hue 'nissahI nissahI' ina zabdoM kA uccAraNa na kiyA ho, thor3I bhUmi kA pratilekhana kiyA aura adhika bhUmi para uccAra Adi paraThe hoM, to uparokta doSoM ke lie 'micchAmi dukkaDa' karatA huuN| ukta doSa mere lie mithyA hoN| prathama adhyayana : sAmAyika // 46 // Avashyak Sutra

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SELF CRITICISM OF FAULTS OF DISPOSAL I feel sorry for any fault that I may have committed in respect of disposal of excreta (Uchchar), urine (prasravan), sputum (khel) dirt generated by perspiration (Jall), dirt of the body (mal) nose dirt (Singhaan). In case I have disposed of got disposed or appreciated such disposal of excreta and the like without properly examining the spot and cleaning it with the broom, or after such like disposal not uttered that I snap my attachment with it (bosare). While moving out for this purpose I may have not uttered (aavasehi) that I go out for such an essential purpose and on return not uttered (Nissehi) that I have come back to the place of my master. I feel sorry for such deviation committed during the day. May my faults be remitted. Central Theme: The procedure for disposal of excreta, urine, sputum, body dirt, broken pot that can no longer be used at a place free from violence to any living being is called Parithavana Samiti: gupti viSayaka aticAra mana gupti aticAra AlocanA mana gupti ke viSaya meM je koI aticAra lAgA hoya te maiM AloDaM, mana aTTa - duhaTTa, saMkalpa-vikalpa, rAga-dveSa kI ciMtvaNA karI hoya, karAI hoya, karatAM prati anumodI hoya, mana kA yoga khoTA paravaratAyA hoya, jo me devasi aiyAro kao tassa micchA midukkaDaM / bhAvArtha : (gupti kA artha hai - gopana karanA / pApamayI cintana se mana ko rokanA mana gupti hai|) prastuta pATha meM sAdhaka mAnasika vyApAroM / vicAroM kA avalokana karatA hai| vaha par3atAla karatA hai ki merA mana kahIM rAga-dveSa, durdhyAna Adi meM to nahIM ulajhA / yadi aisA huA hai to vaha isa pATha dvArA ukta doSoM kA parihAra karatA hai / ) mana gupti ke saMbaMdha meM yadi koI doSa lagA hai to maiM usakI nindA karatA huuN| yadi merA mana Artta-raudra dhyAna meM praviSTa huA ho, saMkalpa-vikalpa meM bhaTakA ho, rAga aura dveSa se dUSita huA ho, rAga-dveSa kA cintana svayaM kiyA ho, dUsaroM se karAyA ho, duzcintana karate huoM ko acchA jAnA ho, burAiyoM meM mana ulajhA ho, to ukta pApoM se maiM pIche haTatA huuN| merA vaha duzcintana mithyA ho / Avazyaka sUtra // 47 // Ist Chp. : Samayik

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kkkkkkkkkkkkkk. FAULTS RELATING TO GUPTIS Self Criticism of Faults of Disturbance (Gupti in Mind): I feel sorry for any fault occurring in the mind, I may have stray thoughts. I may have feeling of attachment or hatred in my thoughts. I may have inspired to have such thoughts or may have appreciated such thoughts in others. I might have thought in a condemnable manner. I feel sorry for all such faults committed during the day. I pray that I may he absolved of such sins. Central Idea: (Gupti means to stop). To stop bad thoughts arising in the mind is called gupti) In the aphorism, the practitioner looks at the thoughts arising in his mind. He examines whether his mind is not entangled in any feeling of attachment, hatred or ill thoughts. In case he notices any such deviation, he with this aphorism discards such faults. In case I have committed any faults relating to mental stopper (Gupt), I curse it. My mind may have had any fit of anger or may have gone astray in thought activities or had any feeling of attachment or hatred. I may have reflected myself in a state of attachment or hatred. I may have inspired others to reflect in such a manner. I may have supported those who reflect in that manner. My mind might have entangled in such bad reflections. I withdraw myself from such bad activities. May I be absolved of them. vacana gupti aticAra AlocanA vacana- gupti ke viSaya meM je koI aticAra lAgA hoya te maiM AloDaM, vacanastrIkathA, bhattakathA, dezakathA, rAjakathA, cAra vikathA mAhili anerI vikathA karI ho, karAI hoya, karatAM prati anumodI hoya, binA upayoga bhASA bolI ho, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / bhAvArtha : vacana gupti ke saMbaMdha meM yadi koI doSa lagA ho to usakI maiM nindA karatA huuN| maiMne apane vacana kA upayoga strI saMbaMdhI vikathAoM meM, bhojana - pAna saMbaMdhI vikathAoM meM, deza-videza saMbaMdhI vikathAoM meM, evaM rAjanIti saMbaMdhI vikathAoM meM kiyA ho, dUsaroM ko vaisA karane ke lie kahA ho, athavA vaisA karane vAloM ko acchA jAnA ho, viveka rahita hokara vacana kA uccAraNa kiyA ho, to isa prakAra se utpanna doSoM se maiM pIche haTatA huuN| mere ve doSa niSphala hoN| prathama adhyayana : sAmAyika // 48 // Avashyak Sutra

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Self Criticism of Faults Concerning Stoppage of Speech: I feel sorry for any fault that I may have committed relating to avoiding of speech. I might have talked about women ( Istri katha), about food (bhatt katha), about country or about state administration. I may have done such talk myself, inspired others for such talks or supported others who make such talks. May my such faults committed during the day be absolved. I feel sorry for them. I feel sorry for any utterance made without sense of proper discrimination. kAya - gupti aticAra AlocanA kAya gupti ke viSaya meM je koI aticAra lAgA hoya te maiM AlouM, kAyA - uThate-baiThate, hilate-calate, saMkocate - pasArate bhUta-prANI jIvoM kI virAdhanA karI hoya, karAI hoya, karatAM prati anumodI hoya, jo me devasi aiyAro kao tassa micchAmi dukkaDaM | bhAvArtha : kAya - gupti ke saMbaMdha meM yadi koI doSa lagA hai, to maiM usakI nindA karatA hUM / uThate hue, baiThate hue, hilate hue, calate hue, deha ko saMkocate hue, phailAte hue yadi sUkSma yA sthUla jIvoM kI virAdhanA (hiMsA) maiMne svayaM kI ho, dUsaroM se virAdhanA karAI ho evaM virAdhanA karane vAloM kA samarthana kiyA ho, to ukta aticAroM se maiM pIche haTatA huuN| mere ve doSa niSphala hoN| Self Criticism of Faults Relating to Bodily Stoppage: I feel sorry for any fault in practicing the vows of stoppage (gupti) of physical activity (kaya) while standing sitting, moving or walking, stretching or pressing my body I may have caused any harm or disturbance to any living being. I might have got done or appreciated the harm being caused by others during the day. May that sin be pardoned. chaha kAya saMbaMdhI aticAra AlocanA pRthvIkAyika viSayaka aticAra AlocanA pRthvIkAya ke viSaya meM je koI aticAra lAgA hoya te maiM AloDaM, pRthvIkAya - mATI, maruDha, geru, pAMDu, hiMgalu, haratAla, lUna, khar3iyA, jaMgAla, sacitta raja pramukha kI virAdhanA karI hoya, karAI hoya, karatAM prati anumodI hoya, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / Avazyaka sUtra // 49 // Ist Chp. : Samayik

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bhAvArtha : pRthvI hI jina eka indriya vAle jIvoM kA zarIra hai, usake saMbaMdha meM yadi maiMne kisI prakAra kI hiMsA kI ho, to maiM usakI AlocanA karatA huuN| sacitta miTTI, marur3a, geru, pANDu, hiMgalu, haratAla, namaka, khar3iyA, jaMgAla (ye sabhI pRthvI se utpanna hone se usa ke aMga mAne jAte haiM) evaM sacitta raja Adi kI virAdhanA maiMne svayaM kI ho, dUsaroM se karAyI ho, athavA virAdhanA karane vAloM kI anumodanA kI ho, to ukta virAdhanA se utpanna doSoM kA maiM prAyazcitta karatA huuN| merA vaha duSkRta mithyA ho / Self Criticism in Respect of Earth-bodies Beings: I feel sorry for any fault committed in case of earth-bodied living beings Earth bodied living beings are in the form of soft earth, hard earth, red earth (gem), hingalu, hartaal, salt, kharia rust, organic earth, I might have caused harm or appreciated those who might have caused such disturbance. I feel sorry for them. May I be absolved of that sin. apkAya viSayaka aticAra AlocanA apkAya ke viSaya meM je koI aticAra lAgA hoya te maiM AlouM, apkAya - osa, hima, gar3A, phuMvAra, chAra, dhUyara pramukha kI virAdhanA karI hoya, karAI hoya, karatAM prati anumodI hoya, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / bhAvArtha : jala hI jina jIvoM kA zarIra hai, una jIvoM se saMbaMdhita yadi maiMne hiMsAdi doSoM kA sevana kiyA hai to maiM AtmanindA karatA huuN| jala ke vividha rUpoM, jaise ki osa, barapha, olA, phuAra, chAra, dhundha Adi ke Azri jIvoM kI yadi maiMne svayaM virAdhanA kI ho, dUsaroM se karAI ho, virAdhanA karane vAloM ko acchA jAnA ho, to maiM prAyazcitta karatA huuN| ukta doSoM se maiM pIche haTatA huuN| mere ve duSkRta niSphala hoN| Self Criticism regarding Water Bodied Beings: I feel sorry for any fault committed in respect of water-bodied living being, dew, snow, hail, frost, mist are various forms of water-bodied beings. In case I may have caused, got caused or appreciated any hurt caused to such beings during the day. I repent for the same and pray that I may be absolved of that sin. I curse myself for any violence caused to such beings whose body is made of water. prathama adhyayana : sAmAyika // 50 // Avashyak Sutra kkkkkkkkkkkkk

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tejaskAya viSayaka aticAra AlocanA kAya ke viSaya meM je koI aticAra lAgA hoya te maiM AlouM, teukAyA - saMghaTTe AhAra- pAnI baharayA hoya, baharAyA hoya, baharatAM prati anumodyA hoya, te kAya pramukha kI virAdhanA karI hoya, karAI hoya, karatAM prati anumodI hoya, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / bhAvArtha : agni hI jina jIvoM kA zarIra hai, unake viSaya meM yadi hiMsAdi doSa lagA hai to maiM usakI AlocanA karatA huuN| yadi agni se sparzita AhAra- pAnI maiMne svayaM grahaNa kiyA ho, dUsaroM se grahaNa karavAyA ho evaM grahaNa karane vAloM kI anumodanA kI ho, aMgAra, jvAlA Adi agnikAya pramukha kI virAdhanA kI ho to usase utpanna doSa kI maiM nindA karatA huuN| merA vaha duSkRta mithyA ho / Self Criticism of Violence to Fire Bodied Beings: I am sorry for any violence caused to fire-bodied living beings. I curse myself for any such fault committed, got committed appreciated by me. vAyukAya viSayaka aticAra AlocanA vAukAya ke viSaya meM je koI aticAra lAgA hoya te maiM AlouM, vAukAyAvastre karI, lUMgar3e karI, cher3e karI, uThate-baiThate, hAlate -cAlate, pUMjate - par3ilehate vAukAyA pramukha kI virAdhanA karI hoya, karAI hoya, karatAM prati anumodI hoya, jo me devasi aiyAro kao tassa micchA mi dukkaDaM / bhAvArtha : vAyu hI jina jIvoM kA zarIra hai, aise vAyukAya ke saMbaMdha meM yadi kisI prakAra kA doSa lagA hai to maiM usakI AlocanA karatA huuN| jaise ki - vastra yA vastrakhaNDa ke ayatnApUrvaka jhaTakane se, ayatnApUrvaka (khule mukha) bolane se, ayatnA pUrvaka uThane-baiThane, hilane - calane, pUMjane evaM pratilekhana karane se vAyukAya pramukha kI maiMne svayaM hiMsA kI ho, dUsare se karAyI ho evaM karate hue kA anumodana kiyA ho to usase utpanna hone vAlA pApa mithyA ho / usa duSkRta se maiM pIche haTatA huuN| Self Criticism of Faults to Air Bodied Beings: I feel sorry for any violence to air-bodied beings. While improperly handling cloth. dressing up, sitting or standing, Ist Chp. : Samayik Avazyaka sUtra // 51 //

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Forgelessesksiksakasleshe slesale skes she skelesktokesalesale skesaleshshashesleakeskskskskskskskskskskskskskskskskskege moving about or while wiping violence may be caused to air-bodied beings. I condemn myself for the same and also for any such violence caused through other by me or appreciated by me. vanaspatikAya viSayaka aticAra AlocanA vanaspati-kAya ke viSaya meM je koI aticAra lAgA hoya te maiM AlouM, vanaspati-kaMda, mUla, phala-phUla, bIja, harI, aMkura, kaNaka, kapAsiyA, nIlaNaphUlaNa pramukha kI virAdhanA karI hoya, karAI hoya, karatAM prati anumodI hoya, jo me devasi aiyAro kao tassa micchA mi dukkddN| bhAvArtha : vanaspati hI jina jIvoM kA zarIra hai, aise vanaspatikAya ke saMbaMdha meM yadi koI doSa lagA hai to maiM AtmasAkSI se usakI AlocanA karatA huuN| vanaspati kI jAtiyAM-jaise kikaMda, mUla, phala, phUla, bIja, haritimA, aMkura, kaNaka, kapAsa, nIlaNa, phUlaNa Adi kI virAdhanA maiMne svayaM kI ho, dUsaroM se karAI ho, virAdhanA karane vAloM ko acchA jAnA ho, to tatsaMbaMdhI merA duSkRta niSphala ho| usa duSkRta se maiM pIche haTatA huuN| Self Criticism of Violence to Plant-Bodied Beings: I feel sorry for any nce caused by me to plant-bodied beings. Root, stalk, flower, fruit, seed, green vegetable, petal, moss are various forms of plant-bodied living being. I might have caused, got caused or appreciated violence to such being. I curse myself for the same and seek pardon. Pokestastesaksksksksksksksksksksslesalesalesalesesaksdeskskskskskskskitadkateshee kalese sestakese ke satest salesale ke testostestastestosterest dvIndriya aticAra AlocanA beindriya ke viSaya meM je koI aticAra lAgA hoya te maiM AloU, beindriya-sIpa, zaMkha, joMka, alasiyA, gaMDoyA, cUranIyA, kaur3I, laTa, gaMjAI pramukha kI virAdhanA karI hoya, karAI hoya, karatAM prati anumodI hoya, jo me devasi aiyAro kao tassa micchA mi dukkddN| ___bhAvArtha : zarIra aura rasanA-ina do indriya vAle jIvoM ke viSaya meM yadi koI doSa lagA ho to usa doSa kI maiM AlocanA karatA huuN| do indriya vAle jIva, jaise ki-sIpa, zaMkha, joMka, alasiyA, gaMDoyA, cUraNIyA, kaur3I, laTa, gaMjAI Adi jIvoM kI maiMne svayaM virAdhanA kI ho, sma prathama adhyayana : sAmAyika // 52 // Avashyak Sutra ma rasapanagarmagarmagas

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dUsaroM se karAI ho evaM karate huoM kA samarthana kiyA ho to usake lie maiM AtmanindA karatA huuN| merA vaha duSkRta niSphala ho / Self Criticism of Violence to Two Sensed Beings: I feel sorry for violence to two-sensed beings. Counch shell, louse, earth-worm, alsiya, churniya are various forms of two sensed beings. I might have caused, got caused violence or supported violence to such beings. I curse myself for such faults. May my sin be pardoned. Two sensed beings have two senses, sense of touch and sense of taste. trIndriya aticAra AlocanA teindriya ke viSaya meM je koI aticAra lAgA hoya te maiM AlouM, teindriya jUM, lIkha, cAcar3a, mAkar3a, DhorA, sulasalI, kIr3I, kuMthuvA pramukha kI virAdhanA karI hoya, karAI hoya, karatAM prati anumodI hoya, jo me devasi aiyAro kao tassa micchA dukkaDaM | bhAvArtha : (zarIra, rasanA aura ghrANa (nAsikA) vAle jIva trIndriya kahalAte haiM / ) trIndriya jIvoM ke viSaya meM yadi koI aticAra lagA ho to maiM AlocanA karatA huuN| tIna indriya vAle jIva, jaise ki jUM, lIkha, cAcar3a, mAkar3a, DhorA, susarI, cIMTI, kuMthuvA Adi jIvoM kI virAdhanA maiMne svayaM kI ho, dUsaroM se karAI ho, karane vAloM ko acchA jAnA ho to tatsaMbaMdhI merA pApa niSphala ho / Self Criticism of Violence to Three Sensed Beings: I feel sorry for any violence caused to three sensed beings. Ant, insects in pulses, spider and the like are three sensed beings. I may have caused violence got caused or supported violence to such beings. I curse myself for the same. May I be absolved of that sin. Three sensed beings have sense of touch, sense of taste and sence of smell. caturindriya aticAra AlocanA cauriMdriya ke viSaya meM je koI aticAra lAgA hoya te maiM AlouM, caurindriyamakkhI, macchara, bhamarI - bhamarA, TiDA, pataMgiyA, bicchU pramukha kI virAdhanA karI hoya, karAI hoya, karatAM prati anumodI hoya, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / Avazyaka sUtra // 53 // Ist Chp. : Samayik

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bhAvArtha : (zarIra, rasanA, ghrANa evaM netra, ina cAra indriya vAle jIva caturindriya kahalAte haiN|) ina jIvoM ke viSaya meM yadi maiMne aticAroM kA sevana kiyA ho to usakI AlocanA karatA huuN| pramukha caturindriya jIva, jaise ki-makkhI, macchara, bhaMvarA, bhaMvarI, TiDA, pataMgiyA, bicchU Adi jIvoM kI virAdhanA maiMne svayaM kI ho, karAI ho, karate huoM ko acchA jAnA ho, to merA vaha pApa niSphala ho| vaisA duSkRta maiM punaH nahIM kruuNgaa| Self Criticism of Violence to Four-Sensed Beings: I feel sorry for any violence caused by me to four-sensed beings--mosquito, bumble-bee, grasshopper, locust, light worm, scorpion, fire worm and the like are various forms of four-sensed beings. I might have caused, got caused or supported violence to such beings during the day. I curse myself for the same. I may be absolved of that sin. paJcendriya aticAra AlocanA __paMcendriya ke viSaya meM je koI aticAra lAgA hoya te maiM AlouM, paMcendriyajalacara, thalacara, khecara, urapura, bhujapura, saNNI, asaNNI, garabhejaka caudaha ThikANe chama-chama manuSya paMcendriya pramukha kI virAdhanA karI hoya, karAI hoya, karatAM prati anumodI hoya, jo me devasi aiyAro kao tassa micchA mi dukkddN| bhAvArtha : (zarIra, rasanA, ghrANa, cakSu evaM zrotra (kAna), ina pAMca indriyoM vAle jIva paMcendriya kahalAte haiN|) pAMca indriya vAle jIvoM ke viSaya meM yadi koI aticAra lagA ho, to maiM usakI AlocanA karatA huuN| pAMca indriya vAle jIva, jaise ki-jala meM calane vAle machalI Adi, sthala-bhUmi para calane vAle pazu Adi, AkAza meM ur3ane vAle pakSI Adi, peTa ke bala calane vAle sarpa Adi, bhujAoM ke bala calane vAle nevalA, gilaharI Adi, samanaska evaM amanaska prANI, garbha se utpanna hone vAle prANI, tathA khela-prasravaNa Adi caudaha sthAnoM meM utpanna hone vAle sammUrchima jIva aise paMcendriya pramukha jIvoM kI yadi maiMne virAdhanA kI ho, dUsaroM se virAdhanA karAyI ho, evaM virAdhanA karane vAloM ko acchA jAnA ho to usase utpanna pApa mere lie mithyA ho| Self-Criticism of Violence to Five-Sensed Beings: I feel sorry for any violence caused by me to five-sensed beings. Aequatic animals moving on the land, birds, creeping animals, animals moving with their arms, crawling on their b animals with developed mind, animals not possessing mental faculty, animals taking birth from the womb of their mothers, beings generating from fourteen places of prathama adhyayana : sAmAyika // 54 // Avashyak Sutra

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impurity are various types of five-sensed beings. I might have caused, got caused or supported violence to such beings during the day. I curse myself for the same. May my sin be pardoned. The living beings that possess sense of touch, sense of taste, sense of smell, sense of sight and sense of hearing are called five-sensed beings. Mangoose, squirrel, snakes, cattle, birds, fish and the like are five-sensed beings. I curse myself for any violence caused, got caused or supported by me. satya mahAvrata aticAra AlocanA bIje mahAvrata ke viSaya meM je koI aticAra lAgA hoya te maiM AlouM, krodhe karI, lokarI, bhayakarI, hAse karI, krIDe karI, kutUhale karI, rAge karI, dveSe karI, mRSAvAda jhUTha bolyA hoya, bolavAyA hoya, bolatAM prati anumodyA hoya, jo me devasi aiyAro kaoM tassa micchAmi dukkaDaM / bhAvArtha : ('satya' sAdhu kA dvitIya mahAvrata hai|) satya mahAvrata ke viSaya meM yadi mujhe koI doSa lagA ho, to maiM usakI AlocanA karatA huuN| yadi maiMne krodha, lobha, bhaya, hAsya, krIr3A, kautUhala, rAga, dveSa Adi ke vazIbhUta hokara svayaM jhUTha bolA ho, dUsaroM ko jhUTha bolane ke lie prerita kiyA ho, athavA jhUTha bolane vAloM kA samarthana kiyA ho to maiM usa doSa se pIche haTatA huuN| merA duSkRta niSphala ho / Self-Criticism for Deviation in Vow of Truth: I feel sorry for any deviation committed by me in practicing the second major vow of truth. In a fit of anger, greed, fear, laughter, cutting joke, passing on remarks, attachment or hatred I may have told a lie, got told a lie or supported one who has made a false statement. I curse myself for the same and seek pardon. The second major vow of a monk is the vow of practicing truth. .adattAdAna viramaNa mahAvrata aticAra AlocanA tIje mahAvrata ke viSaya meM je koI aticAra lAgA hoya te maiM AlouM - deva - adatta, guru-adatta, rAya- adatta, gAhAvaI - adatta, sahAmIya- adatta, pAMca adattAdAna mAhelA anerA adattAdAna lIdhA hoya, mUkyA hoya bhogyA hoya, bhogAyA hoya, bhogatAM prati anumodyA hoya - jo me devasi aiyAro kao tassa micchA mi dukkaDaM / Ist Chp. : Samayik Avazyaka sUtra // 55 // ksksksksksksksksk

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bhAvArtha : (binA dI huI vastu ko grahaNa na karanA, dI huI prAsuka vastu ko saMtoSapUrvaka grahaNa karanA, yaha 'adattAdAnaviramaNa' mahAvrata hai | ) adatta tyAga rUpI tRtIya mahAvrata ke viSaya meM yadi mujhase koI bhUla huI hai to maiM usakI AlocanA karatA huuN| deva ( dharmAcArya), guru, rAjA, gAthApati (seTha), evaM sAdharmI, ina pAMcoM dvArA adatta vastu, athavA koI bhI adatta vastu yadi maiMne lI ho, usakA svayaM upabhoga kiyA ho, dUsaroM se upabhoga karAyA ho evaM upabhoga karane vAloM ko acchA jAnA ho, to ukta AcAra se utpanna merA doSa niSphala ho| usa doSa se maiM pIche haTatA huuN| Self Criticism of Deviation in Practice of Vow of Non-Stealing: I curse myself for any fault committed in practice of the third major vow of non-stealing. Stealing is of five types-taking a thing not offered by angel, teacher, ruler, noble man, or one of the same faith. In case I may have taken anything of such five persons without their permission, or enjoyed or made use of any thing belonging to them in that manner or appreciated any such stealing during the last one day, I curse myself for the same. May I be absolved of that sin. Explanation: Not to take anything which has not been offered and to accept patiently the acceptable thing that has been offered is called the major vow of nonstealing. brahmacarya mahAvrata aticAra AlocanA cauthe mahAvrata ke viSaya meM je koI aticAra lAgA hoya, te maiM AlouM-kAmarAga, sneharAga, dRSTirAga, devatA- devI sambandhI, manuSya - tiryaJca sambandhI mAThA yoga pravaratAyA hoya, nava prakAra kA audArika sambandhI, nava prakAra kA vaikriya sambandhI, aThAraha prakAra kA maithuna sevyA hoya, sevAyA hoya, sevatAM prati anumodyA hoya, jo me devasi aiyAro kao tassa micchAmi dukkaDaM | bhAvArtha : (tIna karaNa, tIna yoga se kuzIla cintana sevana kA tyAga karanA brahmacarya mahAvrata hai|) brahmacarya mahAvrata ke saMbaMdha meM yadi mujhe koI doSa lagA hai to maiM usakI AlocanA karatA huuN| yadi maiM kAmarAga, neharAga, dRSTirAga-inameM se koI rAga kiyA ho, deva-devI, manuSya evaM tiryaMca saMbaMdhI bhogoM kI kAmanA kI ho, nau prakAra ke audArika saMbaMdhI evaM nau prakAra ke vaikriya saMbaMdhI-aise aThAraha prakAra ke maithuna kA maiMne svayaM sevana kiyA ho, dUsaroM ko isake lie prerita prathama adhyayana : sAmAyika Avashyak Sutra // 56 // *.*.*.*.*.*.*.*,,,,,. sksksksksksksksksksksksks

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kiyA ho, evaM sevana karane vAloM kA samarthana kiyA ho, to maiM svayaM ko usase pIche lauTAtA huuN| merA vaha duSkRta mithyA ho / Self-criticism of Fault committed in Practice of Vow of Celibacy: I feel sorry for any fault committed by me in practicing the fourth major vow of the Jain monk. The lust can be in feeling, in attachment and in feeling towards an angel, a human being or an animal. In case I may have any disturbance in mind, body or speech which is of nine types, in respect of physical body, nine types in respct of fluid body and I may have cohabited with them in any of the eighteen ways. I may have encouraged other for such sexual acts or supported such acts of others relating to the day. I condemn myself for the same. May that sin be pardoned. aparigraha mahAvrata aticAra AlocanA pAMcaveM mahAvrata ke viSaya meM je koI aticAra lAgA hoya, te maiM AlouM chatI vastu kI mamatA - mUrchA kIdhI hoya, achatI vastu kI vAMchA kIdhI hoya, bhaNDovagaraNa, vastra - pAtra, zarIra upari mamatA- - mUrchAbhAva ANyo hoya, jo me devasi aiyAro kao tassa micchAmi dukkaDaM | bhAvArtha : (vastuoM aura zarIra ke mamatva kA pUrNata: parihAra karanA aparigraha mahAvrata hai|) aparigraha mahAvrata ke viSaya meM yadi koI doSa lagA hai to maiM usakI AlocanA karatA huuN| vidyamAna vastu para yadi mamatva kiyA ho, avidyamAna vastu kI icchA kI ho, vastra - pAtra Adi bhaNDopakaraNa tathA zarIra para mamatvabhAva dhAraNa kiyA ho to usa doSa se maiM pIche haTatA huuN| merA vaha duSkRta mithyA ho / Self-Criticism of Fault Relating to Vow of Non-Attachment: I curse myself for any fault committed by me in practice of fifth major vow of non-attachment for articles in my possession. I may have a lurking desire to procure those articles which are not in my possession. I may have attachment for the pots, clothes and my body. I curse myself for any feeling of attachment during the day. May I be absolved of that sin. rAtri - bhojana viramaNa aticAra AlocanA chaThA rAtri bhojana ke viSaya meM je koI aticAra lAgA hoya, te maiM AlouM asaNaM, pANaM, khAimaM, sAimaM sIta- mAtra rAta- bAsI rakhA hoya, rakhAyA hoya, rakhatAM prati anumodyA hoya, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / Avazyaka sUtra // 57 // Ist Chp. : Samayik

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Reksokeslese sesksksksksksksksksksksksksks sle skskskelesolesterestlesslesslesalesakshe stroke salesaleakskese bhAvArtha : rAtri-bhojana viramaNa vrata ke viSaya meM yadi koI aticAra lagA hai to maiM usakI AlocanA karatA huuN| azana, pAna, khAdima aura svAdima-aise caturvidha AhAra meM se yadi kaNa mAtra bhI rAtri meM rakhA ho, kisI se rakhavAyA ho athavA rakhane vAle kA samarthana kiyA ho to merA vaha doSa niSphala ho| usa doSa se maiM pIche haTatA huuN| Self Criticism of Fault Relating to Vow of Not taking Meals at Night: The sixth vos of Jain monk is about taking meals at night. In case I may have committed any fault in practice of this vow by taking any food, liquid, sweets or fragrant thing, cold food at night or kept any stale food or got the same stored or appreciated those who commit such fault, I curse myself for the same. May I be absolved of that sin. m arapannamrapapariparamparas sAmUhika aticAra AlocanA pAMca mahAvrata kI paccIsa bhAvanA sama ArAdhI na hoya, sama pAlI na hoya, sama pharasI na hoya, jo me devasi aiyAro kao tassa micchA mi dukkddN| bhAvArtha : Upara kahe gae pAMcoM mahAvratoM kI paccIsa bhAvanAoM kA yadi samyak prakAra se ArAdhana, paripAlana evaM sparzana na kiyA ho to usase utpanna doSa kI maiM AlocanA karatA huuN| merA vaha doSa niSphala ho| Combined Self-Criticism of Faults: There are twenty five reflections in respect of practice of five major vows. I may not have properly reflected on them, may not have properly practiced them during the day. I curse myself for the same. May I be absolved of that sin. nagarpasasranama e taiMtIsa AzAtanA AlocanA taiMtIsa AsAtanA mAhilI je koI anerI AsAtanA karI hoya, karAI hoya, karatAM prati anumodI hoya, jo me devasi aiyAro kao tassa micchA mi dukkddN| bhAvArtha : (deva, guru, dharma ke prati anucita vyavahAra AzAtanA kahalAtI hai| vaha taiMtIsa prakAra kI hai|) taiMtIsa AzAtanAoM meM se yadi koI AzAtanA maiMne svayaM kI ho, dUsaroM se karAI ho, karane vAloM kA samarthana kiyA ho to usase utpanna aticAra kI maiM AlocanA karatA huuN| merA vaha duSkRta mithyA ho| pgargareparagrappopoaranagem a Parmagarat prathama adhyayana : sAmAyika // 58 // CapramanarararararapagawaRPIRajpre Avashyak Sutra p ar ama

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Sekskskskske alkskskeskskskesakalkskskskedalisaksakesekesktokedesisekskskskskeleasestendedesiseskesarge (taiMtIsa AzAtanAoM ke vivaraNa hetu dekhie pRSTha 116) Self Criticism of Thirty Three Faults in Daily Behaviour (ASHATANA): In case I may have committed any faults out of thirty three faults relating to behaviour towards seniors or got any fault committed or supported those who committed any such fault, I condemn myself for the same. Explanation: Any improper behaviour towards devas, spiritual teacher or dharma (teachings of the omniscient) is called Ashatana. It is of thirty three types (See page 51 for detailed version of thirty three ashatanas) . aThAraha pApa-sthAnoM kI AlocanA aThAraha pApasthAnaka ke viSaya meM je koI aticAra lAgA hoya te maiM AlouMprANAtipAta, mRSAvAda, adattAdAna, maithuna, parigraha, krodha, mAna, mAyA, lobha, rAga, dveSa, kalaha, abhyAkhyAna, paizunya, paraparivAda, rati-arati, mAyA-mosA, micchA-darzanazalya, eha aThAraha pApasthAnaka mAhilo je koI pApasthAnaka sevyA hoya, sevAyA hoya, sevatAM prati anumodyA hoya, jo me devasi aiyAro kao tassa micchA mi dukkddN| bhAvArtha : aThAraha pApa-sthAna haiM, jaise ki-(1) hiMsA, (2) jhUTha, (3) corI, (4) maithuna, (5) parigraha, (6) krodha, (7) ahaMkAra, (8) chala-kapaTa, (9) lobha, (10) rAgabhAva, (11) dveSabhAva, (12) kleza karanA, (13) kisI para jhUThA doSa lagAnA, (14) cugalI khAnA, (15) nindA karanA (16) bhogoM kI prApti para harSita honA aura aprApti para dukhI honA, (17) chalapUrvaka jhUTha bolanA, evaM (18) viparIta vizvAsa (mithyA/aMdha shrddhaa)| ina aThAraha pApa-sthAnoM meM se kisI pApa-sthAna kA maiMne sevana kiyA ho, sevana karAyA ho, sevana karane vAle kA samarthana kiyA ho, to merA vaha doSa niSphala ho| usa duSkRta se maiM pIche haTatA huuN| Self Criticism of Eighteen Sins: I may have committed any fault in avoiding eighteen sins. The eighteen sins are causing violence, telling lie, stealing (accepting that which has not been offered) having sex, attachment for possessions, anger, ego, deceit, greed, feeling of love or hatred, quarrel, talking ill of others, back-biting, condemning others, to have sense of enjoyment for worldly things and non-enjoyment for practice of ascetic discipline and to have wrong faith or wrong perception. I may have committed any sin out of the said eighteen or got any sin committed or salesalesslesalecolesalenlosdesiclesolesalenlesslessleeplesslessleelerieskelesslessleselesslesale keselesslesolesterdestereolesale ke salesalesalelesslesale ke karke kee sleeplesale ke sleel setup Avazyaka sUtra // 59 // Ist Chp.: Samayik

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appreciated those who committed any such sin during the day. I curse myself for the same and withdraw myself from it. May my fault be condoned. mUlaguNa- uttaraguNa viSayaka sAmUhika AlocanA mUlaguNa paMcamahAvrata, uttaraguNa dazavidhi paccakkhANa, iNa viSaya meM je koI atikrama, vyatikrama, aticAra, anAcAra jANate ajANate mana-vacana-kAyA kara sevyA hoya, sevAyA hoya, sevatAM prati anumodyA hoya jo me devasi aiyAro kao tassa micchA midukkaDaM / bhAvArtha : (pAMca mahAvratoM ko mUlaguNa evaM dasa prakAra ke pratyAkhyAna ko uttaraguNa kahA jAtA hai|) ina pAMca mUla evaM pAMca uttara guNoM ke viSaya meM yadi kisI prakAra ke aMtikrama, vyatikrama, aticAra evaM anAcAra kA jAnate hue yA ajAnate hue, mana, vacana evaM kAya se sevana kiyA ho, karAyA ho, yA karate hue kA samarthana kiyA ho to ukta doSoM se maiM pIche lauTatA huuN| merA vaha duSkRta mithyA ho / atikrama Adi padoM kA artha isa prakAra hai -- (1) atikrama - vrata-bhaMga karane kA vicAra utpanna honA / (2) vyatikrama - vratabhaMga karane ke lie taiyAra honA / (3) aticAra - vrata bhaMga karane ke lie sAdhana juTAnA, AMzika rUpa se vratoM ko bhaMga kara denaa| ( 4 ) anAcAra - grahaNa kie hue vratoM ko pUrNa rUpeNa bhaMga kara denA / sacce hRdaya se kie gae pratikramaNa se aticAra paryaMta doSoM kI zuddhi saMbhava hai| anAcAra zuddhi ke lie prAyazcitta kA vidhAna hai| Combined Self-Criticism Relating to Faults in Practice of Primary Vows and Secondary Rules: The primary duties are practice of five major vows. The secondary duties are withdrawing oneself from (worldly) physical requirement in ten different ways. In case I may have committed any faults in practice of these vows and rules knowingly or unknowingly (inadvertently) mentally, orally or physically by intending to commit a fault, preparing for it or partially breaking a vow, or encouraging anyone to break the vow or appreciated those who commit such fault. I curse myself for the same. May my fault be condoned. prathama adhyayana : sAmAyika // 60 // Avashyak Sutra

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The intention of breaking any vow is Ati-kram. To prepare oneself for breaking a vow is called Vyati-kram. To collect material for breaking a vow or to partially break a vow is called Atichaar. To completely break the vow is anachar Self-introspection (Pratikraman) with a faithful bent of named purifies the faults committed upto the level of atichaar. If any vow has been completely broken, one has to accept punishment (prayashechit) for the same. sAmUhika aticAra AlocanA icchAmi AloiyaM - jo me devasi aiyAro kao-kAio, vAio, mANasio, ussutto, ummaggo, akappo, akaraNijjo, dujjhAo, duciMtio, aNAyAro, aNicchiyavvo, asamaNapAvaggo, nANe taha daMsaNe, caritte, suya, sAmAie, tinha guttINaM, caunhaM kasAyANaM, paMcaNhaM mahavvayANaM, chaNhaM jIvanikAyANaM, sattaNhaM piMDesaNANaM, aThaNhaM pavayaNa mAUNaM, navaNhaM baMbhacera-guttINaM, dasavihe samaNadhamme, samaNANaM jogANaM jaM khaMDiyaM, jaM virAhiyaM jo me devasi aiyAro kao tassa micchA du (sUcanA : isa pATha kA bhAvArtha pIche pRSTha 27 para diyA jA cukA hai / ) (The meaning of it is already given at Page 27 ) zruta aticAra AlocanA saba saba devasiyaM, duciMtiyaM, dubhAsiyaM, duciTThiyaM, dupAliyaM, adhikA, ochA, kAnA mAtra viparIta kayA hoya, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / bhAvArtha : bhagavAn kI AjJA ke pratikUla yadi kisI bhI prakAra kA anucita cintana yA bhASaNa kiyA ho, kama, adhika bolA ho, viparIta prarUpaNA kI ho to ukta aticAra se maiM pIche hatA huuN| merA vaha duSkRta mithyA ho / Central Idea: In case I have in any manner had improper reflection or utteance using words or spoken excessively or interpreted scriptures different from what the omniscient meant, I feel sorry for the same and withdraw myself from those faults. May I be absolved of that bad conduct. Avazyaka sUtra // 61 // Ist Chp. : Samayik

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vidhi : tatpazcAt 'namo arihaMtANaM' kA uccAraNa karate hue kAyotsarga pUrNa kreN| Procedure: Thereafter he should conclude his meditations by uttering namo arihantanum. // prathama adhyayana (sAmAyika Avazyaka ) sampUrNa // || First Chapter (Samayik Essential) concluded || prathama adhyayana : sAmAyika // 62 // 00 Avashyak Sutra

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dvitIya adhyayana : caturviMzati-stava asalenlesterste she tasterstudieslesslesslesslesslesalesslesslelesslestendesekseesdesseskosesslesalesesslesslesdesesaksesolesalesslesalesalesales Amukha : ___ Avazyaka sUtra kA dvitIya caraNa hai-caturviMzati-stava arthAt caubIsa tIrthaMkara-bhagavaMtoM kI stuti| prathama Avazyaka meM sAmAyika kA vidhAna hai| samatA bhAva kI paripakvatA ke lie kisI zubha Alambana kI AvazyakatA hotI hai| caturviMzati-stavaH sarvazreSTha zubha Alambana hai| caturviMzati stava meM vartamAna avasarpiNI kAla ke prathama tIrthaMkara zrI RSabhadeva se lekara - aMtima tIrthaMkara zrI vardhamAna mahAvIra svAmI paryaMta caubIsa jinadevoM kI bhAvapUrNa stuti kI gaI hai| ye caubIsa hI arhat puruSa adhyAtma jagata ke pUjya-puruSa haiN| samasta zreSThatAeM inake jIvana meM sarvAMgINa rUpa meM puSpita aura phalita huiiN| kSetra aura kAla kI dRSTi se caubIsoM tIrthaMkara alaMga-alaga kSetra aura kAla meM hue, parantu jJAna, darzana evaM cAritra kI dRSTi se caubIsoM tIrthaMkara abhinna haiM, samarUpa haiN| sacce hRdaya se kI gaI stuti se stutya (stuti ke yogya) ke sadguNa stotA (stuti karane vAle) ke jIvana meM utara Ate haiN| stutya kA jIvana darzana stotA kA jIvana darzana bana jAtA hai| pra. cauvvIsatthaeNaM bhaMte! jIve kiM jaNayai? __prabhu! caturviMzati stava se jIva ko kisa phala kI prApti hotI hai? u. cauvvIsatthaeNaM daMsaNa visohiM jnnyi| ___ gautama! caturviMzati stava se jIva ko darzana zuddhi kA lAbha hotA hai| stuti se mithyAtva rUpI andhakAra naSTa hotA hai| yathArtha darzana kI kSamatA prApta hotI hai| AtmA andhakAra se prakAza, asatya se satya evaM saMsAra se mokSa ke patha para gatizIla ho jAtI hai| dvitIya Avazyaka ke rUpa meM sAdhaka bhaktibhAva se caubIsa tIrthaMkaroM kA guNagAna karatA hai aura bhAvanA karatA hai ki caubIsa jinadevoM meM adhyAtma kA jo utkarSa utpanna huA, merI AtmA meM bhI vahI utkarSa utpanna ho| 00 Avazyaka sUtra // 63 // Ind Chp.: Chaturvinshati-Stava PIRITrapparapparappears -utta. 29/9 shgllllllkgllgllnenni Sasasthak Ea

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Second Chapter: CHATURVINSHTI-STAVA Introduction The second phase of Avashyak Sutra is hymn in praise of 24 Tirthankars. In the first Avashyak there is permission about samayik for stabilising in the state of equanimity. It is essential to take a good assistance. The Chatur-vinshati Stav is itself the most important Shelter. In Chatur-vinshati Stav, the benediction towards Rishabh dev the first Tirthankar upto Vardheman Mahavir the last tirthankar is done The twenty four omniscients are the most honoured one of the Avasarparni time cycle. Their life had fully blossomed with all the good qualities of human existence. In the context of location and the period, the twenty four Tirthankars had been in different periods and at different places but their knowledge, perception and conduct had been identical. Their appreciation uttered with true heart rightly affects the life of the worshipper. The perception of the worshipped becomes the perception of the worshipper. In para 10 of chapter 29 of Uttaradhyayan Sutra, in reply to a query from Gautam, Mahavir had replied that by reciting this hymn in praise of 24 Tirthankars, the perception of the worshipped becomes principled, He then can see everything in proper perspective. This hymn destroys the darkness of wrong perception. One gets the capability of having right perception. The soul moves from darkness to light, from falsehood to truth and from worldly path to the path leading to Salvation. The pupil with great devotion recites the second essential (Avashyak) in praise of 24 Tirthankars. He has an inward reflection that the miracle of spirituality that appeared in 24 omniscient may develop in his soul also. dvitIya adhyayana : caturviMzati - stava // 64 // Avashyak Sutra

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caturviMzati stava sUtra (caturviMzati Avazyaka) jiNe kamala kI bhA~ti rAgadveSa rUpI kIcaDuse Upara uThe huye| logassa ujjoyagare dhamma-titthayare arihaMte acce kittaissaM, cauvIsaM pi kevalI siddhA siddhiM mama disaMtu aai caMdasu nimmalayarA Aiccesu ahiyaM payAsayarA sAgara-vara-gaMbhIrA citra saMkhyA 4

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p alesaleslossle slesalesalesslesslesslesaleelassistskosalesalesalesalasssssslesakslasle skelessles alesslesale skele slesslesalesalesalesalessleep citra-paricaya -4 Illustration No.4 caturviMzati stava sUna (caturviMzati Avazyaka) dhyAna mudrA meM sthita hokara sAdhaka arihaMtoM kI stuti karatA hai| bhagavAna RSabhadeva se lekara bhagavAna mahAvIra paryaMta sabhI tIrthaMkaroM kI nAma-smaraNa sahita arcanA - vaMdanA karatA hai| citra meM caubIsa tIrthaMkaroM ko citrita kiyA gayA hai| anya citroM meM arihaMtoM kI mahimA kA darzana karAyA gayA hai| ye arihaMta bhagavAna loka ko prakAzita karane vAle, dharmatIrtha kI sthApanA karane vAle tathA ajJAna, moha Adi aMtaraMga zatruoM ko naSTa karane vAle haiN| ve candramA se bhI adhika nirmala, sUrya se adhika prakAzamAna evaM svayaMbhUramaNa samudra se bhI adhika gambhIra haiN| aMtima citra meM dhyAnastha sAdhaka prArthanA karatA hai ki siddha prabho! mujhe siddhi pradAna kreN| Chaturvinshti Satva Sutra (Chaturvinshti Aavashyak) Establishing in meditation gesture the practiser eulogises the Arihant Dev from Bhagwan Rishabh Dev to Bhagwan Mahavir Swami, He propitiates and worships reciting the holy names of all the Ford Makers. In this illustration twenty four Ford Makers (Tirthankaras) have been illustrated. In other pictures the greatness of Arihant Bhagwan has been shown. All those Arihant Bhagwan are the illuminators of the cosmos, propounder of the religious ford and the destroyer of inner enemies like ignorance and delusion. They are even more clear than moon, even more bright than sun and even more deep than Swayambhuraman ocean. In the last illustration the meditation of practiser prays that O'Sidha Prabho! give me Sidhi. s p apeppearespeapgappareerparganisappeapapeareerPERS

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caturviMzati - stava Avazyaka Chaturvinshti-stava Avashyak (Essential ) vidhi : 'tikkhutto' ke pATha se guru mahArAja ko vandana karake dvitIya Avazyaka kI AjJA leN| tatpazcAt nimnalikhita caturviMzati jina stava kA pATha khar3e hokara mukhara zabdoM meM pddh'eN| Procedure: Seek the permission of the Guru for reciting the second essential by greeting him with the lesson of Tikhutto. Thereafter while standing recite loudly the hymn given below: Avazyaka sUtra zrI caturviMzati jina stava logassa ujjoyagare, dhammatitthayare jiNe / arihaMte kittaissaM cauvIsaMpi kevalI // 1 // usabhamajiyaM ca vaMde, saMbhavamabhiNaMdaNaM ca sumaI ca / paumappahaM supAsaM, jiNaM ca caMdappahaM vaMde // 2 // suvihiM ca pupphadaMtaM, sIala-sijjaMsa vAsupujjaM ca / vimalamaNataM ca jiNaM, dhammaM saMtiM ca vaMdAmi // 3 // kuMthuM araM ca malli, vaMde muNisuvvayaM nami jiNaM ca / .vaMdAmi riTThanemiM, pAsaM taha vaddhamANaM ca // 4 // evaM abhithuA, vihuya - raya- malA pahINajaramaraNA / cauvIsaMpi jiNavarA, titthayarA me pasIyaM tu // 5 // kittiya vaMdiya mahiyA, je e logassa uttamA siddhA / Arugga- bohilAbhaM, samAhivaramuttamaM diMtu // 6 // // 65 // IInd Chp.: Chaturvinshati-Stava

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caMdesu nimmalayarA, Aiccesu ahiyaM payAsayarA / sAgaravara-gaMbhIrA, siddhA siddhi mama disantu // 7 // (vizeSa : isa pATha kA bhAvArtha pRSTha 17-18 para dekheM / ) (Note: Explanation of this chapter see page 17-18.) // dvitIya adhyayana (caturviMzati - stava Avazyaka ) saMpUrNa // || Second Chapter (Chaturvinshti - stav essential ) Concluded || dvitIya adhyayana : caturviMzati - stava // 66 // Oo, Avashyak Sutra kokkkkkkkkkkkkkkkkkkkkkkkksksk

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tRtIya adhyayana: vandana Amukha : __"vandana" tRtIya Avazyaka hai| dvitIya Avazyaka meM sAdhaka bhAva-vibhora hokara caubIsa jinadevoM kI stuti karatA hai| stuti se sAdhaka kA hRdaya AdhyAtmika ullAsa aura AnaMda se khila jAtA hai| tatpazcAt vaha jinadevoM ke uttarAdhikArI evaM jinadevoM ke svarUpa kA bodha dene vAle guru ke prati bhaktibhAva se ota-prota ho jAtA hai| phalasvarUpa vaha vinayAvanata hokara guru ko vandana karatA hai| isIlie jina stuti ke pazcAt guru-vandana kA AvazyakIya vidhAna hai| - vinaya jinazAsana kA mUla hai| jaise jar3a meM vRkSa ke prANa basate haiM vaise hI vinaya meM jinazAsana ke prANoM kA nivAsa hai| vinIta AtmA hI samasta AdhyAtmika saMpattiyoM kA svAmI banatA hai| vinaya supAtratA hai| usake abhAva meM adhyAtma-saMpadA ko dhAraNa nahIM kiyA jA sktaa| vinaya se vaMdana phalita hotA hai| vandana kI phalazruti kyA hai, yaha nimna praznottarI meM spaSTa ho jAtI hai| vaMdaNaeNaM bhaMte! jIve kiM jaNayai? vaMdaNaeNaM NIyagoyaM kammaM khavei, uccagoyaM kammaM NibaMdhai, sohaggaM ca NaM appaDihayaM ANAphalaM Nivvattei, dAhiNabhAvaM ca NaM jnnyi| -utta. 29/10 ___bhaMte! vandana se jIva ko kisa guNa kI prApti hotI hai? gautama! vandana se jIva nIca gotra ke karmoM kA kSaya karatA hai, uccagotra kA upArjana karatA + hai, saubhAgya prApta karatA hai, usakI AjJA sabhI svIkAra karate haiM, kuzalatA aura sarvapriyatA kI use prApti hotI hai| vandana karate hue vyakti bhale hI nIce jhukatA huA dikhAyI detA hai, parantu AdhyAtmika 1 dRSTi se vaha UrdhvArohaNa karatA hai| usake sukha, saubhAgya aura kuzalatAeM nirantara bar3hatI jAtI 00 haiN| Avazyaka sUtra // 67 // IIIrd Chp.:Vandan

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eksiukukiskokskskskskskskeskuskuskeskuskuskeskseskedeskukekeskskskeskeskukekekekekekesk.sk Third Chapter : VANDAN (Salutation) bllkllbllkllglllljgjgjgjgjgjgjgjgnnik Introduction Vandan is the third essential. In the second essential the pupil recites hymn in appreciation of 24 Tirthankars from the core of his heart. Thereafter he becomes extremely devoted to the successors of Tirthankars and spiritual master who has acquainted him with the nature of omniscient. So, with great humility he salutes the maser. Therefore, after the hymn in appreciation, it is essential to bow to the spiritual master. Humility is the basic tenet of Jain philosophy Just as the life force of tree lies in its root. similarly the life force of Jain thought lies in humility. A humble soul becomes the master of all the spiritual wealth. Humility is a good virtue. In its absence spirituality cannot be attained Salutation fructifies due to humility. In reply to a query by Gautam about the effect of salutation, Bhagwan Mahavir replied, "Gautam! As a result of salutation in prescribed manner, the living being destroys karmas leading him to low caste. He collects karmas leading to high status (gotra). He is blessed with good fortune. Everyone obeys his command. His virtues go on increasing continuously. kkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkukokulukukokuuskeskeskuudutulululululukle tRtIya adhyayana : vandana // 68 // Avashyak Sutra OPERATIONS

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vaMdana Avazyaka vaMdanA kI AjJA 1 2 3 a/kA / kA 1 2 3 ho / yaM/ ya icchAmi khamAsamaNo! baMdiu~ jAvaNijjAe nisiihiyaae| aNujANaha me miumgahaM nisiihii| eeee 1/ 1 /jja tA/ 4 / ca khamaNijjo bhe! kilAmo, appakilaMtANaM bahusubheNaM bhe devasi badakkato saMphAsaM) devasi vaikkama AvassiyAe paDikkamAmi samAsamaNo devasiyAe AsAyaNAe tettIsagNayarAe ja kici micchAemaNadukkaDAe vapadukkaDAe kAyadukkaDAe, kohAe,mANAe, mAyAe, lohAe, sabakAliyAe, savvamicchokyArAe, savvadhammAikkamaNAe. AsAyaNAe, jo me devasio aiyAro kao, tassa khamAsamaNo! paDikkamAmi, niMdAmi, garihAmi, appANaM bosiraami| khAmemi khamAsamaNo! sasoriririririririn citra saMkhyA -7

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citra - paricaya -7 Illustration No. 7 vandana Avazyaka prastuta citra meM guru vaMdana ke 'utkRSTa svarUpa ko darzAyA gayA hai| yaha vaMdana vidhi dvAdaza Avarttana pUrvaka sampanna hotI hai| guru ke prati ziSya kI mAnasika, vAcika aura kAyika vinaya aura bhakti kA yaha anupama udAharaNa hai| citra ke hArda ko samajhane ke lie vaMdana Avazyaka kA bhAvArtha evaM vivecana dekheN| Salutation Essential The Supreme mode of reverential greetings to ones spiritual teacher (Guruji) has been exhibited in this present illustration. The said salutation method is completed through twelve rotations. This one is the extraordinary example of the mental, oral and bodied submissiveness and devotion of the disciple towards his spiritual teacher (Guruji). To discern the main theme of this picture, please, consult the implied meaning and appraisal of "Salutation Essential". soles le,tosle,losle,stool,,,,,,,,,,,,,,,,,,,,sololololololo.

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vandana Avazyaka Vandan Avashyak (Salutation) vidhi : 'tikkhutto' ke pATha se guru mahArAja ko vandanA karake 'vandana' nAmaka tRtIya Avazyaka kI AjJA lI jAtI hai| tatpazcAt nimnalikhita pATha vidhipUrvaka par3hA jAtA hai Vandan Avashyak (ESSENTIAL SALUTATION): Procedure. By bowing to the master reciting Tikhutto lesson, permission is sought for uttering the essential-titled Vandan. Thereafter the following lesson is recited in the manner as directed. icchAmi khamAsamaNo icchAmi khamAsamaNo! vaMdiuM jAvaNijjAe, nissIhiyAe aNujANaha me mi uggaha nisIhi, aho kAyaM kAyasaMphAsaM khamaNijjo bhe kilAmo appakilaMttANaM bahusubheNaM devasi vaikkato jattA bhe javaNijjaM ca bhe khAmemi khamAsamaNo! devasi vaikkamaM, AvassiyAe pddikkmaami| khamAsamaNo devasiyAe AsAyaNAe tettIsaNNayarAe jaM kiMci micchAe, maNadukkaDAe, vayadukkaDAe, kAyadukkaDAe kohAe, mANAe, mAyAe, lobhAe, savvakAliyAe, savvamicchovayArAe, savvadhamma - aikkamaNAe, AsAyaNAe, jo me devasi aiyAro kao, tassa khamAsamaNo! paDikkamAmi, niMdAmi, garihAmi, appANaM vosiraami| bhAvArtha : he kSamAzramaNa ! maiM apane zarIra ko yathAzakti pApa kriyAoM se haTAkara Apako vandana karanA cAhatA huuN| isalie Apa mujhe mitAvagraha (gurudeva jahAM virAjamAna hoM, unake cAroM ora kI sAr3he tIna hAtha pramANa bhUmi) meM praveza karane kI AjJA pradAna kreN| (ziSya ke isa IIIrd Chp. : Vandan Avazyaka sUtra // 69 // ksksksksksks To be a close shoot.

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nivedana para guru 'anujAnAmi' arthAt AjJA detA hUM, isa prakAra kaha kara AjJA pradAna kreN| guru kI AjJA prApta hone para ziSya agrima pada bole - ) / maiM sAvadya vyApAroM ko tyAga kara Apake caraNa-kamaloM kA apane hAthoM aura mastaka se sparza karatA huuN| bhagavan! Apa kSamA karane yogya haiN| mere sparza se Apako koI kaSTa pahuMcA ho to mujhe kSamA kreN| yUM to Apa sabhI prakAra kI bAdhAoM se mukta haiM, phira bhI maiM jAnanA cAhatA hUM ki ApakA Aja kA divasa sukhapUrvaka vyatIta huA hai na? ApakI saMyama - yAtrA nirAbAdha hai na? ApakA zarIra mAnasika evaM aindrika bAdhAoM se to rahita hai na? aho kSamAzIla zramaNa! maiM apane divasa saMbaMdhI aparAdhoM (bhUloM) ke lie kSamA mAMgatA huuN| dina bhara meM Avazyaka kriyAeM karate hue mujhase jo bhUleM huI haiM unase maiM nivRtta hotA huuN| teMtIsa AzAtanAoM meM se Apa kSamAzramaNa kI maiMne kisI prakAra kI AzAtanA kI ho to mujhe kSamA kreN| bhagavan! kisI bhI mithyAbhAva se AzAtanA huI ho, duSTa mana se, durvacana se, zArIrika duzceSTAoM se, krodha se, mAna se, mAyA se, lobha se, kisI bhI kAla meM, kisI bhI mithyAbhAvanA se, kSamA Adi dharmoM kA ullaMghana karane vAlI kisI bhI prakAra kI AzAtanA huI ho, to usase lagane vAle divasa saMbaMdhI aticAroM se maiM nivRtta hotA huuN| he kSamAzramaNa ! mujha se jo bhI bhUleM huI haiM unake lie maiM kSamAyAcanA karatA huuN| saMbhAvita bhUloM kI zuddhi ke lie pratikramaNa karatA hUM, nindA karatA hUM, garhA karatA hUM aura pApa rUpa AtmA kA parityAga karatA huuN| Exposition: Reverend Sir! I withdrawing my physical body from sinful activities according to my inner strength, want to pay my homage to you. So kindly allow me to enter the area upto three and a half cubits from the place where you are seated (the guru then grants permission by saying anujanami). After obtaining the permission, the pupil should say the following. Discarding all activities involving violence. I touch your feet with my hands and forehead. Sir, you can grant pardon. You pardon me in case my touch has in any way caused any trouble to you. You are free from all obstructions. Still I wish to know whether you have passed the day peacefully and you have gone ahead on your path of self-restraint without any hurdles. I hope your physical body is free from mental and sensual disturbance. O blessed monk! I seek pardon for the sins committed during the day. I withdraw myself from the faults committed while performing daily duties. In case out of 33 states of disrespect, I have committed any one, kindly forgive me. I might have tRtIya adhyayana : vandana Avashyak Sutra // 70 // kkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkks

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nniy shgllkrnni ... sh caused disrespect to you in a state of wrong contemplation in a fit of evil mind, in uttering a bad word or in my physical postures. I might have done anything in a state of anger, ego, deceit and greed at any time in a wrong state of reflection. I might have transgressed the code of monk relating to various tenets including pardon. I discard all such faults done during the day. I seek pardon for all such faults. I withdraw myself in order to rectify the likely faults. I condemn such activities, declare them in public and discard them. vandana-vidhi ___matthaeNa vaMdAmi' yaha pada sAmAnya vandana kA sUcaka hai jisakA uccAraNa ziSya 'guru' ke prati kie jAne vAle pratyeka vyavahAra meM karatA hai| ___"tikkhutto" ke pATha se vidhi sahita kiyA jAne vAlA madhyama vandana hai| vihAra se Ate hue, vihAra ke lie jAte hue, guru mahArAja ke bAhara se Agamana yA gamana, evaM zAstra Adi kI vAcanA lete hue evaM vAcanA saMpanna hone para ziSya "tikkhutto" ke pATha se gurudeva ko vandana karatA hai| "icchAmi khamAsamaNo" ke pATha se kiyA jAne vAlA utkRSTa vandana hai| pATha ke bhAvArtha se. isa vandana kA mahAtmya saralatA se samajhA jA sakatA hai| ziSya kI utkRSTa vinamratA isa pATha meM sAkAra huI hai| yaha vandana donoM saMdhyAoM meM Avazyaka ke tRtIya caraNa ke rUpa meM pratidina kiyA jAtA hai| . bAraha Avartana pUrvaka yaha vandana-vidhi sampanna hotI hai| AcArya samrAT pUjya zrI AtmArAma jI mahArAja ne bAraha Avartana kA svarUpa aura krama isa prakAra spaSTa kiyA hai* prathama "aho kAyaM kAya" isa sUtra ko paThana karatA huA sAdhaka tIna Avartana kre| arthAt-donoM hAthoM ko phailAkara dazoM aMguliyAM guru ke caraNoM para lagAtA huA mukha se "a" akSara uccAraNa kre| phira donoM hAtha mastaka ko sparza karatA huA "ho" akSara kahe, so isa prakAra se prathama Avartana hotA hai| ___isI prakAra pUrvokta vidhi se hI "kA" aura "yaM" akSaroM ke uccAraNa se dvitIya Avartana ho jAtA hai| "kA" "ya" yaha tRtIya Avartana hai|4 isI prakAra "jattA" "bhe" "javaNi" "jjaM ca bhe" ina sUtroM ke bhI tIna-tIna hI Avartana hote haiM, jaise ki ... . Q... Avazyaka sUtra // 71 // IIIrdChp.: Vandan

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maMda svara ke sAtha "ja" akSara kA uccAraNa kare, phira madhyama svara se "ttA" aise kahe, phira UMce svara ke sAtha hAtha mastaka ko lagAtA huA "bhe" aise varNa kA uccAraNa kare, so ina tIna akSaroM se prathama Avartana hotA hai| phira "ja" "va" "Ni" ina tIna akSaroM kA pUrvokta svaroM ke anukUla uccAraNa karane se dvitIya Avartana hotA hai| phira "jaM" "ca" "bhe" ina tInoM vargoM ke pUrvokta prakAra se uccAraNa karane se tRtIya Avartana hotA hai| - isa prakAra se SaT Avartana eka pATha se hote haiM aura do bAra uccAraNa karane se dvAdaza Avartana ho jAte haiN| kintu dvitIya bAra ke pATha meM "AvassiyAe" yaha pATha na par3he, apitu pUre sUtra ' kA pATha kre| 2.rgllkllshgllaagshHnslnnikktgllhllll kllkllklli Procedure for Salutation: Matthayen Vandami--this aphorism denotes elementary salutation. The disciple utters it in every action done towards his master. Salutation by uttering the lesson beginning with tikhutto is secondary salutation. The disciple salutes the master in this manner when he goes out or returns or when the master arrives or leaves. He also utters it when he gets the lesson and when the lesson is concluded. Salutation with Ichhami Khamasamano is the salutation of highest order. The importance of it can be easily understand from the exposition of this lesson. The lesson reflects the humility of the highest order in the pupil. This salutation is done as third essential in early morning and at sunset. In this salutation twelve rounds are made Acharya Samrat Shri Atmaram Ji has explained the twelve rounds as under: In the first step the pupil uttering the word, 'aho kayam kaya': should make three rounds spreading both the hands and touching the feel of the master with all the ten fingers, he should utter the letter 'a'. Thereafter touching his forehead with both the hands he should say 'ho'. Thus, he should complete the first round similarly in the second round, he should utter "Ka' and 'yum' in the same manner and in the third round, he should say 'ka' and 'ya'. tRtIya adhyayana : vandana ma // 72 // Avashyak Sutra r aramarapannamraparmanaparmanarapranamas

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Stukkkkkkkkkkkkkkkukkukukkkkkkkkkkkkkkkkkkk In the same manner, these are three rounds, each in respect of words 'Jatta" bhay? 'javani' and 'jum ch bhay' The letter 'j' should be uttered in a low voice the letter 'ta' in medium voice and the word 'bhay' in loud voice touching the forhead with the hand. These three letters thus complete the first round. Thereafter in the same manner the second round should he completed with letters 'j', 'va' and 'ni'. The third round should be completed with letters "jum' 'ch' 'bhay' uttering in the same manner. Thus with one recitation of this lesson six rounds are completed and by reciting it twice twelve rounds are completed. The word 'awassiyaye should not be uttered in the second recitation. // tRtIya adhyayana (vandana Avazyaka) saMpUrNa // || Third Chapter (Vandan essential) Concluded | Oo Avazyaka sUtra // 73 // IIIrd Chp.: Vandan ** *** **

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ggestestrakatkeseksksesale skesakaleshanslasheskeskassleshsakaleshes ke salesalsastessesksksistestlestessetstresslesheera caturtha adhyayana : pratikramaNa Amukha : Avazyaka kA caturtha caraNa hai-prtikrmnn| Avazyaka ke prathama tIna caraNa-sAmAyika, caturviMzati-stava evaM vandana, pratikramaNa' kI bhUmikA taiyAra karate haiN| samatA bhAva meM sthita sAdhaka, caubIsa jinadevoM kI stuti evaM vandanamaya bhAvoM ke phalasvarUpa apane bhItara AdhyAtmika ullAsa ko anubhava karatA hai| tatpazcAt vaha Atma-avalokana kI yAtrA para nikalatA hai| isI yAtrA kA nAma pratikramaNa hai| ___'pratikramaNa' zabda prati upasarga aura kramu dhAtu ke saMyoga se banA hai| jisakA artha hai-bAhara se bhItara lauTanA, athavA parasthAna se svasthAna meM lauttnaa| pratikramaNa kI ArAdhanA dvArA sAdhaka mithyAtva, pramAda, ajJAna, asaMyama Adi parasthAnoM se samyak jJAna, darzana, cAritra rUpa svasthAna meM lauTa AtA hai| 'pratikramaNa' Atmadarzana evaM Atmazuddhi kI viziSTa sAdhanA hai| Atmadarzana ke binA Atmazuddhi saMbhava nahIM hai aura Atmazuddhi ke abhAva meM nirvANa saMbhava nahIM hai| nirvANa/mukti AtmA kA aMtima lakSya hai| Atmadarzana mukti-mahala kA prathama sopAna hai| Atma-darzana dvArA sAdhaka svayaM ke guNa-doSoM kA Akalana karatA hai| guNoM meM usakA anurAga bar3hatA hai aura doSoM se virAga bhAva paidA hotA hai| pratikramaNa kI avasthA meM sAdhaka, na kevala apane doSoM kA smaraNa karatA hai balki una doSoM se mukti kA bhI vaha saMkalpa karatA hai| sAdhaka kA jIvana vratoM, mahAvratoM evaM maryAdAoM se pUrNataH rakSita hotA hai| parantu jIvanavyavahAra ko sAdhate hue vratoM kI ArAdhanA meM skhalanA ho jAnA sAdhAraNa bAta hai| inhIM skhalanAoM kI zuddhi ke lie pratikramaNa kiyA jAtA hai| jaise snAna karane se zarIra para jamI dhUla-miTTI dUra ho jAtI hai, usI prakAra pratikramaNa se AtmA para lagI huI pApa rUpI dhUla dUra ho jAtI hai| snAna se jaise zarIra meM tAjagI aura halkApana anubhava hotA hai, aise hI pratikramaNa se AtmA nirbhAra aura nirmala hokara Ananda ko anubhava karatI hai| caturtha adhyayana : pratikramaNa // 74 // Avashyak Sutra aaraamaraparipraap PranayamArraraparARANAS

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AgamajJoM ne pratikramaNa ke bhedopabhedoM para vistAra se cintana kiyA hai| mukhya rUpa se pratikramaNa ke do bheda batAe gae haiM- dravya - pratikramaNa aura bhAva pratikramaNa / yaza prApti ke lie evaM mAtra paramparA ke nirvAha ke lie kiyA jAne vAlA pratikramaNa dravya pratikramaNa hai| isameM vyakti sUtra - pAThoM ko to par3hatA hai para unake artha para cintana nahIM karatA aura na hI usake hRdaya meM pApoM ke prati glAni utpanna hotI hai| aisA sAdhaka pratidina pratikramaNa karatA hai aura sAtha hI punaH punaH doSoM kA sevana bhI karatA rahatA hai| bhAva pratikramaNa meM sAdhaka ekAgracitta hokara pUre manoyoga se pratikramaNa kI ArAdhanA karatA hai| vaha apane doSoM kA smaraNa karatA hai, doSoM ke prati usake hRdaya meM tIvra glAni utpanna hotI hai aura vaha punaH doSa na ho isake lie pUrNa apramatta rahatA hai| bhAva pratikramaNa hI vAstavika pratikramaNa hai| isI se Atmazuddhi aura mokSa kI prApti hai| gautama svAmI ne bhagavAn mahAvIra se pUchA paDikkamaNeNaM bhaMte! jIve kiM jaNaya ? bhagavan! pratikramaNa se jIva ko kisa phala kI prApti hotI hai ? * bhagavAn ne pharamAyA paDikkamaNeNaM vayachiddANi pii / pihiyavayachide puNa jIve niruddhAsave asabalacarit aTThasu pavayaNa-mAyAsu uvautte apuhatte suppaNihie viharai / - utta. 29/11 gautama / pratikramaNa se jIva vrata ke chidroM ko DhAMpatA hai| zuddha vratadhArI hokara AsravoM ko rokatA huA, zabala Adi doSoM se rahita, zuddha saMyama vAlA hokara ATha pravacanamAtAoM meM sAvadhAna ho jAtA hai| vizuddha cAritra ko prApta karake, unase alaga na hotA huA samAdhipUrvaka saMyama-mArga meM vicaraNa karatA hai| pratikramaNa ke abhAva meM siddhi saMbhava nahIM hai| isIlie pratikramaNa kA AvazyakIya vidhAna Avazyaka sUtra meM huA hai| donoM saMdhyAoM - divasAnta evaM nizAMta meM bhAvapUrvaka pratikramaNa kI ArAdhanA karane vAlA sAdhaka zIghra hI saMsAra - sAgara ko taira letA hai| Avazyaka sUtra // 75 // Oo IVth Chp. : Pratikraman

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ksksksksksksksksksksksksksksksk Fourth Chapter : PRATIKRAMAN Introduction The fourth step in Avashyak is pratikraman. The earlier three steps of avashyak namely Samayik, Chaturvinshati Stava (hymn in praise of 24 tirthankars) and vandana prepare the background for pratikraman. The practitioner stabilizing himself in a state of equanimity, recites hymn in praise of 24 tirthankars and bowing to them experiences a sublime spiritual happiness. Thereafter, he starts on the voyage to see the sublime self. This voyage is called pratikraman. The word pratikraman is formed of two words-prati and kraman. They mean to return from outer field to the inner one or to return from external self to inner self. By practicing pratikraman, the practitioner discards wrong vision, slackness, ignorance, non-restraint and the like and re-gains his true nature namely right knowledge, right faith and right conduct. Pratikraman is the exalted practice for self-realisation and self-purification. Without self-realisation self-purification is not possible and in the absence of selfpurification, one cannot attain salvation. The ultimate goal is salvation or liberation. The true vision of self is the first step towards liberation. Through it, the practitioner looks into his merits and demerits. His interest develops in merits and he detaches himself from demerits. In the state of pratikraman, the practitioner not only recollects his demerits but also makes a resolve to eliminate his demerits. The life style of spiritual practitioner is totally secure due to resolves, major vows and restraints. But while practicing the vows in actual daily routine same deviations ordinarily occur. Pratikraman is done for purification of self from effect of such deviations. Just as by taking bath, the dirt struck to the body is removed smoothly through pratikraman the effect of sins on the soul is removed. By taking bath one feels light and fresh. Similarly by pratikraman one experiences ecstatic pleasure as a result of purification and lightness in the soul. caturtha adhyayana : pratikramaNa // 76 // Avashyak Sutra

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lljgllgllu.jgjgllgll Skeskkkkkkkukkukukskukkukkkkkkkkkkkkkkkkkkkkkkkk The scholars of Agams have dwelt in detail on divisions and sub-divisions of pratikraman. Primarily there are two type of pratikraman namely dravya pratikraman and bhava (inner) pratikraman. The pratikraman which is practiced only to follow the tradition and to gain applause is called dravya pratikraman. In it the practitioner recites the various lessons of the Sutra but does not reflect on their real meaning. Further, he does not feel in his heart hatred for the sins committed by him. Such a practitioner recites pratikraman daily but again and again commits the same sins. In bhava pratikraman, the practitioner practices pratikraman with complete concentration of the mind. He recollects his sins and it generates in him severe abhorrence towards them. He remains vigilant so that such faults may not be committed again and the real practikraman is bhava pratikraman. Self purification and salvation can be attained only through it. In reply to the query raised by Gautam about the result of practice of pratikraman, Bhagawan Mahavir replied, 'Gautam! Through pratikraman, the spiritual practitioner recollects the deviations committed by him in practice of the vows. Then by meticulously practicing the vows, he stops the inflow of karmic matter. He becomes free from major faults. His life of restraint becomes pure and spotless. He becomes extremely vigilant in practices of five samitis and three guptis. He gains right conduct and practices the life of self-restraint in a state of equanimity. In the absence of pratikraman, salvation is not possible. So in Aavashyak Sutra it is termed as essential spiritual practice. The practitioner of pratikraman who with full concentration daily practices it both the times namely after sunset and before sunrise gains liberation from the worldly turmoil soon. kulukakkuklukluklulukkukkkkkkkkkkkkkukuulu mnniknnjgnn,jgllkllshg tukselukuullut Avazyaka sUtra // 77 // IVth Chp.: Pratikraman

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pratikramaNa Avazyaka Pratikraman Avashyak (Essential) vidhi : "tikkhutto" ke pATha se gurudeva ko vandana karake caturtha Avazyaka kI AjJA lI jAtI hai| tatpazcAt prathama adhyayana meM dhyAnAvasthA meM par3he gae tIsa pAThoM ko khar3e hokara madhyama svara meM par3hA jAtA hai| usake bAda punaH vaMdana karake bhUmi para baiThakara dakSiNa jAnu khar3A rakhake evaM vAma jAnu bhUmi para rakhakara nimnalikhita sUtra kA uccAraNa kiyA jAtA hai Procedure: After saluting the master with "Tikhutto lesson' the permission for fourth essential is sought, Thereafter thirty aphorism uttered in the first chapter in a state of meditation are repeated in a medium voice while standing. Thereafter again after saluting the master, the pupil sits on the ground keeping his right knee lifted and left knee touching the ground. Then he utters the aphorism given below: zramaNa-sUtra Namo arihaMtANaM, Namo siddhANaM, Namo AyariyANaM, Namo uvajjhAyANaM, Namo loe savvasAhUNaM / eso paMca NamokkAro, savva pAvappaNAsaNo / maMgalANaM ca savvesiM, paDhamaM havai maMgalaM // ( bhAvArtha - pUrva sama smjheN|) (Its exposition has been given earlier) caturtha adhyayana : pratikramaNa // 78 // Avashyak Sutra

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Pesakskskelesakesekskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskrup sAmAyika sUtra karemi bhaMte! sAmAiyaM savvaM sAvajjaM jogaM paccakkhAmi, jAvajjIvAya, tivihaM tiviheNaM maNeNaM vAyAe kAyeNaM, na karemi, na kAravemi, karaMtaMpi anne na samaNujANAmi, tassa bhaMte! paDikkamAmi, niMdAmi, garihAmi, appANaM vosiraami| (bhAvArtha-pUrva sama samajheM) (Its exposition has been given earlier.) annshkgnnitsh..jygnnignnijshgllennik ___ maMgala sUtra cattAri maMgalaM-arihaMtA maMgalaM, siddhA maMgalaM, sAhU maMgalaM, kevali-paNNatto dhammo mNgl| cattAri loguttamA-arihaMtA loguttamA, siddhA loguttamA, sAhU loguttamA, kevali-paNNatto dhammo loguttmo| cattAri saraNaM pavvajjAmi-arihate saraNaM pavvajjAmi, siddhe saraNaM pavvajjAmi, . sAhU saraNaM pavvajjAmi, kevali-paNNattaM dhamma saraNaM pvvjjaami| bhAvArtha : jagata meM cAra maMgala haiM, jaise ki-(1) arihaMta bhagavAn maMgala haiM, (2) siddha bhagavAn maMgala haiM, (3) sAdhu-munirAja maMgala haiM, evaM (4) sarvajJa-sarvadarzI kevalI bhagavAn dvArA pratipAdita dharma maMgala hai| jagata meM cAra uttama haiM, jaise ki-(1) arihaMta bhagavAn uttama haiM, (2) siddha bhagavAn uttama haiM, (3) sAdhu-munirAja uttama haiM, evaM (4) kevalI bhagavAn dvArA pratipAdita dharma uttama hai| __maiM cAra kI zaraNa grahaNa karatA huuN| (1) arihaMtoM-bhagavaMtoM kI zaraNa grahaNa karatA hUM, (2) siddhoM kI zaraNa grahaNa karatA hUM, (3) sAdhuoM kI zaraNa grahaNa karatA hUM, evaM (4) kevalIprarUpita dharma kI zaraNa grahaNa karatA huuN| Exposition: These are four good omens in the world namely (1) Arihantas are ominous (2) Sidhhas are ominous (3) Sadhus are ominous (4) Dharma propounded by omniscient is ominous. ___Four are excellent in world namely (1) Arihantas (2) Siddhas (3) Sadhus (4) Dharma enumerated by the omniscient. Avazyaka sUtra // 79 // IVth Chp.: Pratikraman

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I accept the patronage of four namely (1) of Arihantas ( 2 ) of Siddhas (3) of Sadhus (4) of Dharma as propagated by omniscient. vivecana : zreSThatama kI prApti ke lie zreSThatama kI zaraNa anivArya hai| isa jagata meM jo bhI zreSThatama evaM maMgala rUpa haiM, ve cAra hI haiM- arihaMta, siddha, sAdhu evaM sarvajJokta dharma / ina cAroM kI sannidhi se vyakti AtmalAbha prApta karatA hai| AtmalAbha hI parama aura zreSTha lAbha hai| bhautika (dhana, yaza, putra Adi) lAbha kSaNika haiN| unheM naSTa honA hI hotA hai| dharmalAbha anazvara hai| usake ArAdhana se jIva zAzvata pada mokSa ko prApta kara letA hai / isIlie dharma evaM dharma ke AdhArabhUta arihaMta, siddha aura sAdhu ko maMgala kahA gayA hai| jo gale nahIM, naSTa na ho, sadaiva banA rahe, use hI maMgala kahA jAtA hai| Explanation: In order to gain excellence it is essential to seek the patronage of the excellent in this world The excellent and ominous one are only four namely Arihants, Siddhas, Sadhus and Dharma defined by ominscients With the patronage of these four, the pupil gains self-realisation and self-realisation is the unique benefit of highest order. Material benefits such as money, worldly honour, son and the like are transitory. They ultimately wither away The gain in the form of dharma is permanent. By following dharma, the pupil ulitimately gets the highest state namely salvation. So, Dharma and Arihantas, Sidhas and Sadhus who are propagators of dharma are termed as ominous, Mangal is that which never perishes, never dissolves and always remains stable. So, it is called ominous. sAmUhika AlocanA sUtra icchAmi paDikkamiDaM, jo me devasi aiyAro kao, kAio, vAio, mANasio, ussutto, ummaggo, akappo, akaraNijjo, dujjhAu, duciMtio, aNAyAro, aNicchiyavvo, asamaNapAvaggo, NANe taha daMsaNe, caritte suesAmAie, tinhaM guttINaM, caunhaM kasAyANaM, paMcanhaM mahavvayANaM, chaNhaM jIvanikAyANaM, sattaNhaM piMDesaNANaM, aTThaNhaM pavayaNa mAUNaM, navaNhaM baMbhaceraguttINaM, dasavihe samaNa dhamme, samaNANaM, jogANaM, jaMkhaMDiyaM, jaM virAhiyaM, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / IryApatha sUtra icchAmi paDikkamiuM - iriyA vahiyAe, virAhaNAe, gamaNAgamaNe, pANakkamaNe, bIyakkamaNe, hariyakkamaNe, osA - uttiMga, paNaga- daga, maTTI- makkaDA saMtANA caturtha adhyayana : pratikramaNa Avashyak Sutra // 80 //

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saMkamaNe, je me jIvA virAhiyA egiMdiyA, beiMdiyA, teiMdiyA, cauriMdiyA, paMciMdiyA, abhiyA, vattiyA, lesiyA, saMghAiyA, saMghaTTiyA, pariyAviyA, kilAmiyA, uddaviyA, ThANAo - ThANaM saMkAmiyA jIviyAo vavaroviyA, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / (sUcanA : AlocanA sUtra evaM IryApatha sUtra kA bhAvArtha sAmAyika Avazyaka meM dekheN|) (Exposition of these Sutra may be seen in Samayik Avashayak.) zayana saMbaMdhI aticAroM kI AlocanA zayyAsUtra icchAmi paDikkamiuM pagAmasijjAe, nigAmasijjAe, saMthArA uvaTTaNAe, pariyaTTaNAe, AuTTaNAe, pasAraNAe, chappaI-saMghaTTaNAe, kUie, kakkarAie, chIie, jaMbhAie, Amose, sasarakkhAmose, AulamAulAe, soaNavattiyAe, itthIvippariyAsiyAe, diTThivippariyAsiyAe, maNavippariyAsiyAe, pANabhoyaNavippariyAsiyAe, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / bhAvArtha : maiM zayana-saMbaMdhI aticAroM ke nivAraNa ke lie pratikramaNa karanA cAhatA huuN| yadi maiM niyama-viruddha kAla taka sotA rahA hUM, punaH punaH bahuta kAla taka sotA rahA hUM, ayatanA se karavaTa badalI ho athavA punaH punaH karavaTa badalI ho, ayatanA se hAtha-paira Adi aMgoM ko sameTA yA phailAyA ho, kaThora sparza se yUkA (jUM) Adi jIvoM ko kaSTa pahuMcAyA ho, atanA se khAMsI Adi kI ho athavA jora se zabda kiyA ho, zayyA ke guNa-doSa bakhAne hoM, ayatanA se chIMka lI ho, ayatanA se ubAsI lI ho, ayatanA se zarIra ko khujalAyA ho, sacitta dhUla se yukta vastroM ko chuA ho, svapna meM vivAha - yuddha Adi ke dRzyoM ko dekhane se AkulatA-vyAkulatA rahI ho, svapna meM strI Adi ke prati Asakti utpanna huI ho, svapna meM dRSTi rAga-raJjita huI ho, mana meM vikAra bhAva utpanna huA ho, svapna meM bhojana - pAnI saMbaMdhI saMyama viruddha bhAva Ae hoM, isa prakAra mere dvArA dina ke samaya zayana saMbaMdhI jo bhI aticAra sevana kiyA gayA hai usase maiM pIche lauTatA huuN| merA vaha duSkRta niSphala ho| Exposition: I want to self-criticise in order to remove faults relating to bed rest. In case I might have been sleeping for a period more than the one prescribed or sleeping again and again for a very long period or I changed side without proper care or changed side repeatedly, or twisted or spread my body, hands and feet without IVth Chp. : Pratikraman Avazyaka sUtra // 81 //

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discrimination. I may have spit loudly. I may have caused hurt to the lice and other. I may have coughed in an improper manner. I may have spoken in a loud voice: I may have found faults with my bed. I may have sneezed in a rustic manner. I may have yawned improperly. I may have scrubbed my body without discrimination. I may have touched cloth containing live dust. I may have felt upset by seeing marriage scene or battle scene in dream. I may have got attracted toward a woman in dream. My perception may have been affected with attachment in dream. I may have had adverse reflections in the mind. I may have had thoughts not in line with prescribed code regarding food and liquid in the dream. I feel sorry for all such faults committed by me during the day and withdraw myself from them. May my faults be condoned. vivecana : prastuta sUtra meM divasa saMbaMdhI nidrA - doSoM kI AlocanA kI gaI hai| prazna upasthita hotA hai ki kyA sAdhu dina ke samaya nidrA le sakatA hai? svastha aura yuvA sAdhu ke lie divAzaya niSiddha hai| sAdhu yadi rugNa hai, vRddha hai athavA vihAra Adi se thakA huA hai to dina meM parimita kAla ke lie vizrAma karanA, nidrA le lenA Agama - viruddha nahIM hai| jaina sAdhanA kA yaha ucca pramANa hai ki sAdhu jAgRta avasthA meM huI bhUloM kA to pratikramaNa/zodhana karatA hI hai, nidrA avasthA meM huI saMbhAvita bhUloM ko bhI vaha aparAdha mAnatA hai aura unakI zuddhi ke lie pratikramaNa karatA hai| Explanation: In this aphorism self-criticism has been done in respect of faults relating to sleep committed during the day. The question arises whether a monk can sleep during the day. Sleeping during the day is prohibited for a healthy or young monk. In case a monk is ill or is old and tired due to his wanderings, he can take rest for a limited period. To sleep is against the code. It is an important proof of Jain asceticism that a Sadhu repents for the faults committed not only in awakened state but also of possible faults that are likely to occur in sleep and consider them as sin. He feels sorry for them. tatpazcAt gocara-caryA zuddhi kA smaraNa kiyA jAtA hai Thereafter the purification of movement is resorted to. gocaracaryA sUtra paDikkamAmi goyaracariyAe, bhikkhAyariyAe, ugghADakavADa - ugghADaNAe, sANAvacchAdArAsaMghaTTaNAe, maMDIpAhuDiyAe, bali - pAhuDiyAe, ThavaNApAhuDiyAe, saMkie, sahasAgArie, aNesaNAe, pANabhoyaNAe, bIyabhoyaNAe, hariyabhoyaNAe, caturtha adhyayana : pratikramaNa Avashyak Sutra // 82 // kkkkkkkkkkkkkkk

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zayyA sUtra saMthArAuvvaTTaNAe pariyaTTaNAe pagAmasijjAe nigAmasijjAe AuTaNAe pasAraNAe kUie Go ..khA chappaIsaMghaTTaNAe AM...chI... kakkarAie chIe jaMbhAie (oha! yaha zayyA bahuta kaThora hai| (10) Amose pANa-bhoyaNavipariyAsiyAe AulamAulAe sovaNavattiyAe itthIvipariyAsiyAe citra saMkhyA 8

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citra - paricaya -8 Illustration No. 8 zayyA sUtra maryAdA se adhika sonA, punaH punaH nidrA lenA, aviveka se karavaTa badalanA, atanA se hAtha-paira phailAnA-saMkocanA, sote hue sUkSma jIvoM kA dhyAna na rakhanA, aviveka pUrvaka khAMsanA, zayyA ke doSa kahanA, amaryAdita DhaMga se chIMkanA - jaMbhAI lenA, binA pUMje zarIra ko khujalAnA, svapna meM strI Adi ko dekhakara AkulavyAkula honA, svapna meM AhArAdi karanA yA vaisI kalpanA kA utpanna honA ye sabhI nidrA saMbaMdhI doSa citroM meM darzAe gae haiN| pratikramaNa kI belA meM muni ukta doSoM kA smaraNa karatA hai tathA unase pIche lauTane kI pratijJA karatA hai / Sleeping (Bedding) Sutra To sleep more than difined, to sleep frequently, to turn side. unwisely, to stretch and contract the hands carelessly, not to take care of subtle organism during sleep, coughing unwisely, to say the faults of bedding, yawning and sneezing in unrestraint manner, to scratch the body without using woolen broom, to be preplexed seeing a woman in dreams. to eat in dreams or to imagine likewise, all these faults regarding sleep have been illustrated in these pictures. At the time of repentance the ascetic remembers all these faults and pledges to withdraw from them.

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pacchAkammiyAe, purekammiyAe, adiTThahaDAe, daga-saMsaTTha- haDAe, rayasaMsaTThahaDAe, pArisADaNiyAe, pariTThAvaNiyAe, ohAsaNabhikkhAe, jaM uggameNaM, uppAyaNesaNAe, aparisuddhaM, pariggahiyaM, paribhuttaM vA, jaM na pariTThaviyaM tassa micchA mi dukkaDaM / bhAvArtha : gocarI rUpa bhikSAcarI karate hue jo bhI aticAra lagA ho usakI zuddhi ke lie pratikramaNa karatA huuN| Adhe khule hue kivAr3oM ko kholane se, kutte, bachar3e evaM bacce ko lAMgha kara bhikSA lene se, agrapiNDa (dharmArtha nikAle hue AhAra athavA agni para seMkI jAtI huI roTI jise mAMDA kahA jAtA hai) kI bhikSA lene se, bali karma (kutte, kaue yA gAya ke lie athavA grAma devatA kI pUjA ke nimitta se nikAle hue AhAra) ke lie rakhe hue bhojana kI bhikSA lene se, bhikSuoM ke lie taiyAra kie gae athavA alaga nikAla kara rakhe gae anna kI bhikSA lene se, AdhAkarma Adi doSoM kI zaMkA vAlA AhAra lene se, avivekapUrvaka zIghratA se AhAra lene se, binA * jAMca-par3atAla kie AhAra lene se, prANI yukta (aisA khAdya-peya jisameM makkhI Adi jIva par3A ho ) AhAra lene se, bIjoM vAlA AhAra lene se, sacitta vanaspati vAlA AhAra lene se, pazcAt karma (sAdhu ko AhAra dene ke bAda hAthoM yA bartanoM ko sacitta jala se dhonA) yA pura:karma (sAdhu ko AhAra dene ke lie hAthoM yA bartanoM Adi ko sacitta jala se dhonA) kI saMbhAvanA vAlA AhAra lene se, adRSTa sthAna se lAkara die gae AhAra ko lene se, sacitta jala se yukta yA saMsparzita vastu kA AhAra lene se, sacitta raja se sparzita AhAra lene se, dAtA dvArA TapakAte- girAte hu diyA jAne vAlA AhAra lene se, pUrva prApta nirasa AhAra ko paraTha kara gRddhivaza sarasa AhAra grahaNa karane se, binA kisI vizeSa prayojana ke uttama padArtha mAMgakara lene se, udgama, utpAdana evaM eSaNA ke doSoM kI saMbhAvanA vAlA AhAra lene se, doSa yukta AhAra karane se aura paraThane yogya AhAra ko na paraThane se uparokta doSoM se dUSita AhAra yadi maiMne liyA aura bhogA ho to usase utpanna doSa niSphala hoN| ukta doSoM kA maiM parihAra - parityAga karatA huuN| Exposition: I feel sorry for faults if any committed during my wandering for seeking food so that I may cleanse myself of those faults. I may have opened a door which is partly opened. I may have crossed a dog, a calf or a child for seeking alms. I may have taken a loaf being roasted on fire which is called manda. I may have taken as alms the foodstuff taken out for a dog., a crow or for worship of a village deity. I may have taken alms out of food prepared for mendicants or kept separately for bhikshus. I may have taken food wherein there is likelihood of fault or food mixed with one prepared specifically for the monk. Avazyaka sUtra // 83 // IVth Chp. : Pratikraman kkkkkkkkkkkkkkkkkkkkkk

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I may have accepted alms in a hurry without proper discrimination and without detailed enquiry. I may have accepted food that contains living being, for instance a fly may have fallen in it. I may have taken food containing seeds or organic vegetation. I may have accepted food from the donor who has to wash his hands or utensils with live water after it or who washes hands or utensils with live water before offering. I may have accepted food brought from an invisible place. I may have taken food containing live water or touching live water or live dust. I may have taken food part of which is dripping from the hand of the donor. I may have discarded food received earlier and in its place taken tasty food with a sense of attachment for it. I may have asked for some good article without any special need. I may have accepted food wherein there is possibility of faults relating to preparation, production and acceptance mentioned in the code. I may have consumed faulty food and not discarded faulty food worthy of being discarded. In case I accepted any such food and the like and consumed it or used it. I feel sorry for all such faults. I condemn those faults and discard them. May my faults he condoned. vivecana : jaina zramaNa akiMcana hotA hai| gRhastha kI bhAMti jIvana nirvAha ke lie kRSi, udyoga yA vyApAra nahIM karatA / parantu jIvana - nirvAha ke lie anna, vastra, pAtra Adi kI use bhI jarUrata hotI hai| apanI isa jarUrata ko vaha bhikSAvidhi se pUrI karatA hai| zramaNa 'bhikSu' hokara bhI bhikhArI nahIM hotaa| bhikhArI kI bhikSAvRtti meM dInatA kA bhAva rahatA hai jabaki zramaNa kI bhikSAvRtti meM dInatA ke lie kiMcit bhI avakAza nahIM hotaa| bhikhArI kI bhikSAvRtti meM saMtoSa aura niyama ke lie koI sthAna nahIM hotA, jabaki zramaNa kI bhikSAvRtti kI bhitti saMtoSa aura niyama - upaniyamoM ke AdhAra para khar3I hotI hai / Explanation: A Jain monk does not keep any possession. He does not engage himself in cultivation, industry or trade like a householder. Still in order to live he requires food, cloth, pot and the like. He fulfils the need by seeking alms according to the prescribed code. A Shraman is a bhikshu and not a beggar. In begging one feels humble and weak while in practice of seeking alms as a bhikshu there is no scope of showing ones weakness or destitute state. In seeking alms, a beggar has no principle of satisfaction or limit while a Jain monk has always a sense of satisfaction and is vigilant about the prescribed rule, and sub-rules for seeking alms. caturtha adhyayana : pratikramaNa // 84 // Avashyak Sutra

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3 "bahuta Alasa A rahA hai|. 'subaha kI jagaha dopahara ko svAdhyAya kara luuNgaa| svAdhyAya evaM kAla pratilekhanA sUtra prAtaH kAla saMdhyAkAla saMdhyA kA samaya ho gayA hai| rAtri ko svAdhyAya kara luuNgaa| prAtaH kAla 5 'Aja dopahara ko pratilekhana jarUra kara luuNgaa| HUHUHUPO 0 Aja bahuta thaka gayA huuN| kala subaha ko svAdhyAya kruuNgaa| citra saMkhyA 9 2. madhyAhna - nIMda A rahI hai| zAma ko svAdhyAya kruuNgaa| 10 104 8 rAtrikAla 00000 2 saMdhyAkAla 6 saMdhyA ho gii| bahuta kAma raha gayA hai| kala pratilekhana kruuNgaa|

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citra - paricaya - 9 Illustration No. 9 svAdhyAya evaM kAla pratilekhanA sUtra Alasya athavA pramAda sAdhaka kA sabase bar3A zatru hai| usase sAdhaka svAdhyAya - pratilekhana Adi AvazyakIya kriyAoM ko vismRta karake pathabhraSTa ho jAtA hai| chaha citroM ke mAdhyama se eka AlasI muni kI manodazA kA citraNa kiyA gayA hai| Study and Cleaning (Pratilekhna) Sutra The biggest enemy of a practiser is laziness and inertia. By that the practiser forgetting the essential activities of study and cleaning (pratilekhna) deviates from the path. Through six illustrations the mental condition of a lazy ascetic has been illustrated. pootosksksksk.stors to look ako

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svAdhyAya evaM kAla- pratilekhanA sUtra paDikkamAmi caukAlaM sajjhAyassa akaraNayAe, ubhao kAlaM bhaMDovagaraNassa appaDilehaNAe, duppaDilehaNAe, appamajjaNAe, duppamajjaNAe, aikkame, vaikkame, aiyAre, aNAyAre, jo me devasI aiyAro kao tassa micchA mi dukkaDaM / bhAvArtha : svAdhyAya evaM pratilekhanA saMbaMdhI doSoM kI nivRtti hetu pratikramaNa karatA huuN| dina aura rAtri ke prathama aura aMtima praharoM - arthAt cAroM kAloM meM yadi svAdhyAya na kiyA ho, ubhaya kAla (dina ke prathama aura aMtima- ina do praharoM) meM bhANDa, upakaraNa, vastra, pAtra Adi kI pratilekhanA na kI ho athavA pramAdavaza ucita vidhi se pratilekhanA na kI ho, vastrAdi kA pramArjana na kiyA ho, athavA ucita vidhi se pramArjana na kiyA ho, phalasvarUpa atikrama, vyatikrama, aticAra aura anAcAra ke kAraNa jo bhI divasa saMbaMdhI pApa mujhe lagA ho, usase maiM pIche haTatA huuN| merA vaha duSkRta mithyA ho / Exposition: I critically examine myself in order to wash off faults relating to study and proper examination of article of use. I may not have engaged myself in study of scriptures in the first and last quarter of the day and of the night and then I may not have properly examined discriminately the cloth, pot and other article, which I use. I may not have cleaned them properly as prescribed in the code. As a result of transgression in mind or action I may have committed any faults during the day. I withdraw myself from them. vivecana : sAdhu ke lie yaha niyama hai ki vaha dina aura rAtri ke prathama aura aMtima prahara meM svAdhyAya kre| isa prakAra dina-rAtri ke kula ATha praharoM meM se cAra prahara svAdhyAya karanA zramaNa kA AcAra hai| isI prakAra dina ke prathama aura aMtima prahara meM saMyama ke lie upayogI vastra, pAtra, pustaka Adi kI pratilekhanA kA vidhAna hai| kAla ke kAla svAdhyAya aura pratilekhanA sAdhu ke lie Avazyaka hai| prastuta sUtra se pramAda vaza svAdhyAya aura pratilekhanA meM utpanna doSoM kI zuddhi kI gaI hai| Explanation: It is laid down for a Jain monk that in the first and last quarter of the day and of night he should engage himself in study or revision of scriptures. Thus it is essential for the monk to study scripture in four quarters out of eight quarters of day and night. Avazyaka sUtra // 85 // IVth Chp. : Pratikraman

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Fasekestaskedashe sinclaska skskeletokenlessle skeletakiseleasrakshasakskskskskskskskskskskskskskskskedalssage Similarly in the first and last quarter of the day he should discriminately examine the cloth, pot, books and the like which he uses in his ascetic life. It is essential for him to study scriptures and to examine his articles, discriminately during the period as laid down in the code. In this aphorism the faults in respect of alms and examination of articles arising due to any slackness are cleansed. ggresslesdeshe sksdesseskskskskskskskskskskosalesalesalesdesksksksksksksksksksksksksshesdeshe shesdesksdesesesskedasesakskelesesesearleseskaree Sakesaleakestakestatestantrateekesakestaskecesskeslesslesalecolesalesale dealesale kee takeodese teMtIsa bola kA pATha paDikkamAmi-egavihe asNjme| paDikkamAmi dohiM baMdhaNehi-rAga baMdhaNeNaM, dosa bNdhnnennN| paDikkamAmi tihiM daMDehiM-maNadaMDeNaM, vayadaMDeNaM, kaaydNddennN| paDikkamAmi tihiM guttIhiM-maNaguttIe, vayaguttIe, kaayguttiie| paDikkamAmi tihiM sallehi-mAyA salleNaM, niyANa salleNaM, micchaa-dsnnsllennN| paDikkamAmi tihiM gAravehiM-iDDhI-gAraveNaM, rasa-gAraveNaM, saayaa-gaarvennN| paDikkamAmi tihiM virAhaNAhi-NANa-virAhaNAe, daMsaNa-virAhaNAe, critt-viraahnnaae| bhAvArtha : eka prakAra ke asaMyama se utpanna doSoM kI nivRtti hetu maiM pratikramaNa karatA hUM, arthAt doSoM se pIche haTatA huuN| ___do prakAra ke bandhanoM se utpanna hue doSoM kA pratikramaNa karatA huuN| ve do bandhana haiM-rAga rUpI bandhana evaM dveSa rUpI bndhn| tIna prakAra ke daNDoM se utpanna doSoM kA pratikramaNa karatA huuN| ve tIna daNDa haiM-(1) manodaNDa, (2) vacana daNDa, evaM (3) kAya dnndd| tIna guptiyoM meM jo doSa lage haiM, unakA pratikramaNa karatA huuN| tIna guptiyAM haiM (1) mana gupti, (2) vacana gupti, (3) kAya gupti| tIna prakAra ke zalyoM se utpanna doSoM kA pratikramaNa karatA huuN| tIna zalya haiM-(1) mAyA zalya, (2) nidAna zalya, evaM (3) mithyA darzana shly|| ___tIna prakAra ke gaurava (ahaMkAra) se utpanna doSoM kA pratikramaNa karatA huuN| tIna gaurava haiM. (1) Rddhi gaurava, (2) rasa gaurava, evaM (3) sAtA gaurv| caturtha adhyayana : pratikramaNa // 86 // Avashyak Sutra amarparaaaaaaaaaaaaaararapannaprapannamrpass

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paclesslesslesslesslesale skeshe slessleshaakestaskesisalesalesalesaleakskestasokestasketsleaksaleshe stealsksdeslessleshsalesaleshe sleep ____ tIna prakAra kI virAdhanAoM se utpanna hue doSoM kA pratikramaNa karatA huuN| tIna virAdhanAeM haiM-(1) jJAna virAdhanA, (2) darzana virAdhanA, evaM (3) cAritra viraadhnaa| Exposition: I do self analysis in order to wash off faults arising out of deviation from self-restraint. I retreat from faults arising out of two types of bondagebondage of attachment and bondage of hatred. I feel sorry for faults arising out of deviation of mind, speech and physical activity. I repent for faults committed in practicing three guptis namely, gupti of mind, word and body Gupti is discriminately restricting oneself. I withdraw myself from faults arising out of three thorns--thorn of deceit, thorn of seeking wordly gain in exchange of ascetic conduct and thorn of wrong perception. I feel sorry for faults arising out of three type of pride pride of wealth, pride of good taste and pride of comforts. : I feel sorry for faults arising out of three types of conduct against the code namely that relating to scriptural knowledge, right perception and one concerning practice of right conduct. __paDikkamAmi cauhiM kasAehiM-koha-kasAeNaM, mANa-kasAeNaM, mAyA- kasAeNaM, loh-ksaaenn| ___ paDikkamAmi cauhi saNNAhi-AhAra-saNNAe, bhaya-saNNAe, mehuNa-saNNAe, priggh-snnnnaae| paDikkamAmi cauhiM vikahAhiM-itthI-kahAe, bhatta-kahAe, desa-kahAe, raay-khaae| paDikkamAmi cauhiM jhANeNaM-aTeNaM jhANeNaM, rudeNaM jhANeNaM, dhammeNaM jhANeNaM, sukkeNaM jhaannennN| bhAvArtha : cAra prakAra ke kaSAyoM se lagane vAle doSoM kA pratikramaNa karatA huuN| cAra kaSAya haiM-(1) krodha kaSAya, (2) mAna kaSAya, (3) mAyA kaSAya, evaM (4) lobha kssaay| cAra prakAra kI saMjJAoM ke kAraNa utpanna hue doSoM kA pratikramaNa karatA huuN| cAra saMjJAeM haiM-(1) AhAra saMjJA, (2) bhaya saMjJA, (3) maithuna saMjJA evaM (4) parigraha sNjnyaa| Avazyaka sUtra // 87 // IVthChp.:Pratikraman apergappyoggaramparappineapgagrat aamananews p

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ll neekshkrshnne..... Statishkumassistassistasiakanksh st cks cAra prakAra kI vikathAoM ke kathana-zravaNa se utpanna hue doSoM se pIche haTatA hUM arthAt pratikramaNa karatA huuN| ve cAra vikathAeM haiM-(1) strIkathA, (2) bhakta (bhojana-pAna) kathA, (3) dezakathA, evaM (4) raajkthaa| ___ cAra prakAra ke dhyAnoM se arthAt prathama do dhyAnoM ko dhyAna se evaM aMtima do dhyAnoM ko nahIM dhyAne se jo doSa lagA hai usase pIche haTatA huuN| cAra dhyAna haiM-(1) ArtadhyAna, (2) raudra dhyAna, (3) dharmadhyAna, evaM (4) zukla dhyaan| Exposition: I critically examine faults arising out of four types of passionspassion of anger, passion of ego, passion of daceit and passion of greed. I feel sorry for faults arising out of four types of desires (Sanjnan) desire for food, feeling arising out of fear, desire of sex, desire of possession. I condemn myself for faults arising out of listening four types of prohibited talktalk about women, talk about food, talk about the country and talk about administration. I withdraw myself from faults arising out of four types of meditation in other words engaging myself in first two types of reflections and not engaging myself in the other two contemplations The four types of meditation are (1) Deeply reflecting on Sad situation (2) Arrogant haughty attitude (3) engaging in dharma (4) Pure chaste reflections. paDikkamAmi paMcahi kiriyAhiM-kAiyAe, ahigaraNiyAe, pAusiyAe, pAritAvaNiyAe, paannaaivaaykiriyaae| ___ paDikkamAmi paMcahiM kAmaguNehi-saddeNaM, rUveNaM, gaMdheNaM, raseNaM, phaasennN| paDikkamAmi paMcahiM mahavvaehiM-savvAo pANAivAyAo veramaNaM, savvAo musAvAyAo veramaNaM, savvAo adiNNAdANAo veramaNaM, savvAo mehuNAo veramaNaM, savvAo pariggahAo vermnnN| ___paDikkamAmi paMcahiM samiIhi-IriyA samiIe, bhAsA samiIe, esaNA samiIe, AyANa-bhaMDamatta-nikkhevaNA-samiIe, uccAra-pAsavaNa-khela-jalla-siMghANa pariTThAvaNiyA smiiie| bhAvArtha : pAMca prakAra kI kriyAoM se utpanna doSoM kA pratikramaNa karatA huuN| pAMca kriyAeM Roarkestakestaskotkathaskestastestskestastestestostssetotkolesterolestesaksksksksksksksksksdeosdoeskokestastestostessketoketa ill::::bssesselljgllg caturtha adhyayana : pratikramaNa // 88 // Avashyak Sutra Papayapagappeasagaanasparagrane

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haiM - (1) kAyikI, (2) AdhikaraNikI, (3) prAdveSikI, (4) pAritApanikI, evaM (5) prANAtipAtikI / pAMca kAmaguNoM se utpanna doSoM kA pratikramaNa karatA huuN| pAMca kAmaguNa haiM - (1) zabda, (2) rUpa, (3) rasa, (4) gaMdha aura (5) sparza / pAMca mahAvratoM meM lage hue doSoM kA pratikramaNa karatA huuN| pAMca mahAvrata haiM- (1) sarva prANAtipAta viramaNa (ahiMsA), (2) sarva mRSAvAda viramaNa (satya), (3) sarva adattAdAna viramaNa (asteya), (4) sarva maithuna viramaNa (brahmacarya) evaM (5) sarva parigraha viramaNa (aparigraha ) / pAMca samitiyoM kI samyak ArAdhanA na kara pAne se jo doSa lage haiM unakA pratikramaNa karatA huuN| pAMca samiti haiM-(1) IryA, (2) bhASA, (3) eSaNA, (4) AdAna bhANDamAtra nikSepaNA, evaM (5) uccAra-prasravaNa khela - jala-mala - siMghANa pariSThApanikA samiti / Exposition: I withdraw myself from faults arising out of five types of activities. Five activities are: ( 1 ) Physical activity, (2) activity with some weapon, (3) activity arising out of hatred, (4) to cause trouble (5) to destroy some life-force. I feel sorry for faults arising out of five types of sensual pleasures (1) pleasant word, (2) pleasant sight (3) pleasant taste (4) pleasant smell and (5) pleasant touch. I condemn myself for faults in practice of five major vows. Five major vows are: (1) Avoiding violence completely, (2) Avoiding falsehood totally, (3) Avoiding stealing totally, (4) Completely avoiding cohabitation and (5) Completely avoiding attachment to possessions. I feel sorry for faults arising out of not properly practicing five samitis (1) In movement (2) In talk (3) In seeking alms ( 4 ) In handling and handing over ones cloth, pot etc. and (5) In discarding stool, urine, dirt of nose, body, mouth. paDikkamAmi chahiM jIva - nikAehiM - puDhavikAeNaM, AukAeNaM, teukAeNaM, vAukAeNaM, vaNassai - kAeNaM, tasakAeNaM / DikkamA chahiM sAhiM - kaNha-lesAe, nIla-lesAe, kAu-lesAe, teu-lesAe, pamha-lesAe, sukka - lesAe / bhAvArtha : chaha prakAra ke jIva - nikAyoM (jIvoM kI rAzi yA samUha) kI hiMsA se utpanna aticAroM kA pratikramaNa karatA huuN| chaha jIva nikAya haiM - (1) pRthvIkAya, (2) apkAya, (3) teukAya, (4) vAyukAya, (5) vanaspatikAya, evaM (6) trasakA / Avazyaka sUtra // 89 // IVth Chp. : Pratikraman

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kkkkkkk aprazasta lezyAoM ke AcaraNa evaM prazasta lezyAoM ke anAcaraNa se jo aticAra lagA hai, usakA pratikramaNa karatA huuN| chaha lezyAeM haiM - (1) kRSNa lezyA, (2) nIla lezyA, (3) kApota lezyA (ye tIna aprazasta lezyAeM haiM), (4) tejolezyA, (5) padma lezyA, evaM (6) zuk lezyA / (aMtima tIna prazasta lezyAeM haiN|) Exposition: I condemn myself for faults in ascetic conduct arising out of violence to six types of living being earth bodied, water bodied, fire bodied, air bodied, vegetable bodied and mobile living beings. I feel sorry for faults arising out of practice of ignomous reflections and non practice of ominous reflections. Six thought reflections are: (1) Black (2) Blue (3) Grey reflection. These three are ignominious reflections (4) Bright ( Tejo) reflection (5) Padma (yellow) reflection and (6) White reflection (the last three are ominous reflections) paDikkamAmi sattahiM bhayaTThANehiM, aTThahiM mayaTThANehiM, navahiM baMbhaceraguttIhiM, dasavihe samaNadhamme, ekkArasahiM uvAsagapaDimAhiM, bArasahiM bhikkhupaDimAhiM, terasahiM kiriyAThANehiM, cauddasahiM bhUyagAAmehiM, paNNarasahiM paramAhammiehiM, solasahiM gAhAsolasaehiM, sattarasavihe asaMjamehiM, aTThArasavihe abaMbhehiM, gUNavIsA NAyajjhayaNehiM, vIsAe asamAhi ThANehiM, egavIsAe sabalehiM, bAvIsAe parIsahehiM, tevIsAe sUyagaDajjhayaNehiM, cauvIsAe devehiM, paNabIsAe bhAvaNAhiM, chavvIsAe dasAkappavavahArANaM uddesaNa kAlehiM, sattAvIsAe aNagAra guNehiM, aTThAvIsAe AyArappakappehiM, egUNatIsAe pAvasuyappasaMgehiM tIsAe mahAmohaNIyaTThANehiM, egatIsAe siddhAiguNehiM, battIsAe jogasaMgahehiM, tettIsAe AsAyaNAhiM / bhAvArtha : maiM pratikramaNa karatA hUM arthAt Age kahe jAne vAle sAta se taiMtIsa bola paryaMta sthAnoM meM se prazasta ke anAcaraNa aura aprazasta ke AcaraNa se upanna doSoM se pIche haTatA hUM sAta bhaya ke sthAnoM arthAt kAraNoM se, ATha mada ke sthAnoM se, nau prakAra kI brahmacarya guptiyoM kI samyak ArAdhanA na karane se, dasa prakAra ke zramaNa dharma kI virAdhanA se, gyAraha zrAvaka - pratimAoM kI viparIta prarUpaNA karane se, bAraha bhikSu pratimAoM kI samyak ArAdhanA na karane se, teraha kriyAsthAnoM se, caudaha jIva-samUhoM kI hiMsA se pandraha prakAra ke paramaadhArmikoM-paramAdhAmI devoM jaisA vyavahAra karane se, sUtrakRtAMga sUtra ke prathama zruta- skaMdha ke solaha adhyayanoM meM kathita zramaNAcAra kA pAlana na karane se, sataraha prakAra ke asaMyama se, aThAraha caturtha adhyayana : pratikramaNa Avashyak Sutra // 90 //

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prakAra ke abrahmacarya meM vartane se, jJAtAsUtra ke unnIsa adhyayanoM meM varNita saMyamAcAra kI ArAdhanA na karane se, bIsa asamAdhi sthAnoM se, ikkIsa zabala doSoM se, bAIsa parISahoM meM samatAbhAva na rakhane se, sUtrakRtAMga sUtra ke teIsa adhyayanoM meM kahe gae AcAra ke viparIta vartane athavA viparIta prarUpaNA se, caubIsa devoM kI avahelanA karane se, pAMca mahAvratoM kI paccIsa bhAvanAoM kA samyak AcaraNa na karane se, dazAzruta, bRhatkalpa evaM vyavahAra - ina tIna sUtroM meM kahe gae chabbIsa uddezana kAloM kA vidhisahita pAlana na karane se, sAdhu ke sattAIsa guNoM kI samyak ArAdhanA na karane se, AcArAMga aura nizItha ke aTThAIsa adhyayanoM meM varNita AcAra ke ullaMghana se, unatIsa pApazruta ke prasaMgoM se, tIsa mahAmohanIya karma ke sthAnoM se, siddhoM ke ikatIsa guNoM meM zraddhA na rakhane se, battIsa yoga saMgrahoM kA vidhivat pAlana na karane se, tathA taiMtIsa prakAra kI AzAtanAoM se utpanna aticAroM kI nivRtti ke lie pratikramaNa karatA huuN| I do pratikraman. In other words, I withdraw myself from faults arising out of practicing improper conduct and non-practicing proper conduct in respect of seven to thirty three heads mentioned as under: I condemn myself and feel sorry for faults arising out of seven causes of fear, eight types of pride, not-properly practicing nine types of restrictions relating to practice of celibacy, faults committed in practice of ten types of ascetic conduct, explaining eleven types of special practices (pratimas) of Shravak in a manner contrary to the established code, not properly practicing twelve special practices (pratimas) relating to Jain monk, practicing thirteen prohibited activates, causing violence to fourteen types of living beings, behaving like fifteen types of nasty gods, not practicing properly the ascetic conduct as mentioned in sixteen chapters of first book of Sutrakritang, practicing seventeen types of non-restraint, preaching eighteen types of non-celibacy, ignoring directions mentioned in nineteen chapters of Jnatadharm Katha Sutra adopting twenty types of stages of non-equanimity, incurring twenty one types of major faults, losing forbearance in twenty two types of sufferings, going against the direction laid down in twenty three chapters of Sutrakritang or interpreting them in a different manner, insulting twenty four types of gods and not properly observing twenty five types of reflection relating to five major vows of the ascetic. I feel sorry for not properly practicing the order laid down in twenty six lectures (Uddeshankal) pertaining to three sutras namely Dashashrut Brihat Kalp and Vyavahar; not practicing properly twenty seven types of code relating to ascetic conduct. I feel sorry for transgressing the code mentioned in twenty eight chapters of Acharang and Nisheeth Sutra. I condemn myself for engaging in twenty IVth Chp. : Pratikraman Avazyaka sUtra // 91 //

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types of prohibited literatures that cause sin and in practicing any of the thirty causes, leading to accumulations of highly deluding karmas. I feel sorry in case I had deviated in believing thirty one qualities of the liberated one, I feel sorry in case I may not have properly practiced thirty two type of Yoga Samgreh and committed any one of thirty three deviations arising out of not showing proper regard to the senior monk. arihaMtANaM AsAyaNAe, siddhANaM AsAyaNAe, AyariyANaM AsAyaNAe, uvajjhAyANaM AsAyaNAe, sAhUNaM AsAyaNAe, sAhUNINaM AsAyaNAe, sAvayANaM AsAyaNAe, sAviyANaM AsAyaNAe, devANaM AsAyaNAe, devINaM AsAyaNAe, ihalogassa AsAyaNAe, paralogassa AsAyaNAe, kevali - paNNattassa dhammassa AsAyaNAe, sadevamaNuyAsurassa logassa AsAyaNAe, savva pANabhUyajIvasattANaM AsAyaNAe, kAlassa AsAyaNAe, suyassa AsAyaNAe, suyadevayAe AsAyaNAe, vAyaNAyariyassa AsAyaNAe, jaM vAiddhaM, vaccA meliyaM, hINakkharaM, accakkharaM, payahINaM, viNayahINaM, jogahINaM, ghosahINaM, suTThadiNNaM, duTTupaDicchiyaM, akAle o sajjhAo, kAle na kao sajjhAo, asajjhAie sajjhAyaM, sajjhAiye na sajjhAyaM, jo me devasi aiyAro kao tassa micchA mi dukkaDaM / bhAvArtha : taiMtIsa AzAtanAeM - (1) arihaMtoM kI AzAtanA se, (2) siddhoM kI AzAtanA se, (3) AcAryoM kI AzAtanA se, (4) upAdhyAyoM kI AzAtanA se, (5) sAdhuoM kI zA se, (6) sAdhviyoM kI AzAtanA se, (7) zrAvakoM kI AzAtanA se, (8) zrAvikAoM kI AzAtanA se, (9) devoM kI AzAtanA se, (10) deviyoM kI AzAtanA se, (11) isa loka kI AzAtanA se, (12) paraloka kI AzAtanA se, (13) kevali - pratipAdita dharma kI AzAtanA se, (14) deva, manuSya evaM asuroM sahita loka kI AzAtanA se, (15) samasta prANI, bhUta, jIva evaM sattvoM kI AzAtanA se, (16) kAla kI AzAtanA se, ( 17 ) zruta kI AzAtanA se, (18) zrutadeva kI AzAtanA se, (19) vAcanAcArya kI AzAtanA se, (20) sUtra pAThoM ko Age-pIche bolane se, (21) eka sUtra ko dUsare sUtra ke sAtha milAkara par3hane se, (22) akSara chor3a kA par3hane se, (23) akSara bar3hA kara par3hane se, (24) pada chor3akara par3hane se, (25) vinaya rahita hokara par3hane se, (26) upayogahIna hokara par3hane se, (27) udAttAdi svaroM se rahita par3hane se, (28) ziSya kI yogyatA se adhika sUtra pATha par3hAne se, (29) bure bhAva se jJAna grahaNa karane se, (30) akAla meM svAdhyAya karane se, (31) zAstrokta kAla meM svAdhyAya na karane caturtha adhyayana : pratikramaNa Avashyak Sutra // 92 //

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alandlesalesalesslesslesslessleseslessle.sleeplessleseskoselesslessleaslesaksesekasdeskatestlesslesalessksksketa + se, (32) asvAdhyAya meM svAdhyAya karane se, tathA (33) svAdhyAya meM svAdhyAya na karane se jo bhI aticAra lagA hai usase maiM pIche haTatA huuN| merA vaha duSkRta mithyA ho| Exposition: Thirty three condemnable activities (asatanayay) are (1) disrespect to arihantas (2) disrespect to siddhas (3) disrespect to acharyas (4) disrespect to upadhyayas (5) disrespect to sadhus (6) disrespect to sadhvis (nuns) (7) disrespect to lay male devotees (8) disrespect to female devotees (9) disrespect to gods (10) disrespect to goddesses (11) disrespect to the present world (loka) (12) disrespect to existence of other (higher and lower) loka (13) disrespect to the word (dharma) of omniscient (14) disrespect to the world wherein gods, human beings and demons reside (15) disrespect to all living beings (one sensed to five sensed) beings (16) disrespect to the time-cycle (17) disrespect to scriptures (18) disrespect to the angel, patron of scriptures (19) disrespect to acharya who explains scriptures (20) reciting lesson in scripture, not in prescribed order (21) to mingle up one aphorism with any other aphorism (22) to miss any word in aphorism (23) to add any word to the aphorism (24) to miss any clause in lesson of scriptures (25) to recite any scriptures not with proper respect or devotion (26) to recite scripture without properly attending to it (27) to recite any scripture not loudly where it has to be read loudly (28) to deliver lesson of scriptures to the pupil more than his capacity (29) to gain scriptural knowledge with evil intentions (30) to study scriptures in prohibited period (31) Not to study scriptures in the period prescribed for it (32) to study scriptures in the time period totally prohibited for that study (33) not to study scriptures in the time period specifically assigned for its study. I feel sorry for any such fault committed by me. May my fault be pardoned. vivecana : prastuta sUtra meM eka prakAra ke asaMyama se zurU karake teMtIsa prakAra kI AzAtanA paryaMta aticAroM/doSoM kA pratikramaNa kiyA gayA hai| 'asaMyama' prathama aura pradhAna doSa hai| isIlie sUtra ke prAraMbha meM asaMyama ko rakhA gayA hai| baMdhana, daNDa, zalya Adi Age ke padoM meM asaMyama kA hI vistAra hai| asaMyama Adi padoM kA saMkSipta svarUpa nimna rUpeNa hai asaMyama pratikramaNa : asaMyama kA artha hai-mana aura indriyoM para aniyNtrnn| svacchanda indriyoM se hI sabhI prakAra ke pApa prakaTa hote haiN| isIlie asaMyama ko saMsAra-bhramaNa kA pramukha kAraNa mAnA gayA hai| yoM to asaMyama ke sataraha bheda kahe gae haiM, parantu yahAM saMgraha naya kI apekSA se saMkalita kie gae sUtra meM samasta saMyama virodhI pravRttiyoM ko 'asaMyama' isa eka zabda meM grahaNa kara liyA gayA hai| d Relateletestendantestantialadaladalatiala Avazyaka sUtra // 93 // IVth Chp.:Pratikraman

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jegllnnni:shkgll ragolesale skeseke sleeplessle skesakskskskskskskskskskskskskssakce sheelslesale skelesalesalesaleakestrelesalesalesalesale skesakseen baMdhana pratikramaNa : jo jIva ko saMsAra meM bAMdha kara rakhe use bandhana kahA jAtA hai| yaha do prakAra kA hai-rAga bandhana evaM dveSa bndhn| samasta saMsArI AtmAeM ina do bandhanoM meM baMdhI * huI haiN| rAga aura dveSa, ye donoM eka hI sikke ke do pahalU haiN| jahAM eka vidyamAna rahegA vahAM dUsarA bhI vidyamAna rhegaa| rAga-dveSa ko saMsAra rUpI vRkSa kA bIja kahA gayA hai| ina bIjoM ko naSTa karane ke lie hI sajaga sAdhaka inase pratikramaNa karatA hai| daNDa pratikramaNa : jina sAdhanoM se AtmA daNDita ho unheM daNDa kahA jAtA hai| daNDa tIna prakAra kA hai-(1) mano-daNDa, (2) vacana-daNDa, evaM (3) kAya-daNDoM viSaya-vikAroM ke cintana meM saMlagna rahane vAlA mana, manodaNDa hai| asatya, nindA, vikathA meM pravRtta rahane vAlA vacana, vacanadaNDa hai| hiMsA, anAcAra, corI Adi meM pravRtta zarIra, kAyadaNDa hai| ___gupti pratikramaNa : gupti kA artha hai-gopana krnaa| azubha pravRttiyoM se haTakara zubha pravRttiyoM meM saMlagna honA gupti hai| guptiyAM tIna haiM-(1) manogupti, (2) vacana gupti, evaM (3) kaaygupti| viSayoM-vikAroM Adi se mana ko bacAkara rakhanA manogupti hai| nindA, cugalI, vikathA Adi se vacana ko rakSita rakhanA vacana gupti hai| hiMsA, anAcAra Adi se zarIra ko gopa kara rakhanA kAyagupti hai| tIna prakAra kI guptiyoM meM yadi doSa utpanna huA hai to sAdhaka pratikramaNa dvArA unakI zuddhi karatA hai| zalya pratikramaNa : zalya kA artha hai zUla arthAt kaaNttaa| zarIra ke kisI bhI aMga meM yadi zUla cubha jAe, zUla kI noka zarIra ke bhItara hI raha jAe to vaha nirantara cubhana paidA karatI rahatI hai| jaba taka vaha zUla zarIra meM rahatI hai taba taka vyakti nirantara azAnta rahatA hai| zarIra meM jo cabhana zala utpanna karatI hai. AtmA meM vahI cabhana utpanna karane vAle tIna baDe doSa haiN| una doSoM kA nAma hai-(1) mAyA, (2) nidAna, evaM (3) mithyaadrshn| AgamIya bhASA meM inheM zalya kahA jAtA hai| mAyA kA artha hai-chl-kptt| nidAna kA artha hai-dharma-sAdhanA ke pratiphala ke rUpa meM sAMsArika bhogopabhogoM kI kAmanA rkhnaa| mithyAdarzana kA artha hai-viparIta zraddhA, satya ko asatya evaM asatya ko satya maannaa| ye tInoM zalya AtmA ko sAlate rahate haiM, AtmA ko kadApi zAnti kA anubhava nahIM karane dete haiN| gAravagaurava pratikramaNa : gaurava kA artha hai-ahNkaar| ahaM bhAva se jIva bhArI ho jAtA hai| isIlie ise gaurava kahA gayA hai| gaurava tIna prakAra kA hai-(1) Rddhi gaurava, (2) rasa gaurava, evaM (3) sAtA gaurv| apanI Rddhi-siddhi, vidyA, yaza, pada Adi kA ahaMkAra karanA Rddhi gaurava hai| dUdha, dahI, ghRta Adi iSTa rasoM kI prApti para ahaMkAra karanA rasa gaurava hai| Arogya aura zArIrika sukha, tathA manojJa vastra-pAtra Adi kI prApti para garva karanA sAtA gaurava hai| Polesale kestakestandeeolesalelesslesha skeslesalesale ke slesalesdesktake askskskskskastastskeedestrolesalesdesktoadeealtcake caretakskskskakakakatest caturtha adhyayana : pratikramaNa //94 // Avashyak Sutra nAasaaraaaaaaaaaaaaaaaaaaaaaaaaaas statestra

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baMdhana, zalya evaM dhyAna sUtra do prakAra ke bandhana 2. dveSa .rAga gurudeva sadA isako hI mahatva dete haiN| hameM pUchate bhI nhiiN| maiM inase napharata karatA hai| yaha merA priya ziSya hai| mujhe isase bahuta anurAga hai| tIna prakAra ke zalya Aja hama saba eka sAtha pAraNA kreNge| yadi maiM pAraNA nahIM kruuNgaa| cupacApa aThAI kara letA huuN| mere tapa kA koI phala mile to agale janma meM maiM bhI aisA dhanavAna bneN| 2. nidAna zalya 1. mAyA zalya 3. mithyAdarzana zalya cAra prakAra ke dhyAna bhagavAna hI isa loka ko banAne aura miTAne vAlA hai| 1. AttadhyAna saMyama pAlane meM kitanA kaSTa hotA ho 2. raudradhyAna 3. dharma dhyAna yahA~ se turanta bAhara nikalo, nahIM to ThIka nahIM hogaa| 4.zukla dhyAna citra saMkhyA 10

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RSalesade skeslesale ads skskskelesslesale skeshe shoeslesslele shesisdeshe she sleele skeseks she skewelelesslessleekerlesslesleless skese citra-paricaya - 10 Illustration No. 10 baMdhAna, zalya evaM dhyAna sUna (ka) baMdhana do prakAra kA hai - 1. rAga baMdhana, 2. dveSa bNdhn| ziSya, putra, mitra, svajana yA kisI bhI iSTa vastu ke prati mamatva bhAva rakhanA 'rAga baMdhana' hai| kisI bhI apriya vyakti yA aniSTa vastu Adi ke prati dveSa rakhanA 'dveSa baMdhana' hai| (kha) zalya kA artha zUla yA kAMTA hai| jo bhAva yA saMkalpa AtmA meM kAMTe kI bhAMti cubha jAe aura use anaMta saMsAra meM bhaTakAe use zalya kahA jAtA hai| zalya tIna prakAra kA hai - 1. mAyA zalya - chala-kapaTa pUrvaka vyavahAra krnaa| tyAga-tapa Adi AdhyAtmika anuSThAnoM meM bhI mAyA tyAjya hai| mAyApUrvaka adhika tapa karane se mahAbala ko 'strItva' meM janma lenA par3A thaa| 2. nidAna zalya-tyAga-tapa Adi AdhyAtmika anuSThAnoM ke phala ke rUpa meM laukika viSayoM-RddhiyoM kI prApti kA saMkalpa krnaa| 3. mithyA darzana zalya-jinadeva ke mArga ke viruddha zraddhA prarUpaNA krnaa| (ga) kisI vastu yA viSaya para ekAgracitta honA dhyAna hai| yaha cAra prakAra kA hai - 1. ArttadhyAna - yaha nirAzA se prakaTa hotA hai| isameM iSTa vastu ke saMyoga aura aniSTa vastu ke viyoga kI kAmanA hotI hai| 2. raudra dhyAna - isameM IrSyA, dveSa, krodha aura ahaMkAra kI pradhAnatA hotI hai| 3. dharmadhyAna - isameM saralatA, mRdutA Adi dharmabhAvoM meM citta kI ekAgratA rahatI hai| 4. zukla dhyAna - AtmA ke jJAna, darzana Adi vizuddha bhAvoM meM ramaNa karanA zukla dhyAna hai| Sutras of Bondage, Sting, Meditation (A) Bondage has been said of two types :- I. Attachment bondage, 2. Aversion bondage. To keep proprietory interest in the disciple, son, friend, kith and kin or in any favourable object is called attachement bondage. To have hatred towards any unloving 2 person or undesired object is called aversion bondage. (B) Shalya means a sting or a thorn. Any such feelings and resolve that pierces like a thorn into the soul and to leads astray into this infinite world is called Shalya. Shalyas are said to be of three types :- I. Sting of deceit - To behave deceitfully. Even in the is observation of austerity and renunciation deception is totally prohibited. In observing, austerity in large amount deceitfully 'Mahabala' had to reincarnated as a womenhood, 2. - Nidan Shalya - Resolving to obtain mundane prosperity and wealth as a fruit of ones performed activities of austerity, renunciation, restraint and propiation of spirituality, 3. - Sting of false perception - To propound faith against the tenants and principle propounded by Jin Deva. (C) To get concentrated on any object or matter is called meditation. It is of four types :- I. Arat Dhyan :- It gets menifested through despondency. In the desire of combination of favourable object and separation of undesirable objects occurs, 2. Raudra Dhyan:- In it the feeling of jealousy, aversion, anger and pride remains, 3. Dharam Dhyan :- In it the concentration of mind remains in the disposition of religion, straight forwardness and simplicity, 4. Shukla Dhyan :- The notion of contemplation into the pure dispositions of knowledge, perception etc. of SELF is called Shukla Dhyan. Relseksleaksleleleake akelela alesale ke siksaksalie.alesale skeside odelskskskseelsalkesakselesslesaleseksksksdelkele skeseksisekskesicolesaledke.saksesalkele skesisalcolesalkeep

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k sesaleraokeskskskskskskskeletale Releaslesleaslesleaslesslestatestresslesalesterdaskestastesteaslesslesterolorkstakestastestsleaslesskeleaslestonstrata ____ gaurava se jIva gurutA/ bhArIpana ko prApta hokara ananta saMsAra sAgara meM DUba jAtA hai| saMsAra-sAgara ko tairane kA icchuka sAdhaka pratikramaNa dvArA gaurava se utpanna doSoM kA nirAkaraNa karatA hai| virAdhanA pratikramaNa : jJAnAdi ratnatraya kI samyak rUpa se paripAlanA karanA ArAdhanA kahalAtI hai| ArAdhanA kA viparItArthaka zabda hai- viraadhnaa| virAdhanA kA artha hai jJAnAdi rUpa tIna ratnoM kA samyak vidhi se pAlana na karanA, unakI ArAdhanA meM doSa lagAnA athavA unake prati upekSA bhAva dhAraNa krnaa| virAdhanA tIna prakAra kI hai-(1) jJAna virAdhanA, (2) darzana virAdhanA, (3) cAritra viraadhnaa| sAvadhAnI rakhate hue bhI ratnatraya kI ArAdhanA meM kabhI doSa utpanna ho jAte haiN| unhIM kI zuddhi ke lie sAdhaka pratikramaNa dvArA ukta doSoM se nivRtta hotA hai| ___kaSAya pratikramaNa : kaSa kA artha hai saMsAra aura Aya kA artha hai laabh| arthAt janmamaraNa rUpa saMsAra kI jo vRddhi karatA hai use kaSAya kahate haiN| kaSAya cAra prakAra kA hai-(1) krodha, (2) mAna, (3) mAyA, evaM (4) lobh| ye cAroM kaSAya AtmA ke zatru haiN| ye Atma-guNoM se kA vaise hI haraNa kara lete haiM jaise kisI asAvadhAna zreSThI kA dhana cora curA lete haiN| sAdhaka AtmaguNoM kI rakSA meM satata sAvadhAna rahatA hai| isIlie vaha cAra kaSAyoM se pratidina pratikramaNa karatA hai| saMjJA pratikramaNa : vikAra yukta abhilASA/icchA ko saMjJA kahate haiN| saMjJAeM cAra haiM, yathA-(1) AhAra saMjJA, (2) bhaya saMjJA, (3) maithuna saMjJA, evaM (4) parigraha sNjnyaa| AhAra jIvana kI prAthamika AvazyakatA hai| pratyeka jIva meM AhAra saMjJA vidyamAna rahatI hai| AhAra ke prati tIvra Asakti, amaryAdita aura anArya bhojana vikRta AhAra kI zreNI meM Ate haiM jinakA tyAga sAdhaka ke lie anivArya hai| bhaya bhI prANimAtra meM rahatA hai| parantu sAdhu abhaya kI sAdhanA dvArA bhaya para vijaya prApta kara letA hai| brahmacarya kI akhaNDa sAdhanA dvArA sAdhu maithuna se mukta rahatA hai| paMcama mahAvrata ke rUpa meM vaha parigraha kA tyAga karatA hai| kadAcit saMjJA saMbaMdhI doSa kI utpatti ho jAtI hai to zramaNa pratikramaNa dvArA Atmazuddhi kara letA hai| vikathA pratikramaNa : vikAra utpanna karane vAlI kathA-kahAnI, carcA-vArtA ko vikathA kahA jAtA hai| vikathA cAra prakAra kI hai, yathA (1) strIkathA-striyoM kI veza-bhUSA, rahana-sahana, khAna-pAna, aMgopAMga Adi kI carcA karanA strIkathA hai| Avazyaka sUtra // 95 // IVth Chp. : Pratikraman apnasapaningpagegamagraneparappanas na s

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( 2 ) bhattakathA - bhojana-saMbaMdhI kathA | (3) deza kathA - vibhinna dezoM ke vividha prakAra ke rahana-sahana, veza - vinyAsa, sAja-zrRMgAra, khAna-pAna, zilpAdi kI carcA karanA / (4) rAjakathA-rAjanIti, rAjAoM ke aizvarya, vilAsa, yuddha Adi se saMbaMdhita kathA karanA / uparokta cAroM prakAra kI kathAeM sAdhu ke lie varjita haiN| ukta kathAoM ke kinhIM saMdarbhoM se yadi vairAgya kA pakSa puSTa hotA hai to vairAgyazIla sAdhu inakA saMkSipta ullekha / kathana kara sakatA hai| yahAM pramAda yA mohavaza kI gaI vikathAoM kA pratikramaNa kiyA gayA hai| dhyAna pratikramaNa : kisI eka padArtha para athavA dhyeya para cittavRttiyoM ko ekAgra karanA dhyAna hai| Artta aura raudra- ye do dhyAna aprazasta evaM dharma aura zukla - ye do dhyAna prazasta (1) ArttadhyAna- iSTa vastu ke viyoga evaM aniSTa vastu ke saMyoga se mana meM utpanna hone vAlA dukha, zoka, pIr3A kA bhAva / (2) raudra dhyAna - krUratA pUrNa mAnasika cintana raudra dhyAna kahalAtA hai| . (3) dharma dhyAna- arihanta - prarUpita pravacana ke cintana meM cittavRttiyoM kA ekAgra honA dharmadhyAna hai| (4) zukla dhyAna- zubha-zveta, niSkalaMka, niSkarma AtmadhyAna meM tallIna rahanA zukla dhyAna kahalAtA hai| prathama do dhyAnoM kA yadi pramAdavaza cintana kiyA ho evaM aMtima do dhyAnoM kA cintanaArAdhana na kiyA ho to usase utpanna doSa kI nivRtti hetu sAdhu pratikramaNa karatA hai| kriyA pratikramaNa : pramukha rUpa se kriyA ke do bheda haiM- prazasta kriyA evaM aprazasta kriyA / AtmA ko AdhyAtmika unnati kI dizA meM le jAne vAlI samasta kriyAeM prazasta haiM evaM avanati kI dizA meM le jAne vAlI samasta kriyAeM aprazasta haiN| yahAM kriyA ke aprazasta svarUpa kA pratikramaNa kiyA gayA hai| aprazasta kriyA ke saMkSipta zailI ke anusAra pAMca bheda haiM, yathA (1) kAyikI kriyA - zarIra ke dvArA hone vAlI kriyAoM ko kAyikI kriyA kahA jAtA hai| (2) AdhikaraNikI kriyA-astra, zastra Adi ko adhikaraNa kahate haiN| unake nirmANa evaM upayoga se utpanna hone vAlI samasta pApajanaka kriyAeM AdhikaraNikI kriyA ke aMtargata AtI haiN| caturtha adhyayana : pratikramaNa // 96 // Avashyak Sutra *.*.*.*.*.*.

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Pokesksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksheelerge (3) prAdveSikI kriyA-IrSyA, dveSa Adi akuzala pariNAmoM se utpanna hone vAlI pApamayI pravRttiyoM ko prAdveSikI kriyA kahA jAtA hai| (4) pAritApanikI kriyA-sva yA para ko paritApa utpanna karane vAlI kriyA pAritApanikI kriyA kahalAtI hai| (5) prANAtipAtikI kriyA-prANiyoM kI hiMsA se niSpanna hone vAlI kriyA prANAtipAtikI kriyA kahalAtI hai| ___kAma-guNa pratikramaNa : kAma arthAt vAsanA ko vikasita karane vAle zabda, rUpa, gaMdha, rasa evaM sparza kI kAmaguNa saMjJA hai| ina pAMcoM viSayoM meM bhaTake hue mana kI zuddhi ke lie sAdhaka pratikramaNa karatA hai| ___mahAvrata pratikramaNa : nava koTi sahita aMgIkAra kI gaI pratijJA ko mahAvrata kahate haiN| tIna karaNa (karanA, karAnA evaM anumodana karanA) ko tIna yoga (mana, vacana, kAya) se guNana - karane para nava koTi kA svarUpa nirmita hotA hai| pAMca mahAvratoM ke nAma haiM-(1) ahiMsA, (2) satya, (3) asteya, (4) brahmacarya, evaM (5) aprigrh| sAdhu hiMsA, asatya, caurya, abrahmacarya evaM parigraha-ina pAMca mahAdoSoM kA mana se, vacana se evaM kAya se na svayaM sevana karatA hai, na dUsaroM ko sevana karane kI preraNA detA hai, evaM sevana karane vAloM ko acchA bhI nahIM mAnatA hai| mahAvrata-pratikramaNa se tAtparya hai-yadi ukta mahAvratoM ke pAlana meM koI doSa lagA hai to usase maiM pIche lauTatA huuN| ___samiti pratikramaNa : pAMca mahAvrata mUlaguNa kahalAte haiN| una mUlaguNoM kA jo poSaNa aura saMrakSaNa karatI haiM unheM samiti kahA jAtA hai| pAMca samitiyAM sAdhu ke uttaraguNa kahalAtI haiN| samiti kA zAbdika artha hai-zAstrokta samyak prvRtti| pAMca samitiyoM kA svarUpa isa prakAra Igalesaleelesedeolesteraselesslesslessleseslesalesterdstesslesslesterstesakestralskskastasksdeshesdrsalreatesters ___(1) IryA samiti-yuga pramANa (cAra hAtha pramANa) bhUmi kA avalokana karate hue gamana karanA, jisase kisI prANI kI hiMsA na ho| (2) bhASA saMmiti-viveka pUrvaka hita-mita evaM satya vacana bolnaa| (3) eSaNA samiti-gocarI ke 42 evaM mAMDale ke 5, aise 47 doSoM ko TAlakara bhikSA kA grahaNa evaM upayoga krnaa| (4) AdAna-bhANDa mAtra nikSepaNA samiti-upayoga meM Ane vAle vastra, pAtra, pustaka, tRNa Adi ko vivekapUrvaka uThAnA evaM rkhnaa| Avazyaka sUtra aaaaaa // 97 // IVth Chp.: Pratikraman aaaaaaaaaaaaaaaaaaaaaaaaaaaaaaras a

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(5) pariSThApanikA samiti - zarIra se utpanna hone vAle mala, mUtra, kapha, nakha, keza Adi kA vivekapUrvaka jIvarahita sthAna para tyAga karanA / ina pAMca samitiyoM kI ucita ArAdhanA meM yadi koI doSa lagatA hai to sAdhaka " paDikkamAmi paMcahiM samiIhiM" isa sUtra dvArA usa doSa kI zuddhi karatA hai| jIva nikAya pratikramaNa : jIva kA artha hai - prANI aura nikAya kA artha hai- rAzi athavA smuuh| chaha aisI rAziyAM / nikAya haiM jinake antargata samasta jIvoM kA samAveza ho jAtA hai| una chaha nikAyoM ke nAma haiM - pRthvI, pAnI, teja (agni), vAyu, vanaspati evaM trasa / pRthvI hI jina jIvoM kA zarIra hai unheM pRthvIkAya kahA jAtA hai / isI prakAra kramazaH jina jIvoM kA zarIra ap, tejas, vAyu, evaM vanaspati hai, unheM apkAyika, tejaskAyika, vAyukAyika evaM vanaspatikAyika jIva kahA jAtA hai| ina pAMcoM nikAyoM ke jIva sthAvara kahalAte haiN| ye sthAvara isalie kahalAte haiM kyoMki ina jIvoM meM svecchA se eka sthAna se dUsare sthAna para gamana karane kI yogyatA nahIM hotI hai| chaThI jIva nikAya kA nAma hai - trasa / trasa prANiyoM meM do indriya vAle, tIna indriya vAle, cAra indriya vAle evaM pAMca indriya vAle samasta jIvoM kA antarbhAva ho jAtA hai| sAdhu dvArA ina chahoM jIvanikAyoM meM se kisI bhI prANI kI yadi hiMsA ho jAtI hai, yA kisI jIva ko kaSTa utpanna ho jAtA hai to sAdhu usa doSa ke pariSkAra ke lie 'jIvanikAya pratikramaNa' karatA hai| lezyA pratikramaNa : vicAra kI zubhAzubha taraMgoM ko lezyA kahA jAtA hai| lezyAeM chaha haiM (1) kRSNa lezyA-atyanta kaluSatApUrNa manovRtti vAle jIvoM ke yaha lezyA hotI hai| aise manuSya atyanta krUra evaM nirdaya hote haiN| svayaM ke kSudra se lAbha ke lie dUsaroM ke bar3e se bar3e ahita kara DAlate haiN| ihaloka - paraloka kA unheM kiMcit bhI cintana nahIM hotA hai / (2) nIla lezyA - isa lezyA vAle jIva IrSyAlu - mAyAvI evaM rasalolupa hote haiN| prathama kI apekSA isa lezyA vAle jIvoM kI krUratA kiMcit kama hotI hai| (3) kApota lezyA - isa lezyA vAle jIva meM cintana kA sUkSma aMza janma letA hai / parantu usakI vaicArika kaThoratA ke samakSa usakA vaha cintana dabA rahatA hai| isalie yaha lezyA bhI aprazasta hai| (4) tejolezyA - yaha prazasta lezyA hai| isa lezyA vAlA vyakti svayaM ke sAtha-sAtha dUsaroM ke sukha kA bhI cintana karatA hai| vinamratA, karuNA, paropakAra vRtti isa lezyA ke lakSaNa haiN| caturtha adhyayana : pratikramaNa // 98 // Avashyak Sutra

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g jlljllnnikrnninnigllaagnnij.. ii pekcakesekslaskele slesalesale skesleshaskele slesalesale slesalesekslesalesale skesalesale slesale skesalesalesalesaleslesslesaksesalesdeskgee (5) padmalezyA-yaha zreSTha lezyA hai| isa lezyA vAlA vyakti apane AcAra, vicAra aura vANI ke dvArA sarvatra sadguNoM kI sugandha bikheratA hai| __(6) zukla lezyA-zukla kA artha hai shvet| isa lezyA vAlA vyakti zubhra-zveta (rAga-dveSa rahita) bhAvoM meM ramaNazIla rahatA hai| svayaM to kisI ko kaSTa pahuMcAtA hI nahIM, svayaM ko kaSTa pahuMcAne vAloM para bhI maitrIbhAva dhAraNa karatA hai| ___ uparokta chaha lezyAoM meM se prathama tIna heya evaM aMtima tIna upAdeya haiN| __ bhaya-sthAna pratikramaNa : sAdhu abhaya kI sAdhanA karatA hai| vaha svayaM abhaya hotA hai aura ra sabhI ko abhaya kA dAna detA hai| abhaya kA dAtA hone se vaha sadaiva bhaya se mukta rahatA hai| phira bhI kabhI mohanIya karma ke udaya se bhaya kA bhAva usake hRdaya meM utpanna ho jAe to vaha pratikramaNa dvArA usase utpanna doSa kA nirAkaraNa kara detA hai| bhaya ke sthAna sAta haiM, yathA (1) ihaloka bhaya-sajAtIya prANiyoM se utpanna hone vAlA bhy| jaise manuSya ko manuSya se, pazu ko pazu se hone vAlA bhy| (2) paraloka bhaya-dUsarI jAti athavA gati ke prANiyoM se hone vAlA bhy| jaise manuSya ko bhUta-pretoM-devoM se tathA sarpa, bicchu Adi prANiyoM se bhaya hotA hai| . (3) AdAna bhaya-dhana Adi kI surakSA hetu cora-DAkuoM se ddrnaa| (4) akasmAt bhaya-akAraNa bhayabhIta ho jaanaa| (5) AjIvikAbhaya-AjIvikA saMbaMdhI bhy| (6) maraNa-bhaya-mRtyu saMbaMdhI bhy| (7) azloka bhaya-apayaza kI AzaMkA se utpanna hone vAlA bhy| mada-sthAna pratikramaNa : mada kA artha hai-ahNkaar| ahaMkAra se aneka doSoM kI utpatti hotI hai| ahaMkArI vyakti dUsaroM ke apamAna meM AnaMda mAnatA hai| sAdhaka ahaMkAra se sarvathA dUra rahatA hai| ahaM kA koI kaNa AtmA ko dUSita na kare isa hetu vaha pratikSaNa sAvadhAna rahatA hai| kadAcit ahaM kA koI kaNa usakI AtmA ko dUSita karatA hai to vaha usake lie pratikramaNa karatA hai| mada ATha prakAra kA hai - (1) jAti mada-UMcI jAti kA ahNkaar| (2) kula mada-UMce kula kA abhimaan| (mAtRpakSa kI jAti evaM pitRpakSa kI kula saMjJA hai|) vrnninnigll Avazyaka sUtra Bappapepar r // 99 // IVth Chp. : Pratikraman agaganganganagapugges

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Ruless lesslesalesale skeslesslesslesslesslesalesalenleske slesslesola saksesslessless lesslesalesalesalese sesslesalesleshesdeskeleseleasinger (3) bala mada-zArIrika zakti kA ahNkaar| (4) rUpa mada-rUpa-saundarya kA ahNkaar| (5) tapa mada-'maiM bar3A tapasvI hUM' aisA abhimAna krnaa| (6) zruta mada-vidvattA kA ahN| _(7) lAbha mada-icchita vastu kA lAbha hone para abhimAna krnaa| (8) aizvarya mada-prabhutva kA ghmnndd| brahmacarya gupti pratikramaNa : brahma (AtmA) meM caryA (ramaNa)-zIla honA brahmacarya hai| sAdhu maithuna kA sarvathA tyAgI hotA hai| brahmacarya kI surakSA ke lie vaha nava-vidha guptiyoM kA pUrI sAvadhAnI se pAlana karatA hai| gupti kA artha hai-gopana/rakSaNa krnaa| gupti ko bAr3a bhI kahate / haiN| jisa prakAra kisAna phasala vAle kheta kI bAr3a se rakSA karatA hai, vaise hI sAdhaka apane amUlya brahmacarya vrata kI nau prakAra kI bAr3oM se rakSA karatA hai| brahmacarya kI nau guptiyoM/bAr3oM kA svarUpa isa prakAra hai (1) vivikta-vasati-sevana-jahAM para strI, pazu evaM napuMsaka kA vAsa ho, vahAM nahIM tthhrnaa| (2) strI-kathA-parihAra-strI-saMbaMdhI kathAoM evaM striyoM se haMsI-majAka kA tyAga krnaa| (3) niSadyAnupavezana-jisa sthAna para strI baiThI ho, usake uTha jAne ke bAda bhI do ghar3I taka usa sthAna para na baitthnaa| (4) strI-aMgopAMga-adarzana-strI ke aMga-upAMgoM ko nahIM dekhnaa| (5) kuDyAntara-zabda-zravaNAdi-varjana-dIvAra yA kapATa Adi ke pIche se striyoM ke manohara zabda, gIta, hAsya, rodana Adi ko na sunnaa| (6) pUrva-bhoga-asmaraNa-dIkSA se pUrva sevita bhogoM kA smaraNa na krnaa| (7) praNIta-bhojana-tyAga-zarIra meM viziSTa bala evaM indriyoM meM caMcalatA utpanna karane vAle gariSTha bhojya padArthoM kA tyAga krnaa| (8) atimAtrA-bhojana-tyAga-rUkhA-sUkhA bhojana bhI adhika mAtrA meM na khaanaa| (9) vibhUSA-parivarjana-zarIra ke zRMgAra kA tyAga krnaa| zramaNadharma pratikramaNa : Agama meM varNita jina dharmoM ko AtmasAt karate hue sAdhu AtmavikAsa kI yAtrA karatA hai unheM zramaNa-dharma kahA jAtA hai| zramaNa-dharma nimnokta dasa prakAra kA haicaturtha adhyayana : pratikramaNa // 100 // Avashyak Sutra parmanar a ppagappapreparappaparmanapapappyRPARIES Adolescleasle.ple selessle str wasakasakerlastestrokerlesslesslesterlesslesslesalesaleelesesekesrkestasselesslesalesarkestlesslestestsslesalestealsakestatestostestoskelestatest strokerse

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1. jAti mada mere jaisA bala, 'kisI meM nhiiN| mere jaisA tapa koI nahIM kara sktaa| 5. tapo mada mujhe hamezA gocarI meM kitanI acchI vastue~ milatI haiN| ATha mada sthAna 'kula merA kitanA U~cA hai| merI jAti kitanI zreSTha hai| 3. bala mada 7. lAbha mada 2. kula mada merA rUpa kitanA sundara hai| 1000 pUre saMgha meM merA jJAna sarvazreSTha hai| 6. zruta mada citra saMkhyA 11 100 8. aizvarya mada 4. rUpa mada mere darzana ke lie devatA bhI Ate haiN|

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Prasalesalesaksssksvke sale skin slesslessksksksslesha slasheskoseskelesesaksakslassistasslesslerlesslesslesalesslesalsalesiaslesrep citra-paricaya - 11 Illustration No. 11 AThamada sthAna jisa prakAra mada-masta hAthI sabhI surakSA-sAdhanoM ko tor3akara udhama macAtA hai tathA apane svAmI kA evaM svayaM apanA ahita karatA hai vaise hI jAti, kula, bala, rUpa, tapa, zruta, lAbha aura aizvarya ke mada se AviSTa huA sAdhaka jinendra-prarUpita maryAdAoM ko to bhaMga karatA hI hai svayaM apanI AtmA kA bhI ahita karatA hai| jAti-kula Adi ke ahaMkAra se use nimna jAti-kula meM utpanna honA par3atA hai| isI prakAra bala aura rUpa ke mada se use bhavAMtara meM nirbala aura kurUpa deha kI prApti hotI hai| tapa aura zruta ke mada se use bhaviSya meM tapa ke ayogya deha aura maMda mastiSka kI prApti hotI hai| lAbha aura aizvarya ke ahaMkAra svarUpa usakA bhaviSya alAbha aura dAridraya yukta ho jAtA hai| eka se lekara AThaveM citra taka ATha madoM ke svarUpa ko prastuta kiyA gayA hai| ina madoM se sAdhaka ko sadaiva dUra rahanA caahie| Asslessleslesslesslesslelessassinaleselesslesalesslesslesslesslesslelessleeplessleslesolesale.slesslesslelesslesslesslesslessleeplessleeplesole.sleeplesslesolesolesale sleeplesslesole.sleeplessle.clesslessleep Polesaleaksaleselessicalsselesskolesalesalesaksslesaisaksalesalelesolesalesalesalesalelesslesalesalesalesakalesisekesalesalesalesalsolesalesakoslesslesalesdesoksaakshlesslesalelesslesalelesslesalesleep Eight Places of Pride Just as the intoxicated elephant uproars breaking all the safety measures and injures his master and himself so does the practiser intoxicating through the pride of caste, clan, power, beauty, austerity, wisdom, gain and wealth not only transgresses the limits propounded by Jinendra but injure his soul also. He has to reincarnate in the low profile households being proud of caste and clan etc. In the same manner being proud of power and beauty in his next birth obtains an ugly and weak state, intoxicated by the pride of austerity and wisdom (shrut) he gets the physique unworthy of austerity and a weak brain in future. Being proud of gain and wealth his future becomes of worthless and full of poverty. From illustration one to eighth the mode of eight prides has been presented the practiser must he aware of these eight prides. Ma y aPAPPRPreparssagaTRAPAMPIPParappanaPAPARS

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Bhakto (1) kSamA-krodha ko jItakara satata zAntabhAvoM ko dhAraNa karanA / (2) mukti - lobha para vijaya prApta kara saMtoSabhAva ko dhAraNa karanA / (3) Arjava - chala-kapaTa kA tyAga kara saralatApUrvaka jInA / (4) mArdava - mAna kA mardana kara mRdutA ko aMgIkAra karanA / (5) lAghava - laghutA arthAt halkApana / dravya se vastra - pAtra Adi upadhi tathA bhAva se rAga-dveSa Adi ke bhAra se mukta rahanA / (6) satya-sadaiva satya evaM madhura vacanoM kA prayoga karanA / (7) saMyama- samasta pApajanaka pravRttiyoM kA tyAga karanA / ( 8 ) tapa - bAraha prakAra ke tapoM kI yathAzakti ArAdhanA karanA, athavA icchAoM-AkAMkSAoM ke nirodha meM satata prayatnazIla rahanA / (9) tyAga - mamatA - mUrcchA rUpa AMtarika evaM vastra - pAtra Adi bAhya parigraha kA tyAga karanA / (10) brahmacarya - nau bAr3oM sahita zuddha brahmacarya kI ArAdhanA karanA / uparokta dasa prakAra ke zramaNa-dharma kA yadi ullaMghana huA hai to sAdhu pratikramaNa dvArA utpanna doSoM kI zuddhi karatA hai| 'upAsaka pratimA pratikramaNa : 'upAsaka' zabda kA yahAM zramaNopAsaka arthAt zrAvaka ke lie vyavahAra huA hai| pratimA zabda kA artha pratijJA hai / zramaNopAsaka kI pratijJA upAsaka pratimA kahalAtI hai| pratimAoM kI saMkhyA gyAraha hai jina kI ArAdhanA meM sAr3he pAMca varSa kA samaya lagatA hai| pratimAoM kA svarUpa isa prakAra hai (1) darzana pratimA - isa pratimA meM aticAra rahita zuddha samyaktva kA pAlana kiyA jAtA hai| isa pratimA kI avadhi eka mAsa kI hai| (2) vrata pratimA - isa pratimA meM zrAvaka pAMca aNuvratoM evaM tIna guNavratoM kI vizuddha ArAdhanA karatA hai| isa pratimA kI avadhi do mAsa kI hai| (3) sAmAyika pratimA - isa pratimA meM zrAvaka sAmAyika evaM dezAvakAzika vratoM kI nirdoSa ArAdhanA karatA hai| yaha pratimA tIna mAsa kI hai| (4) pauSadha pratimA - isa pratimA kA ArAdhaka zrAvaka aSTamI, caturdazI, pUrNimA aura amAvasyA ko pratipUrNa pauSadha karatA hai| yaha pratimA cAra mAsa kI hai| (5) niyama pratimA - prAraMbhika cAroM pratimAoM kA pAlana karate hue zrAvaka prastuta pratimA meM dina meM brahmacarya kA pAlana karatA hai, rAtri meM maithuna sevana kA parimANa karatA hai, snAna evaM Avazyaka sUtra // 101 // IVth Chp. : Pratikraman

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zrRMgAra kA tyAga karatA hai, dhotI meM lAMga nahIM detA, rAtri meM AhAra- pAnI kA pratyAkhyAna karatA hai, eka mAsa meM nyUnatama eka rAta evaM pAMca mahIne meM pAMca rAteM dharma- jAgaraNa meM vyatIta karatA hai / isa pratimA kI avadhi jaghanya eka, do, tIna dina evaM utkRSTa pAMca mAsa kI hai| (6) brahmacarya pratimA - isa pratimA meM brahmacarya kI niraticAra ArAdhanA kI jAtI hai| isakI avadhi jaghanya eka rAtri kI evaM utkRSTa chaha mAsa kI hai / (7) sacitta-tyAga pratimA - isa pratimA meM sabhI sacitta vastuoM ke upabhoga kA tyAga kiyA jAtA hai| isa pratimA kA kAlamAna jaghanya eka dina evaM utkRSTa sAta mAMsa kA hai| (8) AraMbha - tyAga pratimA - isa pratimA meM AraMbha (hiMsAjanya ) ke samasta vyApAroM kA tyAga kiyA jAtA hai| isa kI avadhi jaghanya eka dina evaM utkRSTa ATha mAsa kI hai| (9) preSya-tyAga pratimA - isa pratimA meM zrAvaka dUsaroM se bhI AraMbha nahIM karAtA / isakA kAlamAna jaghanya eka dina evaM utkRSTa nau mAsa kA hai| (10) uddiSTabhakta - tyAga pratimA - isa pratimA meM zrAvaka svayaM ke nimitta taiyAra kie gae AhAra -pAnI kA upayoga nahIM karatA / ustare se sira ke keza kATatA hai / -gRha-saMbaMdhI kAryoM meM upekSAbhAva rakhatA hai| kisI kArya ke pUche jAne para jAnatA hai to kahatA hai - jAnatA hUM, nahIM jAnatA hai to kahatA hai, nahIM jAnatA huuN| isa pratimA kI samayAvadhi jaghanya eka dina evaM utkRSTa dasa mAsa kI hai| (11) zramaNabhUta pratimA - isa pratimA meM zrAvaka sAdhu ke samAna AcAra kA pAlana karatA hai| sAdhu ke samAna veza dhAraNa karake, sAdhu ke yogya bhaNDopakaraNa grahaNa karake bhikSAcarI karatA hai| sAmarthya hai to kezaluJcana karatA hai anyathA ustare se ziromuNDana karatA hai| isa pratimA kI avadhi jaghanya eka dina - rAtri kI evaM utkRSTa gyAraha mAsa kI hai| gyArahavIM pratimA kA dhAraka zrAvaka 'zramaNa sUtra' ke pATha se pratikramaNa karatA hai| ukta upAsaka pratimAoM kI yadi viparIta prarUpaNA huI hai to usase utpanna doSa kI sAdhu 'upAsaka pratimA pratikramaNa " dvArA Atma-zuddhi karatA hai| bhikSu-pratimA pratikramaNa : bhikSu, zramaNa, nirgrantha, sAdhu, muni- ye sabhI jaina muni ke lie vyavahRta hone vAle paryAyavAcI zabda haiN| bhikSu kA zAbdika artha hai - vaha sAdhaka jisakA jIvana bhikSAvRtti para AdhArita hai| muni apane zarIra kI AvazyakatAoM kI pUrti ke lie koI udyoga-vyavasAya nahIM karatA hai| aharniza sAdhanA meM saMlagna rahatA hai / parantu jIvana - nirvAha ke lie use bhI anna-vastra - pAtra Adi kI AvazyakatA hotI hai| usa AvazyakatA ko vaha nirdoSa caturtha adhyayana : pratikramaNa // 102 // Avashyak Sutra

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selesslesslesslesslesale skesalesalesalesaleaks stealsaleshe slesaleaksaksheele skeslesale skesalesale skesksdeshe sleake sleslesslesalesale skelete bhikSAvidhi dvArA pUrNa karatA hai| smaraNa rahe bhikSAjIvI hote hue bhI zramaNa bhikhArI nahIM hotaa| bhikhArI kI bhikSAvRtti meM niyamopaniyamoM evaM saMtoSa ke lie koI sthAna nahIM hotA, vaha dInatApUrvaka gRhasthoM se yAcanA karatA hai| icchita vastu kA lAbha hone para vaha dAtA kI prazaMsA, aura lAbha na hone para dAtA kI nindA karatA hai| isake viparIta zramaNa kI bhikSAvidhi 42 niyamoM/maryAdAoM se surakSita hotI hai| zramaNa bhikSA kA yoga milane para prasanna nahIM hotA, yoga na milane para nirAza nahIM hotaa| bhAvapUrvaka bhikSA dene vAle kI vaha prazaMsA nahIM karatA aura dutkArane vAle dAtA kI nindA bhI nahIM krtaa| isa prakAra bhikSu bhikSAjIvI hokara bhI bhikhArI nahIM hotA gSeleskelelessleslesalestendesesaslesalenlesslesalestendesekskskskskskskskskskskskskskskskskskskskskskskosele skesekskskskskskskskskskese yahAM bhikSu kI 12 pratimAoM kA pratikramaNa kiyA gayA hai| pratikramaNa se tAtparya hai-yadi * ukta pratimAoM kA maiMne yathAzakti AcaraNa na kiyA ho, yathArUpa zraddhA-prarUpaNA na kI ho to merA vaha pramAdajanya doSa niSphala ho. usa doSa se maiM pIche lauTatA huuN| bAraha pratimAoM kA svarUpa isa prakAra hai___pahalI pratimA-isa pratimA kI avadhi eka mAsa kI hai| isa pratimA kA dhAraka bhikSu pratidina eka datti anna evaM eka datti jala grahaNa karatA hai| datti kA artha hai-dAtA dvArA sAdhu ke pAtra meM baharAe jAte hue padArtha kI dhArA jaba taka akhaNDa rahe use eka datti kahA jAtA hai| nirantara eka mAsa taka bhikSu eka datti anna evaM eka datti jala se jIvana-nirvAha karatA hai| dUsarI se sAtavIM pratimA-prathama pratimA kI bhAMti dUsarI se sAtavIM pratimA taka, sabhI kA kAlamAna eka-eka mAsa kA hai| inameM vizeSatA itanI hai ki dUsarI pratimA meM anna-jala kI do-do dattiyAM lI jAtI haiN| tIsarI pratimA meM tIna-tIna dattiyAM, isI krama se sAtavIM pratimA meM anna-jala kI sAta-sAta dattiyAM lI jAtI haiN| . AThavIM pratimA-isa pratimA kA kAlamAna sAta dina-rAta kA hai| isakI ArAdhanA ekAntara upavAsa ke sAtha kI jAtI hai| gAMva ke bAhara uttAnAsana, pArvAsana athavA niSadyAsana pUrvaka dhyAna kiyA jAtA hai tathA upasargoM-parISahoM ko samabhAva se sahana kiyA jAtA hai| nauvIM pratimA-yaha pratimA bhI sAta ahorAtri kI hai| bele-bele kI tapasyA karate hue grAma ke bAhara daNDAsana, lagaMDAsana athavA utkaTukAsana pUrvaka dhyAna kiyA jAtA hai| dasavIM pratimA-isa pratimA kI avadhi bhI sAta ahorAtri kI hai| sAdhaka tele-tele kA pAraNA karate hue grAma ke bAhara goduhikAsana, vIrAsana athavA AmrakubjAsana meM sthita rahakara dhyAna karatA hai| kiyA jAtA h| Avazyaka sUtra // 103 // IVth Chp. :Pratikraman

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posekesale sle skesakceke sakesekskske alkesakesalelesdeshe skaslesha skesle alskskskskskskeskskskskskskskesicsaksieskesiskeres gyArahavIM pratimA-eka dina-rAta isa pratimA kA kAlamAna hai| cauvihAra bele kI ArAdhanA isa pratimA kI pUrvabhUmikA hai| gAMva ke bAhara dhyAna mudrA meM sthiratApUrvaka ise sampanna kiyA jAtA bArahavIM pratimA-yaha pratimA eka rAtri kI hai| cauvihAra tele kI tapasyA ke sAtha isakI ArAdhanA kI jAtI hai| gAMva ke bAhara nirjana sthAna meM donoM pAMvoM ko saMkoca kara, hAthoM ko ghuTanoM kI ora phailAkara, mastaka ko kiMcit jhukAkara, eka pudgala para dRSTi ko apalaka sthira rakhate hue dhyAna kiyA jAtA hai| isa pratimA meM prAyaH deva, manuSya athavA tiryaMca kA upasarga upasthita hotA hai| sAdhaka yadi upasthita upasarga kA samatAbhAva se sAmanA karate hue pratimA ko sampanna karatA hai to use avadhi, manaHparyava athavA kaivalya-ina tInoM meM se kisI eka jJAna kI avazya upalabdhi hotI hai| sAdhaka yadi calAyamAna ho jAe to vaha pAgala ho jAtA hai tathA kevali-prarUpita dharma se bhI bhraSTa ho jAtA hai| kriyA-sthAna pratikramaNaH kriyA kA artha hai kaary| kriyA do prakAra se kI jAtI hai-jJAnapUrvaka aura ajnyaanpuurvk| jJAnapUrvaka kI jAne vAlI kriyA karmoM se mukti meM sahAyaka se hotI hai jabaki ajJAnapUrvaka kI jAne vAlI kriyA karmabandha kA kAraNa banatI hai| prastuta prakaraNa meM karmabandhana meM hetubhUta teraha kriyA sthAnoM kA grahaNa kiyA gayA hai| teraha kriyA sthAnoM kA svarUpa nimnarUpeNa hai - (1) arthadaNDa kriyA-artha arthAt svayaM ke kisI prayojana kI siddhi ke lie jIvoM kI hiMsA karanA, karAnA aura usakA anumodana krnaa| __ (2) anarthadaNDa kriyA-binA kisI prayojana ke hI jIvoM kI hiMsA krnaa| (3) hiMsA-daNDa kriyA-isa AzaMkA se kisI prANI kI hiMsA karanA ki vaha mujhe athavA mere priyajanoM ko kaSTa utpanna kregaa| (4) akasmAd daNDa kriyA-acAnaka ho jAne vAlI hiNsaa| (5) dRSTi viparyAsa kriyA-dRSTi-bhrama se hone vAlI hiNsaa| yathA-anaparAdhI vyakti ko cora samajhakara daNDa de denaa| (6) mRSA kriyA-asatya bolnaa| (7) adattAdAna kriyA-corI krnaa| (8) adhyAtma kriyA-azubha mAnasika saMkalpoM/durbhAvoM se utpanna hone vAlA paapkrm| (9) mAna kriyA-abhimAna krnaa| caturtha adhyayana : pratikramaNa // 104 // Avashyak Sutra

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kllkllkllllkgllgllnennigllnniknninnigddddi Releaslele sleakshe slesleakslasheslesalesalese slessleshsalkelesslesslesalesdesicole skeslesalesesale skelesolesalesalesale skelesslege ___ (10) mitra kriyA-snehI janoM/mitroM ko daNDita krnaa| (11) mAyA kriyA-chala-kapaTa krnaa| (12) lobha kriyA-lobha krnaa| (13) airyApathikI kriyA-sayogI kevalI ko gamanAgamana ke nimitta se lagane vAlI sUkSma kriyaa| ____ bhUtagrAma pratikramaNa : bhUta kA artha hai-jIva aura grAma kA artha hai-smuuh| jIvoM kA jaghanya eka bheda-cetanA lakSaNa hai| madhyama caudaha bheda evaM utkRSTa pAMca sau tiresaTha bheda haiN| yahAM samUha dRSTi se pratipAdita jIva ke madhyama caudaha bhedoM ke saMbaMdha meM zraddhA, prarUpaNA meM yadi doSa utpanna huA hai athavA ina jIvoM meM se kisI jIva kI virAdhanA huI hai to bhUtagrAma pratikramaNa dvArA Atmazuddhi kI gaI hai| caudaha bhUtagrAmoM/jIva-samUhoM kI gaNanA isa prakAra hai__ (1) sUkSma ekendriya, (2) bAdara ekendriya, (3) dvIndriya, (4) trIndriya (5) caturindriya, (6) asaMjJI paMcendriya evaM, (7) saMjJI pNcendriy| ina sAtoM ke paryApta evaM aparyApta, aise kula caudaha bheda hote haiN| .. paramAdhArmika pratikramaNa : parama+adhArmika = atyanta paapii| athavA adharma pradhAna kAryoM meM vizeSa ruci rakhane vaale| asurakumAra devoM kI eka vizeSa jAti ke deva 'paramAdhArmika' kahalAte haiN| ve deva svabhAva se hI atyanta krUra aura dUsaroM ko dukha dekara prasanna hone vAle hote haiN| ve prathama, dvitIya aura tRtIya naraka ke nArakoM ko vividha ugra prayogoM-sAdhakoM se mArate-kATate rahate haiN| nArakoM kA krandana unheM vizeSa prasannatA detA hai| ve deva 15 prakAra ke haiN| unakI nAmAvalI isa prakAra hai (1) amba, (2) ambarISa, (3) zyAma, (4) zabala, (5) raudra, (6) uparaudra, (7) kAla, (8) mahAkAla, (9) asipatra, (10) dhanuHpatra, (11) kuMbha, (12) bAluka, (13) vaitaraNI, (14) kharasvara, evaM (15) mhaaghoss| ina 15 prakAra ke paramAdhArmika devoM ke zAstrokta svarUpa meM zaMkA karanA, athavA ina jaisA ugra AcaraNa yA vicAra karanA pApotpAdaka hai| kadAcit aisA hotA hai to sAdhu pratikramaNa dvArA usa doSa kI zuddhi kara letA hai| gAthA SoDaSaka pratikramaNa : sUtrakRtAGga sUtra ke prathama zrutaskandha ke solaha adhyayanoM meM kathita zramaNAcAra ke viparIta AcaraNa evaM viparIta zraddhA-prarUpaNA se utpanna doSoM ko 'gAthA // 105 // Avazyaka sUtra enews# gg IVth Chp.:Pratikraman e slekhi

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Fossksdesiclesslesslesslesaksakeshe skelesslesale ske alsodeasieske alsolesalesalkesaksesakeskskskskskskskskskesliesdesesear SoDaSaka pratikramaNa' dvArA dUra kiyA jAtA hai| sUtrakRtAGga ke solaha adhyayanoM kI nAmAvalI isa prakAra hai-(1) svasamaya-parasamaya, (2) vaitAlIya, (3) upasarga parijJA, (4) vIrya parijJA, (5) naraka vibhakti, (6) vIrastuti, (7) kuzIla paribhASA, (8) vIrya, (9) dharma, (10) samAdhi, (11) mokSamArga, (12) samavasaraNa, (13) yathAtathya, (14) grantha, (15) AdAnIya, evaM (16) gaathaa| sataraha asaMyama pratikramaNa : sataraha prakAra ke asaMyama kI nAmAvalI isa prakAra hai-(1) pRthvIkAya asaMyama, (2) apkAya asaMyama, (3) taijaskAya asaMyama, (4) vAyukAya asaMyama, (5) vanaspatikAya asaMyama, (6) dvIndriya asaMyama, (7) trIndriya asaMyama, (8) caturindriya asaMyama, (9) paMcendriya asaMyama, (10) ajIva asaMyama, (11) prekSA asaMyama (sajIva sthAna meM uThanA-baiThanA), (12) utprekSA asaMyama (gRhasthoM ke pApajanaka kAryoM kA samarthana karanA) (13) pramArjanA asaMyama (vastra, pAtra Adi kI vidhi sahita pramArjanA na karanA, (14) pariSThApanA asaMyama (binA dekhe-pUMje paraThanA), (15) mana asaMyama, (16) vacana asaMyama, evaM (17) kAya aNsym| uparokta sataraha prakAra ke asaMyama kA sevana kiyA ho, viparIta zraddhA-prarUpaNA kI ho, to usase utpanna doSa kI nivRtti ke lie pratikramaNa kiyA jAtA hai| abrahma pratikramaNa : abrahmacarya ke aThAraha bheda isa prakAra haiM (1-9) vaikriya (deva-devI saMbaMdhI) zarIra saMbaMdhI bhogopabhogoM kA mana, vacana evaM kAya se svayaM sevana karanA, dUsaroM se sevana karAnA, evaM sevana karane vAloM kA samarthana krnaa| isI prakAra (10-18) audArika zarIra (manuSya-tiryaMca) saMbaMdhI bhogoM kA mana, vacana, kAya se svayaM sevana karanA, dUsaroM se sevana karAnA, evaM sevana karane vAloM kA samarthana krnaa| isa prakAra abrahmacarya ke vaikriya zarIra saMbaMdhI nau evaM audArika zarIra saMbaMdhI nau, aise kula aThAraha bhedoM kA samavAyAMga sUtra meM kathana kiyA gayA agolesalesaleaderlesdesksdedese sestastroteststatestraastakestakestastestostessestakesisekesalesiastestostedesksksketkestradaste taskskskskaya ukta aThAraha prakAra ke abrahma kA sevana, cintana, prarUpaNa kiyA ho to usase utpanna doSoM se maiM pIche lauTatA huuN| ___jJAtAdhyayana pratikramaNa : aMga AgamoM meM jJAtAsUtra kA chaThA sthAna hai| jJAta aura dharmakathA, ye do isa Agama ke zrutaskaMdha haiN| prathama zrutaskaMdha-jJAta ke 19 adhyayana haiM jinakI nAmAvalI isa prakAra hai-(1) utkSipta jJAta, (2) saMghATa, (3) aNDa, (4) kUrma, (5) zailaka, (6) tumba, (7) rohiNI, (8) mallI, (9) mAkandI, (10) candramA, (11) dAvadrava, (12) udaka, caturtha adhyayana : pratikramaNa // 106 // Avashyak Sutra Saraswapaparsamrpris

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(13) maNDUka, (14) tetalI, ( 15 ) nandIphala, ( 16 ) amarakaMkA, ( 17 ) AkIrNa, (18) suSamA, (19) puNDarIka / ina unnIsa adhyayanoM meM dRSTAntoM ke mAdhyama se saMyama meM pravRtti evaM asaMyama se nivRtti kA vyAkhyAna huA hai| ukta vyAkhyAna ke anusAra saMyama meM pravRtti aura asaMyama se nivRtti na kI ho, athavA Agama-kathita siddhAntoM kI viparIta prarUpaNA kI ho to usase utpanna doSa se pratikramaNa karatA huuN| yahI jJAtAdhyayana pratikramaNa kA Azaya hai| asamAdhi sthAna pratikramaNa : samatAbhAva meM citta kI sthiratA ko samAdhi kahA jAtA hai| jisa AcAra, vicAra aura vAg vyavahAra se samAdhibhAva khaNDita ho use asamAdhi-sthAna kahA jAtA hai| asamAdhi utpanna karane vAle aise sthAnoM / kAraNoM kI saMkhyA bIsa hai| bIsa asamAdhisthAnoM kA saMkSipta vivaraNa isa prakAra hai (1) aviveka pUrvaka jaldI-jaldI calanA, (2) rAtri meM binA pramArjana kie gamana karanA, (3) binA upayoga (tana - mana kI ekAgratA ) ke pramArjana karanA, (4) zAstrokta maryAdA se adhika `zayyA-Asana rakhanA, (5) guruoM- pUjyajanoM kA anAdara karanA, (6) sthaviroM ko apamAnita karanA, (7) jIvoM kI ghAta karanA athavA vaisA vicAra karanA, (8) bAra-bAra krodha karanA, (9) sudIrghakAla taka krodha ko zAnta na karanA, (10) pITha pIche dUsaroM kI nindA - cugalI karanA, (11) zaMkA-spada viSayoM meM punaH punaH nizcayAtmaka bhASA bolanA, ( 12 ) pratidina kleza karanA, (13) jina bhUloM-aprAdhoM ke lie paraspara kSamApanA kara lI gaI hai, punaH una bhUloM ko doharAkara kleza ko utpanna karanA, (14) akAla meM svAdhyAya karanA, (15) sacitta raja lipta hAthoM se AhAra karanA athavA sacitta raja se lipta pAMvoM sahita Asana- zayyA para uThanA-baiThanA, (16) prahara rAtri vyatIta hone para UMce svara se bolanA, ( 17 ) gaccha phUTa DAlanA, (18) durvacanoM se gaNa ko dukha pahuMcAnA, ( 19 ) dina bhara khAte-pIte rahanA, evaM (20) sAdhu ke lie akalpanIya / aneSaNIya AhAra- pAnI kA upabhoga karanA / uparokta 20 asamAdhi - sthAnoM kA pramAdavaza sevana kiyA ho to usase utpanna doSoM kI nivRtti ke lie pratikramaNa karatA huuN| zabaladoSa pratikramaNa : sAdhu ke lie sarvathA tyAjya doSoM ko zabala doSoM meM parigaNita kiyA gayA hai| zabala doSoM ke sevana se sAdhu kA cAritra malina hokara naSTa ho jAtA hai| zabala doSoM kA kramika vivaraNa isa prakAra hai (1) hasta-karma karanA, (2) maithuna sevana karanA, (3) rAtri - bhojana karanA, (4) AdhAkarmI Avazyaka sUtra // 107 // IVth Chp. : Pratikraman

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pekcakeslesiaste salese slkalasalasalkesaksesortaliacolasalsaksesleakisalaalsakesiskskskskskskskssessleseseksee sessessege (sAdhu ke lie banAyA huA AhAra) grahaNa karanA, (5) rAjapiNDa (rAjAoM ke lie banAyA huA balavarddhaka AhAra) kA upabhoga karanA, (6) auddezika (sAdhu ke uddezya se banAyA / huA, kharIdA huA, udhAra lekara banAyA huA, nirbala se chInA huA, athavA upAzraya meM lAkara diyA huA) AhAra grahaNa karanA, (7) grahaNa kie hue pratyAkhyAna ko punaH punaH bhaMga karanA, (8) chaha mAsa kI avadhi meM gaNa badala lenA, (9) eka mahIne meM tIna bAra nadI pAra karanA, (10) eka mahIne meM tIna bAra mAyA-chala-kapaTa karanA, (11) zayyAtara (jisake ghara meM athavA jisakI AjJA lekara upAzraya Adi meM nivAsa kiyA hai) ke ghara se bhikSA lenA, (12) jAnakara-samajhakara hiMsA karanA, (13) jAnakara-samajhakara jhUTha bolanA, (14) jAnakara-samajhakara corI karanA, (15) jAnakara-samajhakara sacitta pRthvI yA zilA para baiThanA, (16) sacitta pITha-phalaka Adi para baiThanA yA kAyotsarga karanA, (17) jAnate-samajhate hue kanda, mUla, phUla, bIja Adi kA AhAra karanA, (18) eka varSa meM dasa bAra nadI pAra karanA, (19) eka varSa meM dasa bAda chala-kapaTa karanA, (20) jAnate hue-samajhate hue bhI sacitta jala se lipta hAtha, kar3achI yA kaTorI se AhAra lenA, (21) jAnabUjha kara sacitta pRthvI, bIja, harita, kIr3iyoM ke bila, makar3I ke jAle, nIlana-phUlana vAle sthAna para baiThanA yA kAyotsarga krnaa| uparokta 21 doSoM ke sevana se sAdhu kA saMyama citakabarA athavA badaraMga ho jAtA hai| ina doSoM ke sevana kI kalpanA se bhI sAdhu ko sAvadhAna rahanA caahie| sAdhanA meM saMpUrNa sAvadhAnI hetu hI sAdhu zabaladoSa pratikramaNa karatA hai| parISaha pratikramaNa : sAdhanA-mArga meM upasthita hone vAlI bAdhAoM ko parISaha kahA jAtA hai| sAdhu kA ekamAtra lakSya mokSa-patha para Age bar3hanA hotA hai| svabhAvataH mAnava kA mana sukha-priya hotA hai| parantu sukha-priyatA sAdhanA-mArga kI sabase bar3I bAdhA hai| vahAM to kadama-kadama para kaSToM ko samatAbhAva se gale lagAnA hotA hai| sAdhanA-mArga meM upasthita hone vAlI aisI bAdhAoM ko 22 boloM meM saMgrahIta kiyA gayA hai| ve bAvIsa bola/parISaha isa prakAra haiM (1) bhUkha, (2) pyAsa, (3) sardI, (4) garmI, (5) daMzamazaka (DAMsa-maccharoM dvArA kATA jAnA), (6) acela (vastroM ke na milane para hone vAlA kaSTa), (7.) arati (kaSToM se pIr3ita hokara saMyama ke prati hone vAlI udAsInatA), (8) strI, (9) caryA (vihAra Adi meM gamana saMbaMdhI kaSTa), (10) naiSedhikI (svAdhyAya bhUmi meM upasthita hone vAle kaSTa), (11) zayyA - (anukUla upAzraya na milane para hone vAlA kaSTa), (12) Akroza (kisI dvArA krodha kie jAne para utpanna hone vAlA mAnasika kheda), (13) vadha (mithyAtviyoM dvArA sAdhu ko mAranA alesalkele skelesalesaksksksdesheadsheshesteadedasheskskskskedashe skelesslesaleshe strekeksiskelele streakisakeshe sksksksketroleup caturtha adhyayana : pratikramaNa // 108 // Avashyak Sutra a ssagappasapaparmanaspappuppsapgargappapeparpgappearapagapprospergapppras

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nniHshssessist:...llgjgllgllnenninnbnnnnirshaannigll prdeshsalasakaalsssssssssssssssssssssssskskskskskolesalescalese sealesksksksksksksksdese sealskerana pITanA athavA vadha kara denA), (14) yAcanA, (15) alAbha, (16) roga, (17) tRNa-sparza, (18) jalla-mala (zarIra para dhUla-pasInA Adi jamanA), (19) satkAra-puraskAra (pUjA-pratiSThA bhI sAdhu ke lie parISaha hai| usase ahaMkAra ke utpanna hone kI saMbhAvanA hotI hai|), (20) prajJA, (21) ajJAna, evaM (22) darzana priissh| uparokta pratikUla-anukUla parISahoM meM sAdhu ko samatAbhAva dhAraNa karanA caahie| sUtrakRtAMga-adhyayana pratikramaNa : sUtrakRtAMga sUtra ke do zrutaskaMdha haiN| prathama zrutaskaMdha meM solaha evaM dvitIya zrutaskaMdha meM sAta adhyayana haiN| prathama zruta-skaMdha ke solaha adhyayanoM ke nAma 'gAthA SoDaSaka pratikramaNa' meM die jA cuke haiN| dvitIya zrutaskaMdha ke sAta adhyayanoM ke nAma isa prakAra haiM - (1) puNDarIka, (2) kriyAsthAna, (3) AhAra parijJA, (4) pratyAkhyAna kriyA, (5) AcArazruta, (6) ArdrakumAra, (7) naalNdiiy| pUrvokta 16 evaM yahAM prastuta 7 adhyayanoM meM sAdhvAcAra kA vizada varNana hai| tadanusAra AcaraNa na karane se, viparIta prarUpaNA karane se jo doSa utpanna hote haiM unake nivAraNa ke lie 'sUtrakRtAMga-adhyayana pratikramaNa' kiyA jAtA hai| deva pratikramaNa : devoM kI 24 jAtiyAM haiM, jaise ki-10 prakAra ke bhavanapati deva, 8 prakAra ke vAnavyaMtara deva, 5 prakAra ke jyotiSika deva evaM eka prakAra ke vaimAnika dev| devoM ke pAsa / bhautika sukha-samRddhi ke akSaya bhaNDAra haiN| sAdhaka dvArA una sukhoM kI AkAMkSA karanA athavA 3 una se ghRNA karanA, ye donoM hI sthitiyoM karma ko utpanna karane vAlI haiN| divya sukhoM ke prati sAdhaka nirapekSa bhAva rakhatA hai| kadAcit unake prati rAga-dveSa utpanna ho to vaha 'deva-pratikramaNa' ke dvArA Atmazuddhi kara letA hai| kahIM-kahIM 24 prakAra ke devoM ke sthAna para 'deva pratikramaNa' meM 24 tIrthaMkaroM kA bhI grahaNa kiyA gayA hai| tadanusAra RSabhadeva se mahAvIra paryaMta caubIsa jinadevoM kI AzAtanA Adi se utpanna doSoM kI nivRtti ke lie 'deva pratikramaNa' kiyA jAtA hai| . bhAvanA pratikramaNa : sAdhu ke pAMca mahAvrata haiM-(1) ahiMsA, (2) satya, (3) asteya, (4) brahmacarya, evaM (5) aprigrh| ina pAMca mahAvratoM kI zuddhi aura surakSA ke lie 25 bhAvanAoM kI samyak ArAdhanA kI jAtI hai| 25 bhAvanAoM kA svarUpa isa prakAra haiahiMsA mahAvrata kI 5 bhAvanAeM (1) IryAsamiti, (2) manogupti, (3) vacanagupti, (4) Alokita pAna-bhojana (acchI palesales delicodesdeskelesedashe skelele skele skelesedle skesicalsdesks eleasleaks askeishadke slesalshesdeske sakcedeshe skeslesaleele skelesslesale ske als 1. AcArya zAntisUri ne 24 tIrthaMkaroM ko grahaNa kiyA hai| mnnikrnni ke alslesalelessleep Avazyaka sUtra aapar a // 109 // IVthChp.:Pratikraman amaraparmanasamagraneyasaggappypoppogopangregappsappagamarapagapps

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Prekskskskskskskskskskskskskskske sksksksksksksksksksksksksksksksksksksksksdesdesisekestate taraha dekha kara tathA prakAzayukta sthAnoM meM AhAra kA upabhoga karanA), (5) AdAna bhaNDamAtra nikSepaNA smiti| satya mahAvrata kI 5 bhAvanAeM (1) anuvicintya bhASaNatA (vicAra pUrvaka bolanA), (2) krodha tyAga, (3) lobha-tyAga, (4) bhaya tyAga, evaM (5) hAsya tyaag| asteya mahAvrata kI 5 bhAvanAeM ___(1) svAmI kI AjJA lekara nirdoSa upAzraya kA sevana karanA, (2) AjJA lekara tRNa-kASTa Adi kA avagraha grahaNa karanA, (3) pITha-phalaka Adi upakaraNoM ke lie vRkSa Adi ko nahIM kATanA, (4) sAdhAraNa piNDa kA maryAdApUrvaka upayoga karanA, (5) sAdhuoM kI sevA-bhAkti krnaa| brahmacarya mahAvrata kI 5 bhAvanAeM (1) strI, pazu, napuMsaka se rahita sthAna meM rahanA, (2) strI-kathA na karanA, (3) strI ke aMgopAMgoM ko nahIM dekhanA, (4) dIkSA-pUrva bhoge gae bhogoM ko smaraNa nahIM karanA, evaM (5) nitya sarasa bhojana nahIM krnaa| aparigraha mahAvrata kI 5 bhAvanAeM (1) manojJa zabda para rAga evaM amanojJa zabda para dveSa bhAva nahIM dhAraNa karanA, balki taTastha bhAva meM rahanA, (2-5) isI prakAra manojJa-amanojJa rUpa, rasa, gaMdha evaM sparza ke prati taTastha rhnaa| sAdhu ko ina paccIsoM bhAvanAoM kA satata smaraNa-ArAdhana karanA caahie| kadAcit inakI ArAdhanA meM doSa utpanna ho to 'bhAvanA pratikramaNa dvArA Atmazuddhi kara le| dazA-kalpa-vyavahAra uddezanakAla pratikramaNa : dazAzrutaskandha sUtra ke dasa, bRhatkalpa sUtra ke chaha evaM vyavahAra sUtra ke dasa-ina 26 uddezakoM meM varNita sAdhvAcAra ke anurUpa AcaraNa, vyAkhyAna evaM prarUpaNa na karane se, tathA inake paThana kAla meM vyatikrama karane se jo doSa utpanna hotA hai usakI nivRtti ke lie 'dazAkalpa vyavahAra uddezana kAla pratikramaNa' kiyA jAtA hai| ___anagAra guNa pratikramaNa : anagAra/sAdhu ke sattAIsa guNa haiN| ina guNoM ke abhAva meM sAdhu sAdhanA-patha se patita ho jAtA hai| ina guNoM kI ArAdhanA meM sAdhu ko sadaiva jAgarUka aura prayatnazIla rahanA caahie| kadAcit ina guNoM kI ArAdhanA meM skhalanA ho jAe to 'anagAra guNa pratikramaNa' ke dvArA Atma-zuddhi kara lenI caahie| 27 guNoM kA svarUpa isa prakAra haicaturtha adhyayana : pratikramaNa // 110 // Avashyak Sutra saagaraaaaaraamarrrrrrrarapar m arnamaraparmanass adashekashe skedseaksalkelese alersdesakestakeskskskskskskskskskskskskskskcalsaka.ske.salesalesalestakeakshreshesh shasheshsadealere

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shshgllsheedellkllkllennikrnnik garliasleakelese selesslesale skesta sakesle skese.slesha salese slessleshsaleslesaleshe skeleslesalesalrsdeslessksirsaleshstressege ___ (1-5) ahiMsA Adi pAMca mahAvratoM kI samyak ArAdhanA karanA, (6-10) pAMca indriyoM kA nigraha karanA, (11-14) cAra kaSAyoM kA tyAga karanA, (15) bhAva satya (vaicArika zuddhi), (16) karaNa satya (bhaNDopakaraNoM kI upayogapUrvaka pratilekhanA karanA), (17) yoga satya (mana-vacana-kAya ko satya meM sthApita karanA), (18) kSamA, (19) virAgatA, (20) manaH samAharaNatA (mana kI azubha vyApAra se nivRtti), (21) vacana samAharaNatA (vacana kI azubha vyApAra ke nivRtti), (22) kAya samAharaNatA (zarIra kI azubha vyApAra se nivRtti), (23) jJAna sampannatA, (24) darzana saMpannatA, (25) cAritra saMpannatA, (26) vedanAdhyAsanatA (upasargoM aura parISahoM se utpanna vedanA ko samabhAvapUrvaka sahanA), evaM (27) mAraNAntikAdhyAsanatA (mAraNAntika kaSTa Ane para evaM mRtyu kA avasara upasthita hone para bhI samatAbhAva meM lIna rhnaa|) AcAra prakalpa pratikramaNa : AcAra ke svarUpa evaM AcAra meM utpanna doSoM kI nivRtti tathA Atmazuddhi kI vidhiyAM jisa Agama meM pratipAdita hoM use AcAra prakalpa kahA jAtA hai| prastuta saMdarbha meM 'AcAra' zabda se prathama aMgAgama AcArAMga sUtra kA grahaNa huA hai| 'prakalpa' zabda se AcArAMga sUtra ke cUlikA nizItha sUtra kA grahaNa huA hai| AcArAMga sUtra ke 25 adhyayanoM evaM nizItha sUtra ke tIna adhyayanoM meM zramaNAcAra ke vidhi-niSedhoM tathA Atmazuddhi ke hetubhUta prAyazcitta ke vidhi-vidhAnoM kA vizada varNana huA hai| ina 28 adhyayanoM meM varNita AcAra ke viparIta yadi zraddhA, AcaraNa evaM prarUpaNA meM koI aticAra lagatA hai to 'AcAra prakalpa pratikramaNa' dvArA Atmazuddhi kI jAtI hai| 28 AcAra prakalpoM kI nAmAvalI isa prakAra hai (1) zastra parijJA, (2) loka vijaya, (3) zItoSNIya, (4) samyaktva, (5) lokasAra, (6) dhatAdhyayana. (7) mahAparijJA. (8) vimokSa. (9) upadhAna zrata. (10) piNDeSaNA. (11) zayyA, (12) IryAdhyayana, (13) bhASA, (14) vastraiSaNA, (15) pAtraiSaNA, (16) avagraha pratimA, (17) sapta sthAnAdi saptaikikAdhyayana, (18) naiSedhikIsaptaikikAdhyayana, (19) uccAraprasravaNasaptaikikAdhyayana, (20) zabdasaptaikikAdhyayana, (21) rUpa saptaikikAdhyayana, (22) parakriyAsaptaikikAdhyayana, (23) anyonyakriyAkriyAsaptaikikAdhyayana, (24) bhAvanA, (25) vimukti, (26) udghAta, (27) anudghAta, (28) aaropnn| ___jaina dharma divAkara AcArya samrAT pUjya zrI AtmArAma jI mahArAja ne samavAyAMga sUtra ke AdhAra para AcAra-prakalpa ke bheda isa prakAra kie haiM 1. eka mahIne kI aaropnnaa| Panksksksksksksksksksksksksksksks headache skedesiske alashesdeskskskskska shesdeshekshe skskskskskskskskskskele sketeshshrealsakese.sleakeup Avazyaka sUtra bhImA // 111 // IVth Chp.:Pratikraman ragasaggiwwwpwparagrapgargegegegarls

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askesakssakesalesalese.sssssssslesslesslesslesslesslessleskosle skese.slesslesslesslesslesslesslestonksksksclesslesslesslessssssssssslesslesslesslesslesslesslesale wereslesalesolesale.sleslesrep Taselesdeske ale skelesale alshe skeslesalesalesalesale skesicole skendskeedeshe slasheslesslesalesdeskelesslesslesalesaleshe slesale kese 2. eka mahIne aura 5 dina kI aaropnnaa| 3. eka mahIne aura 10 dina kI aaropnnaa| 4. eka mahIne aura 15 dina kI aaropnnaa| 5. eka mahIne aura 20 dina kI aaropnnaa| 6. eka mahIne aura 25 dina kI aaropnnaa| 7. do mahIne kI aaropnnaa|| 8. do mahIne aura 5 dina kI aaropnnaa| 9. do mahIne aura 10 dina kI aaropnnaa| 10. do mahIne aura 15 dina kI aaropnnaa| 11. do mahIne aura 20 dina kI aaropnnaa| 12. do mahIne aura 25 dina kI aaropnnaa| 13. tIna mahIne kI aaropnnaa| 14. tIna mahIne aura 5 dina kI aaropnnaa| 15. tIna mahIne aura 10 dina kI aaropnnaa| 16. tIna mahIne aura 15 dina kI aaropnnaa| 17. tIna mahIne aura 20 dina kI aaropnnaa| 18. tIna mahIne aura 25 dina kI aaropnnaa| 19. cAra mahIne kI aaropnnaa| 20. cAra mahIne aura 5 dina kI aaropnnaa| 21. cAra mahIne aura 10 dina kI aaropnnaa| 22. cAra mahIne aura 15 dina kI aaropnnaa| 23. cAra mahIne aura 20 dina kI aaropnnaa| 24. cAra mahIne aura 25 dina kI aaropnnaa| 25. upaghAtikI aaropnnaa| 26. anupaghAtikI aaropnnaa| 27. kRtsnA aaropnnaa| 28. akRtsnA aaropnnaa| caturtha adhyayana : pratikramaNa // 112 // Avashyak Sutra

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kshllrllllkgllNrshkrnnigll pacleadskes stealshsakestashesdeskskskske alsslesaleshsakaleshe sade skelesslelesskele skelesslelesslesdesksdesiseaseere pApazruta prasaMga pratikramaNa : pApa ke hetubhUta viSayoM kA jina granthoM meM varNana ho, unheM pApazruta kahA jAtA hai| pApazruta kA adhyayana, adhyApana evaM abhyAsa 'pApazruta prasaMga' hai| zramaNa ke lie pApazruta kA adhyayana, zravaNa, prarUpaNa niSiddha hai| kadAcit pramAdavaza pApazruta ke prati sAdhu ke mana meM akarSaNa utpanna ho jAe to vaha 'pApazruta pratikramaNa' dvArA Atmazuddhi kara le| pApazruta unatIsa prakAra kA hai, yathA-(1) bhauma, (2) utpAta, (3) svapnazAstra, (4) antarikSa, (5) aMga-zAstra, (6) svara zAstra, (7) vyaMjanazAstra, (8) lakSaNa shaastr| sUtra, vRtti evaM vArtika ke bheda se ye ATha zAstra caubIsa prakAra ke hote haiN| (25) vikathAnuyoga, (26) maMtrAnuyoga, (27) vidyAnuyoga, (28) yogAnuyoga, evaM (29) anytiirthikaanuyog| mahAmohanIya sthAna pratikramaNa : ATha karmoM meM mohanIya karma sabase prabala hai| jIva jitane bhI duSkarma karatA hai unake mUla meM 'moha' kI pradhAnatA rahatI hai| prabala moha ke vazIbhUta hokara saMcita kI gaI karmarAzi/ karmaraja ko 'mahAmohanIya karma' kahA jAtA hai| mahAmohanIya karma kI * utkRSTa sthiti 70 koTAkoTi sAgaropama kI hai| tIsa kAraNoM se jIva mahAmohanIya karma kA baMdha karatA hai| ve tIsa kAraNa isa prakAra haiM - - (1) trasa jIvoM ko pAnI meM Dubo kara maarnaa| (2) sira para camar3A Adi lapeTakara trasa jIvoM kI hatyA krnaa| (3) zvAsa nalikA yA muMha dabA kara jIvoM kI hatyA krnaa| (4) dhueM ke prayoga se dama ghoMTakara jIvoM ko maarnaa| (5) mastaka para prahAra karake krUratA pUrvaka jIvoM kA vadha krnaa| (6) vizvAsaghAta karake hatyA krnaa| (7) grahaNa kI huI pratijJA ko bhaMga karanA evaM chipakara anAcAra kA sevana krnaa| . (8) dUsaroM para jhUThe kalaMka lgaanaa| (9) satya jAnate hue bhI sabhA meM mizrabhASA bolnaa| (10) apane svAmI kI strI aura dhana ko har3apa lenaa| (11) bAlabrahmacArI na hote hue bhI bAla-brahmacArI khlaanaa| (12) brahmacArI na hote hue svayaM ko brahmacArI ghoSita krnaa| (13) Azraya dene vAle ke dhana ko har3apa lenaa| (14) upakArI ke upakAra ko bhulA kara usake sAtha kRtaghnatA krnaa| (15) rakSaka, senApati yA zAstA kI hatyA kara denaa| desksksekasi sealesiaslesslesalesceskaisksksksksksksksksksksksksikskskskskskskskskskskalaya Avazyaka sUtra asaraparmanarapat // 113// IVthChp.:Pratikraman r aneappearangarpanparagrapapapaseerappeareranparagrams

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(16) rAjA, nagaraseTha Adi ko mAra denaa| (17) lokapriya netA ko mAra denaa| (18) saMyamI ko saMyama se bhraSTa kara denaa| (19) kevalajJAnI kI nindA krnaa| (20) mokSa-mArga se janatA ko vimukha krnaa| (21) jJAna dAtA gurujanoM ko apamAnita karanA, unakI nindA krnaa| (22) AcArya, upAdhyAya Adi saMgha pramukha kI sevA-bhakti na krnaa| (23) bahuzruta na hote hue bhI svayaM ko bahuzruta kahanA, khlvaanaa| (24) tapasvI na hote hue bhI svayaM ko tapasvI kahanA, khlvaanaa| (25) samartha hote hue bhI svayaM ke Azrita rogI, tapasvI Adi kI sevA na krnaa| (26) jJAna-darzana-cAritra se patita karane vAlI vikathAeM punaH punaH krnaa| (27) jAdU-TonA karanA, kraanaa| (28) pratyakSa meM bhogoM kI nindA karanA, parokSa meM bhogoM kA sevana krnaa| (29) devatAoM kI Rddhi, samRddhi Adi kA upahAsa udd'aanaa| (30) deva-darzana na hone para bhI kahanA ki mujhe deva-darzana hotA hai| uparokta tIsa durAcaraNoM meM yadi kiMcit bhI ruci utpanna huI ho to sAdhaka ko pratikramaNa dvArA Atmazuddhi kara lenI caahie| siddha guNa pratikramaNa : vaidika paramparA meM jinheM 'nirguNa brahma' kahA jAtA hai, jaina paramparA meM unheM siddha kahA jAtA hai| siddha yAnI jinhoMne samasta AtmaguNoM ko sAdha liyA hai ATha karmoM kI 31 prakRtiyoM se sarvathA nirlipta evaM siddhi-sthAna meM virAjita jIva siddha kahalAte haiN| siddhoM meM ananta guNa hote haiN| 31 boloM meM una ananta guNoM ko saMkalita kiyA gayA hai| 31 guNoM kA svarUpa isa prakAra hai - (1) kSINa-matijJAnAvaraNa, (2) kSINa-zrutajJAnAvaraNa, (3) kSINa-avadhi-jJAnAvaraNa, (4) kSINa-mana:paryavajJAnAvaraNa, (5) kSINa-kevalajJAnAvaraNa, (6) kSINa-cakSudarzanAvaraNa, (7) kSINa-acakSudarzanAvaraNa, (8) kSINa-avadhidarzanAvaraNa, (9) kSINa-kevaladarzanAvaraNa, (10) kSINa-nidrA, (11) kSINa-nidrAnidrA, (12) kSINa-pracalA, (13) kSINa-pracalApracalA, (14) kSINa-styAnagRddhi, (15) kSINa-sAtAvedanIya, (16) kSINa-asAtAvedanIya, (17) kSINadarzana mohanIya, (18) kSINa-cAritramohanIya, (19) kSINa-nairayikAyu, (20) kSINa-tiryaMcAyu, Assesseslesskelesdeshe slesaleshestastrotestostranslatestosdeshe strate strokestatestostesslestrolshesdesdeshe sakesekseels arkesterestinalesaleselskestaskssheskossleep caturtha adhyayana : pratikramaNa // 114 // Avashyak Sutra

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sekekkersip pokeskatesheelesslesalesalesaleake se saleshe ske se sleele ske alesalesaksister statesakeseksleaksksksdeshestealeselesdesksdesksee (21) kSINa-manuSyAyu, (22) kSINa-devAyu, (23) kSINa-zubhanAma karma, (24) kSINa-azubhanAma karma, (25) kSINa-ucca gotra, (26) kSINa-nIca gotra, (27) kSINa-dAnAntarAya, (28) kSINa-lAbhAntarAya, (29) kSINa-bhogAntarAya, (30) kSINa-upabhogAntarAya, (31) kssiinn-viiryaantraay| ___uparokta siddha-guNoM meM zraddhA na karane se, viparIta prarUpaNA karane se mahAna doSa kI utpatti hotI hai| sAdhu ko tadartha sajaga rahanA caahie| bhUlavaza aisA ho jAe to 'siddha guNa pratikramaNa' dvArA Atmazuddhi karanI caahie| yoga saMgraha pratikramaNa : battIsa prakAra ke yoga saMgraha kA svarUpa isa prakAra hai - (1) AlocanA-gurujanoM ke samakSa apane doSoM kI AlocanA krnaa| (2) nirapalApa-kisI kI AlocanA sunakara dUsaroM ke samakSa prakaTa nahIM krnaa| (3) dRr3hadharmitA-upasargoM meM bhI dRr3hatA pUrvaka dharmapatha para DaTe rhnaa| (4) anizritopadhAna-dUsaroM kI sahAyatA kI apekSA nahIM rakhate hue tapa krnaa| (5) zikSA adhyayana-adhyApana kI kalAoM aura zikSAoM kA abhyAsa krnaa| (6) niSpratikarmatA-zArIrika zRMgAra nahIM krnaa| (7) ajJAtatA-pUjA-pratiSThA kI bhAvanA se Upara uThakara gupta tapa krnaa| (8) alobhatA-lobha kA parihAra krnaa| (9) titikSA-samabhAva se kaSToM ko shnaa| (10) Arjava-saralabhAva dhAraNa krnaa| (11) zuci-satya evaM saMyama kI pavitratA rkhnaa| (12) samyagdRSTitA-samyaktva kI vishuddhi| (13) samAdhi-mAnasika svAsthya evaM ekaagrtaa| (14) AcAropagata-paMcavidha AcAra kA niraticAra pAlana krnaa| (15) vinayopagata-vinamrabhAva dhAraNa krnaa| (16) dhRti-mati-dhairya rkhnaa| (17) saMvega-mokSa kI abhilASA rkhnaa| (18) praNidhi-mAyA kA tyAga krnaa| (19) suvidhi-zreSTha anuSThAna meM saMlagna rhnaa| (20) saMvara-Asrava-dvAroM ko roknaa| Avazyaka sUtra // 115 // IVth Chp. : Pratikraman Happs raprapannamragraprapannamrat sakskskskskosleeplesskedesikaalesalkesakskskcakcketstakesicalsksksksksksksksksiksakccsiksakesesaksesalesaksae storestarte

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(21) AtmadoSopasaMhAra - apane doSoM kA upasaMhAra karanA / ( 22 ) sarvakAma viraktatA - kAma-bhogoM se virakta honA / (23) pratyAkhyAna-mUla guNoM kI zuddha ArAdhanA karanA / (24) pratyAkhyAna - na - uttaraguNoM kI zuddha ArAdhanA karanA / (25) vyutsarga- zArIrika mamatA kA tyAga krnaa| (26) apramAda - pramAda nahIM karanA / (27) lavAlava-samAcArI ke pAlana meM satata sAvadhAna rhnaa| (28) dhyAna saMvarayoga - dharma - zukla rUpa zubha dhyAnoM kI ArAdhanA karanA / (29) udae mAraNantie - mAraNAntika kaSTa ke samaya bhI adhIra na honA / (30) saMga - tyAga-saMga kA tyAga karanA / (31) prAyazcitta karaNa-doSoM kI nivRtti ke lie prAyazcitta lenA / (32) ArAhaNA ya maraNaMte- zArIrika aura kASAyika kSINatA ke lie saMlekhanA karanA / uparokta 32 yoga saMgrahoM kI samucita ArAdhanA na kI ho, usase utpanna doSa kI nivRtti 'yoga saMgraha pratikramaNa' ke dvArA kI jAtI hai| AzAtanA pratikramaNa: samyagdarzana Adi mokSa ke sAdhanoM ko jo naSTa kare use AzAtanA kahate haiN| zreSTha AtmAoM, sarvajJa praNIta siddhAMtoM Adi kI AzAtanA se jIva kliSTa karmoM kA saMcaya kara letA hai| phalasvarUpa sadguNoM se patita hokara vaha ananta saMsAra sAgara meM DUba hai| AzAtanA ke taiMtIsa bheda isa prakAra haiM (1) arihaMtoM kI AzAtanA - karma rUpI zatruoM kA hanana karane vAle arihaMta kahalAte haiN| AtmakalyANa kA anuSThAna saMpanna kara arihaMta deva vizvakalyANa ke lie dharmacakra kA pravartana karate haiN| saMsAra-vana meM bhaTaka rahe bhavya jIvoM ko arihaMta sanmArga / mokSamArga kA upadeza dete haiN| isalie arihaMta deva ananta upakArI haiM / aise ananta upakArI arihaMtoM kI sarvajJatA meM saMdeha karanA, una dvArA prarUpita siddhAMtoM meM doSa nikAlanA, unake cauMtIsa atizayoM aura paiMtIsa vacanAtizayoM ko kapola-kalpita batAnA, arihaMtoM kI AzAtanA hai / - (2) siddhoM kI AzAtanA - aSTa karmoM se vimukta, lokAgra meM sthita ananta jJAna, darzana, sukha sampanna AtmAeM siddha kahalAtI haiN| siddhoM ke astitva ko nakAranA, 'zarIra ke abhAva meM sukha kaisA' aisA socanA evaM kahanA, siddhoM kI AzAtanA hai| (3) AcAryoM kI AzAtanA - paMcAcAra kA svayaM pAlana karane vAle evaM caturvidha saMgha ko caturtha adhyayana : pratikramaNa Avashyak Sutra // 116 //

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arihaMtoM kI AzAtanA upAdhyAyoM kI AzAtanA RPAKKING 7 zrAvakoM kI AzAtanA svarga jAtA 12 bAMdhane se koI ha svarga jaate| paraloka AzAtanA DURA ye kaise arihaMta haiM jo sone ke sihAMsana para baiThate haiM? ye kyA par3hAeMge, inheM svayaM kucha nahIM AtA hai| taiMtIsa AzAtanA sUtra kauna jAnatA hai paraloka hai (bhI yA nahIM/ siddhoM kI AzAtanA sAdhuoM kI AzAtanA zrAvikAoM kI AzAlanA 8 devoM kI AzAlanA (9) siddhAlaya meM kyA sukha hogA? peTa bharane ke lie inhoMne yaha kevali prarUpita dharma kI AzAtanA R inakA kahanA hai ki jIva eka samaya eka hI kriyA karatA hai lekina aura sUrya kI uta kA eka hI samaya meM vedana kara rahA huuN| - 1 (10) deviyoM kI AzAlanA citra saMkhyA 12 0 5 deva-deviyoM kA nahIM hai, ye saba 13 AcAryoM kI AzAtanA sAdhviyoM kI AzAtanA striyAM to kleza kI jar3a hotI hai, ye sAdhviyAM kaise ho sakatI hai? tuma kyA samajhate ho, maiM svayaM jAnatA huuN| ihaloka AzAtanA svarga-naraka kahIM nahIM haiM, isalie khAo-pIo AnaMda mnaao| deva-manuSya-asuraloka AzAtanA vAha! 'deva-asura Adi kI kyA vicitra dhaarnnaaeN| hai jine kI

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taiMtIsa AzAtanA sUtra - 2 zruta kI AzAnatA sabakAla ke hI adhIna hai| manuSya bhalA kara hI kyA sakatA hai| nAga sAdhAraNa basyA sikhAeMge? jo AtmA eka hai to jIva-gAttvAdi kI ye vibhinna kalpanAeM kyoM? bar3I satya bhagavatI kAla kI AzAtanA sarva prANa bhUta sattva AzAtanA zrutadevatA kI AzAtanA (1) papI javAina gujaya pAToM ko jAgojolAmA vAcanAcArya kI AzAtanA vinayabhAra se rahita hokara panta ugamerA viggameDayA viNor3avA eka sUtra kA pATha dUsare sUtra he pATha se milAkara par3anA malA eka vastu utpati fresh vinaya tInoM hI dharma se maga-mAna-mAya bI ekhApatA ke binA par3anA 0omatIna akSara kama karake sura par3anA araNasparajahAra bar3Akara par3anA to mohai| gaeNa suThudinnaM 9AA duThThapaDikiya akAle kao samAo duSTa bhAva se jJAna grahaNa suyogya ziSya kI upekSA kara ayogya ziSya ko jJAna-dAna akAla meM svAdhyAya karanA / asamAie sajjhAya kAle nakao samAya samAie na sajjhAya svAdhyAya ke lie upayukta sthAna kI prApti para bhI svAdhyAya na karake vyartha vArtAlApa meM samaya bitAnA upayukta samaya para svAdhyAya na karanA jahA~ manuSya yA pazu ke kalevara par3e hoM vahAM svAdhyAya krnaa| citra saMkhyA 13

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citra-paricaya - 13 Illustration No. 13 teMtIsa AzAtanA sUna AzAtanA kA artha hai-avajJA yA anAdara krnaa| pratyeka bhavyAtmA kA yaha sahaja dAyitva hai ki vaha Atma-vikAsa ke nimnatama tala para jI rahe ekendriya jIva se lekara Atma-vikAsa ke sarvocca zikhara para pratiSThita arihaMtoM aura siddha bhagavaMtoM taka-kisI bhI jIva kI avajJA yA anAdara na kre| kadAcit usase AzAtanA ho bhI jAe to vaha "taiMtIsa AzAtanA pratikramaNa sUtra" ke smaraNa dvArA ukta AzAtanA se utpanna doSoM kA prakSAlana kara le| vigata do pRSThoM para arihaMta prabhu kI AzAtanA se lekara asvAdhyAya paryaMta taiMtIsa AzAtanAoM ke svarUpa ko hRdayaMgama kara bhavyAtmAoM ko unase svayaM ko surakSita rakhanA caahie| pholesaleselessleselesslessleeplesaleslesalesalelesskeleselesslessleselesslesslesalsaksesolesaleeplessleselesslesalenlesslesalelesslessleeplesslesalesalesalesaleoleonksksoleselesslesslesslessleeplesslesskrita Thirty Three Ashatana Sutra Ashatana means disrespect--not to follow the order. It is the duty of every worthy person that he should not show disrespect to any living being-right from spiritually best developed one-sensed being upto highest spiritually developed person the Arihantas and liberated souls. In case inadvertently any disrespect occurs, he should reach the aphorism of repentance for thirty three activities involving disrespect. In the last two pages, the thirty three ashatanas starting from disrespect to Arihantas upto non-study of scriptures has been mentioned. In the illustrations, the ashatanas have been depicted the worthy person should keep them in mind and safeguard themselves from such deviations.

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paMcAcAra kA upadeza-anuzAsana pradAna karane vAle ko AcArya kahA jAtA hai| AcArya kI AjJAoM kI avahelanA karanA, unake anuzAsana ko asvIkAra karanA Adi AcAryoM kI AzAtanA hai / (4) upAdhyAyoM kI AzAtanA - saMgha meM jJAna - dAna kA prabhAra upAdhyAya ke skandhoM para hotA hai| upAdhyAya dvArA pradatta vAcanAoM meM doSa nikAlanA, unakA samucita satkAra na karanA, unheM alpazruta kahanA, Adi upAdhyAyoM kI AzAtanA hai / (5) sAdhuoM kI AzAtanA-saMyamI sAdhuoM ko r3hogI kahanA, unake AcAra kA upahA karanA Adi, sAdhuoM kI AzAtanA hai / (6) sAdhviyoM kI AzAtanA - sAdhviyoM kA sammAna na karanA, strI hone ke kAraNa unheM kalaha-kleza kA mUla mAnanA, striyAM sarvavirati nahIM ho sakatI, unheM mokSa nahIM ho sakatA, ityAdi anargala bAteM kahanA sAdhviyoM kA apamAna hai| (7-8) zrAvakoM -zrAvikAoM kI AzAtanA - sAdhu-sAdhviyoM kI bhAMti zrAvaka-zrAvikAeM bhI tIrtha haiN| sAdhu-sAdhviyoM ke lie unheM 'ammA- piyaro' kahA gayA hai| sAdhanA - patha para calate hue zrAvaka-zrAvikAeM bhI siddhi kA varaNa karate haiN| zrAvakoM-zrAvikAoM ke prati aisA kahanA ki- koI gRhastha vratoM kA pAlana nahIM kara sakatA, gRhastha ke lie mokSa asaMbhava hai Adi, tathA zrAvaka-dharma ko pAkhaNDa batAnA, zrAvakoM ko apamAnita karanA, Adi zrAvakoM-zrAvikAoM AzAtA hai| (9) devatAoM kI AzAtanA - devoM aura devalokoM ke astitva ko kapola-kalpanA kahanA, devoM kI Rddhi ko nakAranA Adi devoM kI AzAtanA hai / (10) deviyoM kI AzAtanA - devoM kI taraha hI deviyoM ke bAra meM bhI ciMtana - kathana karanA, deviyoM kI AzAtanA hai / (11) ihaloka AzAtanA - ihaloka ke saMbaMdha meM zAstrokta siddhAMtoM ko nakAranA, brahma athavA aNDe se usakI utpatti mAnanA, ihaloka AzAtanA hai| (12) paraloka AzAtanA - manuSya kI apekSA se manuSyagati ihaloka hai, deva gati, naraka gati evaM tiryaMca gati - paraloka haiN| ihaloka ko hI satya mAnanA, deva Adi gatiyoM ke astitva ko nahIM mAnanA, pUrvajanma - punarjanma ko kapola-kalpanAeM kahanA, 'paraloka AzAtanA' hai| (13) kevali - prarUpita dharma kI AzAtanA - kevalI bhagavAn dvArA prarUpita siddhAMtoM ko na mAnanA, unakA upahAsa karanA 'kevali - prarUpita dharma kI AzAtanA hai| Avazyaka sUtra // 117 // IVth Chp. : Pratikraman

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Frankskskskskske saks kskskskskskcole skesakskskskskskskskskskskskskskskskskskske skeske.ske.sleakeekaran (14) sadeva-manuSya-asuraloka kI AzAtanA-devaloka, manuSyaloka evaM asuraloka ke / saMbaMdha meM Agama-viruddha zraddhA-prarUpaNA karanA, 'sadeva-manuSya-asuraloka AzAtanA' hai| (15) sarva prANa-bhUta-jIva-satvoM kI AzAtanA-prANa, bhUta, jIva evaM sattva-ye cAroM zabda paryAyavAcI haiN| kucha AcAryoM ne ina cAroM zabdoM ke antargata vibhinna jIvoM ko isa prakAra cinhita kiyA hai_____ do indriya vAle, tIna indriya vAle evaM cAra indriya vAle sabhI trasa jIva prANa kahalAte haiN| pRthvIkAya Adi ke jIva bhUta kahalAte haiN| 'jIva' zabda saMsAra ke samasta prANiyoM ke lie vyavahRta hotA hai| saMsArI aura mukta-samasta jIvoM kI 'sattva' saMjJA hai| ukta prANa-bhUta-jIva evaM sattvoM ke saMbaMdha meM mithyA dhAraNa rakhanA, inheM kaSTa pahuMcAnA inakI AzAtanA hai| (16) kAla kI AzAtanA-utsarpiNI-avasarpiNI svarUpa kAlacakra kI sattA ko asvIkAra karanA, athavA kAla ko hI sarvezvara Adi svarUpoM meM mAnanA kAla kI AzAtanA ___(17) zruta kI AzAtanA-AgamajJAna zruta kahalAtA hai| zruta ke prati zraddhA na honA, use sarvajJokta na mAnanA Adi zruta kI AzAtanA hai| (18) zrutadevatA kI AzAtanA-zruta ke mUla udgama tIrthaMkara haiN| tIrthaMkara ke zrImukha se sune hue upadeza ko gaNadhara sUtrabaddha karate haiM, ataH tIrthaMkara evaM gaNadhara mUlarUpa se zruta-devatA haiN| zrutakevalI, zAsana adhiSThAtrI devI, sarasvatI devI evaM solaha vidyAdeviyAM zrutadevatAoM meM parigaNita hote haiN| (19) vAcanAcArya kI AzAtanA-saMgha ke sAdhu-sAdhviyoM ko vacanA dene vAle ko vAcanAcArya kahate haiN| vAcanAcArya kI vAcanA zailI meM doSa nikAlanA, unheM abahuzruta kahanA, unakA ucita sammAna na karanA, vAcanAcArya kI AzAtanA hai| (20-33) 'javAiddhaM' se lekara 'sajjhAie na sajjhAiya', ina padoM kA svarUpa 'jJAna ke aticAroM' ke pATha meM batAyA jA cukA hai| ___ Atma-kalyANa ke abhipsu sAdhaka ko uparokta teMtIsa AzAtanAoM se bacanA caahie| pramAdavaza, bhUlavaza athavA ajJAnavaza kadAcit AzAtanA ho jAe to 'AzAtanA pratikramaNa' ke dvArA utpanna doSa kA nirAkaraNa kara lenA caahie| 1. AcArya jinadAsa mahattara evaM AcArya haribhadra suuri| caturtha adhyayana : pratikramaNa bhImAp // 118 // Avashyak Sutra aaparapparasaaraamarpan

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Explanation: In this aphorism, the repentance has been expressed starting from non-restraint and culminating in fourth relating to thirty three types of disobedience. Non-restraint is the first and primary fault. So, it has been mentioned in the beginning. In the aphorism thereafter namely bondage, faults and thorns etc., non-restraint is described in detail. The brief nature of non-restraint and the like is under: Pratikarman of non-restraint: Non-restraint means lack of control of kind and sense organs. All the sins arise from uncontrolled senses. So non-restrained is considered the primary cause of wanderings in the mundane world. Non-restraint is of 17 types. Here, however, all activities opposite to restraint are collectively covered in non-restraint. Repentance of bondage: What keeps the soul in worldly fetters is called bondage. It is of two types-bondage of attachment and bondage of hatred. All the mundane souls are in these two bondages. Attachment and hatred are the two sides of the same coin. Where one of them exists, the second one also exists. Attachment and hatred are called seeds of the tree of worldly whirlpool. In order to destroys these seeds. The awakened practiser performs pratikraman (repentance or atonement). Repentance of bad state: The acts that cause harm to the self are called punishment (dand). It is of three types (1) mental harm, (2) oral harm and (3) physical harm. When the mind is engaged in amorous activities, it is called mental harm. To engage in loose talk, in condemnation of others or in false version is oral harm. To engage in violence, bad behaviour, theft and the like is physical harm. Repentance of preservations (gupti): Gupti means to control. To divert from bad activity and to engage in good activity is called gupti. Guptis are three(1) preservation of mind, (2) preservation of speech, (3) preservation of intention to act physically. To restrain the mind from engaging in sensual activities is preservation of mind. To restrain the self from engaging in condemnation of others, loose talk, backbiting and the like is preservation of speech. To restrain the body from engaging in violence bad conduct and the like is restraint of the body. In case, the practitioner has committed any fault in practice of the said three types of preservations, he through repentance cleans his self. Repentance of Shalya: Shalya means thorn. When a thorn pricks any part of the body or any part of the thorn remains in the body, it causes pain continuously. The person remains impatient till the thorn remains in his body. Just as the thorn IVth Chp.: Pratikraman Avazyaka sUtra // 119 //

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hr rnnkheetr aNdr r r r r r r r r r r r r r r l v r viHc .........lllli . .... .. . . causes pain in the body, there are three major faults that disturb the mind. They are (1) deceit (2) desire of particular award (3) wrong vision. In scriptural language, they are called shalya. Maya means deceit, Nidan means to have a desire of worldly award in lieu of any religious practice. Wrong vision mean wrong perception or wrong faith. To believe what is in fact true as false or to believe what is false as true. All the said three thorns disturb the soul. They do not allow it to remain in peace. Repentance for pride: Gaurav means pride. A human being feels elated with pride. So it is called gaurav. Pride is of three types (1) Pride for wealth (2) Pride for beauty (3) Pride for comforts. Pride for wealth is to become proud of one's riches success, fame, post and the like. To feel elated when one gets juicy things such as milk, curd, ghee is called pride for taste or comfort. Such persons never remain in peace. To feel happy when one enjoys good health, comforts and dresses of his liking is called pride worldly enjoyments. As a result of such pride the person remains drowned in worldly ocean. One who wants to cross the worldly ocean, removes through repentance the faults created by such pride. Repentance for disobedience: To practice properly right knowledge and the like is proper practice. Disobedience is the antonymn of proper practice. It means not to practice properly the three jewels namely right faith, right knowledge and right conduct. To be indifferent towards, them is called disobedience (viradhana). It is of three types (1) Indifference towards right knowledge, (2) Indifference towards right perception, (3) Indifference towards right conduct. Sometime even practicing directly one commits some fault. In order to purify the self, he performs repentance. Repentance of Passions: 'Kash' means world. 'Aya' means income. So passion (Kashaya) is that act which increases worldly wanderings. Passion is of four forms-- (1) anger, (2) ego, (3) deceit and (4) greed. The said four are enemies of the soul. They wipe out the virtues of the self in the same manner as thief steals the wealth of a non-vigilant rich person. The practitioner remains vigilant towards safety of good qualities in the soul. So he daily repents for any deviation concerning passions. Repentance for desires (SANJYA): A sensual desire is called sanjya. Such desires are four-(1) Desire for food, (2) Feeling of fear, (3) Desire for sex, (4) Desire for attachment to collections. The primary need in life is that of food. It is present in every living being. Deep attachment for food, consumption without any restraint and to consume prohibited food fall in the category of disturbed food. It is .... ... k j. caturtha adhyayana : pratikramaNa // 120 11 Avashyak Sutra MEMPEREURES

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essential for the practitioner to discard such food. Fear also exists in every living being. But a monk through practice of fearlessness, overcomes sense of fear. Through continuous practice of celibacy, he overcomes feeling of cohabitation. He discards attachment by undertaking the fifth major vow. In cure any fault is committed in such practice, he purifies his self through shraman pratikraman (prescribed version of repentance for monks) Repentance for loose talk (Vikatha): To recite a story that generates feeling of sex or to discuss such story is called loose talk. It is of four types: (1) Talk about women: To talk about dresses, food, body structure of women is loose talk about women. (2) Loose talk about food: To talk about different items of food and their taste. (3) Look talk about countries: To talk about way of living of the people of different countries, their dresses, their industries and the like. (4) Loose talk about administration: To talk about the political administration the lusty life of rulers, the wars and the like. A monk should avoid above-said four talks. In case such talk has a reference towards non-attachment, the learned monk can in brief make a mention of it. The repentance is done about any act done in a state of slackness or a state of delusion. Repentance for meditation: To concentrate the self on any substance or goal is called meditation. It can be good or bad. (1) Painful concentration: The state of trouble, dejection or pain arising out of loss or separation of a denied substance or presence of a substance which one does not like. (2) Wicked concentration: Dreadful concentration of the mind. (3) Righteous concentration: Concentration of the mind on the word of the omniscient. (4) Pure concentration: To concentrate deeply on pure, spotless soul devoid of karma. In case due to any slackness. I may have engaged in the first two concentrations and ignored the last, I repent for the faults arising out of such a state. Self-analysis and repentance about activities: Pertinent activity is of two types namely good activity and a bad activity. The entire activity that leads the soul Avazyaka sUtra // 121 // IVth Chp.: Pratikraman

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to spiritually developed direction is called good activity while the activity leading one to malign state is called bad activity. Here repentance is done about engagement in bad activity. In brief the bad activity is of five types: (1) Wicked man's readiness to hurt others: the activity done by the body is called this activity (kayiki kriya) (2) Having weapons of causing hurt (adhikarniki kirya): the weapons are called adhukaran. All the sinful activities arising out of preparation and use of such weapons are in the category of Adhikarniki kirya. 3 (3) Pradveshiki kirya: any thing which may accuse others. Such a tendency arises out of jealousy, hatred and the like. (4) Paritapaniki kirya: any thing which may cause mental pain to oneself.or others. (5) Pranatipatiki kirya: depriving another of vitalities. It is generated by violence. Repentance of contemplation engaged in sensual objects: The words, sight, smell, taste or touch that generate sensual desire is called contemplation engaged in sensual objects. In order to purify the mind disturbed by the said five senses, the practitioner resorts to self-analysis and repentance. Self-analysis and repentance relating to major vows: The vow undertaken with nine forms of restraints is called major vow. When three doings (doing, getting done and supporting what is done) is multiplied with three organs (yogas namely. mind, word and action) it results in nine forms. Five major vows are (1) non-violence, (2) truth, (3) non-stealing, (4) celibacy and (5) non-attachment. A monk does not commit five faults of violence, falsehood, stealing, non-celibacy and attachment himself mentally, orally and physically. Further he does not get such faults committed and does not even support commitment of such faults. The gist of repentance relating to major vows is that in case while practicing major vows any fault is committed, I withdraw from the same. Repentance for lack of care: Five major vows are called fundamental qualities. The carefulness that nurtures and safe-guards them is called samiti. Samiti means conduct accoding to scriptures (agams). The nature of five carefulnesses is as under: (1) Proper care in walking (Iriya samiti): One should move looking at the ground upto 4 cells so that no violence is caused to any living being. caturtha adhyayana : pratikramaNa Avashyak Sutra // 122 //

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Skkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkk nirnninniHshgll .... (2) Proper care in speaking : To utter with proper discrimination. The language should be polite, brief and true one. (3) Proper care in collecting and consuming food : Forty two faults of collecting food and five faults relating to the manner of consumption should be avoided. (4) Carefulness in lifting and laying : The clothes, pots, books and the like which are in use should be lifted and placed with proper care. (5) Carefulness in disposal of excreta : The dirt, urine, discharge of nostrils, nails, hair, stool should be disposed of with proper case at a place free from living being. In case any fault is committed in practice of the said five categories of carefulness, the practitioner repents for the same by reciting 'padikkamami panchahan samihihin' and in this manner discards his faults. Repentance relating to class of living being: Jiva means living being, Nikaya means collection. In six collections all the living beings are summed up. The said six collections are earth bodied, water-bodied, fire-bodied, air-bodied vegetation-bodied living being and mobile living beings. The living beings whose body is only the earth are called earth bodied beings. Similarly the body of the respective living being is water, fire, air and vegetation and they are called water bodied, fire-bodied, airbodied and plant-bodied living beings. The livings beings of these five classes are called immobile (Sthavar) beings. They are called sthavar because they cannot move about of their own from one place to another. The sixth class is of mobile living being. This category includes all the two-sensed, three-sensed, four-sensed and five sensed living beings. In case a monk causes violence to a living being of any of the said six categories or causes trouble to any one, he in order to remove the effect of that fault repents for it. Repentance for Leshya (paints and thought colour) : Good and bad thought waves are called leshya. They are six in number: 1. Black thought colour (leshya): This leshya is found in the living beings who have extremely condemnable nature. Such persons are extremely cruel and devoid of compassion. They cause very great harm to others even for negligible selfish gain. They think little about present life and the next life. ska........... Speaksha Avazyaka sUtra // 123 // IVth Chp. : Pratikraman

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2. Blue thought colour : The living being of this thought colour (leshya) are jealous, deceitful and prone to mundane enjoyments. The cruelty in these living being is a little less then the one in these mentioned at number one. 3. Pigeon like thought colour : In the living beings of this leshya, a subtle stage of contemplation appears. But due to the rigidity in thoughts, his contemplation remains subdued. So this leshya is also not good. Yellow thought colour : This leshya is good. The person of this thought colour thinks of the welfare of others also while thinking of his own happiness. Humility, compassion, welfare of others are the symptoms of this leshya. 5. Padma thought colour : This is a very good leshya. The person of this nature spreads the fragrance of his good conduct, good contemplation and noble talk all around. White thought colour : Shukla means white. The person of this leshya is devoid of attachment and hatred. His contemplation is crystal clear. He does not cause any harm to others. He has a feeling of compassion even for those who cause harm to him. Among the above six thought colours (leshya), the first three are worthy to be discarded and the last three should be practiced Repentance about the state of fear : A monk practices fearlessness. He is himself free from fear and grants freedom from fear to others. Since he grants freedom from fear to others, he always remains liberated from fear. Even then sometimes as a result of operation of deluding karma, a sense of fear may arise in his heart. He, then, clears his heart through repentance for fear that may arise in seven forms: 1. Fear from his own class (Ih-lok bhaya) : this is the fear arising from persons of his own class. For instance a human being may have fear from another human being. An animal may have fear from another animal. 2. Fear from living beings of a different category (Per-lok bhaya) : This is the fear form living beings of different class or from beings of another state of existence for instance a human being may have fear of ghosts, demons, snakes or scorpions and the like. caturtha adhyayana : pratikramaNa // 124 // Avashyak Sutra *************** ****

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Su003 jgnninngnniglllli 3. Fear of loss of wealth (aadan bhaya) : For the safety of his wealth, a person may feel afraid of thieves and robbers. 4. Sudden fear : A person may feel afraid of a calamity without any reason. 5. Fear of livelihood : Some fear may be concerning ones means of livelihood. 6. Fear of death. 7. Fear of loss of reputation : A person may have lurking fear in his mind that he may not be disgraced. Repentance for status of ego : Ego or pride generates many ills. A naughty person feels pleased when another person is cursed. The practitioner of spirituality keeps himself clearly detached from sense of pride. He always keeps himself vigilant, so, that even an iota of pride may not affect him. In case any moment, sense of pride operates in him, he repents for the same. Pride is of eight types. 1. Pride of class : To feel proud that one is of a higher class. 2. Pride of birth or family : Pride of status of family (The sub-caste of mother is called Jati and of father is called Kul) 3. Pride of strength : One may be proud of his physical strength. 4. Pride of complexion : One may he proud of ones beautiful look. 5. Pride of austerities : To feel proud that one is practicing hard austerities. 6. Pride of scriptual knowledge. 7. Pride of accumulations : A person may feel proud of getting the desired articles. 8. Pride of Status Repentance relating to preservation of celibacy (brahmcharya) : Brahma means soul and charya means to conduct oneself. So brahmcharya means to safeguard ones conduct. A monk has discarded sex for ever. He practices nine taboos (prohibitions) vigilantly in order to safeguard his life of celibacy. Gupti means to preserve. It is also called the fence. Just as a farmer puts up fence for security or safety of his crop, the practitioner observes nine preservations for the safeguard of his state of celibacy. The nature of nine guptis (presentations) is as under: 1. To avoid stay at a place where women, animals or impotents are staying. 2. To avoid talk about women. To avoid cutting jokes at women. ukokuutkikkkukkkkkkkkkkkkk .9. sh ...es. gnnitsh Avazyaka sUtra ** * ******* // 125 // ******* IVth Chp. : Pratikraman * * **

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3. 4. 5. Not to sit for 48 minutes at the place where a women had sit earlier. Not to stare at the limbs of a women. Not to listen the amorous talk of women behind the wall or door. Not to listen their enchanting words, songs or sobbing. 6. Not to recollect the amorous life of the period earlier to the state of monkhood. 7. Not to take greasy food that provides special strength to the body and the sensual organs. 8. Not to take even the coarse food in large quantity. 9. Not to decorate ones body. Repentance about shortcoming incurred in practice of ascetic life: The conduct laid down in scriptures to be practiced by Jain monks is called shraman dharma. It is of ten types as under: 1. Forgiveness: To overcome anger and to remain always in a state of equanimity. 2. Contentment: To overcome sense of greed and to remain contented. 3. Straight forwardness: To avoid deceit and to remain honest. 4. Humility: To overcome pride and to remain humble. 5. To remain light: To remain light in respect of cloth and pots. To remain free from feelings of attachment and hatred. 9 6. Truth: To always speak the truth. To use pleasant sweet words. 7. Self-restraint: To avoid all sinful activities. 8. Austerities: To practice twelve types of austerities according to ones capability. To remain always engaged in overcoming worldly desires. Renunciation: To avoid inner attachment namely feelings toward to worldly relations and to avoid attachment to external things such as clothes and pots. 10. Chastity: To practice complete chastity remaining vigilant about nine prohibitions. Self-analysis and repentance relating to practice of Shrawak: Here upasak means shraman or shrawak. Pratima means resolve. The resolvesof householder devotee are called upasak pratima. They are eleven and their practice Avashyak Sutra caturtha adhyayana pratikramaNa : // 126 //

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Sukkukuuluukkukukukukutututuuluukkukukkkkkkkkkkkkkk kllkllshess ll is completed in five and a half years. The nature of these resolves (Pratima) is as under: 1. Darsan Pratima (Resolve relating to belief): In this resolve the faith is practiced free from all deviations. Its period is one month. Vrat Pratima (Reslove about vows) : In this resolve five partial vows, three qualitative vows are practiced meticulously. The period of this practice is two months. 3. The resolve about samayik : In this resolve, the householder devotee practices samayik and deshavakashik vow free from all deviations. Its period is of three months. 4. Resolve for paushadh : The practitioner of this resolve observes paushadh (complete fast for 24 hours while staying in Jain temple) on every eighth and fourteenth and fifteenth day of bright fortnight and fifteenth day of dark fortnight of each month. This resolve is for five months. 5. Resolve regarding restraints : While practicing the earlier four resolves in the day and in the night he practices certain restrictions. He discards bath and beautification of his body. He keeps his under dress loose and does not take any liquid or food at night. He spends at least one night in a month and five nights in five month in meditation or recitation of scriptures. The minimum period of his resolve is one, two or three days and maximum is five months. Resolve relating to chastity : In this resolve celibacy is observed without any exceptions. Its minimum period is one night and maximum is six months. Resolve about avoiding raw products : In this resolve one avoids all the foodstuff which contains micro life. Its minimum period is one day and maximum is seven months. 8. Resolve discarding preparation of thing involving even subtle violence: The minimum period of the resolve is one day and maximum is eight months. Resolve against getting caused violence : In this resolve, the shravak does not even get caused violence to any subtle living being. The minimum period of the resolve is one day and maximum period is nine month. 10. Resolve avoiding food specially prepared for the practitioner : The practitioner of this resolve does not accept food or water specially prepared 6. 7.. ksseetrgllnnigllnnigll gnnig 9. Ne Avazyaka sUtra * ******** // 127 // * IVth Chp. : Pratikraman * **

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Sokkiks for him by causing even subtle violence. He shaves his head with razor. He does not attend to household activities. In case any one asks him about anything, he replies in affirmative, if he knows about it and in negative if he does not know. The minimum period of the vow is one day and the maximum period is ten months. 11. Resolve about practice almost like a monk: In this resolve, the practitioner conducts himself almost like a Jain monk. He dresses himself like a monk and seeks alms like a monk. In case he is capable for it, he plucks the hair of his head like a monk otherwise he gets his head shaved with a razor. The minimum period of this resolve is one day and the maximum period is eleven months. In case in the practice of above-send eleven resolves the practitioner has committed any fault, he looks into them through self-analysis and repents for the same in pratikraman to chasten his soul through upasak pratima pratikraman. Self Analysis and Repentance Concerning a Monk: The word bhikshu, shraman, nirgranth, sadhu and muni are all synonymous of a Jain monk and other practice used for him. The word bhikshu literally means a practitioner of code! For collecting alms a muni does not engage himself in any trade or business to meet his daily needs. He keeps himself engaged in spiritual practice throughout day and night. But he also needs food, clothing and pots to survive. He fulfils the requirement through collection of faultless food. It should be kept in mind that even while seeking alms, a Jain monk is not a beggar. In the life of a beggar, there is no scope for any restrictions or limitations. He begs in a humble way. He praises the donor when he gets anything and curses the one who does not offer him anything. On the other hand, in the search of collection of alms, 42 restraints have to be observed by a bhikshu (Jain mendicant). A shraman does not feel elated if he gets alms and does not feel depressed if he does not get anything. He does not appreciate those who offer him with gratitude and does not curse those who turn him away. So even while living on alms, he is not a beggar. Here the pratikraman of twelve resolves (pratimas) of a bhikshu is mentioned. The gist of it is that in case he has not conducted himself properly in practice of twelve resolves, the fault incurred due to slackness of twelve resolves is as under: First resolve: The period of this resolve is one month. The bhikshu practices the resolve by accepting only one offering of food and one offering of water during caturtha adhyayana pratikramaNa // 128 // Avashyak Sutra

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stukkukukukukkkkkkkukkustusid ilutulekutelukkkkkkkkkkkkkkkkk the day. Here the offering (datt) means offered without break in the pot of the mendicant. The monk practices it continuously for one month. Second to Seventh Resolve : The period of each of these resolves is one month. The only differences is that in second resolve two offering of food and two of water are accepted. In the third, three each and in this order in the seventh resolve, seven offering of food and seven of water are accepted. Eighth Resolve : The period of the resolve is seven days and seven nights. It is practiced by observing fast am alternate days. In the outskirts of the village/town, the meditation is practiced in a special posture. Trouble if any caused by human beings, animals or gods is endured patiently. Ninth Resolve : This resolve is also for seven days. In it two day fasts are practiced and the meditation is observed in special postures of standing like a rod, or on one leg or in posture with knees joined together. Tenth Resolve : The period of this resolve is also seven day. In it three day fast is observed throughout and meditation is done outside the village in the posture of milking the cow, or standing in posture of sitting in a chair or in a bent-up posture, keeping the posture totally stable in the entire period. Eleventh Resolve : This resolve is for twenty four hours. In it the practitioner observes to-day complete fast. He keeps himself in stable posture of meditation during the entire period. Twelth Resolve : This resolve is for one night. It is practiced with three day complete fast. The practitioner stands in a state of meditation at a lonely place outside the village keeping his feet close to each other and hands spread towards the knees, forehead a little bent forward keeping his eye stabilized at a defined spot. During this period of resolve normally one faces disturbance from gods, human beings or animals. In case he completes this resolve in a state of equanimity, he is blessed with visual knowledge, mental knowledge or perfect knowledge. In case he fails in it, he turns mad or loses faith in the order of omniscient. Pratikraman of Activities (Kriya Sthan) : Kriya means activity. It is done in two ways--(1) with proper knowledge and (2) in a state of ignorance. The activity done with proper scriptural knowledge helps in shedding karmas while activity done in a state of ignorance causes, karmic bondage. The thirteen types of activities that cause karmic bondage have been narrated as under: Avazyaka sUtra // 129 // IVth Chp. : Pratikraman

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olskskskskskskskskskskskskukskkkkkkkkkkkkkkkkkkkkkkskesked 1. Sinning for one's personal interest : To cause violence, getting caused or supporting violence to living being for selfish motive. 2. Sinning without a personal interest : To cause violence to beings without any purpose. Sinning by slaying : To cause violence in a state of suspicion that he may cause hurt to the beloved ones. 4. Sinning through accident : Inadvertent violence. 5. Sinning by error of sight : Considering wrongly an innocent person as the guilty one. 6. Sinning by lying. 7. Sinning by taking what is not freely given. Sinning by a mere contemplation: Violence caused due to ill thoughts arising in the mind. 9. Sinning through pride. 10. Sinning through bad treatment of one's friends. 11. Sinning through deceit. 12. Sinning through greed. 13. Actions pertaining to a religious life: Subtle karmas caused due to movement of the omniscient. Pratikraman of violence to living beings (Bhoot gram pratikraman): Bhoot means living being. Gram means collection. The minimum recognizance of a living being is consciousness. The medium types of living beings are fourteen and maximize divisions are 563. Here fourteen types are considered. In case any fault is committed relating to said fourteen types in describing them or in recognizing them or in ignoring life in them, this fault is rectified through repentance (pratikraman). The fourteen division of living beings is as under: 1. Subtle one-sensed beings, 2. gross one-sensed beings, 3. two sensed, 4. three-sensed, 5. four-sensed, 6. five sensed beings devoid of mental faculty, 7. five sensed beings having mental faculty. All the seven division are in two stages-namely incomplete and complete (developed) ones. Repentance for behaving like extremely cruel gods : Perm-adhunik means cruel minded celestial beings or beings having special interest in dreadful activities. kkkkkkkkkkkukututukkukukiukkukukukukkustutulek kkkkkkkkkkkkkkkkkkkk // 130 // caturtha adhyayana : pratikramaNa PROP Avashyak Sutra E RPES

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Sukselukkustelualueellesitsukeskeisikskeskukselle A special class of asur kumar gods is called parmadharmik. They are extremely brutal by nature. They feel happiness in causing trouble to others. They cut into pieces and beat the hellish beings in the first three hells in different ways. They enjoy the dreadful state of those beings. Such gods are of fifteen types. Their names are as under: 1. Umb, 2. Umbrish, 3. Shyam, 4. Shabal, 5. Raudra, 6. Upraudra, 7. Kaal, 8. Mahakaal, 9. Asipatra, 10. Dhanu:patra, 11. Kumbh, 12. Baluk, 13. Vatarni, 14. Kharswar, or 15. Mahaghosh. In case one has any doubt about the nature of 15 said fifteen cruel celestial beings in adopting a conducts similar to them, he generates sin. In case such a feelings arises, the monk should remove it through repentance. Pratikraman of 16 chapters : In the first book of Sutra Kritang, there are 16 chapters wherein conduct of a Jain monk has been narrated. In case any monk acts in a different way or interprets those chapters in a different way or has a faith not in line with them, it causes sin. That sin is removed through Gatha Shodashak Prati Kraman. The title of sixteen chapters of Sutrakritang are as under: 1. The doctrine (samay), 2. The destruction of karma (Vaitaliya), 3. The knowledge of troubles, 4. Kowledge of spiritual strength, 5. Description of hells, 6. Praise of Mahaveer 7. Description of the wicked, 8. On exertion, 9. The law, 10. Carefulness, 11. The path of salvation, 12. The creed, 13. The real truth, 14. the nigranth, 15, the yamaka, 16. the song (gatha). Self-analysis and repentance in respect faults in practice of seventeen types of conduct of a monk: They are as follows: Lack of compassion for 1. earth-bodied, 2. water-bodied, 3. fire-bodied, 4. air-bodied and 5. vegetablebodied souls. Lack of comparison for 6. two-sensed, 7. three-sensed, 8. four sensed and' 9. five sensed living beings, 10. non-restraint towards lifeless objects, 11. Carelessness in finding seat (to sit at a place that contains living beings, 12. Carelessness in supporting an act of householder that in sinful, 13. Not to clean the cloth pot and the like according to the prescribed code, 14. To discard a thing without properly examining and cleaning the relevant place. Lack of restraint in respect of activities of, 15. mind, 16. Speech and 17. the body. In case any of the above--said non-restraints has occurred in daily life, or the restraints have been interpreted wrongly or they have been believed in a different manner, the repentance is done for them in order to remove that fault. Avazyaka sUtra PA P // 131 // ***** IVth Chp. : Pratikraman *** ** *

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gnnitsh...kblljlljllk.kllennikrnninni.. suksekskukkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkk Pratikraman of non-chastity: There are 18 types of non-chastity (1-9) to mentally, orally or physically cohabit with celestial being that have fluid body, to get caused cohabitation or to appraise such an act. Further (10-18) to mentally, orally or physically have sex with human beings and animals that contain physical body. To inspire others to have sex with them or to support those who commit such an act. The monk respents for any faults out of 18 mentioned above concerning practice of celibacy. PRATIKRAMAN relating to faults indicated in Jnata Sutra is the sixth Ange among Jain Agams (scriptures). It consists of two books--Jnat and Dharm Katha. The nineteen chapters of Jnat are as follows: 1. Utakshipt Jnat, 2. Sanghat, 3. Egg, 4. Tortoise, 5. Shailak, 6. Tumb, 7. Rohini, 8. Malli, 9. Makandi, 10. Moon, 11. Deva drava, 12. Udak (water), 13. Frog, 14. Tetali, 15. Nandiphal, 16. Amarkanka, 17. Akeeran, 18. Pundareek. In the above-said nineteen chapters, through illustrations the advantages of life of restraint and of discarding conduct of non-restraint has been narrated in detail. In case a monk has not conducted himself accordingly, he clears the faults arising out of that conduct through pratikraman. Repentance about state of non-equanimity: To establish the mind in a state of equanimity is called Samadhi. The conduct dialogue or discussion that disturbs state of equanimity is called asamadhi sthan. The causes of such a behaviour are twenty. A brief description of them is as under: 1. To move quickly without sense of discrimination, 2. to move at night without cleaning the ground, 3. to clean carelessly, 4. to sleep for a period more than the one prescribed in the code, 5. not to show respect for the teachers, 6. to insult sthavirs (the respected ones), 7. to cause hurt or to think of causing hurt to living beings, 8. to become angry repeatedly, 9. to remain angry for a long period, 10. to backbite, 11. to talk in an affirmative manner about doubtful matters, 12. to create trouble daily, 13. to recite the faults agam and again which have been mentally forgiven, 14. to study scriptures during the prohibited period, 15. to take meals with hands besmeared with live dust or to sit on a piece of cloth with feet containing live dust, 16. to talk loudly after the first quarter of the night, 17. to create division in the order, 18. to cause dejection to the order with unpalatable words, 19. to eat throughout the day, 20. to use water or food that is not acceptable for a monk. caturtha adhyayana : pratikramaNa // 132 // Avashyak Sutra

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Pratikraman for major (Shabal) faults: The faults that are to be totally avoided by a monk are called shabal faults. Such faults malign the character of the monk. Their description is as under: 1. To molest, 2. to have sex, 3. to take meals at night, 4. to accept food prepared for that monk, 5. to accept heavy diet prepared for rulers, 6. to accept food prepared for other monk, purchased for the monk, prepared from material taken on credit, snatched from a weak person or the food brought to the place of stay and then offered, 7. To break the accepted restraint again and again, 8. to change the order within six months, 9. to cross the river thrice in a month, 10. to commit deceitful act three time in a month, 11. to accept food from the house of the person where the monk is staying, 12. to commit violence knowingly, 13. to tell lie knowingly, 14. to commit theft knowingly, 15. to sit on live earth intentionally, 16. to sit on a plant knowing well that it contains living being or to meditate at such a place, 17. to consume flowers, seeds and underground vegetables intentionally, 18. to cross a river ten times in a year, 19. to commit deceitful acts ten times in a year, 20. to accept food knowing well that it is being offered with hands, spoon or bowl containing line water, 21. To intentionally sit or meditate at a place where there is live earth, live water, green vegetables, moles of ants, moss or web of the spider. With the above-said twenty one mistakes, the self-restraint of a monk is damaged. A monk should not even think in his mind about incurring such errors. In order to remain vigilant about such serious faults, he makes self-analysis and repentance for them. Repentance about troubles: The troubles arising during spiritual practice are called Parisheh. The only aim of a Jain monk is to go ahead on the path leading to salvation. By nature, the mind of a man wants happiness. Attraction for worldly happiness is the greatest hurdle in the path of salvation. On this path one has to bear all the troubles calmly. The troubles arising in the spiritual path have been grouped into 22 classes. The said twenty two troubles are as under: 1. hunger, 2. thirst, 3. cold, 4. heat, 5. mosquito-bite, 6. clothless, 7. sadness in life of self-restraint due to troubles, 8. women, 9. movement, 10. troubles arising in place of study, 11. lack of proper place of strain, 12. mental dejection due to angry conduct of them, 13. thrashing given to the monk by person of wrong perception, sometimes even killing by them, 14. seeking alms, 15. not getting desired article, 16. illness, 17. dryness of bed of shared, 18. sticking of dust perspiration on Avazyaka sUtra // 133 // IVth Chp.: Pratikraman

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oksisksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksksks Stolslukeskeskuksiukskeskukslukeskuksklukeskuslukeskuskeskuskeskele keskuskeskkkkkkk the body, 19. respectful beahaviour or worship through thelaymen, 20. wisdom, 21. ignorance of spiritual knowledge, 22. disturbance in faith. Repentance concerning seven chapters of second book of Sutra Kritang: There are two books of Sutra kritang. Sixteen chapters are in the first book and seven in the second book. The titles of 16 chapters of the first book have been mentioned in 'Gatha Shodshak Pratikraman'. The titles of seven chapters of the second book ar as under: 1. Lotus, 2. on activity, 3. knowledge of food, 4. renunciation of activity, 5. freedom from error, 6. Aardrak, 7. Nalandiya. In the 16 chapters of the first book and seven of the second book, the conduct of the monk has been narrated. In case monk does not conduct himself accordingly or interprets the scriptures in different way, he commits fault. In order to remove these faults he resorts to pratikraman. Pratikraman regarding celestial beings: There are 24 classes of celestial beings namely ten types of residential (Bhavanpati) celestial beings, 8 types of peripatetic gods, five classes of stellar gods and heavenly beings. The celestial beings possess unlimited worldly wealth. In case the spiritual practitioner has a lurking desire of such wordly wealth or feels jealous of them--in both the states, be accumulate karma. He should be in-different towards heavenly pleasures. In case any feeling of attachment or hatred arises in him, he should purify his soul through self-analysis and repentance (Pratikraman). At some places instead of 24 gods, 24 tirthankars have been considered. In that case the repentance is done in respect of any disrespect shown towards 24 tirthankars namely Rishabh to Lord Mahaveer. Meditation (Bhavana) Pratikraman: A monk practices five major vows. They are: 1. non-violence, 2. truth, 3. non-stealing, 4. chastity, 5. non-attachments to possessions. For the purity and security of the said five vows, there are 25 meditations and they are to be practiced meticulously. The nature of 25 meditations is as under. Five meditation of major vow of non-violence: 1. preservation in movement, 2. control over mind, 3. control over speech, 4. to take food after properly examining it at a place where there is sunlight, 5. carefulness in placing or picking up a thing. esikuklulukkukkkkkkkkkkkkkk caturtha adhyayana : pratikramaNa // 134 // Avashyak Sutra ******************INTERESSANHINHTWERPN*XXIS

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Five meditations of the major vow of truth: 1. to speak with proper relfection, 2. to avoid anger, 3. to avoid greed, 4. to avoid fear and 5. to avoid laughter. Five meditations of the major vow of non-stealing: 1. to stay at faultness place after taking the consent of its owner, 2. to take straw, wooden plank and the like after obtaining consent of the owner, 3. not to cut trees etc for wooden board, seat and the like, 4. to use even ordinary things in a limited way, 5. to serve monks with devotion. Five major vows of celibacy. 1. To stay at the place free from women, animals and eunuchs. 2. To avoid talking about women. 3. Not to stare at limbs of the women. 4. Not to recollect sexual enjoyments of the period earlier to renunciation 5. Not to take tasty food regularly Five meditations of the major vow of non-attachment: 1. Not to have attachment to the words of one's liking and not to feel hatred for those not of one's liking. In fact to remain undisturbed in both the situations. 2-5. Similarly to remain indifferent about looks, tastes, smell and touch pleasant or non-pleasant. A monk should regularly and continuously keep in mind the said twenty five meditations. In case any fault has occurred in their practice, he should purify his soul through repentance. Self-criticism (Pratikarman) relating to directions mentioned in Dashakalp-vyavahar Sutra: In ten uddeshaks (lessons) of Dashashrut, 6 of Brihatkalp sutra and ten of Vyavhar Sutra-the practices of good monk have been mentioned. In case they have not been followed or have been wrongly interpreted, the repentance is undertaken. Self-analysis and repentance about the basic traits of a monk: There are twenty seven traits of a monk. In the absence of them, the monk maligns ascetic discipline. A monk should always be vigilant in properly practicing those traits. In case any fault creeps in while practicing them, he should purify his soul through self analysis and pratikraman of monk. The nature of said twenty seven qualities is as under: Avazyaka sUtra // 135 // IVth Chp.: Pratikraman

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(1-5) To practice properly five major vows namely vow of non-violence etc, (6-10) To have control over five sense-organs, (11-14) To discard four passions, (15) To have purity in thoughts (16) To examine properly the articles of use, (17) to stabilize the mind, word and action in truth, (18) forgiveness, (19) detachment, (20) To avoid bad contemplation in the mind, (21) To avoid loose talk, (22) To discard wrong activity, (23) To become well trained in spiritual knowledge, (24) To become expert in proper vision, (25) To have spotless conduct, (26) To endure patiently the effect of trouble and turbulations. (27) to remain in a slate'of equanimity even when facing deadly trouble or when one is near his death. Pratikraman of code of conduct: The scripture wherein the nature of ascetic conduct, the method of avoiding faults arising in its practice and the methods of selfpurifications are laid down is called Achar Prakalp. In this context the word achar stands for Acharang Sutra. The word prakalp denotes the appendix (chulika) of Acharang Sutra and Nisheeth Sutra. In 25 chapters of Acharang Sutra and three chapters of Nisheeth Sutra, the code of conduct of Jain monk, the practitioner and the essential repentance (or punishment) for self-purification have been narrated in detail. In case any interpretation is done which is not in line with the said 28 chapters or monk has a belief or conduct which is not in line with the ascetic conduct mentioned in the said chapters, he purifies his soul through achar prakalp pratikraman. The titles of 28 Achar Pakalps are as under: 1. Knowledge about weapons, 2. Control over the word, 3. Hot and cold, 4. Right perception, 5. Essence of wile, 6. Chapter about chastity (dhoot), 7. Great knowledge (Maha-prijha), 8. Vimoksha, 9. Austerity code (Upadhan shrut), 10. Seeking of food, 11. Bed, 12. Code about movement (Irya), 13. Language, 14. Seeking clothes, 15. Seeking pots, 16. Resolve about limits, 17. Study of seven locations, 18. Account of seven prohibitions, 19. Account about precaution relating to discharge of excreta and urine, 20. Shabd-saptaikikadhyan, 21. Roop-saptaikikadhyan 22. Precautions relating to activity towards others, 23. Miscellaneous precaution, 24. Meditation, 25. Liberation, 26. Udghat, 27. Samudghat, 28. Aropan. Acharya Atmaram Ji Maharaj has divided Achar Prakalp on the basis of Samvayang Sutra as under: 1. Segregation for one month 2. Segregation for one month and five day caturtha adhyayana : pratikramaNa // 136 // Avashyak Sutra

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@ksksakshikasikskshikk rsh gllshgddddi 3. Segregation for one month and ten days 4. Segregation for one month and fifteen days 5. Segregation for one month and twenty days 6. Segregation for one month and 25 days 7. Segregation for two months. (8-12) Segregation for 2 months 5 days, 2 months 10 days, 2 months 15 days, 2 months 20 days, 2 months, 25 days. (13) Segregation for 3 months. (14-18) Segregation for 3 months 5 days, 3 months 10 days, 3 months 15 days, 3 months 20 days, 3 months 25 days. (19) Segregation for 4 months (20-24) Segregation for 4 months 5 days, 4 months, 10 days, 4 months 15 days, 4 months 20 days, 4 months 25 days. (25) Upaghatiki Aropana (26) Anupaghatiki aropana (27) Kutisana Aropana (complete detachment from monkhood) (28) Akritsana aropana Repentance (Pratikraman) of unworthy scriptural study : The books wherein such subjects that lead to commitment of sinful acts are narrated is called unworthy literature. The study, teaching and recitation of such scriptures is called unworthy study (Papashrut prasang). A Jain monk is prohibited from such study, listening such talks and explaining such subjects. In case due to any slackness, he becomes interested in such a study, he should purify his soul though papashrut pratikarman. The sinful literature is of twenty nine types. They are literature about: 1. study of earth, 2. study of stars (astronomy), 3. study of dreams, 4. study of universe 5. study of parts of the body, 6. study of sounds, 7. study of signs, 8. study of symbols, 9-24. On the basis of description, commentaries and divisions, the said eight volumes turn into twenty four, .25. Study of such stones leads to general sensual feelings, 26. study about mantras and central spirits, 27. study of worldly sutras, 28. deep study of yoga, 29. study of scriptures of other faiths. Avazyaka sUtra // 137 // IVth Chp. : Pratikraman

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LIS os testesiolukukukkuksiuiulululululekal e telutelekeskuskeskukseskikkkkkk Repentance of places of great delusion : Out of all the eight Kamas, the deluding karma is most powerful. At the head of all the bad karmas is the delusion. Under the great influence of delusion, the karmic molecules that are collected by the soul is called extremely deluding kamas. Its maximum period is 70 crore x crore sagaropam. Such a karmic bondage is due to the following thirty causes 1. To kill mobile living beings by drowning them in water. 2. To kill mobile beings by wrapping their head with wet leather. 3. To kill by blocking the breath or the mouth of living beings. 4. To kill by causing suffocation through smoke. 5. To kill by striking the head with a weapon violently. 6. To kill discarding the assurance given earlier. 7. To break the vow or to treacherously do a wrong act 8. To level false accusations on others 9. Running the line facts, to speak differently in the security 10. To abduct the wife of employer or to steal his money 11. To call oneself as a celebate since birth while actually he is not 12. To declare oneself as a celebrate while actually he is not so 13. To grab the money of the person who had helped him 14. To behave in an ingratitude manner with the person who had helped him 15. To kill the security guard, the general or the ruler 16. To kill the king, the elite and the like 17. To kill the popular political leader 18. To malign the person leading his life of self-restraint 19. To talk ill about the omniscient 20. To betray the people from the path of salvation 21. To disgrace the teachers and to accuse them 22. Not to serve Acharya, Upadhyaya and Social leaders. 23. T o pose as expert in scriptures while actually he is not so 24. To call oneself as practitioner of austerities while actually it is not so caturtha adhyayana : pratikramaNa ***** P // 138 // EMIERA Avashyak Sutra ********** R

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Skkkk 25. Not to serve the dependents, the monk and practitioner of austerities even if one is capable of doing it 26. To narrate such Stavas again and again that leads one astray for right knowledge, preception and conduct 27. To engage in magic and such like activities 28. To condemn sensual enjoyment while secretly enjoying worldly pleasures 29. To mock at the grandeur and wealth of gods 30. To declare that he has seen the gods while actually it is not so In case a practitioner has incurred even the slightest interest in any of the above said thirty activities, he should repent for the same in order purify his soul. Pratikraman Relating to Virtues of Liberated Souls (Siddhas): In vedic tradition the one who is termed as Nirguna brahma, is called Siddha in Jainism. Sidha is that soul who has all the virtues of the soul. Such a soul is totally free from the bondage of all the eight karmas and their 31 sub-categories. Such souls are located in the place meant for liberated souls. They possess numberless qualities. Such inherent qualities are covered in 31 categories. The nature of 31 traits is as under: 1. Totally free from the cover obscuring sensitive knowledge 2. Totally free from the cover obscuring scriptural knowledge 3. Totally free from the cover obscuring visual knowledge 4. Totally free from the cover obscuring mental knowledge 5. Totally free from the cover obscuring perfect knowledge 6. Totally free from obstruction to visual perception 7. Totally free from obstruction to functions of sense organs other than the eye 8. Totally free from the obstruction to visual perception 9. Totally free from obstruction to perfect conduct 10. Free from sleep 11. Free from deep sleep 12. Free from sleeping while standing 13. Free from sleeping while moving Avazyaka sUtra // 139 // IVth Chp.: Pratikraman

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14. Free from terrible activity in sleep 15. Free from kama causing relief to the body 16. Free from pain causing karma 17. Free from kama causing delusion in faith 18. Free from karma causing delusion in conduct 19. Free from hellish life 20. Free from animal life 21. Free from human life 22. Free from angelic life 23. Free from kamas generating good name 24. Free from kamas causing bad name 25. Free from high status 26. Free from low status 27-30. Free from kama causing decline in chastity, in gain, in enjoyous, in repeated worldly pleasure and in complete development of the soul. A great sin is caused in case one does not have faith in the above-said traits of siddhas or interprets them in a different manner. So a monk should always remain vigilant about it. In case in advertently he commits any fault, he should cleanse his soul through siddha-guna pratikraman. Pratikraman of Yoge Sangreha: The nature of thirty two types of Yog Sangreh is as under: 1. Confession: To confess voluntarily before the head of the order 2. Not to tell others about the confession made to him 3. to remain firm on the religious track even when one is facing dreadful troubles 4. Not to expect support from others during practice of austerities 5. To practice methods of studies and methods of teaching 6. Not to beautify the physical body 7. to engage in austerities silently and not to lure for worship or fame 8. to avoid greed caturtha adhyayana : pratikramaNa // 140 // Avashyak Sutra P E PE*** ** ** * * kukukkukukukutukukiulukuutuklukkukukkukukkakakkukuuluuuuuuuuuuuuuuu

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kukkakkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkk .sheeshnnilebeellpllennigll re se crcesheenniyleebeellebeellbeeddi 9. to endure troubles in a state of equanimity 10. To imbibe simplicity 11. To remain chaste and truthful 12. To remain in extremely right faith 13. To remain mentally healthy and steadfast 14. To follow five types of conduct deligently 15. Humility 16. To remain patient 17. To have desire of liberation 18. To avoid deceit 19. To remain engaged in sublime activities 20. "To stop inflow of kamic matter 21. To condemn ones faults 22. To detach oneself from all worldly enjoyments 23. To practice basic characteristics diligently 24. To practice secondary qualities diligently 25. To discard physical attachment 26. To avoid slackness 27. To remain completely vigilant about practice of the code of conduct 28. To engage in good meditations such as pure (Shukla) or righteous (Dhama) concentration 29. Not to become restless even in fatal illness 30. To detach oneself from others 31. To repent and accept punishment for faults 32. To do self-analysis for reducing intensity of passions and mortification of flesh. In case the above said 32 dictates have not been properly followed the Yoga Sangreh penance (Pratikraman) is resorted to for the purification of soul. Pratikraman of disrespect (Ashatana): The activity which causes harm to eight perceptions and the like the means that lead to salvation is called disrespect. a Avazyaka sUtra PE // 141 // IVth Chp.: Pratikraman RNIKUK****** O as

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By exhibiting disrespect towards sublime souls or principles laid down by the omniscient the living being collects bad karmas. As a result thereof he loses good traits and wanders in the mundane world for an infinite period. Such ashatanas are thirty three: 1. Disrespect towards omniscents: The souls, that have destroyed four kamas that malign the soul are called arihantas. After gaining omniscience, arihants establish the order of dharma for the welfare of the world. They teach the path leading to salvation for the worthy people wandering in the wilderness. So Arihantas are worthy of respect. In case any person has a doubt in the omniscience of Arihantas or finds fault in the principles laid down by them or considers 34 special characteristics, and 35 special qualities of these voice as flight of imagination is disrespect towards Arihantas. 2. Disrespect to liberated souls (siddhas): Siddhas are these souls who are completely free from bondage of eight karmas, who are stationed at the uppermost edge of the universe (Loka) and who possess perfect knowledge and perfect conation. To deny the existence of Siddhas and to contemplate that there cannot be happiness when the soul is without any body is termed as disrespect to Siddhas. 3. Disrespect to Acharyas : Acharya is the person who meticulously follows the five types of ascetic conduct and propagates it among the order. They are responsible for maintaining discipline in the order. To ignore the dictates of Acharya and not to accept their commands is disrespect to the Acharya. 4. Disrespect to Upadhyayas: Upadhyays are responsible for propagating scriptural knowledge. To find fault in their lectures or not to accept their version or to call them as these having shallow knowledge is called disrespect to upadhyayas. 5. Disrespect towards monks: To call monks leading the life of self-restraint as wagebonds or to cut jokes at them is disrespect to sadhus. 6. Disrespect to Jain monks: Not to show respect toward Jain nuns and to say that women are at the root of all quarrels. They cannot follow ascetic description totally and they cannot attain salvation is disrespect towards Sadhus. caturtha adhyayana : pratikramaNa // 142 // Avashyak Sutra

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7-8. Disrespect towards lay devotees Shravak and shravikas. Like monks and nuns, male and female devotees are also tirath (important sections of the order). In fact they are called father and mother of monks and nuns moving ahead on the salvation path. They also attain liberation. To say that a householder cannot properly practice the vows and that salvation is not possible for householders or thus the conduct of householders is a maligned one or to condemn them is disrespect to householder devotees. 9. Disrespect to gods: To call celestial beings and their abode as a flight of imagination and to negate their grandeur is disrespect to gods. 10. Disrespect to goddesses: To think about goddesses in the same manner as about gods mentioned earlier is disrespect to goddesses. 11. Disrespect towards origin of the universe: To deny the fundamentals regarding this world as mentioned in Jain scriptures to believe that the world has originated from Brahm or egg. It is disrespect towards the origin of the world. 12. Disrespect towards the other world: In the context of human beings is the present world. The state of existence as celestial beings, animal beings and hellish beings are the other states of existence. To believe only the present state of existence as the true one and not to believe the existence of other states of existence namely celestial states etc., and to term transmigration of soul as a false notion is disrespect to the other world (parloka) 13. Disrespect towards religion propagated by the omniscient. Not to have faith in principles propagated by the omniscient and to laugh at them is disrespect towards dharma propagated by the omniscient. 14. Disrespect towards abode of celestial beings, human beings and demons (asuras). To have a belief about the abode of celestial beings, human beings and demons not in line with the one narrated in scriptures is disrespect towards abode of heavenly being, human beings and demons. 15. Disrespect towards all categories of living beings-one sensed to fivesensed beings: The words pran, bhoot, jeev and satva are synonymous. Some acharyas have classified the four categories as under (a) all the twosensed, three sensed and four-sensed mobile living being fall in the category // 143 // IVth Chp.: Pratikraman Avazyaka sUtra

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of pran. (b) The earth-bodied upto plantbodied beings are satva. (c) Plantbodied beings are bhoot. All the five sensed living beings are jeeva. To say that All the worldly beings and liberated souls or satva. To have a wrong notion about the said four classes of beings and to cause harm to them is disrespect to all pran, bhoot and the like. 16. Disrespect to time (Kal): Not to accept the descending and ascending timecycle or to believe that Kal is everything. 17. Disrespect towards shrut: Scriptural knowledge is called shrut. Not to have faith in scriptures, not to believe scriptures or the word of the omniscient is disrespect towards shrut. 18. Disrespect towards authors of shrut: The very source of scriptures is the Tirthankar. Gandhars express the word of omniscient in sutras. So Tirthankars and Gandhars are basically originators of scriptures Shrut kevali, the goddess looking after the domain of Tirthankar, Sixteen Vidya goddesses are also considered as Shrut-devatas. 19. Disrespect towards masters in scriptures (Shrut-Acharya). The master who teaches monks and nuns is called Vachanacharya. To find fault in his style of teaching, to call him as deficient in scriptural knowledge, not to pay due respect to him is called disrespect towards shrutacharya. (20 to 33) There are fourteen faults that may occur in study of scriptures and they have already been mentioned from Jamva-idham to Sajhaiya na Sajhaya in the lesson relating is scriptural study. The practitioner desirous of self-enlightment should avoid above-said 33 types of disrespect. In case as a result of any slackness, forgetfulness or ignorance any disrespect has been incurred, he should remove it through pratikraman of such types of disrespect. caturtha adhyayana : pratikramaNa // 144 // OO Avashyak Sutra

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kllvll...:kllshgllllkgllllbllllllll... Colesaleakskskskskskskskskskskskskskskskskolesalestendeslesha salsaslessleshsssssssssssssssssssaree nirgantha pravacana sUtra Namo cauvIsAe titthyraannN| usabhAi mahAvIra pjjvsaannaannN| iNameva NiggaMthaM pAvayaNaM-saccaM, aNuttaraM, kevaliyaM, paDipuNNaM, NeyAuyaM, saMsuddha, sallagattaNaM, siddhimaggaM, muttimaggaM, NijjANamaggaM, NivvANamaggaM, avitahamavisaMdhi, svvdukkhpphiinnmggN| bhAvArtha : bhagavAn RSabhadeva se lekara bhagavAn mahAvIra paryaMta caubIsoM tIrthaMkara bhagavaMtoM ko namaskAra karatA huuN| yaha nirgrantha pravacana hI satya hai, anuttara (sarvottama) hai, kevalika (kevalajJAniyoM dvArA prarUpita) hai, paripUrNa hai, nyAya sammata hai, sarvathA zuddha hai, mAyA Adi zalyoM ko naSTa karane vAlA hai, siddhi kA mArga hai, karma-mukti kA mArga hai, saMsAra se chur3Ane vAlA hai, nirvANa kA mArga hai, avitatha (mithyAtva rahita) evaM avisaMdhi (viccheda rahita sadA zAzvata) hai, tathA samasta dukhoM ko naSTa karane vAlA mArga hai| Exposition : My obeisance to twenty four tirthankars. I respectfully honour them from Rishabh to Mahavir. The word of the omniscent is true, unique. It is the speech of one having perfect knowledge. It is complete, it is logical, it is completey pure. It is free from all faults such as deceit and the like. It is the path leading to salvation. It is the path leading to liberation from karma. It frees one from mundane worldly existence. It is the path leading to nirvana. It is free from wrong belief and is permanent. It destroys all troubles. . itthaM ThiyA jIvA-sijhaMti, bujhaMti muccaMti, pariNivvAyaMti, jAva savvadukkhANamaMtaM kreNti| ___ bhAvArtha : isa nirgrantha pravacana meM sthita rahane vAle arthAt isa ke anusAra AcaraNa karane vAle sAdhaka siddha ho jAte haiM, buddha (sarvajJa) ho jAte haiM, mukta ho jAte haiM, parinirvANa ko prApta ho jAte haiM evaM samasta prakAra ke dukhoM kA anta kara dete haiN| Exposition: The living beings conducting themselves according to the dictate mentioned in the word of omniscient ultimately attains salvation. They become omniscient. They are liberated. They attain nirvana. They are free from all troubles of the mundane world. Avazyaka sUtra gawarararapanna p // 145 // IVth Chp. : Pratikraman gargappygpgargappagapugappypassipgappsgegappagain

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taM dhammaM saddahAmi, pattiyAmi, roemi, phAsemi, pAlemi, aNupAmi / taM dhammaM saddahaMto, pattiyaMto, royaMto, phAsaMto, pAlaMto, annupaalNto| tassa dhammassa kevala paNNattassa abbhuTThiomi ArAhaNAe viraomi virAhaNAe / bhAvArtha : jina bhagavAn dvArA kahe gae usa dharma para maiM zraddhA karatA hUM, pratIti karatA hUM, ruci karatA hUM, usakI sparzanA karatA hUM, pAlanA karatA hUM, evaM vizeSa rUpa se paripAlanA karatA huuN| usa dharma kI zraddhA karatA huA, pratIti karatA huA, ruci karatA huA, sparza karatA huA, pAlana aura anupAlana karatA huA - kevaliyoM dvArA kahe gae usa dharma kI ArAdhanA ke lie pUrNataH udyata hotA hUM, aura virAdhanA se pUrNata: virata (nivRtta) hotA huuN| Exposition: I have full faith in the dharma enunciated by the omniscient. I love it, I like it. I deal it in my life. I accept it in my life. I follow it meticulously. While doing it, I am fully devoted to the practices as ordained by the omnicients. I totally avoid any disrespect towards them. asaMjama pariyANAmi, saMjamaM uvasaMpajjAmi / abaMbhaM pariyANAmi, baMbhaM uvasaMpajjAmi / akappaM pariyANAmi, kappaM uvasaMpajjAmi / aNNANaM pariyANAmi, NANaM uvasaMpajjAmi / akiriyaM pariyANAmi, kiriyaM uvasaMpajjAmi / micchattaM pariyANAmi, sammattaM uvsNpjjaami| abohiM pariyANAmi bohiM uvasaMpajjAmi / ammaggaM pariyANAmi, maggaM uvasaMpajjAmi | jaM saMbharAmi, jaM ca Na saMbharAmi, jaM paDikkamAmi, jaM ca Na paDikkamAmi, tassa savvassa devasiyassa aiyArassa paDikkamAmi / bhAvArtha : maiM asaMyama ko jJa parijJA ( heya - tyAga karane yogya, jJeya - jAnane yogya, upAdeya-AcaraNa karane yogya padArthoM ko svarUpataH jAnanA) se jAnatA hUM aura pratyAkhyAna parijJA se usakA tyAga karatA hUM, tathA saMyama ko svIkAra karatA huuN| abrahmacarya ko jAnakara tyAgatA hUM aura brahmacarya ko svIkAra karatA huuN| akalpya (sAdhu ke lie niSidha AcaraNa) ko jAnakara tyAgatA hUM aura kalpya ko svIkAra karatA huuN| ajJAna ko jAnakara tyAgatA hUM aura jJAna ko svIkAra karatA huuN| akriyA (nAstikatA) ko jAnakara tyAgatA hUM aura kriyA (AstikatA) ko svIkAra karatA huuN| mithyAtva ko jAnakara tyAgatA hUM aura samyaktva ko svIkAra karatA huuN| caturtha adhyayana : pratikramaNa Avashyak Sutra // 146 //

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ka Palaskeslesalesesslesakolesalelesslesale skesslesslesslesalesalesolesalelesslesslesslessksksolesaless skskssslesslesslesslesslesslesslerkeslesseske.slesslesalesterles: - abodhi ko jAnakara tyAgatA hUM aura bodhi ko svIkAra karatA huuN| unmArga ko jAnakara tyAgatA hUM aura sanmArga ko svIkAra karatA huuN| bhAvArtha : jo doSa mujhe smaraNa haiM aura jina doSoM ko maiM smaraNa nahIM kara pAyA hUM, jina doSoM kA maiMne pratikramaNa kara liyA hai aura jinakA pratikramaNa maiM nahIM kara pAyA hUM, una divasa saMbaMdhI samasta aticAroM kA maiM pratikramaNa karatA huuN| Exposition : I understand non-restraint with my faculty of knowledge (heya means that which is to be discarded gnyaya is that which is to be understood, upadaya is that which is to be included in daily life). I ignore that which is to be ignored or discarded by making a resolve for the same. I accept the life of ascetic self-restraint. I fully understanding the drawbacks of non-celibate life discard it and accept celibacy. I understand well what is prohibited for a Jain monk, discard it and accept that what is to be followed by a monk. I discard worldly activities knowledge knowing well its facets and accept right knowledge. I understanding wrong belief discard it and accept right faith in word of omniscient. I discard wrong belief (mithyalua) and accept right approach (perception). I discard ignorance and accept true knowledge. I discard the wrong path and accept the right path. I retreat and feel sorry for all faults which I could recollect and even those which I committed but could not recollect. I have sought pardon for some faults and some faults may be such for whom. I have not sought pardon. I repent and condemn myself all such faults that I may have committed during the day. samaNo'haM-saMjaya viraya-paDihaya-paccakkhAya pAvakammo, aNiyANo, diTThisaMpaNNo, mAyAmosaM vivjjio| bhAvArtha : maiM zramaNa hUM, virata (sAvadha vyApAroM se rahita) hUM, pApa karmoM ko naSTa karane vAlA evaM tyAgane vAlA huuN| nidAna Adi zalyoM se mukta haM. samyakadarzana se yakta haM tathA chala aura jhUTha se rahita huuN| Exposition : I am a Jain monk. I am free from all activities involving violence to beings. I avoid all sinful karmas. I shed all such karmas. I keep myself away from all thorns such as nidan (seeking worldly gain in lieu of Spiritual activity). I possess right faith (perception). I am free from all types of deceit and falsehood. ___ aDDhAijjesu dIva-samuddesu, paNNarasasu kammabhUmisu, jAvaMti kevi sAhU-rayaharaNa gucch-pddigghdhaaraa| paMca mahavvaya-dhArA, aTThArasa sahassa siilNgdhaaraa| akkhayAyAra carittA te savve sirasA, maNasA, matthaeNa vNdaami| Bholesalesaleslalkalasalesalestastrotestesslesslesslesslesslesslesslesslesslesolesalestesslesesastestostesslesslesalelesslesslesslesslesslessleake.ke.bideokolesaleselesslessleeplessleeplesslessleep Avazyaka sUtra // 147 // IVthChp. :Pratikraman

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bhAvArtha : ar3hAI dvIpa - samudra paryaMta pandraha karmabhUmiyoM meM jo koI bhI rajoharaNa, gucchaka aura pAtra dhAraNa karane vAle, pAMca mahAvratoM evaM aThAraha hajAra zIlAMgoM (sadAcAra ke aMgoM ) ko aMgIkAra karane vAle tathA akSaya AcAra rUpI cAritra kA pAlana karane vAle munirAja haiM, una sabhI ko sira se, mana se evaM mastaka se vandana karatA huuN| Exposition: There are monks in fifteen karambhumis situated in two and a half islands (Dveeps) upto the last ocean. Out of them there are such monks who keep holy broom, pots and meticulously observe five major vows and eighteen thousand precautions relating to good ascetic conduct. Their ascetic conduct is of high order and never declines. I bow to them with my head, mind and forehead. vivecana : prastuta nirgrantha pravacana ke pATha meM zramaNa kI zraddhA, saMkalpa aura vandanamaya bhAvoM kI prastuti hai| isa pATha kA prAraMbha caubIsa tIrthaMkaroM ko praNAma karane se zurU hotA hai| tatpazcAt sAdhaka nirgrantha-pravacana kI sarvazreSThatA ko svIkAra karate hue usake pAlana kA AtmasaMkalpa karatA hai| sAtha hI asaMyama Adi anAcAra ke tyAga evaM saMyama Adi sadAcAra ke svIkAra kI sAdhaka pratijJA karatA hai| usake bAda vaha apane zramaNa svarUpa kA cintana karatA hai| aMta meM ar3hAI dvIpa meM virAjita samasta sAdhuoM ko namana kara sAdhutA ke prati apanI bhakti ko vyakta karatA hai| 'nirgrantha' jaina paramparA kA pAribhASika zabda hai jisakA artha hai - grantha arthAt gAMTha se rahita / dhana, jana Adi kA AkarSaNa bAhya granthiyAM haiM, kAma, krodha Adi AMtarika granthiyAM haiN| bAhya aura AMtarika- ina donoM granthiyoM se jo rahita hai use hI nirgrantha kahA jAtA hai| arihaMtoM kI vANI pravacana kahalAtI hai| Explanation: This aphorism narrates the faith, determination and benediction of a monk. This lesson starts with obeisance to twenty four Tirthankars. Thereafter the pupil accepting the excellence of the word of scriptures makes a resolve to follow it in daily life Simultaneously he discards bad conduct such as non-restraint and the like. He takes a vow to follow good conduct meticulously. Thereafter he contemplates about his ascetic nature. In the end he bows to all the monks in the human world consisting of two and a half islands for their ascetic conduct of high order with great devotion. The word 'Nigranth' is a unique word in Jain tradition. It means one free from worldly knots. Attraction for worldly wealth relation and the like constitute external hurdles (knots) the internal hurdles are lust, anger and the like. Nigranth is one who is free from both internal and external knots. caturtha adhyayana : pratikramaNa // 148 // Avashyak Sutra kkkkkkkkkkkkkkkkkkkkkkkkk

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The word of omniscient is called Pravachan. aThAraha hajAra zIlAMga - zIla kA artha hai - sadAcAra / bheda-prabheda kI dRSTi se zIla ke aThAraha hajAra aMga arthAt prakAra haiN| bhedAnubheda kI gaNanA isa prakAra kI jAtI hai (ka) zramaNa-dharma ke dasa bheda batAe gae haiN| (kha) isa dasa kI saMkhyA ko pRthvIkAya Adi daza kI virAdhanA na karane kI dasa bhAvanAoM se guNA karane para 100 guNa ho jAte haiN| (ga) pRthvIkAya Adi kI virAdhanA pAMca indriyoM se hotI hai ataH 5 se guNA karane para zIla ke 500 bheda ho jAte haiN| (gha) isa 500 kI saMkhyA ko AhAra - saMjJA, bhaya - saMjJA, maithuna - saMjJA aura parigraha - saMjJA, ina cAroM se kramaza: guNA karane para 2000 bheda ho jAte haiN| (Ga) iMsa 2000 kI saMkhyA ko mana-vacana-kAya, ina tIna se guNA karane para 6000 bheda ho jAteM haiN| (ca) isa 6000 kI saMkhyA ko, karanA, karAnA, anumodanA ina tIna bhedoM se guNA karane para 18000 zIlaguNoM se yukta samasta munivaroM ko vandanA karate haiN| (sAbhAra : AcArya zrI AtmArAma jI mahArAja dvArA vyAkhyAyita Avazyaka sUtra se / ) Eighteen Thousand Sheelang: Sheel means good conduct. Its divisions and sub-divisions are 18000. Their detail is as under: (a) Ascetic conduct is of ten types. (b) Earth bodied, water bodied and the like are of ten types one resolves not to cause hurt to them. (c) The violence to living being such as earth bodied and the like is caused by five sense organs. So, by multiplying 100 mentioned in (a) (b), it comes to 500. (d) There are four instincts instinct for food, fear, sex and possession. Multiply 500 with these four lt becomes 2000. (e) Activity is with mind, word or deed. So, multiply 2000 in (c) with these three, it becomes 6000. (f) Further the activity is in 3 ways doing, getting done and appreciating that what is being done. So, the good traits of noble conduct comes to three time of 6000, which is 18000. (Courtsy of Avashyak Sutra by Acharya Shri Atmaram Ji Maharaj) IVth Chp. : Pratikraman Avazyaka sUtra // 149 //

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pAMca padoM kI vandanA arihaMta vandanA namUM zrI arihanta, karmoM kA kiyA anta / huA so kevalavanta, karuNA bhaNDArI hai| atizaya cauMtIsa dhAra, paiMtIsa vANI uccAra / samajhAve nara-nAra para upakArI hai| zarIra sundarAkAra, sUraja so jhalakAra, guNa haiM anantasAra, doSa parihArI hai| kahata hai tilokarikha, mana-vaca - kAyA karI / jhuka-jhuka bArambAra, vandanA hamArI hai // 1 // namo arihaMtANaM- pahale pada zrI arihanta mahArAja cauMtIsa atizaya, 35 vANI ke guNoM sahita virAjamAna, mahAvideha kSetra meM jayavanta vicare zrI sImandhara svAmI, zrI yugamandhara svAmI, zrI bAhu svAmI, zrI subAhu svAmI, zrI sujAta svAmI, zrI svayaMprabha svAmI, zrI RSabhAnana svAmI, zrI anantavIrya svAmI, zrI sUraprabha svAmI, zrI vajradhara svAmI, zrI vizAladhara svAmI, zrI candrAnana svAmI, zrI candrabAhu svAmI, zrI bhujaMga svAmI, zrI Izvara svAmI, zrI nemaprabhu svAmI, zrI vIrasena svAmI, zrI mahAbhadra svAmI, zrI devayaza svAmI, zrI ajitavIrya svAmI, jaghanya 20, utkRSTa 160 tathA 170 tIrthaMkara ananta jJAna, ananta darzana, ananta cAritra, ananta bala, deva - dundubhI, bhAmaNDala, sphaTika siMhAsana, azoka vRkSa, puSpa vRSTi, divya dhvani, chatra dhare, cAmara vIMje, ina 12 guNoM se virAjamAna, cauMsaTha indroM ke pUjanIya jaghanya do karor3a, utkRSTa nau karor3a kevalI, kevala jJAna, kevala darzana sahita, 18 doSoM se rahita, sarva dravya, kSetra, kAla, bhAva ke jAnakAra, ityAdi aneka guNoM sahita virAjamAna jina mahArAjoM ko merI bhAva-vandanA namaskAra ho| aise arihanta bhagavanta mahArAja ! ApakI divasa - sambandhI avinaya - AzAtanA huI ho to 1008 bAra tikkhutto ke pATha se namaskAra karatA huuN| Apa mAMgalika ho, uttama ho, ApakA isa bhava meM para- bhava meM zaraNA ho / / 1 / / Obeisance to five categories of soul Obeisance to ARIHANTAS I bow to Arihantas. They have shed destructive karmas and hence attained perfect knowledge. They are full of compassion. They possess thirty four unique virtues and thirty five special traits of speech. They provide true knowledge to the caturtha adhyayana : pratikramaNa // 150 // Avashyak Sutra

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public. Their body is extemly beautiful, shining like the sun. These qualities are infinite and they are free from all faults. Trilok Rishi says that I respectedly bow to them in reverence mentally, verbally and physically. Namo Arihantanum : In the first couplet, obeisance is to Arihantas. They possess 34 special traits and 35 unique qualities of speech. They are at present in Mahavideh area. They are Shri Simandhar Swami, Yugmandhar Swami, Bahu Swami, Subahu Swami, Sujat Swami, Svayam Prabh Swami, Rishabhanan Swami, Anantvirya Swami, Soorprabh Swami, Vajradhar Swami, Vishal Dhar Swami, Chandranan Swami, Chandrabahu Swami, Bhujang Swami, Ishwar Swami, Nemprabhu Swami, Veersen Swami, Mahabhadra Swami, Devyash Swami, Ajitvirya Swami. Their minimum number is 20 and the maximum can be 170 or 160. These Tirthankars possess perfect knowledge, perfect conduct, perfect perception and perfect strength. They are blessed with special honours namely pronouncement by angels, great aura, special seat, ashok tree, shower of flowers, special echo, unique umbrella. They possess twelve characteristics, 64 indras worship them. The omniscients are at least 20 million and their maximum number is 90 million. They possess total knowledge and total perception. They are free from 18 faults. They know everything, at every place, and of all the periods and in every state of contemplation. Their qualities are numerous. I bow to them with full devotion. Arihantas, In case I have ever committed any act of disrespect towards you. I bow to you 1008 times by reciting the lesson of Tikhutto. You are ominous, excellent and I pray that I may have your patronages in this life and in the next life also. umbrella Teat aura, soy are blessed Wledge, pere maximu ulkokuluklulukakkkkkkukkukukulukukokuukulkeutukkukukulukuukkukukkkkkkkkkk siddha-vandanA sakala karma TAla, vaza kara liyo kAla, mukti meM rahyA mAla, AtmA ko tArI hai| dekhata sakala bhAva, huA hai jagata rAva, sadA hI kSAyika bhAva, bhaye avikArI hai| acala aTala rUpa, Ave nahIM bhava-kUpa, anupa-sarUpa-Upa, aise siddhidhArI hai| kahata hai tilokarikha, batAo e vAsa prabhu, sadA hI ugaMta sUra, vandanA hamArI hai|||2|| Avazyaka sUtra // 151 // IVth Chp. : Pratikraman

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namo siddhANaM- dUsare pada zrI siddha bhagavanta mahArAja 15 bhede siddha (sakala karma - rahita ) hue haiM, ATha guNoM sahita virAjamAna, 1. ananta jJAna, 2. ananta darzana, 3. ananta sukha, 4. kSAyika samakita, 5. aTala avagAhanA, 6. amUrtapanA, 7. agurulaghu, 8. ananta bala, ikattIsa atizaya se virAjamAna, pAMca bhede jJAnAvaraNIya karma kSaya kiye, nau bhede darzanAvaraNIya karma-kSaya kiye, do bhede vedanIya karma kSaya kiye, do bhede mohanIya karma kSaya kie, cAra bhede Ayu karma kSaya kiye, do bhede nAmakarma kSaya kiye, do bhede gotrakarma kSaya kiye aura pAMca bhede antarAyakarma kSaya kiye, jahAM janma nahIM, jarA nahIM, maraNa nahIM, bhaya nahIM, roga nahIM, zoka nahIM, duHkha nahIM, dAridrya nahIM, karma nahIM, kAyA nahIM, moha nahIM, laghu nahIM, guru nahIM, yAvat niraJjana nirAkAra jyoti - svarUpa jyoti meM virAjamAna ananta sukha meM lavalIna, una siddha bhagavaMtoM ko merI. bhAva-vandanA namaskAra ho / aise zrI siddha bhagavanta mahArAja ApakI avinaya - AzAtanA huI ho to hAtha jor3a 1008 bAra tikkhutto ke pATha se vandanA - namaskAra karatA huuN| he siddha bhagavanta! mahArAja! Apa mAMgalika ho, uttama ho, ApakA isa bhava meM para-bhava meM zaraNA ho / / 1 / / Obeisance to Sidhas The sidhas have destroyed all karmas. They have overcome death. They are in liberated state. Their soul is free from all bondage. They are omniscent. They are always in intrinsic chaste contemplation and never have any ill thought. They always remain stationary. They are free from worldly cycle of birth and death. Their nature is unique. Such are Sidhas. Tilok Rishi says, that O Lord, I always bow to you. Obeisance to Sidhas: In the second verse obeisance is to Sidhas. They are of 15 classes. They are free from all karmas. They possess eight special qualities namely infinite knowledge, infinite perception, infinite happiness, indestructible faith, complete stationary position, shapeless free from both low and high status, and infinite strength. They possess 31 special traits. They have destroyed five knowledgeobscuring, nine perception obscuring karmas, two pain causing karmas, two types of deluding karmas, four type of age determining karmas two types of namedetermining karmas, two types of gotra determining karmas and five types of obstructive karmas. They do not undergo drudgery of old age, death and re-birth, fear, disease, sadness, pain, poverty, physical form delusion, lightness, heaviness. They have no shape. They exist totally absorbed in infinite ecstatic happiness. I pay my obeisance to such reverend sidhas. caturtha adhyayana : pratikramaNa // 152 // Avashyak Sutra kkkkkkkkkd kkkkkkkkkkkkkkkkk

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prasakssssssssslesslelesslesslesalesisekesakeshesnesslesiastesalesiastassistakestaneseleseseatsalesslessness lesslesheatree O Sidhas, In case I may have shown disrespect or lack of proper care towards you, I bow to you 1008 times uttering the lesson of Tikhuto'. You are ominous, excellent. May I have your blessing in this life-span and in succeeding life-span also. AcArya-vandanA guNa haiM chattIsapUra, dhArata dharama ura, mArata karma krUra, sumati vicArI hai| zuddha so AcAravanta, sundara hai rUpa kanta, bhaNayA sabhI siddhAnta, vAMcaNI supyArI hai| adhika madhura veNa, koI nahIM lope keNa, sakala jIvoM kA seNa, kIrata apArI hai| kahata hai tilokarikha, hitakArI deta sIkha, aise AcAraja tAkU, vandanA hamArI hai||3|| . namo AyariyANaM-tIje pada zrI AcArya mahArAja, 36 guNoM sahita virAjamAna, pAMca AcAra pAleM, pAMca mahAvrata pAleM, pAMca indriyAM jIteM, cAra kaSAya TAleM, nau bADa zuddha zIla pAleM, pAMca samiti, tIna gupti se gupta, ATha saMpadA-sahita, nizcala samakitI, nikaTa bhavya, zukla pakSI, mokSa-mArga ke sArathi ityAdi aneka guNoM se virAjamAna una AcArya bhagavaMtoM ko merI bhAva-vandanA namaskAra ho| ___aise zrI AcArya mahArAja! ApakI avinaya-AzAtanA huI ho to hAtha jor3a 1008 bAra tikkhutto ke pATha se vandanA-namaskAra karatA huuN| he AcArya mahArAja! Apa mAMgalika ho, uttama ho, ApakA isa bhava meM parabhava meM bArambAra zaraNA ho||3|| Reverend Acharyas: You have 36 virtues. Your heart is saturated with dharma. You are overcoming destructive karmas. You have noble bent of mind. Your conduct is chaste. You are beautiful and lovely. You know all the essence of scriptures and fundamental principles. Your discourse is enchanting. Your voice is sweet. You do not canceal anything. You provide protection to all the living beings. Your respect (fame) is immense. Tilok Rishi says that you also give worthy guidance'. I bow to such Acharya with great devotion. Avazyaka sUtra vrldd // 153 // IVth Chp.: Pratikraman rjuurrrrrrrrrrrrrrr suubsuurt

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IFShelkesaksksksksekskskskskele ske sakesekasleleake se sakskasalsakesle skeseelsalsasleshe skesale ke salesalesalesalesalesalesalesalese Obeiscence to Acharayas: In the third verse there is obeisance to Acharays. They have 36 great qualities, five types of conduct. They have accepted five major vows. They have overcome the influence of five senses and four passions. They meticulously practice nine restrictions relating to celibacy, five samitis and three guptis. They possess eight great virtues (Sampada). They have staunch faith. They have to pass through limited number of transmigration. They are on bright path (Shukla Paksh). They are the charioteer (leader) of path leading to salvation. They have numerous virtues. I bow to such Acharayas with deep devotion. . Reverend Acharayas! In case I may have ever shown any disrespect towards you, I humbly bow to you 1008 times uttering the aphorism of 'Tikhutto! You are ominous and excellent. May I be blessed with your patronage in this life span and in the next life-span also. upAdhyAya-vandanA par3hata igyAraha aMga, karmoM se kare jaMga, pAkhaMDI ko mAna bhaMga, karaNa husiyArI hai| caude pUrava-dhAra, jAnata Agama-sAra, bhaviyana ke sukhakAra, bhramatA nivArI hai| par3hAve bhavika jana, sthira kari dete mana, tapa karI tAve tana, mamatA nivArI hai| kahata hai tilokarikha jJAna-bhAnu paratikha, aise upAdhyAya jI ko vandanA hamArI hai||4|| namo uvajjhAyANaM-cauthe pada zrI upAdhyAya jI mahArAja Apa par3heM auroM ko par3hAveM, paccIsa guNoM sahita virAjamAna, gyAraha aMga, bAraha upAMga ke pAThaka, (gyAraha aMgoM ke nAma1. AcArAGga, 2. sUyagaDAMga, 3. ThANAMga, 4. samavAyAMga, 5. bhagavatI, 6. jJAtA, 7. upAsakadazAGga, 8. antagaDa-dazAGga, 9. anuttarovavAI, 10. praznavyAkaraNa, 11. vipAka suutr| bAraha upAMga-uvavAI, rAyapaseNI, jIvAbhigama, pannavaNA, jambUdIpa-pannatti, candapannatti, sUrapannatti, nirayAvali, kappiyA, kappavaDasiyA, pupphiyA, puppha-cUliyA, vahnidasA, cAra mUla tathA cAra cheda ke jAnakAra) karaNa-sattarI, caraNa-sattarI ke dhAraNahAra, samakita rUpa prakAza ke karaNahAra, mithyAtvarUpa aMdhakAra ke meTanahAra, dharma ko dipAne vAle, Digate prANI ko dharma meM sthira caturtha adhyayana : pratikramaNa // 154 // Avashyak Sutra RRRRRRRRRRRRRRarpawarapaparayapraparnaraPARTrappes

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karane vAle, ityAdi aneka guNoM sahita aise zrI upAdhyAya jI mahArAja ko merI bhAva -vandanAnamaskAra ho / he upAdhyAya jI mahArAja ! ApakI divasa - sambandhI avinaya - AzAtanA huI ho to bArambAra 1008 bAra tikkhutto ke pATha se vandanA karatA huuN| he upAdhyAya jI mahArAja! ApakA isa bhava meM para- bhava meM zaraNA ho / 4 / / Obescence to Upadhyayas: The upadhyayas study eleven anga sutras. They have twenty five qualities. They know those who have wrong perception. They are expert in interpreting scriptures. They have studied fourteen purvas. They know the essence of scriptures (Agams). They remove the doubts of the worthy and provide them satisfaction. They teach the scriptures and chastise their mind. They practice ascetic austerities, meticulously. They have discarded feeling of worldly attachment. Tilok Rishi says that they are the direct sun of knowledge and that I bow to such upadhyayas. Obescence to upadhyayas The fourth verse is about upadhyaya. They study scriptures and teach it to their pupils. They have twenty five traits since they have studied eleven angas, twelve upange and follow seventy dictates relating to churnas and seventy relating to karmas. Eleven Angas are Acharang, Sutrakritang, Thanang, Samvayang, Bhagvati, Gyata, Upasakdashang, Antgarhdashang, Anuttrovavai, Prashan Vyakaran and Vipak Sutra. Twelve Upangs are Uvavai-Raipasemi, Jeevabhigam, Pannavana, Jambudeep-panalti, Chand - pannti, Sur-pannti, Niryavali, Kappia, Kappvadansia, Puffiya, Puff-chulia, Vahnadasa. They also know four Mool sutra and four Chhed sutra. They provide the brightness of right faith and eliminate the darkness of wrong perception. They enhance the spectrum of dharma. They help others in stabilizing in dharma. They have such like numerous qualities. I bow to them with deep devotion. Avazyaka sUtra sAdhu- vandanA AdarI saMyamabhAra, karaNI kare apAra, samiti gupatidhAra, vikathA nivArI hai| jayA kare cha kAya, sAvajja na bole vAya, bujhAya kaSAya lAya, kiriyA bhaNDArI hai| jJAna bhaNe AThoM yAma, leve bhagavanta nAma, dharama ko kare kAma, mamatA kUM mArI hai / // 155 // IVth Chp. : Pratikraman

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kahata hai tilokarikha, karmoM kA TAle vikha, aise munirAja tAko vandanA hamArI hai // 5 // namo loe savva - sAhUNaM- pAMcaveM pada, ar3hAI dvIpa, pandraha kSetra rUpa loka ke viSaya sAdhu jI mahArAja! jaghanya do hajAra karor3a, utkRSTA nava hajAra karor3a jayavaMtA vicare, pAMca mahAvrata pAleM, pAMca indriya jIteM, cAra kaSAya TAleM, bhAva- sacce, karaNa - sacce, joga - sacce, kSamAvanta, vairAgyavanta, mana - samAdhAraNayA, vaya- samAdhAraNayA, kAya - samAdhAraNayA, nANa-sampannA, daMsaNasampannA, caritta-sampannA, vedanIya-samAahiyAsaNayA, maraNAntika kaSTa saheM, aise sattAvIsa guNoM sahita virAjamAna, bAvana anAcAra TAleM, biyAlIsa doSa TAla ke AhAra leveM, pAMca mAMDalika doSa TAla ke AhAra kareM, bAIsa parISaha jIteM, satraha prakAra saMyama pAleM, bAraha bheda tapa ke karaNahAra, chaha kAyA ke rakSaka, chaha kAyA ke gvAla, chaha kAyA ke pratipAla, bulAye Ave nahIM, netiye jI nahIM, bhramara - bhikSA ke lenahAra, vastra, pAtra, AhAra, sthAnaka nirdoSa bhogaveM, bhagavAn kI AjJA meM vicareM, ityAdi aneka guNoM se virAjamAna una mahApuruSoM ko merI bhAva - vandanA namaskAra ho / Obeiscence to Sadhus: The monks are meticulously and respectfully leading the ascetic life. They are doing hard ascetic activities. They practice samities and guptis. They avoid loose talk and such talk that generates polluted thoughts. They discriminately deal with six types of living beings. They are treasure of virtues. They remain absorbed in scriptural study throughout during the day and recite the name of the Lord from the core of their heart. They engage themselves in activities that develop dharma. They avoid attachment to worldly people. Tilok Rishi says that they avoid path that produces karma and I bow to such monks. Obeiscence to All Sadhus : There are at least 20,000 million Jain monks and at the most 90,000 million monks in the human invested world consisting of two and half islands and fifteen regions in them. They practice five major vows of the monk. They have complete control over their senses. They avoid four passions. They are true in thought and deeds. They are true mentally, verbally and physically. They grant pardon. They remain detached. They keep their mind, tongue and body in a state of equanimity. They possess right knowledge right vision and right conduct. They bear the troubles patiently and remain calm even in fatal state. Thus, they possess the said twenty seven traits. They avoid fifty two taboos. They accept alms avoiding forty two prohibitions laid down in the code. While consuming food, they avoid five faults. They have full control over twenty two disturbances (parisheh). They practice caturtha adhyayana : pratikramaNa Avashyak Sutra // 156 // ******** ,,,,,,,.. *.....shckool

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........... seventeen types of ascetic discipline. They practice twelve types of austerities. They provide protection to six types of living beings. They look into safety of six types of beings. They do not accept invitation from householders. They do not dine at the house of householder. They seek alms like a bumble bee. They accept cloth, pot, food and place of stay (Sthanak) only that one which is free from fault. They obey the word of the lord as mentioned in scriptures. They possess numerous qualities. I bow to such great men. guru-vandanA jaise kapar3A ko thAna, darajI vetata ANa, khaNDa-khaNDa kare jANa, deta so sudhArI hai| kATha ke jyUM sUtradhAra, hema ko kase sunAra, mATI ke jyUM kuMbhakAra, pAtra kare tyArI hai| dharatI ko kisAna, lohe ko luhAra jANa, zilAvaTa zilA ANa, ghATa ghar3e bhArI hai| kahata hai tiloka rikha, sudhAre jyUM guru ziSya, guru upakArI nita, lIje balihArI hai // **** guru mitra guru mAta, guru sagA guru tAta, guru bhUpa guru bhrAta, guru hitakArI hai| guru ravi guru candra, guru pati guru indra, guru deta Ananda, guru pada bhArI hai| guru deta jJAna-dhyAna, guru deta dAna - mAna, guru deta mokSa sthAna, sadA upakArI hai| kahata hai tiloka rikha, bhalI bhalI deveM sIkha, pala-pala guru jI ko, vandanA hamArI hai| guru vaMdana : jaise eka darjI kapar3e ke thAna se kATa-chAMTakara yogya vastra taiyAra kara letA hai, bar3haI lakar3I ko sudhAra letA hai, svarNakAra sone kI parIkSA kara zuddha kara letA hai, kuMbhakAra IVth Chp. : Pratikraman Avazyaka sUtra // 157 //

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19 pelekskskskskedesiskedsaksksksks eledeokekekekesidesdeskskskskskskskskskskskskskskskskskskelete miTTI ko sudhAra kara icchita pAtra taiyAra kara letA hai, kisAna pRthvI ko, lohAra lohe ko tathA zilpI patthara ko tarAzakara mUrti kA nirmANa karatA hai vaise hI eka guru ziSya kA nirmANa karatA hai| aise upakArI guru ke prati merA samarpaNa evaM namaskAra hai| triloka meM guru hI sarvocca sattA hai| guru hI vAstava meM mitra hai, guru hI mAtA hai, guru hI saMbaMdhI hai aura guru hI pitA hai| guru hI bhrAtA hai aura guru hI bhUpa hai| sUraja, cAMda, indra aura pati bhI guru hai| guru hI jJAna, dhyAna, dAna, mAna, AnaMda aura mokSa ko dene vAlA hai| aise hitakArI aura upakArI guru kA pada samasta padoM meM UMcA hai| sadaiva samyak zikSAeM dene vAle gurudeva ko puna:punaH vandana! aise guru mahArAja! ApakI divasa-sambandhI avinaya AzAtanA kI ho to bArambAra 1008 bAra tikkhutto ke pATha se vandanA karatA huuN| he svAmI nAtha! ApakA isa bhava, para-bhava meM sadAkAlaM zaraNA ho||5|| Obeiscence to the Guru: The tailor cuts the cloth from the pack and by properly trimming and stitching it makes it worthy of daily use. The carpenter sets right the piece of wood. The goldsmith purifies the gold, the potter prepares pots from the earth by setting it right. The sculptor prepares the idol from the stone by chiseling it. Similarly the spiritual master trains his disciple. I have deep devotion and gratitude for such a teacher and bow to him. In all the three worlds, the spiritual teacher commands the exalted stature. In fact he is the real friend, the true mother, the real relative and the true father. The guru is the real brother and the real ruler. He is Sun, the Moon, the Indra and the master. He provides knowledge, real meditation, proper respect, ecstatic pleasures and liberation from mundane world. His seat is the best among all and I have deep devotion and respect for him. I bow to such guru again and gain as he has always provided me worthy teachings. Reverend Guniji! I may have committed any disrespect towards you. I seek pardon for the same by bowing to you 1008 times reciting Tikhutto aphorism. May I he blessed with your patronage in this life span and in succeeding ones. vidhi-phira tikkhutto ke pATha se guru mahArAja ko vaMdanA karake nimnalikhita pATha khar3e hokara pddh'eN| Procedure: Thereafter one should bow to the guru reciting Tikhutto lesson and then utter the following while standing. caturtha adhyayana : pratikramaNa // 158 // Avashyak Sutra ARRRRRRRRRImprammarparapps kokarkeksistakestastestsekesterdisakatesheetalksatistskarkestatestosterdeskastasiaksi shalassiesaletastasket wasnasekesakskskskskskayp M

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sAmUhika vandanA anaMta caubIsI te namo, siddha anaMtA ko / kevala - jJAnI sthavira sabhI, vandauM be kara jor3a // 1 // do kor3I kevala - dharA, viharamAna jina bIsa, sahastra yugala kor3I namo, sAdhu vaMdauM nisadIsa // 2 // zrI sAdhu, sAdhvI, zrAvaka, zrAvikAyeM, cAra gati, caubIsa daMDaka, caurAsI lAkha jIva-yoni ke sAtha maiM khamAuM bAra-bAra tathA mhAre jIve koI jIva nI virAdhanA karI ho, karAI ho, karatA prati anumodyA ho to eka-eka jIva ke sAtha aThAraha lAkha, caubIsa hajAra, eka sau bIsa micchA mi dukkaDaM / athavA . sAta lAkha pRthivIkAya, sAta lAkha apkAya, sAta lAkha teukAya, sAta lAkha vAyukAya, dasa lAkha pratyeka vanaspatikAya, caudaha lAkha sAdhAraNa vanaspatikAya, do lAkha bendriya, do lAkha ndriya, do lAkha caturindriya, cAra lAkha deva, cAra lAkha nArakI, cAra lAkha tiryaJca paMcendriya, caudaha lAkha manuSya, evaM caurAsI lAkha jIva - yoni meM se yadi maiMne koI jIva hanana kiyA ho, anya ko mArane kA upadeza diyA ho, va hanana karttAoM kI anumodanA kI ho, ve saba mana, vacana, kAya karake 18 lAkha, 24 hajAra, 1 sau bIsa prakAre tassa micchAmi dukkaDaM / I bow to infinite galaxy of twenty four Tirthankar. I bow to infinite Sadhus. I bow to all omniscents and all learned monks (Sthavirs) I bow to 20 million omniscents and 20 Viharman Tirthankar. I bow to them thousand times with folded hands. I bow to monks day and night. I beg pardon repeatedly from monks, nuns, shravaks, (lay male devotees), lay female devotees (Shravikas), all the living beings in four states of existence, in twenty four divisions (dandaks), generating from 84 lac places of generation. In case I have caused hurt, got caused or appreciated one who caused hurt to any living beings, I feel sorry for it 1824120 times. nv There are seven lac types of earth-bodied living beings, seven lac of waterbodied, seven lac of fire bodied. Seven lac of air-bodied, ten lac of vegetable-bodied being having countable seeds in them and fourteen lac of vegetable-bodied beings with numberless beings in them, two lacs types of two sensed living beings, two lac IVth Chp. : Pratikraman Avazyaka sUtra // 159 // sh.shchchhak.chod

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Quksakesistakeshestraliacalesalenlessksirsalesesleakedaalkalesalesksksksrteststectestasterlashesdesssssssslesage of three-sensed, two lac types of four-sensed, four lac types of gods, four lac types of hellish beings, four lac types of five-sensed animal beings and fourteen lac types of human being. Thus there are 84 lac types of places of genetic origin. In case I may have caused violence, got caused violence or appreciated, those who caused violence to any living being, I feel sorry for it mentally, verbally and physically and seek pardon for the same 1824120 times. statesterdasti sessssssss! sh kllkllrllllkll Ayariya sUtra Ayariya-uvajjhAya sIse sAhammie kule-gaNe y| je me keI kasAyA, savve tiviheNa khaamemi||1|| savvassa samaNa saMghassa, bhagavao aMjaliM kariya siise| savvaM khamAvaittA, khamAmi savvassa ahayaM pi||2|| savvassa jIvarAsissa, bhAvao dhammanihiya niya citto| savvaM khamAvaittA, khamAmi savvassa ahyNpi||3|| bhAvArtha-AcArya, upAdhyAya, ziSya, sAdhArmika, kula aura gaNa-inake prati yadi maiMne kaSAya bhAva dhAraNa kie hoM, to ina sabhI se maiM trividha-mana, vacana, kAya se kSamA mAMgatA huuN| dono hAtha jor3akara, mastaka para aMjali sthApita karake samasta zramaNa-saMgha se maiM apanI bhUloM ke lie kSamA mAMgatA hUM evaM maiM svayaM bhI unheM kSamA pradAna karatA huuN| apane citta ko dharma meM sthira karake maiM bhAvapUrvaka samasta jIvarAzi (loka meM sthita sabhI jIvoM) se kSamAyAcanA karatA hUM evaM maiM svayaM bhI sabhI jIvoM ko kSamA karatA huuN| . ___Exposition: There are Acharyas, upadhyayas, pupils, co-religions persons, group of monks, of sub-group, collectively monks of several such-groups under one head. In case I may have done any thing in a fit of passion against any such person. I seek pardon mentally, verbally and physically with folded hands touching my forehead, I seek pardon for my faults from the entire order of monks, and nuns for my faults or lackings, I also grant forgiveness to them for anyy fault committed by them against me. Keeping my mind absorbed in dharma I seek pardon from the core of my heart from all the living beings in the universe for my faults. I also grant pardon to them for any fault committed by them. *ok totakostsksksksksksksksksksksksksked testoresdesksksksdestratesakatestastrokestaskedekakestastestskskskskskaree caturtha adhyayana : pratikramaNa // 160 // Avashyak Sutra

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... palesale skese ses ...... kSamApanA sUtra khAmemi savve jIvA, savve jIvA khamaMtu me| mitti me savva bhUesu, veraM majjhaM na kenni|| evamahaM Aloiya niMdiya garahiya dugaMcchiyaM smm| tiviheNa paDikkato, vaMdAmi jiNe cuviisN|| bhAvArtha : maiM sabhI jIvoM ko kSamA karatA hUM, sabhI jIva mujhe bhI kSamA kreN| sabhI jIvoM ke prati merI maitrI hai| kisI bhI jIva ke prati merA vairabhAva nahIM hai| isa prakAra maiM sabhI pApoM kI AlocanA, niMdanA gardA aura jugupsA (nindA athavA ghRNA) karake tIna yoga-mana, vacana, kAyA se pratikramaNa kara doSoM se nivRtta hokara caubIsa jinadevoM ko vandana karatA huuN| Exposition: I pardon all the living beings All the living beings may grant pardon to me. I have love for all and have no enmity towards any one. Thus, I criticize, condemn and curse all the sins committed by me mentally, verbally and physically and withdraw myself from all such faults. Thus, cleansing myself from effect of those faults and short comings. I bow to twenty four Tirthankars. .... .. ....... ale skesalesale skele skesisdesirsakskskskskosele sleelsakesekastasistakestakestraleke saksseskistants sksks shesdrsakesidesakesakskeedeskskskskese // caturtha adhyayana (pratikramaNa Avazyaka) saMpUrNa // || Fourth Chapter (Pratikraman essential) Concluded || . .... . gnnigllu Avazyaka sUtra // 161 // IVth Chp. : Pratikraman aamraparmararamparamraparmameranaamanarasparapannamraparmananews

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paMcama adhyayana : kAyotsarga Amukha : 'kAyotsarga' Avazyaka kA paMcama aMga hai| kAyA aura utsarga-ina do zabdoM saMyoga se 'kAyotsarga' zabda banA hai jisakA artha hai- zarIra kA tyaag| kAyotsarga zabda kA yaha sthUla artha hai| jIvita rahate hue zarIra kA tyAga saMbhava nahIM hai / prastuta saMdarbha meM kAyotsarga kA bhAvavAcI artha hai- zArIrika Asakti aura caMcalatA kA tyAga karanA / 'zarIra' mamatva kA pradhAna kendra hai| 'jIva jitane bhI pApa karatA hai, jitanI bhI kriyAeM karatA hai, unameM zArIrika moha kI pramukhatA hotI hai| kAyotsarga dvArA sAdhaka zarIra ke moha aura caMcalatA para vijaya prApta kara letA hai| caturtha Avazyaka 'pratikramaNa' dvArA sAdhaka aticAroM kI AlocanA karatA hai / usake bAda bhI AtmA rUpI vastra para kucha maila zeSa raha jAtA hai / usI maila ko AtmA rUpI vastra se dUra karane ke lie, viziSTa zuddhi ke lie kAyotsarga kiyA jAtA hai| kAyotsarga se AtmA zuddha, sunirmala aura bhAra - rahita ho jAtI hai| gautama svAmI ne bhagavAn se pUchA kAusaggeNaM bhaMte! jIve kiM jaNayai ? bhagavan! kAyotsarga se jIva ko kisa guNa kI prApti hotI hai ? bhagavAn ne pharamAyA kAussaggeNaM tIyapaDuppannaM pAyacchittaM visohei / visuddhapAyacchitte ya jIve nivvaya hiyae ohariyabharuvva bhAravahe pasatthajjhANovagae suhaMsuheNaM vihara / - utta. 29/12 gautama! kAyotsarga se jIva atIta aura vartamAna kAla ke aticAroM kA zodhana karatA hai| prAyazcitta se vizuddha hokara jIva bhAra se mukta hue bhAravAhaka ke samAna Ananda kA anubhava karatA hai| paMcama adhyayana : kAyotsarga // 162 // Avashyak Sutra

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kAyotsarga evaM pratyAkhyAna Avazyaka Atmazuddhi kI vidhi : kAyotsarga 3 dhyAna mudrA aho bhagavan! divasa saMbaMdhI pApoM ke prAyazcitta tathA Atma-zuddhi hetu maiM kAyotsarga karatA huuN| 'padmAsana dhyAna mudrA zarIra zuddhi kI vidhi : jala snAna zavAsana dhyAna mudrA azana khAdima. svAdima vosire bosire.... appANaM vosirAmi... eNaNANa gurudeva dvArA pratyAkhyAna pratijJA svayaM pratyAkhyAna grahaNa citra saMkhyA 14

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gelsksksksissiesksitsisk sitesizsksksksksksksksksksksksksksksksksksksksksksksksksksksksksku citra-paricaya-14 Illustration No. 14 kAyotsarga evaM pratyAkhyAna Avazyaka kAyotsargapratijJA sUtra ___ kAyotsarga kA artha hai-sva zarIra se mamatA-mUrchA bhAva ko tyAga kara dhyAna-mudrA meM sthita " rahate hue AtmaciMtana karanA athavA arihaMtoM-bhagavaMtoM kI stuti krnaa| - prathama citra meM sAdhaka gurudeva se kAyotsarga meM praveza kI anumati prApta kara rahA hai| - tIsare. cauthe aura pAMcaveM citra meM kAyotsarga kI tIna vidhiyAM athavA AsanoM ko darzAyA gayA hai| - dasarA citra pratIkAtmaka hai jisameM batAyA gayA hai ki jaise zarIra-zuddhi ke lie jala anivArya hai, vaise hI Atma-zuddhi ke lie kAyotsarga anivArya hai| pratyAkhyAna-pratijJA sUtra pratyAkhyAna kA artha hai-tyAga krnaa| pratyAkhyAna Atma-zuddhi kA sabala aura sazakta sAdhana hai| navakArasI, porasI se lekara AyaMbila, upavAsa evaM sudIrgha tapasyAoM ke pratyAkhyAna dvArA sAdhaka apanI AtmA se pApa-maloM ko vilaga karatA hai| inasaiTa citroM meM caturvidha AhAra (cAra prakAra kI bhojya sAmagrI) ko darzAyA gayA hai| chaThe citra meM ziSya guru se pratyAkhyAna kI pratijJA aMgIkAra kara rahe haiN| ___ sAtaveM citra meM sAdhaka guru kI anupasthiti meM svayaM pratyAkhyAna kI pratijJA aMgIkAra kara rahA hai| Kayotsarg & Pratyakhayan Sutra Sutra Regarding Resolve for Kayotsarg Kayotsarg means to detach oneself from attachment for ones body and then to meditate on the self or meditate on praise for Arihantas. In the first illustration, the practiser seeks permission from the spiritual master to enter in Kayotsarg. In the third, fourth and fifth illustrations, the three procedure or postures of Kayotsarg have been depicted. The second illustration seems as a model. It is mentioned therein that just as water for purification of the body, it is essential of discard excretion. Similarly Kayotsarg is essential for purification of soul. Sutra regarding Resolve for Pratyakhayan Pratyakhyan means to avoid, to discard. It is the important method of selfpurification. The practiser removes the dirt of sin from his soul by provinces such as Navkarsi upto ayambil, fast for a day and long-duration fasts. In insets illustration, four types of articles of consumption have been depicted. In the sixth illustration, the disciple is accepting the resolve of avoiding certain acharyas. In the seventh illustration, in the absence of the guru, his disciple is himself undertaking the resolve of avoiding certain articles of consumption.

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petalssesske salesale skesalesaleakedesseslesaleshe shesisalasaheshsaleshe skele skesalesaleshe skelelesslesaleshe skskiestastesakestree 'kAyotsarga' bheda-vijJAna ko paripakva banAne vAlA viziSTa sAdhana hai| zarIra alaga hai, AtmA alaga hai| zarIra maraNadharmA hai, AtmA ajara, amara, avinAzI tatva hai| zarIra se utpanna hone vAle samasta sukha aura dukha kSaNika haiM, ajJAna se paidA hote haiN| jaise hI Atmabodha puSTa hotA hai, vaise hI zArIrika sukha-dukha vidA ho jAte haiN| sAdhaka sAdhanA meM sumeru ke samAna acala-akaMpa ho jAtA hai| devoM, mAnavoM aura tiryaMcoM dvArA diye gae upasargoM evaM bAIsa prakAra ke parISahoM meM sAdhaka kA mana na to calita hotA hai aura na hI bhayabhIta hotA hai| zrI anuyogadvAra sUtra meM kAyotsarga ko vraNa-cikitsA kahA gayA hai| uttama auSadhi se jaise zarIra ke ghAva zIghra hI bhara jAte haiM, vaise hI kAyotsarga se AtmA para lage hue aticAra rUpI ghAva bhara jAte haiN| kAyotsarga baiThakara, khar3e hokara athavA leTa kara, ina tInoM hI avasthAoM meM kiyA jA sakatA hai| jo sAdhaka baiThakara kAyotsarga karanA cAhe use sukhAsana yA padmAsana meM baiThakara dhyAna karanA caahie| ucca sattva sAdhaka vIrAsana, goduhikAsana, vajrAsana meM sthira hokara bhI kAyotsarga karate haiN| khar3e hokara kAyotsarga karane vAle sAdhaka ke lie niyama hai ki vaha zAnta mudrA meM khar3A hokara donoM bAhuoM ko ghuTanoM kI ora phailA de| banda athavA AdhI banda AMkheM rakhakara dharma aura zukla dhyAna meM ramaNa kre| leTakara kAyotsarga karane vAle sAdhaka ke lie ucita hai ki vaha sIdhA pRthvI para leTakara zarIra ke samasta aMgoMpAMgoM ko zithila kara de| hAthoM-pairoM ko paraspara athavA zarIra se asparzita rkhe| kaSAya (krodha, mAna, mAyA, lobha), saMsAra (pAMca indriyoM ke viSaya), evaM karma (jJAnAvaraNIya Adi ATha karma)-ina tInoM kA utsarga arthAt tyAga hI kAyotsarga kA pradhAna lakSaNa hai| kAyotsarga kI samyak ArAdhanA se sAdhaka kaSAya, saMsAra evaM karma ke kAntAra se zIghra hI pAra ho jAtA hai| 00 Avazyaka sUtra // 163 // VthChp.:Kayotsarg

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Slutukukulutukutukukuksklukukokulululuksklukkokeskukkakkkkkkkk Fifth Chapter : KAYOTSARG Introduction Kayotsarg is the fifth part (Chapter) of Avashyak Sutra. The word Kayotasarg is formed by joining two words--Kaya and Utsarg. It means detachment from the body. It is the broad meaning of the word Kayotsarg. While one is living it is not possible to discard the body. In this context, the meaning of Kayotsarg is to keep oneself away from attachment and tickering of the body. The physical body is the primary centre of attachment. The attachment for the body is the primary factor in all the sinful deeds and in all activities. With the practice of Kayotsarg the practitioner overcomes physical attachment and tickering. Through fourth avashayak, the practitioner conducts self-criticism of digressions (atichar). Thereafter slight dirt still remains attached to his soul just as there is a little dirt on the cloth. In order to remove that dirt from the soul and to gain purity of high order, Kayotsarg is done. Through Kayotsarg the soul becomes pure, free from dirt and free from the load of sinful deeds. Gautam Swami enquired from Bhagwan Mahavir about the benefit arising from glesiastisklukukkkkkkkkkkkkkkkkkkkukkkkk Kayosarg. The Lord replied, 'Gautam--through Kayotsarg a living being does cleansing of digressions of the past and of present period. By repentance, he becomes chaste and light just as a labourer feels happy after unloading the load. He feels unique pleasure. Kayotsarg is the special practice that makes a person expert in the science of discrimination in between the body and the soul. Soul is separate from the body. The body is going to perish. But soul is permanent, overloading and it never becomes old. All the pleasures and pains arising in the body are transient. They arise from paMcama adhyayana : kAyotsarga // 164 // Avashyak Sutra

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glukisukkukkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkk skokkkukkkkkukkukukskkkkkkkkkkkk ignorance. When a person becomes well-versed in the knowledge about the soul, the physical pleasures and pains start vanishing. The practiser then becomes steadfast in his spiritual practices like mountain Meru. He, then does not get affected by the troubles and turbulations caused by gods, human beings and animals. The twenty two types of troubles cause no influence on his mind. He does not get disturbed or frightened from them. In Anuyogdwar Sutra, Kayotsarg clauses the faults arising in the soul. Kayotsarg can be done in all the three states namely which sitting, standing or laying. In case a person wants to do it, while sitting he should do it in ordinary posture of sitting or in cross-legged state. The practiser of higher order do it state like that of sitting in chair (without chair), or that of milking a cow. In case a person wants do it while standing. He should bend his armes towards his knees. With halfclosed or closed eyes, he should engage itself in positive meditation. In case a person wants to do it while laying, he should lay down himself straight on the ground and through suggestions make all limbs of the body inactive. He should keep this hands and feet apart the primary symptom of Kayotsarg. In fact detachment from possesses (anger, ego, deceit and greed), detachment from activities of five senses and eight karmas (the knowledge observing karmas and the like). With the practice of Kayotsarg, a person very soon is able to overcome passion. The wandrings in the mundane would and the effect of eight types of Karmas. Avazyaka sUtra ********* // 165 // ************* Vth Chp.: Kayotsarg * *

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kAyotsarga Avazyaka AvassahI icchAkAreNa saMdisaha bhagavaM / devasI prAyazcitta vizodhanArthaM karemi. kaausggN| bhAvArtha : he bhagavan! Apa AjJA pradAna kareM, maiM Avazyaka rUpa se karaNIya dharmakRtya karanA cAhatA huuN| divasa saMbaMdhI prAyazcitta kI vizuddhi ke lie kAyotsarga karatA huuN| vidhi : tatpazcAt eka 'namokAra maMtra' pddh'e| usake bAda kramazaH 'karemi bhaMte ' ' icchAmi ThAmi' evaM 'tassa uttarI' kA pATha par3hakara 'logassa' ke pATha ke cintana sahita kAyotsargadhyAna kre| daivasika aura rAtri pratikramaNa meM cAra, pakkhI ko ATha cAturmAsI ko bAraha evaM samvatsarI ko bIsa logassa kA dhyAna karanA caahie| 'namo arihaMtANaM' kahakara dhyAna pUrNa kare / usake bAda vandana adhyayana meM kahI gaI ke anusAra do bAra 'icchAmi khamAsamaNo' kA pATha par3hakara paMcama Avazyaka ko saMpanna kare / // paMcama adhyayana (kAyotsarga Avazyaka) samApta // paMcama adhyayana : kAyotsarga // 166 // Avashyak Sutra

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Kayotsarg Avashyak (Essential) Exposition: Hey Bhagwan! Please allow me, I want to do the religious activities essential for the purification of day related expiation. I perform Kayotsarga. Procedure: After it, recite "Namokar Mantra" once. Subsequently reciting the text of "Karemi Bhante", "Ichchamithami" and "Tass Uttari" gradually along with the contemplation the text of "Loguss" meditate "Kayotsarga". The meditation on the text of "Loguss" should be done four times at day and night repentance, eight times at fortnight, twelve at rainy season and twenty times at Samvatsari repentence. Complete the meditation practice after reciting "Namokar Mantra". After it according to the method narrated in the Salutation Chapter (Vandana Adhyan) reciting the "Ichchami Khamasamano" text twice finish the fifth essential. ||Fifth Chapter (Kayotsarg essential) Concluded || Avazyaka sUtra // 167 // Vth Chp.: Kayotsarg kkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkk

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SaSTha adhyayana : pratyAkhyAna Amukha : 'pratyAkhyAna' chaThA aura aMtima Avazyaka hai / 'sAmAyika' Avazyaka kI nIMva hai to 'pratyAkhyAna' usakA zikhara - kalaza hai| pratyAkhyAna ke abhAva meM pUrva ke pAMca Avazyaka apUrNa raha jAte haiN| pratyAkhyAna kI saMpannatA para hI zeSa pAMcoM Avazyaka saMpanna hote haiN| aisA kyoM hai ? aisA isalie hai ki pratyAkhyAna se hI AtmA se karmaraja kA aMtima alagAva hotA hai| usI aMtima alagAva athavA saMpUrNa nirjarA ke pazcAt hI AtmA meM kevalajJAna - kevaladarzana kA Aloka prakaTa hotA hai| pratyAkhyAna kA artha hai-tyAga / saMsAra meM ananta padArtha haiM aura manuSya kI icchAeM bhI ananta haiN| do anantoM kA sammilana saghana asaMtoSa aura azAMti ko utpanna karatA hai / isIlie devaloka kA indra aura bhUloka kA cakravartI bhI padArthoM ke upabhoga se kabhI santuSTa nahIM ho pAtA / tRpti hI sukha hai| parantu jIva use padArtha ke upabhoga meM khojanA cAhatA hai| yahI jIva kA ajJAna hai| buddha puruSoM ne adhyAtma kI yAtrA kara isa satya kA anusaMdhAna kiyA ki tRpti padArtha ke upabhoga se nahIM, balki usake tyAga se phalita hotI hai| anusaMdhAna ke amRtaphala ke rUpa meM unhoMne 'pratyAkhyAna' kA vidhAna kiyA aura batAyA- Atman! tU alaga hai, padArtha alaga hai| padArtha se AtyaMtika alagAva hI tere sukha kI kuMjI hai| gautama svAmI ne bhagavAn se prazna kiyA paccakkhANeNaM bhaMte! jIve kiM jaNaya ? bhagavan! pratyAkhyAna se jIva ko kisa guNa kI prApti hotI hai ? bhagavAn ne pharamAyA SaSTha adhyayana : pratyAkhyAna // 168 // Avashyak Sutra hoto cook slokkkkk

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nninngll g Reladkeakedaalakarsakeeleakrasalkelksakskskskskskskskskskskskskskskskskskskskskskskskskskskskrge paccakkhANeNaM AsavadArAI nirNbhi| paccakkhANeNaM icchAnirohaM jnnyi| icchAniroha gae ya NaM jIve savvadavvesu viNIyataNhe sIibhUe vihri| -utta. 29/13 ___gautama! pratyAkhyAna ke dvArA jIva Asrava-dvAroM ko rokatA hai tathA icchAoM kA nirodha karatA hai| icchAnirodha ko upalabdha huA jIva samasta dravyoM meM tRSNArahita hokara parama zItibhUta hokara vicaratA hai| pratyAkhyAna kA phala hai-Asrava-dvAroM para pratibandha aura icchAoM kA nirodh| tatpazcAt icchA-nirodha kA phala hai-prmshaaNti| paramazAMti hI prANimAtra kI AkAMkSA hai| parantu yaha paramazAMti padArtha kI Asakti se nahIM, padArtha kI virakti se prakaTa hotI hai| ___ AtmA meM ananta zAnti ke nidhAna dabe par3e haiN| parantu ajJAna ke kAraNa AtmA apanI zakti ko pahacAna nahIM pAtI hai| choTI-choTI bAdhAoM se vaha trasta ho uThatI hai| 'pratyAkhyAna' ke abhyAsa se Atma-zakti punaH vardhamAna banane lagatI hai| pratyAkhyAna bhale hI eka navakArasI athavA pauruSI kA ho, usase bhI Atmabala bar3hane lagatA hai| Atmabala kI yahI kramika vRddhi eka dina sAdhaka ke bhItara saMlekhanA jaisI parama pAtratA ko nirmita kara detI hai| prastuta adhyayana ke antargata navakArasI se prAraMbha karake saMlekhanA sUtra paryaMta pAThoM ko grahaNa kiyA gayA hai| apane Atmabala ke anusAra tathA apane Atmabala kI nirantara vRddhi hetu sAdhaka ko samaya ko pahacAnate hue pratyAkhyAnoM kA AcaraNa karanA caahie| oll Raskesekseesicolesalessicsksksksksksksksistlessle skele sale skele stessdesksisatisticskskskskskskssakassicsakskaalsaksksksealeslesslesale skesakesatrakaskesakskskskelete Avazyaka sUtra amra // 169 // 6th Chp. : Pratyakhyan apnapapagappeagepepepepperpeppeaganapapaprapannis p

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Sixth Chapter: PRATYAKHYAN Introduction: Pratyakhyan is the sixth and the last avashyak. It is the canopy, the top. In the absence of pratyakhyan, earlier five avashyak are considered incomplete. Only with pratyakhyan, five earlier avashyak can be considered as properly concluded Why it so? It is because only through pratyakhyan, the karmic dirt withers away from the soul. Only after the final detachment and complete shedding, the soul is blessed with omniscience and perfect perception. Pratyakhyan means discarding. There are infinite objects in the world. The desires of human beings are also endless. The conduct of two infinites creates madness and absence of satisfaction and peace. So, even the Indira in heaven and king emperor (Chakravarti) in the world does not feel satisfied with the worldly possessions and enjoyments. Happiness lies in satisfaction. But the living being seeks it in things of worldly enjoyment. The enlightened persons after treading the path of spiritual uplift, found the gospel truth that real satisfaction does not lie in articles of worldly enjoyment. In fact it can be got by discarding them by detachment from them. As a result of this research, they propounded the rule of pratyakhyan and stated, O living being! You are soul; you are separate from physical substance. The key of your real happiness lies in total detachment from worldly substances. Gautam Swami enquired from Bhagwan Mahavir, 'O Lord! What does a living beings derive from pratyakhyan. The lord replied, 'Gautam! Through pratyakhyan a living being stops the inflow of karmas. He subdues his desire. He then becomes free from all desires and moves about in a state of total equanimity. SaSTha adhyayana : pratyAkhyAna // 170 // Avashyak Sutra

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Skukkuslikukkukkkkkksukukiukskekkkkkkkkkkkkkkkkkkk ll .nni The fruit of pratyakhyan shuts the gates of inflow of Karmas and overpowers the desires. Thereafter, as a result of controlling the desires, one gains everlasting peace. The ultimate goal of all living beings is to get that everlasting peace. But it can be achieved not through attachment for worldly substance. It can be procured through detachment from worldly things. There is the colossal treasure of unending peace lying dormant in the soul. But due to ignorance the soul is not realizing its inner strength. It gets frightened due to very minor and trivial obstacles. With the practice of pratyakhyan, the inner strength of the soul starts increasing. The pratyakhyan may be of one navakarsi (a period of 48 minutes) or one paurrasi (one-fourth of the day), still it improves the spiritual power. This regular progress in the strength of the soul generates the unique ability in the practitioner in the form of Samlekhana. In this chapter, the lesson relating to pratyakhayan beginning from navakarsi and culminating in Samtekhana have been narrated. Considering the time at his disposal, the practitioner according to the inner strength of his soul in order to develop that strength should undertake pratyakhyan. .. . .. kkkkkkkkkkkkkkkkukiukukiukkukuksullukulukuluk . ..... .. ..... Avazyaka sUtra // 171 11 6th Chp. : Pratyakhyan

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Polesalestasisakcseskosaksksksksksksksksksksiestessksksksksksksksksdesdeskskskskskskskedaseseen pratyAkhyAna Avazyaka . Pratyakhyan Essential vidhi : tikkhutto ke pATha se guru mahArAja ko vandana karake chaThe Avazyaka kI AjJA prApta kare evaM gurumukha se yathAzakti pratyAkhyAna grahaNa kre| pratyAkhyAna grahaNa karane ke pazcAt nimnalikhita sUtra par3he Procedure: After greeting the spiritual master with aphorism of 'Tikhutto', the practitioner should seek permission for sixth avashyak. Thereafter, he should accept pratyakhyan according to his physical strength from the 'guru'. Then, he should recite the following lesson. sAmAyika eka, cauvIsatthava do, vaMdanA tIna, paDikkamaNa cAra, kAusagga pAMca, chaTThA paccakkhANa hiyAe suhAe khamAe nisseyasAe ANugAmiyattAe bhavissai thavatthui mNgl| __ bhAvArtha : pahalA sAmAyika, dUsarA caturviMzatistava, tIsarA vaMdana, cauthA pratikramaNa, pAMcavAM kAyotsarga evaM chaThA pratyAkhyAna-ye chaha Avazyaka merI AtmA ke lie hitakArI, sukhakArI evaM maMgala va kalyANa ke hetu haiM (hoNge)| tatpazcAt vidhipUrvaka do bAra 'namotthuNaM' kA pATha pddh'e| Exposition: For the benefit of my soul, I have practiced six things namely Samayik Chauvisatha (hymn in praise of Tirthankars), Vandana, Pratikarman, Kausagg (state of detachment from the body) and pratyakhyan. Thereafter, he recites the lesson of Namothanum twice. pakestratakshekasksdeshesdrakshaskska shekasrkesleshsdesistakestra sheshsalestaskedaakestrakashsheele skesesakaskedishsakasdesaheshsakcdscadaskele skesekashe slege SaSTha adhyayana : pratyAkhyAna // 172 // Avashyak Sutra aasaramparagraparnarayrapranaamrparammar

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pratyAkhyAna ke pATha Lesson of Pratyakhyan (1) namaskAra pUrvaka muhUrtta pratyAkhyAna sUtra uggayasUre namukkAra sahiyaM paccakkhAmi cauvvihaMpi AhAraM asaNaM pANaM khAimaM sAimaM, annattha'NAbhogeNaM, sahassAgAreNaM vosirAmi / bhAvArtha : sUrya udaya hone ke bAda do ghar3I (48 miniTa) taka ke lie namaskAra sahita arthAt jaba taka namokara maMtra par3ha kara pratyAkhyAna pAra na lUM taba taka ke lie azana, pAna, khAdima aura svAdima rUpa cAroM prakAra ke AhAra kA tyAga karatA huuN| atyanta vismRti ke kAraNa tathA sahasA koI anna-jala kA kaNa mukha meM A gire ina do AgAroM ke sivAya cAroM AhAroM kA tyAga karatA huuN| - Navakarsi-After sunrise, I undertake pratyakhyan that I shall not take any food, liquid, sweets or fragrant thing. Thus, I discard these things for 48 minutes till I shall recite Namokar mantra. The only exceptions are that due to extreme loss of memory I may not forget this resolve or suddenly any particle or drop of water may drop in my mouth. With said exceptions, I make a resolve for not taking any of the four types of articles of consumption for the above mentioned period. vivecana : isa pratyAkhyAna meM 'namokkAra - sahita' jo pada jur3A hai usI ke kAraNa ise 'navakArasI' kahA jAtA hai| sAdhaka pratijJA karatA hai ki jaba taka namokAra maMtra na par3ha lUM taba taka merA pratyAkhyAna pUrNa nahIM hogaa| isameM samaya saMbaMdhI koI saMketa nahIM diyA gayA hai| parantu paramparAgata mAnyatAnusAra isa pratyAkhyAna ke lie do ghar3I kA samaya sarvatra mAnya hai| anAdi padoM kA artha hai (1) azana na-roTI, cAvala, halavA, pUr3I Adi anna se utpanna hone vAle pdaarth| (2) pAna - dUdha, lassI, jUsa, jala Adi samasta peya padArtha / tivihAra, cauvihAra Adi pratyAkhyAnoM tathA tapoM meM 'pAna' zabda se kevala jala kA hI grahaNa karanA caahie| (3) khAdima - bAdAma, akharoTa Adi sUkhe meve / (4) svAdima-mukha ko svAdiSTa karane vAle lauMga, ilAyacI, cUrana, caTanI aadi| AgAra-AgAra kA artha hai - chuutt| navakArasI meM do AgAra rakhe gae haiM 6th Chp. : Pratyakhyan Avazyaka sUtra // 173 //

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(ka) anAbhoga - pratyAkhyAna kI vismRti ho jAne para kucha khA lenA anAbhoga nAmaka AgAra hai| smaraNa hote hI tatkSaNa bhojana banda kara denA cAhie aura mukha meM rahe hue anna kaNoM ko yatanApUrvaka thUka denA caahie| smaraNa hone pada bhI bhojana banda nahIM kiyA jAe to pratyAkhyAna bhaMga ho jAtA hai| (kha) sahasAkAra - acAnaka anna yA jala kA kaNa muMha meM A gire, isase bhI pratyAkhyAna bhaMga nahIM hotaa| Exposition-This resolve is called Navakarsi because in it there is mention of Namokar. The practitioner makes a resolve that the period of his resolve shall not be considered as concluded till he recites namokar mantra. In it there is no indication about the period but it is traditionally accepted at all places that this resolve is for 48 minutes. The literal meaning of 'ashan' and the like is as under: 1. Ashan-It means loaf, rice, flour preparations such as halwa, cake, bread etc. 2. Paan-It means liquids such as milk, whey, juice, water and the like. In fast wherein three type of articles of consumption are avoided, paan stands for water only and therein only water can be taken. 3. Khaadim-It means dry fruit such as almonds, walnut and the like. 4. Svadim-It means those things which make the mouth fragrant such as sance, cardamom, ilaichi, clones and the like. Aagar It means that which is allowed in navakarsi. There are only two aagars. A. Anabhog It means if any thing is consumed forgetting that one has made a resolve for this austerity. When one recollects his austerity, he should immediately stop consuming that article and spit out that one which is in his mouth. In case even after recollection of the particular fast, it is still consumed, the fast is considered to be broken. B. Sahsakar-It means if suddenly a particle of food or a drop of water enters the mouth the fast is not considered as broken in that situation. SaSTha adhyayana : pratyAkhyAna // 174 // Avashyak Sutra

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kgllglllli Qshkshkshkshlllljgllkshllll Foolesale skele sleekendrakalesale ke sakskskeake secske sakskskskskesakalesaleslesalesaleshe slesale skesakalesesekesear skesakege pauruSI pratyAkhyAna sUtra uggayasUre porisiM paccakkhAmi, caubvihapi AhAraM asaNaM pANaM khAimaM sAimaM annattha'NAbhogeNaM, sahassAgAreNaM pacchannakAleNaM, disAmoheNaM sAhu-vayaNeNaM savvasamAhivattiyAgAreNaM vosiraami| bhAvArtha : sUrya udaya ke pazcAt pauruSI (eka prahara dina car3he) paryaMta azana, pAna, khAdima aura svAdima, ina cAroM prakAra ke AhAra kA pratyAkhyAna karatA huuN| anAbhoga, sahasAkAra pracchannakAla, dizAmoha, sAdhuvacana evaM sarva samAdhi pratyayAkAra-ina chaha AgAroM ke sivAya cAroM AhAroM kA tyAga karatA huuN| . Exposition : I make a resolve that I shell not take any article of consumption out of the four types namely food, liquids, dry fruits and articles providing sweat, fragrance in the mouth from sunrise upto a quarter of the day. My resolve mat not be considered adversely affected in six conditions namely when I take anything totally forgetting the resolve, suddenly any particle of food or liquid drops in my mouth, the sun is not properly visible (Pachhann Kalenum), ignorance about east, west direction (disha mohenum) and an article is consumed in the state when a monk says that quarter of the day is over while it is not, and in a state of sudden unbearable condition any article is consumed (Sarv Samadhi pratyakhyan). vivecana : pauruSI kA artha hai - puruSa pramANa chaayaa| prahara dina car3hane para puruSa kI chAyA kama hote-hote usake zarIra pramANa laMbI raha jAtI hai| zarIra pramANa chAyA ke gaNita se abhivyaMjita hone se eka prahara ke pratyAkhyAna ko pauruSI kahA jAtA hai| isa pratyAkhyAna ke chaha AgAra haiM (1) anAbhoga, (2) sahasAkAra-inake artha pUrva likha die gae haiN| (3) pracchannakAlabadaloM Adi ke kAraNa sUrya ke Dhaka jAne se ThIka-ThIka samaya kA bodha na hone se pratyAkhyAna ko pUrNa samajha kara kucha khA lenaa| (4) dizAmoha-dizAbhrama hone se-pazcima dizA ko pUrva dizA mAnakara pauruSI. kA kAla pUrNa hone se pUrva hI azanAdi khA lenaa| (5) saadhu-vcn| sAdhu dvArA 'pauruSI A gaI hai' aisA kahane para pauruSI na Ane para bhI AhAra grahaNa kara lenaa| (6) sarva-samAdhi pratyayAkAra-acAnaka tIvra zUla Adi kA zarIra meM prakopa hone para auSadhi Adi ko grahaNa krnaa| Exposition: Paurushi literally means shadow upto the height of a person. When from sunrise a quarter of the day is over, the shadow of a person is upto the length asleshastr sakestatestatesterdeste stesslesslesslesale slesteresdessessleselesslesslesalesale skestastestostalksesaleakssleakedeoaket Avazyaka sUtra PREPARAPATRAP a // 175 // 6thChp.:Pratyakhyan rmanararapparamanarayamaramanararaamarts

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of his body. So pratyakhyan upto this period is called paurushi. Five digressions are allowed in this resolve. 1. Anabhog, 2. Sahsakar. They have been explained earlier. 3. Pachchann kaal-When the sun is covered by clouds and the like and one consumes any thing before his pratyakhyan is concluded without properly understanding about the time at that juncture. 4. Dishamehenum-Misunderstanding about the direction-In case west is taken as east something is consumed before the completion of period of resolve. 5. Sadhu Vachan -- In case a monk says that paurushi is over and something. is consumed although later it is found that paurushi was not complete as yet. 6. Sarva Samadhi Pratyakar - In case of suddenly fever or pain in body, take medicine etc. sArdha pauruSI pratyAkhyAna sUtra uggayasUre sADDhaporisiM paccakkhAmi, cauvvihaMpi AhAraM asaNaM, pANaM, khAima, sAimaM, annattha'NAbhogeNaM, sahasAgAreNaM, pacchannakAleNaM, disA moheNaM, savva-samAhivattiyAgAreNaM, vosirAmi / sAhu- vayaNeNaM, (saMketa - sArdhapauruSI kA artha hai - DeDha pauruSI / arthAt DeDha prahara dina car3he taka cAroM AhAroM kA isameM tyAga kiyA jAtA hai| pauruSI ke samAna hI isameM bhI chaha AgAra haiM / ) Introduction: Saardh Paurushi means one and a half paurushi. In other words resolve about not consuming any of the earlier mentioned four types of articles of consumption upto a period of one and a half quarter of the day. In it also six digressions are allowed just as in the paurushi pratyakhyan. pUrvArddha - pratyAkhyAna sUtra uggayasUre purimaM paccakkhAmi cauvvihaMpi AhAraM asaNaM, pANaM, khAimaM, annattha'NAbhogeNaM, sahasAgAreNaM, pacchannakAleNaM disAmoheNaM, sAhuvayaNeNaM, mahattarAgANaM savvasamAhivattiyAgAreNaM, vosirAmi / SaSTha adhyayana : pratyAkhyAna // 176 // 7 Avashyak Sutra

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askedkisaksale ske sleakedeoalkesakesekskskske salesale sketcalesslesha shaskale skeslesalesalesaksistestlessksksksksdesisdeskseen saMketa-pUrvArddha kA artha hai-do prahara dina car3he tk| divasa ke prathama do praharoM ke lie isameM cAroM AhAroM kA tyAga kiyA jAtA hai| isa pratyAkhyAna ke sAta AgAra haiN| chaha pUrvokta AgAra haiN| saptama AgAra hai-mhttraagaarennN| mahattara kA artha hai-AcArya, upAdhyAya Adi saMgha ke pramukha kI AjJA se kisI rogI, glAna, vRddha Adi kI sevA ke lie samaya se pUrva hI pratyAkhyAna pUrNa kara lenaa| Introduction: Poorvardh means two quarters of the day. In this pratyakhyan, consumption of articles is avoided during the first two quarters of the day. Seven digressions are allowed in it. Six are the same as earlier mentioned and the seventh is mahattaragarnum. Mahattar means Acharya, Upadhyaya or the head of the local religions organization. In case with their permission, the pratyakhyan is broken before its period is over in order to serve any patient, handicapped or extremely old person, it is not considered as a break in pratyakhyan iishnnilegllcllnniknninnjglljgllgllnennigllu.kllshglllli nirvikRtika pratyAkhyAna sUtra vigaio paccakkhAmi, annattha'NAbhogeNaM, sahasA-gAreNaM, levAleveNaM, gihatthasaMsaTTeNaM, ukkhitta-vivegeNaM, paDuccamakkhieNaM, pAriThAvaNiyAgAreNaM, mahattarAgAreNaM, savvasamAhivattiyAgAreNaM, vosiraami| bhAvArtha : maiM vigayoM-vikRtiyoM kA pratyAkhyAna karatA huuN| anAbhoga, sahasAkAra, lepAlepa, gRhasthasaMsRSTa, utkSiptaviveka, pratItyamrakSita, pAriSThApanika, mahattarAkAra, evaM sarvasamAdhi pratyayAkAraina nau AgAroM ke sivAya vikRtiyoM kA tyAga karatA huuN| Exposition: I discard articles that cause vikriti (disturbances or ill thoughts) in the body. In this pratyakhyan nine exceptions (digressions) are allowed. They are Anabhog, Sahsakar, Lepalep, Grihasth Sansrisht, Utshipt vivek, Pratityaprakshit, Parishthapanik, Mahettarakar and Sarva Samadhi Pratyakar. vivecana : mana meM vikAra bhAvoM ko bar3hAne vAle dUdha, dahI, ghRta, gur3a, tela Adi padArthoM ko vigaya athavA vikRti kahA jAtA hai| sAdhaka Atmika svAsthya ke lie AhAra karatA hai, svAda yA daihika balavRddhi ke lie nhiiN| dUdha, ghI Adi padArthoM ke niyamita sevana se zArIrika bala meM vRddhi hotI hai| zArIrika sabalatA bahuta bAra brahmacarya Adi niyamoM ke pAlana meM bAdhA bana jAtI hai isalie sAdhaka ke lie Avazyaka hai ki vaha samaya-samaya para vikRtiyoM ke tyAga se apane mana aura zarIra va svAda para niyaMtraNa kA aMkuza lagAtA rhe| Avazyaka sUtra Sarp // 177 // 6th Chp. : Pratyakhyan gagraneparappanppparesppppages A a

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isa pratyAkhyAna ke nau AgAra haiN| inameM se (1) anAbhoga, (2) sahasAkAra, (3) mahattarAkAra evaM (4) sarvasamAdhipratyayAkAra, ina AgAroM kA artha pUrva sUtroM meM kiyA jA cukA hai| zeSa AgAroM kA artha isa prakAra hai lepAlepa-lepa aura alepa ina do zabdoM ke yoga se bane lepAlepa zabda kA artha hai - pahale ghRta Adi se lipta padArtha ko bAda meM poMchakara lepa rahita kara denA / poMcha dene para bhI ghRta Adi kA kucha aMza zeSa raha hI jAtA hai / aisA lepAlepa AhAra vikRti ke tyAgI sAdhu ke lie lenA doSaprada nahIM hai| gRhastha-saMsRSTa- cikanAI yukta pAtra meM rukhA AhAra DAlakara dene se usa AhAra para cikanAI kA kucha aMza laga jAtA hai| aisA ati alpa cikanAI ke sparza vAlA AhAra vigaya ke pratyAkhyAnI sAdhaka ke lie grAhya hai| utkSipta-viveka - guDa-zakkara Adi vikRti vAle padArthoM para rakhI gaI zuSka roTI, viveka pUrvaka ukta padArthoM para se uThAkara alaga karake, vikRti kA pratyAkhyAnI sAdhaka grahaNa kara sakatA hai| parantu aisA ApavAdika sthiti meM hI honA cAhie, niyamita nhiiN| pratItyaprakSita-svalpa cupar3I huI roTI Adi padArtha vigaya ke pratyAkhyAnI sAdhaka lie apavAda sthiti meM grAhya haiN| pAriSThApanika - lAyA huA vigaya saMpanna AhAra sabhI sAdhuoM ko bAMTa dene para bhI zeSa baca jAe to vaha pAriSThApanika kahalAtA hai / vigaya kA pratyAkhyAnI sAdhu guru ke kahane para ukta AhAra ko khA sakatA hai| isase guru kI AjJA kA pAlana to hotA hI hai, sAtha hI AhAra ke paraThane se hone vAlI saMbhAvita hiMsA se bhI rakSA hotI hai| Explanation: The articles such as milk, curd, ghee, brown sugar, oil and the like are called Vigaya or Vikriti or they are considered to he generating bad reflections in the mind. A practitioner consumes articles for spiritual health and not for taste or physical strength. Regular consumption of milk, ghee and the like increases physical strength. Many times it disturbs observing the rule of celibacy. So, it is essential for practitioner of spirituality that he should control the sensitivity of his mind, body and taste by occasionally dropping vikritis from his articles of consumption. There are nine digressions which are permitted in this pratyakhyan. Out of them the meaning of 1. Anabhog, 2. Sahsakar, 3. Mehattarakar, 4. Sarv Samadhi Pratyakar has been given earlier. The meaning of other exceptions are as under: Avashyak Sutra SaSTha adhyayana : pratyAkhyAna // 178 //

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Lepalep: This word is formed by combination of two words lep and alep. The word lep means an article besmeared with ghee and the like while alep means from which ghee etc. has been removed by wiping it. Even after this, some part of ghee still remains on it. Such a lapalep article of consumption is not considered faulty for a monk who has taken this now of not taking Vikriti. Grihasth-Samsrisht: In case a dry matter is put in a pot that is greasy, some grease sticks to that article. Such an article which contains very little grease can be accepted by the person who is practicing this pratyakhyan. Utkshipt-Vivek: A dry loaf placed on gur, brown sugar and the like which are articles causing ill feelings, is picked up from there discriminately, can be accepted by the practitioner of this pratyakhyan if offered. But it should be only in exceptional circumstances and not regularly. Pritityamrakshit : Such an article which contains very little grease can be accepted by the person who is exceptional in pratyakhyan. Parishthapanikar: In case some food still remains after distribution among the monks out of the food collected as alms, it is called parishthapanik. When directed by the guru, the monk who is practicing his pratyakhyan can consume that food. Such a step results in obeying the order of the guru. Simultaneously it helps in avoiding violence to living being which is likely if it is thrown at a place. ekAsana yukta vigaya pratyAkhyAna sUtra uggayasUre nivigai ekAsaNaM paccakkhAmi, tivihaMpi AhAraM asaNaM, khAimaM, sAimaM, annattha'NAbhogeNaM, sahasAgAreNaM, levAleveNaM, gihatthasaMsaTTheNaM, ukkhitta-vivegeNaM, paDucca- makkhiNaM, pAriThAvaNiyAgAreNaM, mahattarAgAreNaM, savvasamAhivattiAgAreNaM vosirAmi // bhAvArtha : sUrya udaya se lekara vigaya parityAga yukta ekAsana kI ArAdhanA hetu, azana, khAdima aura svAdima rUpa trividha AhAra kA tyAga karatA huuN| anAbhoga, sahasAkAra, lepAlepa, gRhastha- saMsRSTa, utkSipta viveka, pratItyamrakSita, pAriSThApanikAkAra, mahattarAkAra evaM sarvasamAdhi pratyayAkAra ukta nau AgAroM ke sivAya AhAra kA tyAga karatA huuN| Exposition: In order to observe ekaasan fast in which meals is taken only once from sunrise avoiding all such food which is likely to generate passion. I detach myself from three types of articles of consumption namely food, dry fruit and articles 6th Chp. : Pratyakhyan Avazyaka sUtra // 179 //

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MRAPPEPARPAPEPPEPARAPPEPPE of fragrance for the mouth. In this resolve nine exceptions are allowed. They are: 1. Anabhog, 2. Sahasakar, 3. Lepalep, 4. Grihasth Samsrisht, 5. Utkshipt Vivek, 6. Prateetya prakshet, 7. Parishthapanikar, 8. Mahattarakar and 9. Sarv Samadhi Pratyayakar. saMketa : prastuta "ekAsana yukta vigaya pratyAkhyAna" meM dina meM eka bAra eka hI Asana para sthira hokara vigaya rahita AhAra kA upayoga kiyA jAtA hai| sUtra meM Ae hue AgAroM kA artha pUrva pratyAkhyAnoM meM kiyA jA cukA hai| Indication: In this pratyakhan food is taken only once in the day and that also sitting still at one place. The meaning of nine exception has already been explained earlier. ekAsana pratyAkhyAna sUtra uggayasUre egAsaNaM paccakkhAmi, tivihaMpi AhAraM asaNaM, khAima, sAimaM, annattha'NAbhogeNaM, sahasAgAreNaM, sAgAriyAgAreNaM, AuTTaNapasAreNaM, guruabbhuTThANeNaM, pAriThAvaNiyAgAreNaM, mahattarAgAreNaM, savvasamAhivattiyAgAreNaM vosiraami|| bhAvArtha : sUrya udaya se lekara ekAsana tapa aMgIkAra karatA huuN| usake lie azana, khAdima evaM svAdima rUpa trividha AhAra kA tyAga karatA huuN| anAbhoga, sahasAkAra, sAgArikAkAra, AkuJcana-prasAraNa, gurvabhyutthAna, pAriSThApanikAkAra, mahattarAkAra evaM sarvasamAdhipratyayAkAra-ina ATha AgAroM ke sivAya AhAra kA tyAga karatA huuN| __Exposition: I accept ekasan austerity from sunrise. So, I detach myself from three types of articles of consumption namely food, dry food and articles of fragrance for mouth. In it there are eight exceptions namely thing consumed in absence of recollection of the resolve (anabhog), an article suddenly dropping in the mouth (Sahasakar), Sagarikakar (moving to another place while consuming the thing as a householder comes there) aakuncham prasaram (moving hand and feet during consumption), guruabhyutham (getting up as a mark of respect when senior monks come there) Paarishthapanikakar, Mahattarakar (bowing when so directed by the guru) and Sarva Samadhi Pratyayakar. (Keeping oneself in state of equanimity) vivecana : ekAsana ko ekAzana bhI kahA jAtA hai| ekAsana kA artha hai-eka Asana para sthira rahakara bhojana krnaa| ekAzana kA artha hai-dina meM eka hI bAra bhojana krnaa| artha kI dRSTi se donoM zabda sArthaka evaM apane abhidheya ko spaSTa karane vAle haiN| . P PAParasamparaPPES SaSTha adhyayana : pratyAkhyAna // 180 // Avashyak Sutra

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llnnikeglllli g ssellHrnninni Bagekolkskskeleelkskskskeliasleelkskskskele skskskskeleelkekskskeedesksikeseksksksksksksksksksksksketa prastuta sUtra meM sAgArikAkAra, AkuMcana-prasAraNa evaM gurvabhyutthAna-ina tIna navIna AgAroM kA ullekha hai| inake bhAvArtha pUjya AcArya zrI AtmArAma jI mahArAja ne isa prakAra kiye haiM sAgAriyAgAreNaM-sAgArika zabda kA artha hai gRhsth| sAdhu ko gRhastha ke sAmane bhojana nahIM karanA cAhiye, ata: paristhitivaza yadi sAdhu-sAdhvI ko gRhastha ke A jAne para eka sthAna para baiTha kara hI bhojana karane kI pratijJA karake bhI yadi uThanA par3a jAya to isa se ekAsana-vratI sAdhu-sAdhvI kA vrata bhaMga nahIM hotaa| yaha sUtra ekAsana-vratI gRhastha bhI par3hatA hai, ataH gRhastha pakSa meM sAgArika zabda kA artha aisA vyakti hotA hai jo svabhAvataH krodhI, lampaTa evaM anya avaguNoM se yukta ho| aise vyakti ke Ane para ekAsana vratI gRhastha ekAsana kI pratijJA hote hue bhI anyatra jAkara bhojana kara sakatA hai, isase usakA vrata bhaMga nahIM hotaa| - AuMTaNa-pasAraNeNaM-(AkuMcana-prasAraNena)-ekAsanA vratI sAdhaka bhojana karate samaya hAtha-paira Adi aMgoM ko hilA-calA kara yadi avasthAna- sthiti ko badala letA hai to usakA vrata bhaMga nahIM hotA, parantu use usa sthAna se uThanA nahIM caahiye| - guru-abbhuTThANeNaM-(gurvabhyutthAnena)-guru janoM-pUjya janoM ke A jAne para yadi ekAsana vratI sAdhaka unake sammAnArtha uTha kara khar3A ho jAtA hai to bhI usakA vrata-bhaMga nahIM hotaa| prastuta sUtra ko yadi gRhastha par3he to use "pAriTThAvaNiyAgAreNaM" yaha pATha nahIM par3hanA cAhiye, kyoMki usake liye yaha AgAra vihita nahIM hai| Exposition: Ekasan is also called ekashan, Ekasan means to sit firm at one place in one position while taking meals, Ekashan means to take meals only once during the day. So both the words are almost synonymous. In this sutra there are three new exceptions namely Sagarikar, Aakunchanprasaran and Gurvbhayathunum. Acharaya Atmaram Ji Maharaj has interpreted them as under: Sagariyagaarenum: The word Sagarik means a householder. A monk should not consume anything in presence of the householder. In case there arises a situation when a monk or nun who has taken the pratyakhan to take meals, sitting at one place, moves away from there on the arrival of a householder, his resolve may not be considered as disturbed. The sutra is recited even by a householder when he practices ekasan. So, in case of such a householder, the word Sagarik shell mean arrival of such a person .......... sh Q.shb.......... Avazyaka sUtra asse // 181 // 6th Chp. : Pratyakhyan p araPagesamayapages

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Tagsdeskosslese.sslesalesaksksiralsakslasheslesalesalesale kesakssleaksslesslesslesslesslesheste strotestestratesleshesterdeste slestskeep who is in a state of anger or lust or who has any such bad qualities. The householder who is practicing ekasana can move from his place of taking meals to another place on the arrival of such a person and his resolve shall not considered as disturbed or adversely affected. Aauntan-pasarenum (Aakunchan-pasarenum) In case a person practicing vow of ekasan while taking meals moving his hand, feet and other limbs of the body changes that place or position, his vow shall not be considered as broken. But he should not get up from that place during meals. Guru-abhuthanenum In case the practitioner of ekasan resolve stands up on the arrival of senior monk as a monk of respect for them, his vow shall not be considered disturbed. In case a householder observing ekasana recites this sutra, he should not utter 'parithavaniyagarenum' since this exception is not allowed for him. shshlllljgllgllnennirshnnigll ekasthAna (ekalaThANA) pratyAkhyAna, sUtra uggayasUre egalaThANaM paccakkhAmi, tivihaMpi AhAraM-asaNaM, khAima, sAimaM, annatthaNAbhogeNaM, sahasAgAreNaM, sAgAriyAgAreNaM, guruabbhuTThANeNaM, pAriThAvaNiyAgAreNaM, mahattarAgAreNaM, savvasamAhivattiyAgAreNaM vosiraami|| ____ bhAvArtha : sUryodaya ke pazcAt eka sthAna para eka hI mudrA meM baiThakara kie jAne vAle ekAsana vrata kI pratijJA aMgIkAra karatA huuN| usake lie azana, khAdima evaM svAdima rUpI tIna prakAra ke AhAra kA tyAga karatA huuN| anAbhoga, sahasAkAra, sAgArikAkAra, gurvabhyutthAna, pAriSThApanikAkAra, mahattarAkAra evaM sarvasamAdhipratyayAkAra-ina sAta AgAroM ke sivAya samasta AhAra kA tyAga karatA huuN| Exposition: I undertake a resolve that after sunrise I shall take meals only once and at one place sitting in one portion. I detract myself from three types of articles of consumption namely food, dry fruits and articles of fragrance. In it there are seven exceptions namely-Anabhog, Sahasakar, Sagarikakar, Gurvabhayathun, Paristhapanikakar, Mahattarakar and Sarv Samadhi Pratyayakar vivecana : ekAsana evaM eka-sthAna sUtra meM itanA antara hai ki ekAsana meM jahAM bhojana karate hue zarIra ke aMgoM ko saMkocA aura pasArA jA sakatA hai, vahAM ekasthAna sUtra meM aisA salesdeskestaste sterestatest sarkesesekestastrolestestereolesalesslesslesalesedeskseseseakerlesbestaclesesslesslesalesaleakistakestaskesalesalesalese SaSTha adhyayana : pratyAkhyAna // 182 // Avashyak Sutra PPPROPERTREPREPARIHARANParaprawasakararaapaarsanararararamraparmana Q

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s Tagsdeskskskeahealsanskasalesalese stealinsteadshesdeshesdesheksssssss ssslesslesalesalesale skesalesales sleaslesalesalesaleshestern nahIM kiyA jaataa| isameM bhojana karate hue sAdhaka sthira mudrA meM sthita rahatA hai| kevala dAhine hAtha evaM mukha se hI AhAra-kriyA kI jAtI hai| zeSa aMgopAMga sthira rakhe jAte haiN| isIlie isa sUtra meM "AkuMcana-prasAraNa" nAmaka AgAra nahIM rakhA gayA hai| In Ekasan, the practiser can stretch or withdraw him limb while taking food. But in Ekasthaan he cannot do so. He shall have to remain stable in his position while eating. He can take meals only with his right hand and the right side of his mouth. The other limits remain stationary. So the exception of stretching and withdrawing limbs is not mentioned in this. g app Ayambila pratyAkhyAna sUtra ___uggayasUre AMbilaM paccakkhAmi, tivihapi AhAra-asaNaM, khAima, sAimaM, annatthaNAbhogeNaM, sahasAgAreNaM, levAleveNaM, gihattha-saMsaTTeNaM, ukkhittavivegeNaM, pAriThAvaNiyAgAreNaM, mahattarAgAreNaM, savvasamAhivattiyAgAreNaM, pANassa, leveNa vA, aleveNa vA, accheNa vA, bahuleveNa vA, sasityeNa vA, asityeNa vA vosiraami| bhAvArtha : sUrya udaya hone para AyaMbila (AcAmlatapa) vrata kI ArAdhanA karatA huuN| usake lie trividha AhAra-azana, khAdima aura svAdima kA pratyAkhyAna karatA huuN| anAbhoga, sahasAkAra, lepAlepa, gRhastha-saMsRSTa, utkSipta-viveka, pAriSThApanikAkAra, mahattarAkAra, sarvasamAdhi pratyayAkAra (ye ATha AgAra AhAra-saMbaMdhI haiN|) evaM jala kI apekSA se lepakRta, alepakRta, accha, bahulepa, sasiktha evaM asiktha-ukta AgAroM ke atirikta samasta AhAra-pAnI kA parityAga karatA huuN| vivecana : Ayambila athavA AcAmla vrata meM dina meM eka bAra rUkhA-sUkhA, vigaya rahita evaM namaka-mirca Adi samasta rasoM se rahita bhojana grahaNa kiyA jAtA hai| anna kI eka hI jAti se AyaMbila kiyA jAtA hai| AyaMbila kI utkRSTa ArAdhanA ke lie viziSTa sAdhaka roTI ko jala meM bhigokara udarastha karatA hai| prastuta sUtra meM azana, khAdima aura svAdima saMbaMdhI ATha AgAroM kA artha pUrva sUtroM meM kiyA jA cukA hai| isa sUtra meM jala saMbaMdhI chaha AgAroM kA bhI varNana hai| unakA svarUpa isa prakAra hai (1) lepakRta-imalI, khajUra, drAkSA Adi kA jala evaM dAla Adi kA mAMDa jisakA lepa pAtra meM zeSa raha jAtA hai, aisA jala lepakRta kahalAtA hai| AcAmla vratI ke lie yaha jala grAhya heppeaparipappageangrapepaperspppppppppamrappearanpornsappeareran Avazyaka sUtra m // 183 // 6thChp.:Pratyakhyan raparnagamanarsingareggappagaganagapps Saa

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(2) alepakRta - dhovana Adi aisA jala jisakA lepa pAtra meM zeSa na rhe| chAcha kA nitharA huA jala evaM kAMjI Adi kA jala bhI alepakRta meM ginA jAtA hai| (3) accha- - arthAt garama kiyA huA zuddha prAsuka jala / (4) bahulepa athavA bahala - jauM, cAvala Adi kA aisA jala jisakA pAtra para adhika lepa lagatA hai, bahulepa kahalAtA hai| jauM, cAvala tila Adi ke cikkaNa mAMDa ko 'bahala' bhI kahA jAtA hai| (5) sasiktha - aisA jala jisameM ATe ke kucha kaNa zeSa raha gae haiN| (6) asiktha - ATe Adi ke kaNoM vAlA vaha dhovana jise chAna kara rakhA gayA ho, jisameM ATe ke kaNa vidyamAna na hoM, aisA jala asiktha kahalAtA hai| AyaMbila meM ukta chaha prakAra ke jala ke sivAya zeSa sabhI prakAra ke jaloM kA pratyAkhyAna kiyA jAtA hai| Explanation: In ayambil meals is taken only once in the day and that should be dry and without any query (Vigay) material. It should not certain any salt or chilly and the like that generate taste. It is practiced with only one type of article of food. For the extreme practice of this austerity, the practitioner soaks the loaf in water and then devours it. The literal meaning of eight exceptions pertaining to food has already been given in earlier Sutras. There are six exceptions pertaining to water also. Their nature is as follows: 1. Lepakrit: Water containing tamarind, date palm, dry grapes and the thick liquid of cooked pulse a part of which remains stuck to the pot is called lepakrit water. Practitioner of ayambil can take that water. 2. Alepakrit: The water resulting from cleaning of utensils a part of which does not remain sticking to the pot or the water at the top of whey is called alepakrit. 3. Acheh: It means pure boiled water. 4. Bahulep or Bahal : Barley water, rice water and the like that sticks more to the pot is called bahulep. The sticky grand (liquid) of barley, rice, til and the like is called bahal. 5. Sasikt: It is that water which contains some particles of flour. 6. Asikth: It is the water resulting from kneading of flour from which particles of flour have been removed through the sieve. SaSTha adhyayana : pratyAkhyAna // 184 // Avashyak Sutra

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@Sksssssssssssssssssssssssssssssssssolljg cauvihAra upavAsa sUtra uggayasUre abhattaTTha paccakkhAmi, cauvihapi AhAra-asaNaM, pANaM, khAima, sAimaM, annatthaNAbhogeNaM, sahasAgAreNaM, pAriThAvaNiyAgAreNaM, mahattarAgAreNaM, savvasamAhivatti-AgAreNaM vosiraami| sUrya ke udaya hone se lekara abhaktArtha arthAt upavAsa kI pratijJA aMgIkAra karatA huuN| usake lie azana, pAna, khAdima aura svAdima-cAroM prakAra ke AhAra kA tyAga karatA huuN| anAbhoga, sahasAkAra, pAriSThApanikAkAra, mahattarAkAra evaM sarvasamAdhipratyayAkAra-ukta pAMca AgAroM ke sivAya sabhI prakAra ke AhAra-pAnI kA tyAga karatA huuN| I undertake a resolve to accept fast since sunrise. I discard all the four types of article of consumption namely food, liquids, dry fruit and fragrant substances. Only five exceptions are in this resolve namely Anabhog, Sahasakar, Parishthapanikar, Mahattarakar and Sarva Samadhi Pratyayakar. vivecana : abhattaTTha kA saMskRta rUpa hai-abhktaarthN| bhakta kA artha hai bhojn| jisa - sAdhanA meM kisI bhI prakAra ke bhojana kA koI prayojana na ho use abhaktArtha kahate haiN| ___ pUjya AcArya zrI AtmArAma jI mahArAja ke anusAra-upavAsa se prathama dina evaM upavAsa ke AgAmI dina yadi ekAzanA karanI hai to 'abhattahra' ke sthAna para 'cautthabhattaM abhattaLaM' pATha par3hanA caahie| Exposition: In Sanskrit, the word abhattathum is interpreted as abhaktarthum. Bhakt means food. The austerity in which food of any type is taken is called abhaktarth. * According to Acharya Atmaram Ji, in case ekasana is observed on the day preceding this austerity and also on the day succeeding it the word 'Chauthebhattum abhattathum should be recited in the sutra instead of abhattathum. tivihAra upavAsa sUtra uggayasUre abhattaTheM paccakkhAmi, tivihapi AhAra-asaNaM, khAima, sAima, annattha'NAbhogeNaM, sahasAgAreNaM, pAriTThAvaNiyAgAreNaM, mahattarAgAreNaM, savvasamAhivattiyAgAreNaM vosiraami| Avazyaka sUtra // 185 // 6th Chp. : Pratyakhyan

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bhAvArtha : sUryodaya hone para maiM upavAsa kI ArAdhanA hetu azana, khAdima evaM svAdima-ukta trividha AhAroM kA tyAga karatA huuN| anAbhoga, sahasAkAra pAriSThApanikAkAra, mahattarAkAra evaM sarvasamAdhipratyayAkAra- ina pAMca AgAroM ke sivAya sabhI AhAroM kA tyAga karatA huuN| Explanation : At sunrise, for the practice of fast (Upavas), I discard three types of food namely ashan, dry fruit and articles of fragrant taste. There are five exception namely Anabhog, Sahasakar, Parishthapanikar, Mahattarakar and Sarva Samadhi Pratyayakar. saMketa : sUtra meM Ae hue AgAroM kA artha pUrva sUtroM meM A cukA hai| cauvihAra upavAsa meM jala grahaNa nahIM kiyA jAtA, tivihAra upavAsa meM jala grAhya hotA hai / Indication: The meaning of the exceptions has been explained in earlier sutras. In chauvihar fast, even water is not taken while in tivihar fast, water can be accepted for consumption. pAnAhAra pauruSI pratyAkhyAna sUtra uggayasUre pANAhAra- porisiM paccakkhAmi, annattha'NAbhogeNaM, sahasAgAreNaM, pacchannakAleNaM, disAmoheNaM, sAhuvayaNeNaM, mahattarAgAreNaM, savvasamAhivattiyAgAreNaM, pANassa leveNa vA, aleveNa vA, accheNa vA, bahuleveNa vA, saMsittheNa vA, asittheNa vA vosiraami| bhAvArtha : sUryodaya se lekara pauruSI arthAt eka prahara ke lie jala kA tyAga karatA huuN| anAbhoga, sahasAkAra, pracchannakAla, dizAmoha, sAdhuvacana, mahattarAkAra, sarvasamAdhipratyayAkAra, jala kI apekSA se lepakRta, alepakRta, accha, bahulepa, sasiktha evaM asiktha - ukta AgAroM ke atirikta sabhI prakAra ke jaloM kA tyAga karatA huuN| saMketa : prastuta sUtra meM Ae hue sabhI AgAroM kA artha pUrva sUtroM meM kiyA jA cukA hai| Explanation: From sunrise for a period of one quarter of the day I avoid water. In it the exception are Anabhog, Sahasakar, Prachchann Kaal, Dishamoh, Sadhu Vachan, Mahattarakar, Sarva Samadhi Pratyayakar and in the context of water they are lepakrit, alepakrit, acheh, bahulep, sasikth and asikth. The meaning of all the above mentioned exceptions has been given in earlier sutras. SaSTha adhyayana : pratyAkhyAna // 186 // Avashyak Sutra

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divasacarima pratyAkhyAna sUtra divasacarimaM paccakkhAmi, cauvvihaMpi AhAraM asaNaM, pANaM, khAimaM, sAimaM, annattha'NAbhogeNaM, sahasAgAreNaM, mahattarAgAreNaM, savvasamAhivattiyAgAreNaM vosirAmi / bhAvArtha : dina ke aMtima bhAga meM sUryAsta paryaMta azana, pAna, khAdima aura svAdima rUpa caturvidha AhAra kA tyAga karatA huuN| anAbhoga, sahasAkAra, mahattarAkAra, sarvasamAdhipratyayAkAra - ina AgAroM ke sivAya sabhI prakAra ke AhAra- pAnI kA parityAga karatA huuN| Explanation: In the last quarter of the day. I resolve not to consume any of the four articles of consumption namely food, liquids, dry fruit and fragrant tasty substances all sunset. The only exception in things consumed is due to faulty memory of resolve, sudden dropping in mouth, consumption to obey order of the employer and samehi pratyayakar. vivecana : sAdhu rAtri-bhojana kA sarvathA tyAgI hotA hai| dina ke aMtima prahara meM sUryAsta se pUrva hI sAdhu AhAra- pAnI se nivRtta ho jAtA hai / AhAra- pAnI se nivRtti se lekara sUryAsta taka ke zeSa samaya kA tyAga meM upayoga karane ke lie sAdhu divasa carima pratyAkhyAna ko aMgIkAra karatA hai| isIlie isa sUtra meM anAbhoga, sahasAkAra, sarvasamAdhi Adi AgAroM kA ullekha hai| rAtri - bhojana ke tyAga meM to sAdhu ke lie kisI bhI AgAra kI anumati nahIM hai / Exposition: A monk is already non-taker of any food and liquid in the last quarter of the day before sunset. In order to discriminate during the remaining period till sunset, he accepts the pratiyakhyan of divasacharim. Si, in this aphorism exceptions namely Anabhog, Sahasakar, Mahattarakar, Sarva Samadhi and the like have been mentioned. In respect of not taking any food at night there is no exception for the monk. vizeSa : isI sUtra ke dvArA bhavacarama pratyAkhyAna arthAt jIvana bhara ke lie AhAra -pAnI ke tyAga (saMthAre) kA bhI saMkalpa grahaNa kiyA jAtA hai| yadi bhavacarama (saMthAre) kA pratyAkhyAna aMgIkAra karanA ho to " divasacarimaM" ke sthAna para " bhavacarimaM" pada kA uccAraNa karanA cAhie / Note: With this very aphorism, the pratyakhyan till the end of life (bhavecharam) about articles of consumption of food and water is also undertaken (it is santhara). In case the resolve is till end of life, the word bhava-charam should be pronounced instead of divasacharim. Avazyaka sUtra // 187 // 6th Chp. : Pratyakhyan

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k rnninninngll tnnisbhllsstt peakskskseelkesaksketcsakslaskeskskeakisakskeslesaleelkesalisakeseksisekasketskeeke skeleseseakskskskskskssleshasisirsadnegree abhigraha sUtra gaMTThisahiyaM abhiggahaM (ahavA muTThisahiyaM abhiggaha) paccakkhAmi, cauvvihaMpi AhAraM-asaNaM, pANaM, khAimaM, saaim| annattha'NAbhogeNaM, sahasAgAreNaM, mahattarAgAreNaM, savvasamAhivattiyAgAreNaM vosiraami| bhAvArtha : graMthi-sahita (athavA muSTi-sahita) abhigraha vrata grahaNa karatA huuN| phalataH azana, pAna, khAdima evaM svAdima rUpI cAroM AhAroM kA tyAga karatA huuN| anAbhoga, sahasAkAra, mahattarAkAra, evaM sarvasamAdhipratyayAkAra-ina cAra AgAroM ke sivAya abhigraha kI saMpannatA taka cAroM prakAra ke AhAra kA tyAga karatA huuN| Explanation: I make a resolve with abhigreh such as knot or fist. Sir, I discard all the four types of articles of consumption namely food, liquids, dry fruit and fragrance for taste. The laxity in it is only in respect of Anabhog, Sahasakar, Mahattarakar, Sarva Samadhi pratyayakar. With three conceptions I resolve not to take anything till the conclusion of my abhigreh. vivecana : abhigraha jaina pAribhASika zabda hai jisakA artha hai-saMkalpa yA pratijJA krnaa| karmoM kI viziSTa nirjarA ke lie abhigraha vrata dhAraNa kiyA jAtA hai| tapasyA kI samApti para, athavA binA tapasyA ke bhI sAdhaka apane mana meM saMkalpa dhAraNa kara letA hai ki amuka-amuka bAtoM/boloM/sthitiyoM kA saMyoga hone para hI maiM AhAra-pAnI grahaNa karUMgA, anyathA amuka avadhi taka nirAhAra rhuuNgaa| prastuta sUtra meM saMketa mAtra ke lie gaMThI, muTThI zabdoM kA vyavahAra huA hai| gaMTThisahiyaM * kA artha hai-grNthishit| sAdhaka kisI vastra yA Dore meM gAMTha bAMdha kara saMkalpa karatA hai ki jaba taka yaha gAMTha nahIM kholUMgA taba taka ke lie AhAra-pAnI grahaNa nahIM kruuNgaa| ___mutttthishiyN-musstti-shit| sAdhaka apanI muTThI banda karake saMkalpa letA hai ki jaba taka muTThI nahIM kholUMgA taba taka anna-jala grahaNa nahIM kruuNgaa| ____ abhigrahoM kI saMkhyA nizcita nahIM hai| sAdhaka ke apane citta para abhigraha kA prArUpa nirbhara hai| isameM saMdeha nahIM hai ki abhigraha eka kaThina sAdhanA hai| dhIra-vIra sAdhaka hI ise aMgIkAra karate haiN| parantu yaha bhI Avazyaka hai ki apane dhairya aura parAkrama ke anurUpa hI sAdhaka ko abhigraha aMgIkAra karanA caahie| Exposition: Abhigreh is a particular word in Jain philosophy. It means resolve, or determination. For special shedding of Kamas, abhigreh is undertaken. The ji.sh.k.bhllkllkllllbee SaSTha adhyayana : pratyAkhyAna // 188 // Avashyak Sutra

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practitioner after the conclusion of his austerity or even without any austerity such as fast, makes a resolve in his mind that he shall take food and water only when all the conditions and situations as mentally contemplated are fully fulfilled. Otherwise he shall remain without food till a particular period enunciated in the resolve. In this sutra the words knot, as mentioned are just an indication. The word ganthi-sahiyum means with a knot. The practitioner tying a knot in a piece of cloth or in a thread (or string) makes a resolve that he shall not consume any foodstuff or liquid till he does not untie that know. Muthi-sahiyam is with fist. The practitioner closing the fist makes a resolve not to consume anything till the fist is not opened. There is no definite number of abhigrehs. The nature of abhigreh depends on the mental set up of the practitioner. There is no doubt that abhigreh is a hard ascetic practice. Only forbearant practitioner accepts it but it is also essential that the practitioner should contemplate the abhigreh according to his patience and courage. dezAvakAzika abhigraha sUtra desAvagAsiyaM uvabhogaM paribhogaM paccakkhAmi, annattha'NAbhogeNaM, sahasAgAreNaM, mahattarAgAreNaM vosirAmi / bhAvArtha : dezAvakAzika vrata kI ArAdhanA ke lie upabhoga - paribhoga ke padArthoM kA pratyAkhyAna karatA huuN| anAbhoga, sahasAkAra evaM mahattarAkAra - ukta AgAroM ke sAtha parimANa kI huI vastuoM kA parityAga karatA huuN| Explanation: I undertake vow of discarding articles of consumption and of frequent use in order to practice deshavakashik resolve. The exceptions shell be Anabhog, Sahasakar and Mahattarakar. vivecana : 'dezAvakAzika' zrAvaka kA dasavAM vrata hai| isa vrata kA abhidheya hai - jIvana bhara ke lie bhogopabhoga kI jina vastuoM kA parimANa kiyA hai, punaH viziSTa tyAga bhAvanA tu una vastuoM kA pratidina parimANa karanA / udAharaNa ke lie - jaise zrAvaka jI ne jIvana-bhara ke lie pratijJA kI hai ki maiM pratidina dasa lITara jala se snAna karUMgA, usase adhika jala kA upayoga nahIM kruuNgaa| yaha jIvana-bhara ke lie tyAga hai / punaH zrAvaka vizeSa tyAgabhAva hetu prAtaH uThakara nizcaya karatA hai ki Aja maiM pAMca lITara jala se hI snAna karUMgA, usase adhika nhiiN| Avazyaka sUtra // 189 // 6th Chp. : Pratyakhyan

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"dezAvakAzika vrata" dhAraNa kI gaI pratijJAoM meM vizeSa ullAsa utpanna karatA hai| eka hI bAra upayoga meM Ane vAlI vastueM yathA - anna, phala Adi upabhoga kahalAtI haiN| punaH punaH upayoga meM Ane vAlI vastueM yathA - vastra, pAtra Adi paribhoga kahalAtI haiN| Exposition: Deshavkashik is the tenth vow of a shrawak. In brief the purpose of this vow is that the practitioner again fixes a limit of the articles of his use reducing there number as compared to that which he had earlier fixed for his entire life. Fir instance a shravak has made a resolve that throughout life he shall take bath only with ten litre of water and not more than that this resolve is for entire life-span. Again for special resolve getting up in the morning he decides that he shall take bath only with five litre on that days and not more than that. Deshavakashik vow generates special effort in earlier resolves. The articles which can be consumed only once are called upabhog. They are food articles, fruit etc. The articles which can be used again and again are called paribhog. They are cloth, pot and the like. pratyAkhyAna pAraNA sUtra uggae sUre namukkAra sahiyaM paccakkhANaM kayaM taM paccakkhANaM sammaM kAraNaM, na phAsiyaM, na pAliyaM, na tIriyaM, na kiTTiyaM, na sohiyaM, na ArAhiyaM, na ANAe, aNupAliyaM na bhavai, tassa micchAmi dukkaDaM / bhAvArtha : sUryodaya hone para jo namaskAra sahita. pratyAkhyAna kiyA thA, usa pratyAkhyAna ko yadi maiMne (mana-vacana) kAyA dvArA samyak rUpa se sparzita, pAlita, tIrita (tIrNa), kIrtita, zodhita evaM ArAdhita na kiyA ho, tathA AjJA kI anupAlanA na kI ho, to usase utpanna duSkRta mere lie mithyA ho / ****** Exposition: At the time of sunrise, I had made a resolve with Namaskar. In case mentally, verbally or physically I have not properly practiced it, followed it, completed it, discriminately attended to it, properly relished it for any fault committed in its practice. I feel sorry for the same and pray that my faults may be condoned. vivecana : sabhI prakAra ke pratyAkhyAnoM ke pAraNe ke lie prastuta sUtra kA paThana kiyA jAtA hai| dhyAna rahe ki 'namukkAra sahiyaM' pada ke sthAna para iSTa pratyAkhyAna kA nAma lenA caahie| 1. "namukkAra sahiyaM" isa pada ke sthAna para jo bhI pratyAkhyAna grahaNa kiyA ho, usakA uccAraNa karanA caahie| // 190 // Avashyak Sutra SaSTha adhyayana : pratyAkhyAna

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k llshglleeshglllli Rakeskskskskesikskskskskskskskelesdkesakskskskskskedlekaskesakesolesale skeske sakesheskosele skeske alsokesle skesalesaleriage udAharaNa ke lie-yadi pauruSI kA pAraNA karanA ho to kahanA cAhie-'porusIpaccakkhANaM kyN'| sparzita, pAlita Adi pratyAkhyAna ke chaha aMgoM ke abhidheyArtha isa prakAra haiM (1) sparzita-pravacanasAroddhAravRtti ke anusAra sparzita se tAtparya hai gurumukha se athavA svayaM hI savidhi pratyAkhyAna aMgIkAra krnaa| AcArya haribhadra ke anusAra-svIkAra kie hue pratyAkhyAna ko bIca meM khaNDita na karate hue zuddha bhAvanA se pAlana krnaa| (2) pAlita-pratyAkhyAna ko punaH punaH upayoga meM lAkara sAvadhAnI pUrvaka usakI rakSA krnaa| (3) zodhita-pratyAkhyAna meM koI doSa laga jAe to tatkSaNa usakI zuddhi kara lenaa| sohiyaM kA saMskRta rUpa zobhita bhI hotA hai| usake anusAra guruoM, sAdhArmikoM, athavA atithiyoM ko bhojana pradAna karake svayaM bhojana krnaa|| (4) tIrita-grahaNa kie hue pratyAkhyAna ko tIra-pUrNatA taka pahuMcAnA, athavA pratyAkhyAna kA samaya pUrA ho jAne para bhI saMtoSa pUrvaka kucha samaya Thaharakara bhojana krnaa| ___(5) kIrtita-pratyAkhyAna kI pUrti para bhojana prAraMbha karane se pUrva pratyAkhyAna ko vicAra kara pramodapUrNa bhAva se athavA utkIrtanapUrvaka kahanA ki maiMne amuka pratyAkhyAna amuka rUpa se aMgIkAra kiyA thA, vaha vidhi sahita sampanna ho gayA hai| isa prakAra pratyAkhyAna ko smaraNa kara prasanna honaa| . (6) ArAdhita-samasta doSoM se dUra rahate hue vidhi sahita pratyAkhyAna kI ArAdhanA krnaa| sUtra meM Ae hue aNupAliyaM-anupAlita kA artha hai tIrthaMkara bhagavantoM kI AjJA kA punaH punaH smaraNa karate hue pratyAkhyAna kA pAlana krnaa| 'Explnation: This aphorism is recited at the conclusion of every pratyakhyan. It should be kept in mind that instead of 'Namukkar Sahiyam' the name of the pratyakhyan concerned should be uttered--for instance at the conclusion of paurushi pratyakhyan, the word paurushi pratyakhyan should be uttered. Six words, sparshit, paalit and the like mentioned in the aphorism can be interpreted as follows: 1. Sparshit: According to 'pravachan sarodhar vrithi' the word sparshit denotes that the pratyakhan should either be accepted from the guru or by practitioner himself in proper manner. shneeshnney bll Avazyaka sUtra ramma // 191 // 6th Chp.:Pratyakhyan rpasasarapparaagapppppppprasasaramparasagar

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Aselessleolesaleasleshaashaalaakesta slesalesheskolesta shastlessleshaletestlessleshshastestsalsasteststreatsasteries According to Acharya Haribhadra the accepted pratyakhyan should not be diluted during that period and it should be practiced with proper contemplation. 2. Paalit: The pratyakhyan should he again and again recollected and it should be practiced carefully. 3. Shodhit: In case any fault is committed in practice of pratyakhyan it should be purified immediately. In Sanskrit sahiyum also means shobhit. It means one should take meals only after serving teachers, colleagues and guests. 4. Tearit: It means to be careful till the completion of the resolve. It also means that after the completion of pratyakhyan, one should wait for same time before consuming any thing. 5. Keertit: It means that after the fulfillment of the resolve and before taking meals, contemplating about the resolve one should in a state of pleasure or excitement say 'I had made the resove in certain form and it has been concluded properly' Recollecting the resolve in such a manner one should feel happy. 6. Aaradhit: It means practicing the resolve according to the code avoiding all the likely faults. The word anupalitanupaliyum in the aphorism means to recollect the command of the Tirthankar again and again while practicing the resolve. apazcima mAraNAntika saMlekhanA sUtra vidhi-apacchima-mAraNantiya-saMlehaNA samae posahasAlaM paDilehittA, posahasAlaM pamajjittA, uccAra-pAsavaNa-bhUmi paDilehittA, gamaNAgamaNaM paDikkamittA, dabbha-saMthAraM saMthArittA durUhittA ya uttarapurasthima-disAbhimuhe saMpaliyaMkAi AsaNe nisIittA, karayala-pariggahiyaM dasanahaM sirasAvattaM matthae aMjaliM kaTu evaM vaejjA bhAvArtha : Ayu karma ko svalpa jAnakara athavA mRtyu ko sannikaTa jAnakara sAdhaka mAraNAntika (mRtyu-paryaMta) aThAraha pApoM aura cAroM prakAra ke AhAra kA tyAga karane ke lie saMlekhanA mahAvrata aMgIkAra karatA hai| usake lie vaha pUrva taiyArI karatA hai, yathA-apazcima mAraNAntika saMlekhanA ke samaya sAdhaka pauSadhazAlA kI pratilekhanA karatA hai| pratilekhanA karake pauSadhazAlA kA pramArjana karatA hai| usake bAda mala-mUtra tyAgane kI bhUmi kI pratilekhanA karatA hai| tatpazcAt gamanAgamana kriyA kA pratikramaNa karake uttara-pUrva dizA meM mukha karake darbha saMstAraka kestatestreksheskskskskske alesalesale sketchesksksksksksksksksksksksksksksksksksksdastistestsleakske sakesekskskskskskage SaSTha adhyayana : pratyAkhyAna // 192 // aaparamanarasaaraaparapparganagarpaganapar Avashyak Sutra m anagerPATRIES

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(sUkhI ghAsa yA parAla kA bichaunA) para paryaMkAdi Asana meM AsIna hotA hai| usake bAda donoM hAtha jor3akara, dazoM aMguliyoM ko mastaka para sthApita karake isa prakAra kahatA hai Explanation: The resolve for samlekhana is undertaken when noticing that the age-determining kama is at its fag end or the death is close by. One detaches oneself from eighteen types of sins and four types of articles of consumption. For this purpose he prepares himself in advance. At the time of the resolve for marnantik samlekhana, the practitioner discriminately examines the place (paushadhshala) and properly cleans it thereafter. Then he examines the place meant for call of nature and disposal of excreta, urine and the like. Thereafter, he examines his activity relating to movement, Facing north-east he discriminately examines the dry grass meant for his bedding. He sits in a particular bedding. He sits in a particular state, then folding his hand and touching the forehead with all the ten fingers, he says as under namaskAra sUtra this i arihaMtANaM, bhagavantANaM, jAva saMpattANaM, namo'tthu NaM mama dhammAyariyassa jAva saMpAviu-kAmassa - vandAmi NaM bhagavantaM tatthagayaM ihagae pAsau me / bhAvArtha : arihaMtoM-bhagavantoM ko merA namaskAra ho, yAvat una sabhI uttama AtmAoM ko jo mukti prApta kara cuke haiM, merA namaskAra ho / mere dharmAcArya ko yAvat mokSa kI ArAdhanA meM saMlagna sabhI mokSAbhilASI sAdhakoM ko merA namaskAra ho / mokSa dhAma meM virAjamAna siddha bhagavAn evaM isa bhUmaNDala meM viharamAna mere dharmAcArya mujhe dekheM - arthAt mujha para kRpA-dRSTi kreN| I pay my obeisance to reverend arihantas and all those great souls who have already attained liberation. I bow to my spiritual master and all such practitioners of the path lending to salvation I bow to all the Siddhas who are in moksha area. The Viharman. Tirthankars in this world, and my spiritual master may bless me. In other words they may look after me. AlocanA sUtra tatthagae iyaM tti kaTTu vandittA evaM namaMsittA vaijjA- bhagavaM puvviM mae jANi vayANi cinnANi, tANi AloittA paDikkamittA niMdittA sillI hoUNa savvaM pANAivAyaM paccakkhAmi savvaM mosAvAyaM savvaM - adinnAdANaM, savvaM mehuNaM, savvaM pariggahaM, " 6th Chp. : Pratyakhyan Avazyaka sUtra // 193 //

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savvaM kohaM, jAva savvaM micchA-daMsaNasallaM, akaraNijjaM jogaM paccakkhAmi, jAvajjIvAe tivihaM tiviheNaM na karemi, na kAravemi, karaMtaM pi annaM na samaNujANemi, maNasA, vayasA, kAyasA, savvaM, asaNaM, pANaM, khAimaM sAimaM cauvvihaMpi AhAraM paccakkhAmi, jaavjjiivaae| jaMpi ya imaM sarIraM iTTha, kaMtaM, piyaM, maNuNNaM, maNAmaM, dhijjaM, visAsiya, saMmayaM, aNumayaM, bahumayaM, bhaNDa-karaNDaya-samANaM, rayaNa-karaNDabhUyaM mA NaM sIaM, mA NaM uNhaM, mA NaM khuhA, mA NaM pivAsA, mA NaM vAlA, mA NaM corA, mA NaM daMsA, mA NaM masagA, mANaM vAhiyaM, pittiyaM, saMbhiyaM sannivAiyaM, vivihA rogAyaMkA-parisahovasaggA na phusaMtu, tti kaTTu evaM piya NaM carimehiM ussAsa - nissAsehiM vosirAmi, tti kaTTu saMlehaNA jhUsaNAe dehaM jhosittA kAlaM aNavakaMkhamANe viharAmi / evaM mae saddahaNA, parUvaNA, aNasaNAvasare patte, aNasaNe kae phAsaNAe suddhA havijjA, evaM apacchimamAraNantiya-saMlehaNA jhUsaNA ArAhaNAe paMca aiyArA jANiyavvA na samAyariyavvA, taM jahA-ihalogAsaMsappaoge, paralogAsaMsappaoge, jIviyAsaMsappaoge, maraNAsaMsappaoge, kAmabhogAsaMsappaoge tassa micchA mi dukkaDaM / bhAvArtha : " arihanta aura siddha bhagavAn mujha para kRpA kreN|" isa prakAra arihantoM-siddhoM ko vandana karake aisA kahe - aho bhagavan ! pUrva meM maiMne jitane bhI vrata AcaraNa kie haiM unameM yadi doSa lage haiM to unakI AlocanA, nindA aura pratikramaNa karatA huuN| punaH ni:zalya (mAyA, nidAna evaM mithyAdarzana rUpI kAMToM se mukti hetu) hone ke lie sabhI prakAra kI hiMsA kA parityAga karatA huuN| sabhI prakAra ke asatya, sabhI prakAra ke caurya karma, sabhI prakAra ke maithuna, sabhI prakAra ke parigraha, sabhI prakAra ke krodha yAvat mithyA darzana zalya paryaMta aThAraha hI pApoM kA tathA na karane yogya kAryoM evaM indriya vyApAroM kA parityAga karatA huuN| maiM jIvana bhara tIna yogoM - mana, vacana evaM kAya se uparokta aThAraha pApoM kA na svayaM sevana karUMgA, na kisI ko sevana karane ke lie prerita karUMgA aura sevana karane vAloM ko acchA bhI nahIM maanuuNgaa| sabhI prakAra ke azana, pAna, khAdima aura svAdima rUpa cAroM AhAroM kA jIvana-bhara ke lie parityAga karatA huuN| merA yaha zarIra jo ki mujhe iSTa, kAMta, priya, manojJa, manAma, dhairya - pAtra, vizvAsapAtra, sammata, anumata, bahumata evaM AbhUSaNoM tathA ratnoM ke piTAre ke samAna priya rahA hai, maiM sadaiva sAvadhAna rahA hUM ki ise zIta kA prakopa na ho, garamI na lage, bhUkha na lage, pyAsa parezAna na kare, sarpa Adi na DaseM, cora na satAeM, DAMsa-macchara Adi na daMseM, vAta-pitta-kapha- sannipAta Adi vividha rogAtaMka, bAIsa parISaha tathA upasarga isakA sparza na kreN| isa prakAra pAlita-poSita aura rakSita apane isa zarIra kA aMtima zvAsa-prazvAsa taka ke lie parityAga karatA huuN| isa prakAra saMlekhanA Avashyak Sutra SaSTha adhyayana : pratyAkhyAna // 194 // satta,,,,,,,,,..

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dvArA karmoM kI nirjarA ke lie jIvana aura mRtyu kI icchA - anicchA se mukta rahakara vicarUMgA / isa prakAra merI zraddhA evaM prarUpaNA hai| anazana kA avasara prApta kara anazana karake sparzanA dvArA Atma-zuddhi kare / karmakSaya karane vAlI saMlekhanA - sAdhanA ke pAMca aticAra haiM jinheM jAnanA to cAhie para unakA AcaraNa nahIM karanA caahie| ve pAMca aticAra isa prakAra haiM - ( 1 ) isa loka saMbaMdhI AkAMkSA, (2) paraloka saMbaMdhI AkAMkSA, (3) mAna-sammAna kI kAmanA hetu adhika dina jIne kI AkAMkSA, (4) kaSToM se ghabarAkara zIghra mRtyu kI AkAMkSA karanA, evaM (5) AgAmI bhava meM kAma-bhogoM kI AkAMkSA rkhnaa| saMlekhanA sAdhanA kI avadhi meM maiMne yadi uparokta aticAroM kA sevana kiyA ho to tatsaMbaMdhI merA duSkRta - duzcintana mithyA ho / Explanation: After bowing to Arihantas and Siddhas he says as under: 'Blessed ones! I feel sorry for all the faults that I may have committed in the practice of all the resolves (vows). I condemn them and withdraw myself from them. May I be detached from all the thorns (namely deceit, nidaan and wrong faith) and for this purpose, I discard all types of violence I discard all type of falsehood, stealing, cohabitation, attachments, anger, ego and the like upto wrong faith. I discard all such activities that are undesirable and all activities relating to senses. Throughout my life I shall not mentally verbally or physically practice eighteen types of sins myself and ask anyone to commit such sins. I shell not even appreciate such acts committed by others. I withdraw myself from four types of articles of consumption namely solids, liquids, dry fruits and articles of fragrant taste for entire life-span. My physical body is liked by me. It is beautiful, loveable, trustworthy and desirable to me like a box of jewels. I have always taken precaution to protect it from drastic heat and cold, hunger and thirst, snake bite, thieves, mosquitoes, various types of disease and from imbalance in elements in the body, twenty two disturbances (Parishahs), and natural calamities. So far, I have looked after my body and taken care of it. Now I discard it till the last breath of my life. So, in order to shed karmas through samlekhama, I detaching myself from any desire or detraction for life or death. I shall spend the remaining period in this manner. This is my inner faith and its expression. At the time of fast one may desire self-purification by resorting to fast. The practice of samlakhana destroys the Karmas attached to the soul and there are five likely digressions. One should know them but not allow them in his life. They are as follows: Avazyaka sUtra // 195 // 6th Chp. : Pratyakhyan

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pyaksksksksksksksksksksksksst edicatest 19 pleaksksksiksakseksiksakse akskskske alske sleelka salkesakse oksksksksksksksdesisekesalesalesale skesta salesale skestlesslege 1. Desire relating to the current life 2. Desire relating to the next life 3. Desire to live for more days in order to get appreciation 4. Desire to die early feeling disturbed by troubles 5. Desire to enjoy sexual pleasures in the next life. I feel sorry and condemn myself for the same that. I may have committed any one of the above mentioned digression during the period of samlakhana. vivecana : jaina zramaNa kA saMpUrNa jIvana sAdhanAmaya hotA hai| dIkSA ke prathama kSaNa se lekara jIvana ke aMtima kSaNa taka vaha grahaNa kie gae mUlaguNoM evaM uttaraguNoM kI samyak ArAdhanA meM tallIna rahatA hai| jisa prakAra eka zreSThI apanI saMcita saMpatti kI surakSA evaM vRddhi meM sadaiva saMlagna aura sAvadhAna rahatA hai vaise hI zramaNa bhI grahaNa kie gae vratoM kI surakSA aura AtmaguNoM kI vRddhi meM satata saMlagna aura sAvadhAna rahatA hai| grahaNa kie hue vratoM meM kiMcit bhI skhalanA hotI hai to vaha tatkSaNa pratikramaNa, AlocanA evaM prAyazcitta dvArA usa skhalanA kI zuddhi kara letA hai| satata Atmazuddhi karate hue zramaNa apanI AtmA para lagI huI anAdikAlIna karma-kAlimA ko dho letA hai| karma-kAlimA ke dhulane se AtmA ke jJAnAdi guNa svataH prakaTa ho jAte haiN| sphaTika maNi kI bhAMti sAdhaka kI AtmA svaccha aura sunirmala ho jAtI hai| aisI avasthA meM sAdhaka jIvana ke moha aura mRtyu ke bhaya se atIta ho jAtA hai| cAra ghanaghAtI karmoM kA jaba taka samagratayA unmUlana nahIM hotA, taba taka sAdhaka niraMtara tapa aura dhyAna meM saMlagna rahatA hai| sAdhanA patha para calate-calate yadi zarIra zithila ho jAe, AyuSya-karma saMkSipta raha jAe to sAdhaka Agamokta vidhi-vidhAna se zarIra-tyAga ke lie prastuta hotA hai| sAdhAraNa saMsArI prANI mRtyu ke samaya bhayabhIta hote haiM, rote-kalpate haiM, mRtyu se bacane ke lie vaidyoM-hakImoM-DaoNkTaroM kI zaraNa meM jAte haiM, yathAsaMbhava auSadhAdi kA upayoga karate haiN| paraMtu AyuSya-karma yadi pUrNa ho cukA hai to koI bhI sAdhana mRtyu se rakSA nahIM kara sktaa| mRtyu kA prasaMga sAdhaka ke samakSa bhI upasthita hotA hai| parantu mRtyu ke prasaMga para sAdhaka ke hRdaya meM bhaya kI saMkSipta-sI rekhA bhI nahIM ubhrtii| kyoM? kyoMki usane apane samagra jIvana ko dharmakalA se sajAyA-saMvArA hai. bhaya aura bhaya ke kAraNoM kA anveSaNa karake unakA niraza kiyA hai| bhaya ke kAraNa hI vilIna ho jAeM to phira bhaya kaisA? sAdhaka mahotsava pUrvaka maraNa kA varaNa karatA hai| usakA maraNa, maraNa nahIM, balki mRtyu-mahotsava kahalAtA hai| jIvana ke pratyeka prasaMga para rahane vAlI prasannatA, mRtyu ke kSaNa meM TAGRARRORNP.802. saksksksksksksdesksisterstockskskskedeodesdesakes shkgllssshknnigllnnrnnigll SaSTha adhyayana : pratyAkhyAna // 196 // Avashyak Sutra

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psssakesesadisaksalesalesalesale sleshasaksalesale skese elesiaslesslesdeskolesalesslesalesakesale skeslesale skesisalesale ke sekskskskage bhI usake hRdaya aura Anana para virAjamAna rahatI hai| saMsArI ko mRtyu balAt khIMcakara le jAtI hai jabaki sAdhaka saMlekhanA ke mAdhyama se mRtyu se gujaratA hai| saMlekhanA 'mRtyu mahotsava' kI mahAna vidhi hai| yUM to sAdhaka divasAnta aura nizAnta-ina donoM saMdhyAoM meM pratidina apane doSoM kA nirIkSaNa aura prakSAlana karatA hai, parantu jIvanAnta para kI jAne vAlI saMlekhanA ke mAdhyama se vaha samagra jIvana meM lage hue doSoM kA vihaMgama dRSTi se nirIkSaNa aura prakSAlana karatA hai| isIlie ise 'apazcima mAraNAntika saMlekhanA' kahA gayA hai| pazcima kA artha hai-asta honaa| apazcima kA artha hai-aisA asta, jisake pazcAt punaH asta na honA pdd'e| arthAt aisA maraNa jisake pazcAt punaH maranA na pdd'e| dharma-sAdhanA hetu mAnava-zarIra sarvazreSTha sAdhana hai| jaina zramaNa dharma-sAdhanA meM zarIra kA pUrNa upayoga karatA hai| sAdhanA karate-karate zarIra jaba zithila ho jAtA hai, bhArasvarUpa pratIta hone lagatA hai, taba mRtyu ko sannikaTa jAnakara sAdhaka vizeSa ArAdhanA hetu taiyArI karatA hai| usI taiyArI kA nAma saMlekhanA hai| ___ samyak prakAra se Alekhana-AtmAvalokana-AtmAlocana kA nAma hai sNlekhnaa| saMlekhanA kI saMpUrNa vidhi sUtra ke mUla padoM meM hI spaSTa hai| ukta vidhi ke anusAra saMpUrNa taiyArI ke sAtha sAdhaka mRtyu kI AkAMkSA evaM jIvana kI anAkAMkSA, athavA jIvana kI AkAMkSA evaM mRtyu kI anAkAMkSA se mukta hokara samAdhi bhAva meM tallIna ho jAtA hai| samAdhi kI usa belA meM anAdikAlIna karma-rAzi jalakara bhasmIbhUta ho jAtI hai| utkRSTa samAdhi-bhAvoM meM vihAra karate hue sAdhaka nazvara deha kA visarjana kara detA hai| ____ AtmakalyANa ke abhipsu pratyeka sAdhaka ke hRdaya meM saMlekhanA kI abhipsA hotI hai| usI abhipsA ke kAraNa vaha pratidina donoM saMdhyAoM meM 'apazcima mAraNAMtika saMlekhanA' kI svAdhyAya karatA hai aura kAmanA karatA hai ki jIvanAnta kI belA meM use saMlekhanA kI sparzanA kA suavasara prApta ho| Exposition: The entire life of a Jain mendicant is that of spiritual practice. He remains absorbed meticulously in practice of major vows and supplementary vows right from the very moment of initiation in monkhood upto the very fag end of his life. Just as a nobleman always remains engaged in protection of his wealth and its further development, similarly Shraman remains engaged and is meticulously careful in practice of his vows, and developments of virtues of his self. In case any deviation occurs in the practice of his vows, he immediately sets it right through pratikraman, self-criticism and atonement. Through continuous self-purifications the Jain monk Avazyaka sUtra // 197 // 6th Chp.: Pratyakhyan letA hai|

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washes his soul shedding Kammas attached to it since time immoral. When the kammic dirt is washed off, the virtues latent in the soul appear themselves spontaneously. The soul of the practitioner shines like pure jewel and becomes purified. In this state the spiritual practitioner becomes free of attachment and fear of death. He remains engaged continuously in ascetic austerities and meditation till he completely uproots all the karmas that malign the soul. While practicing austerities, if the physical body becomes weak and the agedetermining Kama is almost at its end, the spiritual practitioner prepares himself for discarding the body in the manner defined in the ascetic code. The lay men feel frightened at the time of death. They weap and cry. They go to doctors, medical practitioners, physicians in order to avoid death. They also take medicines as far as possible. But no treatment can save them from claws of death in case their agedetermining Kamas is at its fag end. The spiritual practitioner also faces the stage of death. But at that time he does not have even an iota of fear in his heart and face. It is because his entire life is embodiment of spiritual practice. Medium of Samlekhane Samlekhane is the worthy procedure of festival of death. The spiritual practitioner normally practices it daily at sunrise and sunset. After discovering the fear and its causes, he has made it ineffective. When the causes of fear are eliminated, he does not commit sin. The spiritual practitioner attends to his death like a festival. His death is not an end of life. It is rather called the festival of death. The happiness appearing at every event in life remains evident on his face and in his heart even at the time of death. The demon of death can take away the worldly man but the spiritual practitioner passes through death in a state of samlekhana. Samlekhane is the grand procedure of the festival of death. Normally a spiritual practitioner daily at both the end points namely sunset and sunrise examines his faults and repents for them to cleanse them. But through samlekhana at the fag end of his life, he discriminately looks into the faults and digression committed during the entire life and through intropection and selfcriticism he washes them away. So it is called the final samlekhane at the end of the life-spam 'Apashchim marnantik samlekhane'. Pashchim means the end. Apashchim means such an end after which no end occurs again. It means such a death after which one does not have to die again. // 198 // Avashyak Sutra SaSTha adhyayana : pratyAkhyAna

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S The human body is the best medium for spiritual practice. A Jain monk make full use of his body in spiritual practice. When the body becomes weak as a result of spiritual practices and appears like a burden, then considering that death is very near the practitioner, he special practice prepares himself. Such a preparation is called Samlekhane. To examine in a proper manner--to examine the self critically is called samlekhane. The entire procedure of samlekhane is crystal clear in the aphorism. Following the special procedure the spiritual practitioner with complete preparation liberating himself from any desire for death or dislike for life and any desire for life or dislike for death, becomes deeply engaged in a state of equanimity. In that period of equanimious state the karmas of endless period turn into an ash and wither away. While engaged in highest state of equanimity the spiritual practitioner discards his attachment for physical body. Every spiritual practitioner engaged in self-realisation has a latent desire in his heart that he may be blessed with samlekhane. So, daily both the time he recites the lesson "apashchim marnnantik samlekhane', so, that at the fag end of his life he may be blessed with the opportunity to go through samlekhana. udoklukluluklululululululululululululululululululululululululululululululululululului Il sit tageco E Fiqur il || Aavashyak Sutra Concluded || Avazyaka sUtra ************* ** // 199 // * ** 6th Chp.: Pratyakhyan * * **

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Assisksksksiraisalesale skoses slessssssssle skeedeskskskskskskskskskskskskskskskskskskskske aksaksesakcelesskskskskskskskskosalesta ko keep PM Teekasakskskskskskele skeskskskskskskskskskskskskskskelesdesksdeskskskskskskskskeskskskskskeakergie Avazyaka sUtra zrAvaka pratikramaNa Qnnikrnninnishsessellshshshgllenninngnniglllli

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Avazyaka sUtra : zrAvaka pratikramaNa Avashyak Sutra: Shravak Pratikraman prathama Avazyaka (First Aavashyak ) vidhi : sarvaprathama guru mahArAja ko tikkhutto ke pATha se savidhi vandana karake caturzitistava kI AjJA lekara samyaktva kI zuddhi ke lie Age kahe gae sUtra kA cintana kareM Procedure: The practitioner should first of all bow to the spiritual master as laid down in the code. He should then seek permission to recite hymn in praise of 24 Tirthankar. Thereafter, for the purification of his vision and faith, he should recite the following verse: samyaktva sUtra arihaMto mahadevo jAvajjIvaM susAhuNo guruNo / jiNapaNNattaM tattaM ia sammattaM mae gahiyaM / paMciMdiyasaMvaraNo taha navavihabaMbhaceraguttidharo / caDavihakasAyamukko ia aTThArassaguNehiM saMjutto / paMcamahavvayajutto paMca - vihAyAra - pAlaNa samattho / paMcasamio ttigutto chattIsa guNo guru majjha // bhAvArtha : jIvanabhara ke lie arihaMta bhagavAn mere deva haiN| zuddha saMyama kA pAlana karane vAle sAdhu mere guru haiN| jinezvara bhagavAn dvArA prarUpita ahiMsA Adi tatva hI merA dharma hai| deva, guru evaM dharma para avacila zraddhA svarUpa yaha samyaktva maiMne grahaNa kiyA hai| pAMca indriyoM ko vaza meM karane vAle, nau prakAra kI brahmacarya kI guptiyoM ko dhAraNa karane vAle, cAra prakAra ke kaSAyoM se mukta, ina aThAraha guNoM se yukta, tathA pAMca mahAvratoM se yukta, paMcavidha AcAra ko pAlana karane meM samartha evaM pAMca samitiyoM va tIna guptiyoM kI ArAdhanA karane vAle, ukta chattIsa guNoM ko dhAraNa karane vAle sacce sAdhu hI mere guru haiN| zrAvaka Avazyaka sUtra // 203 // Ist Chp. : Samayik

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beeddi Relaskalsakskale skskske alskvle skeskasaisales sksksksksdasisaleste slikestreslesleelestiaakestastests testsleakese Exposition: For my entire life, honorable omniscient (Arihantas) are my gods. The monks who meticulously follow the ascetic code are my spiritual masters. The dharma consisting of non-violence and the like as propagated by omniscient is my dharma. I have unflinching faith in such gods, gurus and dharma and vow to follow it. My spiritual master has 36 virtues. He has control over five senses. He is following nine prohibitions relating to celibacy. He has subdued four passions. He practices five great vows. He follows five types of ascetic conduct, five samitis and three stoppages (Guptis). vivecana : satya para sudRr3ha zraddhA hI samyaktva hai| isa jagata meM rAga-dveSa ke vijetA arihaMta deva hI sacce deva haiM, vizuddha saMyama kI ArAdhanA meM satata saMlagna susAdhu hI sacce guru haiM evaM ahiMsA, satya, Adi pAramArthika tatvoM kA varNana karane vAlA dharma hI saccA dharma hai| aise sacce deva, guru evaM dharma para sudRr3ha AsthA rakhanA hI samyaktvI kA lakSaNa hai| ___'Avazyaka' meM praveza se pUrva zrAvaka sarvaprathama svayaM dvArA grahIta samyaktva kA smaraNa karatA hai aura uparokta sUtra ke mAdhyama se apanI zraddhA ko sudRr3hatA pradAna karatA hai| Explanation: The firm faith in truth is right perception (Samyaktva). In this world only arihantas are the real gods as they have subdued attachment and hatred completely. The true monks who practice ascetic code meticulously are the real gurus. The dharma that is based on non-violence, truth, and the like that are highest principles is the true dharma. It is the characteristic of a person of right perception that he has firm faith in gods, gurus and dharma. Before starting Avashyak, the shravak first of all recollects the Samyaktva accepted by him and provides firmness to his faith by reciting above mentioned aphorism. vidhi : tatpazcAt zrAvaka kramazaH 'AlocanA sUtra' evaM 'uttarIkaraNa sUtra' kA smaraNa kre| usake bAda eka 'caturviMzatistava' kA dhyAna kre| 'namo arihaMtANaM' kA uccAraNa karate hue dhyAna pUrNa kre| punaH mukhara svara meM eka 'caturviMzatistava' kA uccAraNa kre| usake bAda dAyAM ghuTanA bhUmi para rakhakara evaM bAyAM ghuTanA UMcA rakhakara 'praNipAta sUtra' (Namo'thuNaM) kA do bAra manana kre| praNipAta sUtra ke dvitIya Avartana meM sUtra meM Ae hue 'saMpattANaM' isa pada ke sthAna para 'saMpAviukAmANaM' yaha pada boleN| ___ usake bAda 'tikkhutto' ke pATha se guru mahArAja ko vandana karake 'AvassahI sUtra' kA uccAraNa karate hue prathama Avazyaka kI AjJA leN| Rakeshkarskskskskskskestracksksksksksksksksksksksksksksattat mnnigNddignni shNkrnni nnigllnninnjgllgllll prathama adhyayana : sAmAyika // 204 // Shravak Avashyak Sutra aasasaram p aranararamananewrapawarmraparmarparmapanerapants

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Posekslashesdasleelesslestendrakashankshasakskskskskskskskskskskskskskskesekskesekskskskskskskese Procedure: Thereafter the shravak recites Alochana Sutra and Uttarikaran Sutra before meditating on Chaturvinshiti Stava. He then in meditation utters obescence to arihantas to conclude meditation. Thereafter he again recites Chaturvinshiti Sutra loudly. Then keeping his left knee raised and right knee touching the ground, he recites the aphorism of Namothanum twice. In the second namothanum he utters Sampaveokammanum (those who are going to attain liberation) instead of Sampattanum (those who have attained liberation). Thereafter saluting the guru by reciting aphorism of Tikhutto, he recites aphorism of avassahi as mentioned below to seek his permission for first avashyak. jnshkgnnikllshgll shnnikrnnikllshglllli AvassahI sUtra AvassahI icchAkAreNa saMdisaha bhagavaM! devasI paDikkamaNo ThAmi, devasI-jJAnadarzana-carittAcaritta tapa-aticAra-cintavaNA artha karemi kaausggN| bhAvArtha : he bhagavan! Avazyaka kI ArAdhanA ke lie AjJA pradAna kreN| dina-saMbaMdhI doSoM kI nivRtti ke lie maiM pratikramaNa prAraMbha karatA huuN| Aja dina meM mere jJAna, darzana, zrAvakavrata evaM tapa meM jo aticAra lage haiM unake ciMtana ke lie kAyotsarga karatA huuN| Cxposition: 'O' Lord! Kindly grant me permission for practicing avashyak. I start pratikraman in order to discard faults committed during the day. In order to recollect the devialtions incurred by me in right knowledge, right perception and in practicing the vows of Shravak and austerities. I do Kayotsarg (meditation discarding attachment of self from the body). vidhi : tatpazcAt eka 'namokAra maMtra' kA uccAraNa karake nimnalikhita sAmAyika sUtra par3heM Procedure: Thereafter once namokar mantra should be uttered and then the following aphorism of samayik should be recited. sAmAyika sUtra karemi bhaMte! sAmAiyaM sAvajaM jogaM paccakkhAmi jAva niyama pajjuvAsAmi, duvihaM tiviheNaM na karemi, na kAravemi, maNasA vayasA kAyasA, tassa bhaMte! paDikkamAmi, niMdAmi, garihAmi, appANaM vosiraami| bhAvArtha : he bhagavan! maiM samatAbhAva rUpa sAmAyika kI sAdhanA hetu prastuta huuN| sabhI prakAra keekarkelelesslesslessleeplerlessleskoselesslelesslelesslesslesterestselessnesnesslesalelesslesdesireekriskoselesslesslesslesterlesslesalelete zrAvaka Avazyaka sUtra // 205 // Ist Chp. : Samayik

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palesaleakskskskalsseskesicolasalskskskskskskskskskskskskskskelesdesisdesistestskskstestsecsikseer ke sAvadya-yogoM (duzcintana, durvacana evaM duSkarma) kA maiM parityAga karatA huuN| grahaNa kI gaI sAmAyika kI avadhiparyaMta arthAt jitane kAla taka maiM sAmAyika kI ArAdhanA karUMgA utane kAla taka ke lie do karaNa (karanA-karAnA) evaM tIna yoga (mana-vacana-kAya) se samasta pApoM ko mana, vacana evaM kAya se na maiM svayaM karUMgA aura na hI dUsaroM se kraauuNgaa| bhagavan! atIta kAla meM mere dvArA hue samasta sAvadha vyApAroM se maiM pIche haTatA hUM, unakI Atma-sAkSI se nindA karatA hUM, guru-sAkSI se gardA karatA hUM evaM apanI pAparUpa AtmA kA parityAga karatA Exposition: 'O' Lord! I am ready for practicing Samayik--the state of equanimity. I detach myself from all activities involving violence (namely ill thoughts, foul words and bad reactions) for the defined period upto which I have adopted samayik, I shall neither do myself nor get done any sin through others mentally, orally or physically. I withdraw myself from all acts of violence performed by me in the past. I curse them though self-criticism and condemn them in the presence of my spiritual master. I detach myself from that sinful state. vivecana : sAdhu kI sAmAyika jIvana paryaMta ke lie hotI hai evaM zrAvaka kI sAmAyika nyUnatama ar3atAlIsa minaTa ke lie| sUtra meM Ae hue 'jAva niyama' pada se yahI saMketa kiyA gayA hai| yadi zrAvaka eka sAmAyika karanA cAhatA hai to isa pada ke sthAna para 'muhUrta eka ghar3I do' kahe, yadi do sAmAyika karanA cAhatA hai to 'muhUrta do ghar3I cAra' khe| jitanI sAmAyika karanI haiM usI ke anusAra muhUrta evaM ghar3I kI saMkhyA bar3hA lenI caahie| sAdhu tIna karaNa evaM tIna yoga se jIvana bhara ke lie samasta sAvadya-vyApAroM kA tyAga karatA hai| zrAvaka ke lie aisA saMbhava nahIM hai| usa para parivAra, samAja evaM saMgha ke aneka dAyitva hote haiN| una dAyitvoM ke pAlana ke lie use AraMbha-samAraMbha karanA par3atA hai| sUtra meM duvihaM tivihaM' jo pada AyA hai usakA artha hai- mana, vacana evaM kAya se sAvadha vyApAroM ko na maiM svayaM karUMgA evaM na hI kisI dUsare se kraauuNgaa| yahAM para sAvadha vyApAroM ke anumodana kA tyAga nahIM kiyA gayA hai| aisA isalie hai ki zrAvaka ke jo sAvadha udyoga-vyApAra Adi pragatimAna haiM unameM usakI anumodanA akhaNDa rUpa se jur3I huI hai| zrAvaka jaba sAmAyika karatA hai, usa samaya bhI usake vyApAra Adi calate hI rahate haiN| isalie anumodana kA tyAga zrAvaka ke lie saMbhava nahIM hai| Explanation: The samayik of a jain monk is for entire life while the samayik of a shravak is for the minimum period of 48 minutes. The words 'Jaav niyam'in prathama adhyayana : sAmAyika // 206 // Shravak Avashyak Sutra

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anslassleeple.slesaleslesaleshe sakestastesleasle skesta slesslesalesakssistassle skesaksesalesalestestskestesslesalesalesalestrolesalese seskaree the aphorism indicate that in case the shravak intends to remain in one samayik he should utter one muhurat or two gharies and for two samayiks, he should say two muhurat or four gharies. He should increase the number of muhurats according to the number of samayiks. A monk discards all the sinful activities for entire life mentally, orally and physically in all the three ways namely by doing, getting done and appreciating the sinful act that is done. But it is not possible for shravak to-act in this manner. He has to discharge responsibility towards his family, society and the religious organization. In order to properly perform such duties, he has to incur certain acts involving violence to living beings. In the aphorism, the words are 'duvihum tivihum'. It means I shall neither do myself nor get done acts of violence mentally verbally and physically. Here he has not discarded appreciation of such acts because in his business such acts of violence are already being done. His involvement is already there indirectly. Even during the period when a shravak is in samayik, his worldly business is functioning. So, it is not possible for a shravak to detach himself from appreciation or in supporting such acts. . vidhi : tatpazcAt Atmazuddhi ke lie nimnalikhita 'saMkSipta pratikramaNa sUtra' kA uccAraNa karanA cAhie Procedure: Thereafter for self-purification he should recite short pratikraman given below Mykshllrllllshgllka saMkSipta pratikramaNa sUtra icchAmi ThAmi kAussaggaM jo me devasi aiyAro kao, kAio, vAio, mANasio, ussutto, ummaggo, akappo, akaraNijjo, dujjhAo, duciMttio, aNAyAro, aNicchiyavvo, asAvago-pAvago, NANe taha saNe, carittA-caritte suya sAmAie, tiNhaM guttINaM, cauNhaM kasAyANaM, paMcaNhaM aNuvvayANaM, tiNhaM guNavvayANaM, cauNhaM sikkhAvayANaM, bArassa vihassa sAvaga-dhammassa jaM khaMDiyaM, jaM virAhiyaM, tassa micchA mi dukkdd| bhAvArtha : (kAyotsarga meM praveza karane se pUrva zrAvaka AtmA kI zuddhi ke lie dina meM lage hue saMbhAvita doSoM se pIche haTane kI pratijJA karatA hai-) maiM divasa saMbaMdhI doSoM se nivRtta hone ke lie kAyotsarga karanA cAhatA huuN| maiMne mana, vacana, kAya saMbaMdhI kisI aticAra kA sevana kiyA ho, utsUtra kI prarUpaNA kI ho, unmArga meM gamana zrAvaka Avazyaka sUtra // 207 // parmanaspapparaspaspreparasp Ist Chp. : Samayik pers

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sssssslessleelesslese.slesakalee doclesslesslesslesslesslesslesslesslelesslesslesslesslese. s pokestakesekasekskskskskskskelesksekcakeekakeskskskskskskskskskskskskskskskskskskskskskskskskrit kiyA ho, akalpanIya aura akaraNIya kArya kiyA ho, Arta evaM raudra dhyAnoM ko dhyAyA ho, mana se duSTa cintana kiyA ho, kAya se anAcAra kA sevana kiyA ho, nahIM cAhane yogya ko cAhA ho, zrAvaka-dharma ke viparIta kArya kiyA ho, jJAna, darzana, zrAvaka vrata, sUtra evaM sAmAyika saMbaMdhI kisI aticAra kA sevana kiyA ho, isI prakAra tIna guptiyoM kA gopana na kiyA ho, cAra kaSAyoM kA damana na kiyA ho, pAMca mahAvratoM, tIna guNavratoM evaM cAra zikSA vratoM-ukta bAraha prakAra ke zrAvaka vratoM ko aMzataH khaNDita kiyA ho athavA kisI prakAra kI virAdhanA kI ho to tatsaMbaMdhI mere pApa niSphala hoN| Exposition : (Before adopting the posture of Kayotsarg a shravak for selfpurification detaches himself from possible deviations (or faults) committed by him during the day). I, in order to detach myself from faults committed during the day, want to do kayotsarg. I may have committed any deviation (atichaar) mentally, orally or physically, I may have interpreted scriptures in an improper manner. I may have conducted myself on wrong path. I might have done such acts which I should not have done. I may have engaged myself in state of grief or agitation. I might have engaged myself in melancholy contemplation. I might have committed physically prohibited act, I may have desired what I should not have desired. I might have done an act which is against the code meant for a shravak. I might have committed any fault in respect of right knowledge, right perception, vows of a shravak, scriptures or samayik. Similarly I might not have performed three stoppages (guptis) properly. I might not have controlled four passions properly, practiced five minor vows meticulously, three qualitative vows and four disciplinary vows properly. I may not have properly devoted in practice of twelve vows of a shravak or I have practiced them in an improper manner. I pray that my such conduct may be condoned. sUcanA : prastuta sUtra ke vivecana ke lie 'zramaNa Avazyaka sUtra' meM Ae hue saMkSipta pratikramaNa sUtra (peja 28-29) ko dekheN| antaraM itanA hai ki vahAM sAdhu-dharma saMbaMdhI pAMca mahAvratoM Adi kA varNana hai jabaki prastuta sUtra meM zrAvaka-vratoM kA varNana hai| zrAvaka-vratoM kA vivecana agrima sUtroM meM kiyA jaaegaa| Phelesslesalesslesslesalesalestatestrackslassesledesaksesalese solesakseseakshradesdesaksksdesdesisterestesterste strelesdesslesslesale dese strokestreleselesolesale ke kare Note: For detailed explanation of this aphorism, see short Pratikraman Sutra mentioned in Shraman Avashyak Sutra, at pp. 28-29. The only difference is that in shraman sutra, five major vows and the like of an ascetic are mentioned while here the vows of a shravak are narrated. The vows of a shravak are mentioned in detail in the aphorism ahead. prathama adhyayana : sAmAyika // 208 // Shravak Avashyak Sutra waasaramaraparmanaraypramanarayanarararararararararararararararass

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peekesekaskedeskeleslelessleshaskskskskelese selessleeleshe saleshe steele slesslesalesisekestlesslesheste se sleep vidhi : tatpazcAt 'uttarIkaraNa sUtra' kA ciMtana kreN| usake bAda kAyotsarga mudrA meM sthira hokara 99 prakAra ke aticAroM kA dhyAna kreN| Procedure: Thereafter, he should contemplate 'Pratikraman Sutra'. After that in the state of kayotsarg, he should contemplate on 99 deviations that are likely in the conduct of a Shravak. sUcanA : zrutajJAna ke 14 evaM darzana ke 5 aticAroM se saMbaMdhita AlocanA sUtroM ke lie dekhie pRSTha 31-341) Note: See pp. 31-34 for 14 deviations relating to study of scriptures and five deviations relating to right faith or right perception. . prathama aNuvrata viSayaka aticAra AlocanA . pahilA thUla prANAtipAta-veramaNa vrata ne viSaya jo koI aticAra lAgA hoya te AlouM, 1. rIsa vase gADhA baMdhaNa bAMdhyA hoya, 2. gAr3hA ghAva ghAlyA hoya, 3. avayava nA viccheda kIdhA hoya, 4. atibhAra ghAlyo hoya, 5. bhAta pANI kA viccheda kIdhA hoya, jo me devasi aiyAra kao tassa micchA mi dukkddN| ____ bhAvArtha : prathama prANAtipAtaviramaNa nAmaka aNuvrata meM yadi kisI prakAra kA aticAra lagA ho to maiM usa aticAra kI AlocanA karatA huuN| prathama aNuvrata ke pAMca aticAra haiM, yathA(1) krodha ke vazIbhUta ho kara trasa jIvoM ko kaThora bandhanoM se bAMdhA ho, (2) tIvra prahAra se ghAyala kiyA ho, (3) jIvoM ke aMgopAMgoM kA chedana kiyA ho, (4) sAmarthya se adhika bhAra lAdA ho, evaM (5) ucita samaya para anna-jala nahIM diyA ho, athavA apane adhIna kAma karane vAle sevaka Adi ko ucita vetana na diyA ho, isa prakAra maiMne yadi kisI aticAra kA sevana kiyA hai to maiM usa doSa se pIche haTatA huuN| merA vaha duSkRta mithyA ho| Exposition: In the practice of first minor vow (anuvrat), if I have committed any minor fault or deviation. I repent for the same. There are five likely deviations namely (1) In a fit of anger to tie tightly the mobile living hangs (2) to cause serious hurt to them (3) to cut limbs or sub-parts of living beings (4) to burden them with a load more than their capability (5) not to provide food or water at proper time or not to give wages to the servant at proper time. In case I may have committed any such fault. I feel sorry for the same and refrain from the same in future. May my fault be condoned. zrAvaka Avazyaka sUtra // 209 // Ist Chp. : Samayik

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dvitIya aNuvrata viSayaka aticAra AlocanA bAthU mRSAvAda - veramaNa vrata ne viSaya je koI aticAra lAgo hoya te AloDaM, 1. sahasAkAri kahI prate kUr3A Ala dIdhA hoya, 2. rahassa chAnI vArtA prakaTa karI hoya, 3. strI-puruSa kA marma prakAzyA hoya, 4. kahIM pratepAya pADavA bhaNI mRSA upadeza dIdhA hoya, 5. kUr3A lekha likhyA hoya, jo me devasi aiyAra kao tassa micchAmi dukkaDaM / bhAvArtha : sthUla mRSAvAda viramaNa nAmaka dvitIya aNuvrata ke viSaya meM yadi koI doSa laga gayA ho to maiM usakI AlocanA karatA huuN| dvitIya aNuvrata ke pAMca aticAra isa prakAra haiM- ( 1 ) viveka - vicAra ko bhulA kara sahasA kisI para jhUThA Aropa lagAyA ho, (2) kisI kI gupta bAta ko prakaTa kiyA ho, (3) apanI strI ke marma ko prakAzita kiyA ho, (pratikramaNa karane vAlI strI kahe-apane pati ke marma ko prakAzita kiyA ho), (4) apane adhIna karane ke lie kisI ko anucita salAha dI ho, evaM (5) jhUThe lekha likhe hoN| ukta aticAroM meM se yadi maiMne kisI aticAra kA sevana kiyA hai to usa doSa se maiM pIche lauTatA huuN| merA vaha doSa mithyA ho| Exposition: I feel sorry for any fault committed by me in practice of second partial vow namely abstaining from telling a lie. Five faults pertaining to second minor vow (anuvrat) are as under: (1) To level false accusation on any one without properly applying the mind (2) to disclose any secret (3) do disclose any secret talk pertaining to one's spouse ( 4 ) to give an improper suggestions to a person in order to subdue any one (5) To publish false writings. In case I may have commited any such faults, I withdraw myself from the same. May I be absolved of that sin. tRtIya aNuvrata viSaka aticAra AlocanA trIjA thUla adattAdAna- veramaNa vrata ke viSaya je koI aticAra lAgo hoya te AlouM 1. cora kI curAI vastu lIdhI hoya, 2. cora ne sAhaja dIdhA hoya, 3. rAjya - viruddha kArya kIdhA hoya, 4. kUr3A tola kUr3A mApa kIdhA hoya, 5. vastu meM bhela saMbhela kIdha hoya, jo me devasi aiyAra kao tassa micchAmi dukkaDaM / bhAvArtha : sthUla adattAdAna viramaNa nAmaka tRtIya aNuvrata ke viSaya meM yadi koI aticAra laga gayA hai to maiM usakI AlocanA karatA huuN| tRtIya aNuvrata ke 5 aticAra isa prakAra haiM prathama adhyayana : sAmAyika Shravak Avashyak Sutra // 210 //

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please skelesedsekskskskskskskskskskskskskskskskskskskele skesakskskskskskskskskskskskskskskrER (1) cora dvArA curAI huI vastu ko kharIdA ho, (2) cora kI sahAyatA kI ho, (3) rAjakIya kAnUnoM ke viruddha koI kAma kiyA ho, (4) tola aura mApa meM kama-jyAdA kiyA ho, evaM (5) adhika lAbha ke lie vastuoM meM milAvaTa kI ho, divasa saMbaMdhI ukta aticAroM meM se yadi kisI aticAra kA maiMne sevana kiyA ho to usa doSa se maiM pIche haTatA hUM, arthAt merA vaha doSa niMdanIya hai| vaisA doSa punaH nahIM kruuNgaa| Exposition: The Third partial vow is to avoid gross stealing. In this context, I may have in any way transgressed the vow, I repent for the came. There are five ___likely digressions. They are as follows : (1) to purchase a thing stolen by a thief (2) to help the thief in stealing (3) to do any activity prohibited by the state law (4) to flout in weights and measures (5) to adulterate things in order to have more profit. In case I may have committed any of the above faults during the day. I retreat from the same. In other words I criticise the same. I resolve that I shall not repeat it. - caturtha aNuvrata viSayaka aticAra AlocanA cauthA thUla svadAra-saMtoSa maithuna-veramaNa vrata ke viSaya je koI aticAra lAgo hoya te AlouM 1. ittara-thor3A kAla kI rAkhI sUM gamana kIdhA hoya, 2. aparigahiyAsuM gamaNa kIdhA hoya, 3. aNaMga krIDA kIdhI hoya, 4. parAyA vivAha-nAtA joDyA hoya, 5. kAmabhoga tIvra abhilASA se sevyA hoya, jo me devasi aiyAra kao tassa micchA mi dukkddN| __bhAvArtha : sthUla svadAra saMtoSa nAmaka caturtha aNuvrata ke viSaya meM yadi koI doSa laga gayA ho to maiM usa kI AlocanA karatA huuN| caturtha aNuvrata ke pAMca aticAra isa prakAra haiM(1) alpAyu vivAhitA patnI se prasaMga kiyA ho, (2) jisase vidhivat vivAha nahIM huA hai, jo abhI vAgdattA hai, arthAt jisase abhI sagAI huI hai aisI strI se saMga kiyA ho, (3) kAmAMga ke itara aMgoM se krIr3A kI ho, (4) svasaMtAna ke atirikta dUsaroM kI saMtAnoM ke lagna karAe hoM, evaM (5) kAma-bhogoM meM tIvra Asakti rakhI ho, ukta aticAroM meM se kisI aticAra kA ___ maiMne sevana kiyA hai to merA vaha aticAra mithyA ho| Exposition: The fourth minor (partial) vow is to remain sexually satisfied with one's own spouse. In case I may have committed any fault in its practice, I criticise the same. There are five likely digressions. They are as under: (1) to have sex with Piple aloske alcastesterskcarsakskskestradeshakasic sialskosekesale salesalestostsdastists stosdeshe systesselskosele skese aloeskele skeseskskskskskskskskskskaree zrAvaka Avazyaka sUtra // 211 // Ist Chp.:Samayik

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.... . . .. . . .. sekelelsekekekesakeseksleakskskskeleleakekekskskskskskskskskske kesaksalesalesakskskskskskskskskskege one's wife who is yet not of ripe age (2) to have sex with the betrothed one before marriage (3) to have sexual enjoyment with limbs other than the natural sex organs (4) to get persons other than the members of one's own family engaged matrimonially (5) to have deep sexual interest in sex. In case I may have committed any one of the above mentioned fault, I feel sorry for the same. I may kindly be absolved of the same. paMcama aNuvrata viSayaka aticAra AlocanA pAMcavAM thUla parigraha-parimANa vrata ke viSaya je koI aticAra lAgo hoya te AlouM, 1. khetta vatthu no parimANa atikramyA hoya, 2. hiraNya-suvarNa no parimANa atikramyA hoya, 3. dhana-dhAnya no parimANa atikramyA hoya, 4. dopada copada-nuM parimANa atikramyA hoya, 5. kuviya dhAtu no parimANa atikramyA hoya, jo me devasi aiyAra kao tassa micchA mi dukkddN| bhAvArtha : sthUla parigraha parimANa nAmaka paMcama aNuvrata ke viSaya meM yadi koI doSa lagA hai to maiM usakI AlocanA karatA huuN| paMcama aNuvrata ke pAMca aticAra isa prakAra haiM-(1) kSetra evaM vAstu (kheta Adi khule evaM makAna-dukAna Adi Dhake hue sthAna) ke viSaya meM jo maryAdA kI hai, usakA ullaMghana kiyA ho, (2) cAMdI aura svarNa ke parimANa kA ullaMghana kiyA ho, (3) dhana-dhAnya ke parimANa kA ullaMghana kiyA ho, (4) dvipada (sevaka-sevikA) evaM catuSpada (gAya-bhaiMsa Adi) ke parimANa kA ullaMghana kiyA ho, evaM (5) gharelu sAmagrI ke parimANa kA atikramaNa kiyA ho, ukta atikramaNa se utpanna doSoM se maiM pIche haTatA huuN| mere ye doSa mithyA hoN| Exposition: The fifth minor (or partial) vow is about limit is gross possessions and attachment thereof. I feel sorry in case I may have committed any fault in its practice. There are five likely digressions in its practice. They are as follows: (1) to cross the limit resolved regarding possession of vacant land, fields and build-up structures (2) to cross the limit resolved in respect of possession of gold and silver (3) to cross the restraint decided about possession of food articles and money (4) to cross limit resolved regarding possession of bipeds (servents) and quadruped (cows, buffalos and the like) (5) to cross the limit resolved about possession of household articles--I withdraw myself from all such faults. May my faults be condoned. .... . . . llgll olljg ap prathama adhyayana : sAmAyika a // 212 // Shravak Avashyak Sutra ramparamanaparappararararararararararapras

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@kskssk.sakssssssssssssssssssssssssssssssssssss SaSTha vrata viSayaka aticAra AlocanA chaThA dizi vrata ne viSaya je koI aticAra lAgo hoya te AlouM, 1. uDDha disA no pramANa atikramyA hoya, 2. adho dizA no pramANa atikramyA hoya, 3. tiracchi dizA no pramANa atikramyA hoya, 4. kSetra vadhArayA hoya, 5. paMthano saMdeha paDyA Age cAlyA hoya, jo me devasi aiyAra kao tassa micchA mi dukkddN| bhAvArtha : dizA-vrata nAmaka chaThe vrata ke viSaya meM yadi koI doSa lagA ho to usakI maiM AlocanA karatA huuN| chaThe vrata ke pAMca aticAra haiM, yathA-(1) Urdhva dizA ke parimANa kA ullaMghana kiyA ho, (2) adho (nIcI) dizA ke parimANa kA atikramaNa kiyA ho, (3) tirachI dizA ke parimANa kA atikramaNa kiyA ho, (4) eka dizA kA parimANa kama karake dUsarI dizA kA kSetra bar3hAyA ho, evaM (5) maryAdita kie gae kSetra ke saMbaMdha meM saMzaya utpanna hone para bhI Age gamana kiyA ho, ukta aticAroM meM se yadi koI aticAra lagA ho to merA vaha duSkRta niSphala ho| Exposition: I feel sorry for any fault that I may have committed in practice of sixth vow about limit of movement in various directions. There are five likely digressions that may occur. They are as under: (1) To cross the limit resolved regarding movement in upward direction (2) to cross limit about movement in lower direction (3) to cross the limit resolved about movement in the same plane (4) to increase the limit resolved in one direction by reducing the limit already decided for other direction (5) to move ahead even when there is doubt in the mind that the limit resolved has already been covered. I feel sorry for all such faults. My faults may be condoned. saptama vrata viSayaka aticAra AlocanA sAtamA upabhoga-paribhoga parimANa vrata ne viSaya je koI aticAra lAgo hoya te AlouM 1. paccakkhANa uparAnta sacitta kA AhAra karayA hoya, 2. sacitta paDibaddha kA AhAra karayA ho, 3. apakva nA AhAra karayA ho, 4. duSpakva nA AhAra karayA hoya, tucchauSadhi nA AhAra karayA hoya, jo me devasi aiyAra kao tassa micchA mi dukkddN| ___panarA karmAdAna ke viSaya je koI aticAra lAgo hoya te AlouM- 1. iMgAlakamme, 2. vaNakamme, 3. sADIkamme, 4. bhADIkamme, 5. phoDIkamme, 6. daMtavaNijje, 7. lakkha Sesluiululululululululululuk kullukulukuulutulekuulutuskulutukutukulukuukukulukulukuuluukulluukki zrAvaka Avazyaka sUtra // 213 // Ist Chp.:Samayik la

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vaNijje, 8. rasavaNijje, 9. kesavaNijje, 10. visa - vaNijje, 11. jaMtapIlaNiyAkamme, 12. nillaMcchaNiyAkamme, 13. davaggidAvaNiyAkamme, 14. sara - daha tAlAba sosaNiyAkamme, 15. asai - jaNa posaNiyA kamme, jo me devasi aiyAra kao tassa micchAmi dukkaDaM / bhAvArtha : upabhoga - paribhoga parimANa nAmaka sAtaveM vrata ke viSaya meM yadi koI doSa lagA ho to usakI AlocanA karatA huuN| sAtaveM vrata ke 5 aticAra isa prakAra haiM- (1) pratyAkhyAna hone para bhI sacitta vastu kA AhAra kiyA ho, (2) sacitta pratibaddha vastu kA AhAra kiyA ho, (3) apakva (jo ThIka se pakI nahIM hai) vastu kA AhAra kiyA ho, (4) duSpakva (pakane para bhI jo bigar3a gaI hai) vastu kA AhAra kiyA ho, evaM (5) tucchauSadhi (jisa vastu meM khAne yogya aMza alpa evaM phaiMkane yogya adhika ho, gannA Adi) kA AhAra kiyA ho, ukta aticAroM meM se kisI aticAra kA sevana kiyA ho to usase utpanna doSa mithyA hoN| pandraha prakAra ke karmAdAna (aise vyavasAya jinameM mahAhiMsA hotI hai) ke viSaya meM yadi koI doSa lagA ho to maiM usakI AlocanA karatA huuN| pandraha karmAdAnoM kA svarUpa isa prakAra hai - (1) koyaloM kA vyavasAya, (2) vana kaTavAnA, (3) chakar3e - gAr3I Adi banAne kA vyavasAya, (4) UMTa, baila, ghor3e Adi ko bhAr3e para dene kA vyavasAya, (5) pRthvI meM visphoTa karake miTTI, patthara Adi nikAlane kA vyavasAya, (6) hAthI, vyAghra Adi ke dAMtoM evaM unase huI vastuoM kA vyApAra karanA, ( 7 ) lAkha, goMda Adi kA vyApAra, (8) madirA Adi rasoM kA vyavasAya, (9) pazu-pakSiyoM ke kezoM athavA pazu-pakSiyoM evaM manuSyoM ko becane - kharIdane kA vyavasAya, (10) aphIma Adi nazIlI evaM dhatUrA Adi jaharIlI tathA topa - talavAra Adi ghAtaka vastuoM kA vyApAra, ( 11 ) kolhU, ghAnI Adi kA vyApAra, (12) baila, ghor3e Adi pazuoM ko napuMsaka banAne kA vyavasAya, ( 13 ) vanoM kI saphAI yA adhika paidAvAra ke lie khetoM meM Aga lagAnA, ( 14 ) tAlAba, kueM Adi ko sukhAne kA kArya karanA, ( 15 ) hiMsaka jIvoM evaM durAcArI striyoM - puruSoM kA vyApAra hetu poSaNa karanA / uparokta 15 prakAra vyavasAya evaM kArya mahA-hiMsA ke kAraka haiN| zrAvaka aise vyApAroM kA tyAgI hotA hai| bhUlavaza, lobhavaza athavA pramAda - vaza aise vyApAroM kA kabhI sevana kara liyA jAe to use apanI bhUla sudhAra lenI caahie| prastuta karmAdAna aticAra viSayaka AlocanA sUtra meM zrAvaka pratijJA karatA hai ki pandraha karmAdAna saMbaMdhI kisI aticAra kA maiMne sevana kiyA ho to usase utpanna doSa mere lie mithyA hoN| prathama adhyayana : sAmAyika // 214 // Shravak Avashyak Sutra

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kkkkkkk. Exposition: The seventh vow is about limit of articles of daily consumption which includes articles that can be consumed only once (food etc.) and articles then can be used repeatedly. Five digressions that may occur are as under: (1) In spite of the practice of resolve of not taking any sachit (organic) thing, in case one has consumed such thing (2) to consume a thing in which sachit thing is mixed (3) to consume a thing which is yet not fully cooked (4) to consume a thing which is badly cooked (5) to consume a thing in which element to be discarded is more than the one that can be consumed I feel sorry for such faults. There are fifteen trades that cause great violence to living being. They are called Karmadan. In case I may have committed any fault by taking up such trade, I repent for the same. The nature of 15 Karmadans is as foilows (1) (2) (3) (4) (5) (6) (7). (8) (9) To have business of preparing charcoal from wood. To get the forest cut. To engage in business of preparing bullock-carts cars and the like. To give camel, bullocks, horses and the like on hire. To quarry stone by blasting the earth. To engage in business involving sale of articles prepared from the tusk of elephants, teeth of tiger and the like. To trade in liqueur or gum. To trade in wines and such like intoxicants. To trade in locks of hair of animals and birds or to trade in birds, animals and human beings. (10) To trade in opium and suchlike intoxicants or to trade in weapons such as swords, guns used for killing living beings. (11) To trade in crushing oilseeds. (12) To engage in business involving making bullocks, horses and the like infertile. (13) To start fire in the fields for cleaning the forest or for getting more foodgrain from the fields, (14) To trade in drying the wells, the ponds. (15) To nourish violent anaimals or prostitutes or persons of bad character for their trads. zrAvaka Avazyaka sUtra // 215 // Ist Chp.: Samayik

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Facelesslesh solesalesale skelesdeshe skesakskskskskskska shesdesiseasesksdeshesistskskskskskskeletestsaksalese The abovesaid fifteen trades involve a great violence. A shravak is expected to detach himself from such professions. In case due to ignorance or in an impulse of greed or due to any influence. he has committed any such faults, he should set himself right. In this aphorism regarding Karmadan, he makes a resolve that he repents for any such fault committed by him. He prays that his fault may be condomned and he shall not do the same in future. aSTama vrata viSayaka aticAra AlocanA AThamA anartha-daMDa-veramaNa vrata ke viSaya je koI aticAra lAgo hoya te AlouM, 1. kaMdarpa nI kathA kIdhI hoya, 2. bhaMDaceSTA kIdhI hoya, 3. mukhAri vacana bolyA hoya, 4. adhikaraNa joDI mUkyA hoya, 5. uvabhoga-paribhoga adhikA vadhArayA hoya, jo me devasi aiyAra kao tassa micchA mi dukkddN| bhAvArtha : anartha daNDa viramaNa nAmaka AThaveM vrata ke viSaya meM yadi koI doSa lagA ho to usakI maiM AlocanA karatA huuN| AThaveM vrata ke pAMca aticAra isa prakAra haiM-(1) kAma-bhogoM kI kathA kI ho, (2) bhAMDa kI bhAMti kuceSTAeM kI hoM, (3) maryAdAhIna vacana bole hoM, (4) - zastroM kA saMgraha kiyA ho, evaM (5) upabhoga-paribhoga kI vastueM maryAdA se adhika rakhI hoM, aisA koI aticAra lagA ho to tatsaMbaMdhI merA duSkRta mithyA ho| Exposition: The eighth vow is regarding causing violence without any purpose. In case I may have committed any fault, I repent for the same. Five likely digressions are as under : (1) To engage in talk about sex and sexual enjoyments. 2) To make activities like a clown. To use unpalatable words. 4) To have collection of weapons. To keep articles of consumption more than what is essential or more then the limit decided - In case I may have committed any such fault, I feel sorry for the same. May my fault be condemned. . . navama vrata viSayaka aticAra AlocanA navamA sAmAyika vrata ne viSaye je koI aticAra lAgo hoya te AlouM, (1-3) mana, vacana, kAyA kA joga mAThA varatAyA hoya, 4. sAmAyika meM samatA na agolesalese.ssssslesslesalesale kesalesalease shatsalese sasalese sestaskestastesalesalestatesdeskseseseaslesslesslestest desktokolesalesakskcahtareenakestasksikakkar prathama adhyayana : sAmAyika // 216 // Shravak Avashyak Sutra sapanaanaapasanapagamasaraganaparpanraparmanaparaneparmanormananprapananaparis

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ANI hoya, 5. aNapUrI pArI hoya, jo me devasi aiyAra kao tassa micchAmi dukkaDaM / bhAvArtha : sAmAyika nAmaka nauveM vrata ke viSaya meM yadi koI aticAra lagA ho to usakI maiM AlocanA karatA huuN| nauMve vrata ke pAMca aticAra isa prakAra haiM - (1-3) mana, vacana evaM kAya - ina tInoM yogoM ko azubha mArga meM pravRtta kiyA ho, (4) samatA bhAva dhAraNa na kiyA ho, evaM (5) samaya pUrA hone se pahale hI sAmAyika pAra lI ho, ukta aticAroM se utpanna duSkRta mere lie mithyA hoN| Exposition: I criticize myself in case I may have committed any faults in the practice of ninth vow. Five likely faults in practice of ninth vow of Samayik are as follows: (1-3) In case I may have engaged mentally, orally or physically in perverse manner. (4) In case I may not have remained in state of equanimity. (5) In case I may have concluded the Samayik before the actual period had finished. I feel sorry for all such faults. May my faults be condemned. dazama vrata viSayaka aticAra AlocanA dasavAM dezAvagAsI vrata ne viSaya je koI aticAra lAgo hoya te AlouM, 1. niyamita bhUmi kI bAhara kI vastu ANAi hoya, 2. mukalAI hoya, 3. zabda karI jaNAyo hoya, 4. rUpa karI dikhalAI hoya, 5. pudgala nAkhiyA ApaNa pau jaNAvo hoya, jo me devasi aiyAra kao tassa micchA mi dukkaDaM / bhAvArtha : dezAvakAzika nAmaka dasaveM vrata ke viSaya meM yadi koI doSa lagA ho to usakI maiM AlocanA karatA huuN| dasaveM vrata ke pAMca aticAra isa prakAra haiM - ( 1 ) maryAdA kI huI bhUmi se bAhara kI vastu sevaka Adi se maMgavAI ho, (2) maryAdita bhUmi se bAhara vastu bhijavAyI ho, (3) zabda se saMketa kiyA ho, (4) hAva-bhAva dvArA apane bhAva prakaTa kie hoM, evaM (5) kaMkara Adi girAkara vastu ke bAre meM batAyA ho, ukta pAMca aticAroM meM se koI aticAra lagA ho to usase utpanna duSkRta ko maiM chor3atA huuN| Exposition: I criticize myself for any fault relating to practice of tenth vow by further reducing the limit (Dashavakashick Vow). Five likely faults are as follows: Ist Chp. : Samayik zrAvaka Avazyaka sUtra // 217 // ksksksksksksks

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::::nni : : :::: :: Sessakcalisakskseelsaksaksleakskskskskalaaksharalskskskskskskskskskskskskskskskskskskar (1) To ask for an article through a servant or otherwise while that article is at a place which is outside the limit fixed in the resolve. To send an article to a place beyond the area of resolve. (3) To verbally point out for it. (4) To express such feeling through physical actions. (5) To point out that article by throwing a piece of stone and the like. I feel sorry for any such faults and resolve not to repeat the same. ekAdazama vrata viSayaka aticAra AlocanA igyAramA paDipuNNa posaha vrata ne viSaya je koI aticAra lAgo hoya te AlouM, 1. appaDilehiya duppaDilehiya sijjA saMthArA, 2. appamajjiya-duppamajjiya sijjA saMthArA, 3. appaDilehiya-duppaDilehiya uccArapAsavaNa bhUmikA, 4. appamajjiya duppamajjiya uccArapAsavaNa bhUmikA, 5. posaha mAMhi vikathA pramAda kIdhA hoya, jo me devasi aiyAra kao tassa micchA mi dukkddN| bhAvArtha : pratipUrNa pauSadha nAmaka gyArahaveM vrata ke viSaya meM yadi koI aticAra lagA ho to maiM usakI AlocanA karatA huuN| pauSadha vrata ke pAMca aticAra haiM, yathA-(1) zayyA-saMstAraka kI pratilekhanA na kI ho athavA samyak prakAra se pratilekhanA na kI ho, (2) zayyA-saMstAraka kI pramArjanA na kI ho athavA ucita rIti se pramArjanA na kI ho, (3) mala-mUtra visarjana ke sthAna kI pratilekhanA na kI ho yA ThIka prakAra se pratilekhanA na kI ho, (4) mala-mUtra visarjana ke sthAna kA pramArjana na kiyA ho yA ThIka vidhi se pramArjana na kiyA ho, (5) pauSadha kI avadhi meM vikathA yA pramAda kiyA ho, ukta aticAroM meM se yadi mujhe koI aticAra lagA ho to usase utpanna doSa mere lie mithyA ho, arthAt ukta doSoM kA maiM tyAga karatA huuN| Exposition: The eleventh vow is that of complete Paushadh (fast and stay at one place in prescribed dress avoiding violence to all living beings) Five likely faults are as follows: (1) The bedding has not been examined or it has not been examined carefully. (2) The bedding has not been cleaned or it has not been cleaned properly. 3) The place for call of nature has not been examined or it has not been examined properly. PHelesalesaleakekasdesisekskskskskeletakshe keaheshsicske se sekesekskskskskskskskskskskalese seksksksksdecodasledesekasdeskskskskskskskaslege :::::::::: : 3:::::::::: prathama adhyayana : sAmAyika // 218 // Shravak Avashyak Sutra m rapaaparamanaramanaraagarapannamrats Sa

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ganeslesalenlesslesslesalesalesiastaskelessleshawlaskestsaksksksksdeskelesslessleaksalesdesslesterdastisaksalese (5) e for call of nature has not been cleaned or it has not been cleaned properly. Any worldly activity or slackness has been resorted to during the period of paushedh. In case I may have incurred any one of the abovementioned faults, I discard them. My faults may kindly be condoned. dvAdazama vrata viSayaka aticAra AlocanA bAramA atithi saMvibhAga-vrata ne viSaya je koI aticAra lAgo hoya te AlouM, 1. sUjjhatI vastu sacitta Upara mUkI hoya, 2. sacitta karI DhAMkI hoya, 3. kAla atikramyA hoya, 4. ApaNI vastu para kI kIdhI hoya 5. macchara bhAva se dAna dIdhA hoya, jo me devasi aiyAra kao tassa micchA mi dukkddN| . bhAvArtha : atithi saMvibhAga nAmaka bArahaveM vrata ke viSaya meM yadi koI doSa lagA ho to usakI maiM AlocanA karatA huuN| bArahaveM vrata ke pAMca aticAra haiM, yathA-(1) dAna na dene kI bhAvanA se acitta vastu sacitta vastu para rakha dI ho, (2) acitta vastu ko sacitta vastu se DhAMpa diyA ho, (3) gocarI ke samaya meM bhAvanA na bhAyI ho, (4) apanI vastu ko dUsare kI batAyA ho evaM (5) IrSyA bhAva se dAna diyA ho, yadi aisA koI doSa maiMne kiyA hai to usase maiM pIche haTatA huuN| merA vaha duSkRta mithyA ho| Exposition: I repent for any fault committed in practice of twelfth resolve relating to offering to asceties (as they have no specific time of arrival they are termed as atithi). They are as follows: (1) To place a lifeless thing on a thing having life with the intention of not offering it to the ascetic To cover a lifeless thing with a thing having life. Not to desire at the time of wandering of an ascetic for collection of food that he may visit his place. (4) In claim that the thing belongs to another person while actually it belongs to himself. (5) To offer any thing in a state of jealousy. In case I have committed any such fault I feel sorry and withdraw from the saleselesslesslesslesslesslelesslesslesslestesslesesesslesslesslesslesslesslesale.slesslesalestostestostostessestesslesslesalesalelesslesslessleeplesslesalesakskskskskolesalesalesaksalesteoblege same. zrAvaka Avazyaka sUtra wapaparsapanes // 219 // parganagapps Ist Chp.: Samayik @APPeppeppearanggappsgorgapps

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saMlekhana knnegllklllli palesalesslesale sales sleepleake sakslaslesale skesake okesle skesaksae salenlesslesslesalese.slesaleslesalenlesslesalesale.sleelesslesalesale sleelcatree saMlekhanA viSayaka aticAra AlocanA saMlekhaNA ke viSaya je koI aticAra lAgo hoya te AlouM, 1. ihalogAsaMsappauggA, paralogA-saMsappauggA, 3. jIviyA-saMsappauggA, 4. maraNA-saMsappauggA, 5. kAmabhogA-saMsappauggA, mA majjha hujja maraNaMte vi, jo me devasi aiyAra kao tassa * micchA mi dukkddN| bhAvArtha : saMlekhanA ke viSaya meM yadi koI aticAra lagA ho to maiM usakI AlocanA karatA huuN| saMlekhanA ke pAMca aticAra isa prakAra haiM, yathA-(1) saMlekhanA meM isa loka saMbaMdhI sukha, yaza, vaibhava kI kAmanA kI ho, (2) paraloka saMbaMdhI-divya bhogopabhogoM, indrAdi pada kI kAmanA kI ho, (3) adhika samaya taka jIne kI AkAMkSA kI ho, (4) zIghra mRtyu kI kAmanA kI ho, evaM (5) kAma-bhogoM kI AkAMkSA kI ho, ukta aticAroM meM se yadi koI aticAra merI saMlekhanA-sAdhanA meM lagA hai to usase maiM pIche haTatA huuN| merA vaha duSkRta mithyA ho| Expositions: In case I have committed any fault with regard to samlekhana, I confess the same voluntarily. There are five faults relating to samlekhana. They are : 1. I may have thought of any worldly pleasure or grandeur in the span of life, 2. I may have anticipated heavenly enjoyments in the next life or desired, 3. I may have alive to remain for a long period, 4. I may have desired early death, 5. I may have desired sensual enjoyments. In case any one of the above said faults have been committed. I withdraw myself from the same. May my sin he condoned. samuccaya aticAra AlocanA sUtra caudaha jJAna ke, pAMca samyaktva ke, bArA vratoM ke pAMca-pAMca-ye sATha, pandraha karmAdAna ke, pAMca saMlekhaNA ke, ninyANaveM aticAroM ke viSaya je koI atikrama, vyatikrama, aticAra, aNAcAra sevyA hoya, sevAyA hoya, sevatAM prati aNumodyA hoya, jo me devasi / aiyAra kao tassa micchA mi dukkddN| bhAvArtha : jJAna ke 14, samyaktva ke 5, bAraha vratoM ke 60, karmAdAnoM ke 15, evaM saMlekhanA ke 5, aise kula 99 aticAroM ke viSaya meM atikrama, vyatikrama, aticAra evaM anAcAra ke rUpa meM yadi koI doSa maiMne svayaM sevana kiyA ho, doSoM ke sevana ke lie kisI ko protsAhita kiyA ho athavA doSoM ko sevana karane vAloM kI prazaMsA kI ho, to tatsaMbaMdhI mere doSa niSphala hoN| ukta pApoM se maiM apanI AtmA ko alaga karatA huuN| Halesalestastestosclesslesaksesessleshalasseslesalelosolestestradesdesesessestasksksksksksksksksdeste setstalksekakakakestatest taskestradeshadrakata bllkllbll prathama adhyayana : sAmAyika // 220 // Shravak Avashyak Sutra bhAbhabhabhabhaParaanaapaaye

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Delesslesalesakesekaskesta akasketskashanksksksksksksksksksksksksiestskelessleadealskskskskskskskskskelete Exposition: There are 99 likely faults-14 relating to study of scriptures, 5 relating to right perception, 60 relating to twelve vows, 15 relating to prohibited trades (karmadan). In case I may have intended to commit any such fault (atikaram) or made preparation for the same (Vyatikram) or reached the stage of almost breaking the vow (atichar) myself, got the fault committed through others or appreciated those who committed such faults may my such fault be condoned. I withdraw myself from such faults. vidhi : tatpazcAt 'aThAraha pApa sthAnaka AlocanA' (pRSTha 59) sUtra ke dvArA aThAraha pApa-sthAnoM kI AlocanA-nindA kreN| usake bAda Atma-AlocanA ke lie 'icchAmi AloiyaM' (saMkSipta pratikramaNa sUtra pRSTha 207) kA manana kreN| tadanaMtara nimna sUtra par3heM Procedure: Thereafter he should repent in respect of 18 sins (P. 59). Then for self-criticism, he should mentally utter 'michhami dukkadam' (I repent for the same) (see precise Pratikraman sutra 207). Thereafter one should recite the following aphorism. sarva aticAra AlocanA sUtra savvassavi devasiyaM, dubhAsiyaM, duciMtiyaM, duciTThiyaM, dunissiyaM, adhika occhA pATha par3hayA hoya, AgalanUM pAchala, pAchala nUM Agala, koI khoTA akSara, khoTI mAtrA bolA hoya, bolAvyA hoya, jo me devasi aiyAra kao tassa micchA mi dukkddN| bhAvArtha : divasa saMbaMdhI sarva aticAroM kI AlocanA karatA huuN| dina meM yadi maiMne duSTa vacanoM kA prayoga kiyA ho, bure vicAroM kA cintana kiyA ho, duSTa kriyAeM kI hoM, sUtra kA pATha kama yA adhika par3hA ho, Age kA pATha pIche aura pIche kA pATha Age karake par3hA ho, akSara ko azuddha athavA mAtrAdi ghaTA-bar3hA kara bolA ho, kisI se bulavAyA ho, tatsaMbaMdhI merA doSa mithyA ho| Exposition: I criticize myself for all the faults committed during the day. In case I may have uttered any foul word during the day or had ill thoughts or committed any undesirable activity or I may have omitted any word in reading the scriptures or added any word or while reading scriptures, recited not in that order or wrongly recited any word or omitted any vowel or got pronounced any word incorrectly, I repent for the same. zrAvaka Avazyaka sUtra AAAA A // 221 // Ist Chp.: Samayik P appupperasapagappagapproggappsapp

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sUcanA : yahAM taka ke pAThoM kA kAyotsarga kI avasthA meM ciMtana kreN| tatpazcAt namokAra maMtra ke uccAraNa ke sAtha kAyotsarga saMpanna karanA caahie| Information: The lessons mentioned so far should he contemplated in Kayotsarg (the posture of meditation -state of detachment from the body). Thereafter it should be concluded by reciting Namokar Mantra. // prathama Avazyaka saMpUrNa // || First Aavashyak Concluded || prathama adhyayana : sAmAyika // 222 // Shravak Avashyak Sutra

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Rolesaleseskaaleseskatesheskslassistaskestaskestaskskskskskskeslesha skesisekesatestlesslesalskesese.sleshaskaree dvitIya Avazyaka : caturviMzati-stava Second Aavashyak: Chaturvinshati-stav shkshlllljllkllshjlljlljlljlljllnenninnnllide _ vidhi : 'vandana sUtra' (tikkhutto ke pATha) se guru mahArAja ko vidhipUrvaka vandana karake caturviMzatistava nAmaka dvitIya Avazyaka kI AjJA leN| gurudeva kI AjJA prApti ke pazcAt 'caturviMzatistava' (logassa kA pATha, dekheM pRSTha 65) kA uccAraNa khar3e hokara kreN| Procedure: In prescribed manner bow to Jain Monk reciting the aphorism of Tikhutto. Thereafter.seek the permission for reciting hymn in appreciation of 24 Tirthankar (The lesson of logass see pp. 65) while standing. Rakese.slessleakedeskskskskskskscaleaksakesale skesathsalahsalisekeskakisakalesakekakakakakakarkendrakskskskeededeskelesde ke slese arkestaskskskedeskskerup // dvitIya Avazyaka saMpUrNa // || Second Aavashyak Concluded || zrAvaka Avazyaka sUtra // 223 // tikssy'kssy'ksskssy'ksskssksspp IInd Chp.:Chaturvinshati-Stava nyc ngkgunyshrutti

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tRtIya Avazyaka : vandana Third Aavashyak: Vandan vidhi : guru mahArAja ko vandana karake vandana nAmaka tRtIya Avazyaka kI AjJA leN| tatpazcAt 'icchAmi khamAsamaNo' ke pATha kA do bAra vidhi sahita uccAraNa kreN| (icchAmi khamAsamaNo ke pATha aura ArAdhanA vidhi ke lie dekheM pRSTha 69-731) Procedure: After bowing to the master (jain monk) one should seek permission, for third avashyak. Thereafter the aphorism of 'Ichhami Khamasamano..' should be recited twice. (For this lesson and procedure of its recitation see pp. 69-73). tRtIya adhyayana : vandana // tRtIya Avazyaka saMpUrNa // || Third Aavashyak Concluded || // 224 // Shravak Avashyak Sutra bukkkkkkkkkkkks

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caturtha Avazyaka : pratikramaNa Fourth Aavashyak : Pratikraman ....jgjknni vidhi : 'vandana sUtra' se guru mahArAja ko vandana karake pratikramaNa nAmaka caturtha Avazyaka kI AjJA leN| usake bAda kAyotsarga meM par3he gae 99 aticAroM ke pAThoM kA uccAraNa kreN| tatpazcAt dAyAM ghuTanA UMcA rakhake tathA bAyAM ghuTanA bhUmi para rakhakara 'zrAvaka sUtra' ke rUpa meM kramazaH 'namokAra sUtra', 'sAmAyika sUtra' (karemi bhaMte), evaM 'maMgala sUtra' (cattAri maMgala) kA uccAraNa kreN| usake bAda 'icchAmi ThAmi' evaM 'icchAkAreNa sUtra' kA manana karake vandana sUtra par3ha guru mahArAja ko vandana kreN| phira jJAna ke aticAroM ke pATha (Agame tivihe paNNatte) se jJAnAticAroM kI AlocanA kreN| usake bAda nimnokta pATha par3heM Procedure: Reciting Vandan Sutra, bow to Guru Ji and seek permission for pratikraman. Thereafter recite all the 99 atichars (likely digressions) loudly which earlier had been mentally gone through. Then keeping the right knee lifted and left knee touching the ground in 'Shravak Sutra' recite 'Nafmokar Mantra' Samayik Sutra (karemi Bhante..) and Mangal Sutra (Chattari Manglam) loudly in this very order. Thereafter mentally he should go through the lesson of 'Ichhami Thami' and 'Ichha Karen' Sutra and then bow to Maharaj Ji with Vandan Sutra. Thereafter the self-criticism be done about faults in study of Scriptures by reciting the specified lesson of 'Agamey Tivihey Pannattey'. Thereafter the following aphorism should be recited. Skullukulttukkukukkkkkkkkkkukuuluukkukukukkukukkikulttukkukiuka nni.... phllnnigllnnikrnninnir darzana (samyaktva) kA pATha darzana-samyaktva paramattha saMthavo vA, sudiTTha paramattha sevaNAvAvi, vAvaNNa kudaMsaNa-vajjaNA ya ehavI sammatta saddahaNA; ehavA samaNovAsayANaM sammattassa paMca aiyArA peyAlA jANiyavvA na samAyariyavvA, taM jahA te AlouM saMkA, kaMkkhA, vitigicchA, parapAsaMDI-pasaMsA, parapAsaMDI sNthvo| evaM pAMca aticAra madhye je koI aticAra lAgA hoya tassa micchA mi dukkddN| zrAvaka Avazyaka sUtra // 225 // IVth Chp. : Pratikraman r eeyasagarmagarmagarmagarmagass aa

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bhAvArtha : darzana samyaktva kA svarUpa isa prakAra hai- paramArtha rUpa ratnatraya evaM nau tatvoM kA saMstava tathA jJAna karanA, jinhoMne sudRSTi se paramArtha ko jAna liyA hai unakI sevAbhakti karanA, jinhoMne samyaktva kA vamana kara diyA hai aise logoM kI saMgati kA varjana karanA, mithyAdRSTiyoM evaM mithyAdarzana kA varjana karanA, isa prakAra se samyaktva kI zraddhA hotI hai| samyaktva ke pramukha rUpa se pAMca aticAra haiM jinakA jJAna honA to zrAvaka ke lie Avazyaka hai parantu unakA AcaraNa karanA yogya nahIM hai| darzana ke pAMca aticAra isa prakAra haiM(1) zaMkA - jina vacanoM meM saMdeha karanA, (2) kAMkSA - mithyAmatoM kI AkAMkSA karanA, (3) vicikitsA - dharma ke phala meM saMdeha karanA, (4) para - pAkhaMDI prazaMsA - anya matAvalaMbiyoM kI prazaMsA karanA, (5) para - pAkhaNDI saMstava - anya matAvalaMbiyoM se paricaya karanA / ina pAMca aticAroM meM se yadi koI aticAra lagA ho to maiM usakI AlocanA karatA huuN| merA vaha duSkRta mithyA ho / Exposition: The nature of Darshan Samyaktva is as under-To gain knowledge of three jewels leading to salvation and nine elements (tatvas) appreciate them who possess it. Serve those who have understood the path leading to salvation with right perception; avoid company of those who have discarded right perception after gaining it; avoid wrong perception and company of those who have wrong perception. In this manner the faith in right perception becomes firm. There are five likely faults in practice of right faith and it is essential for the Shravak to know them. They are as follows Suspicion: To have doubt in the word of the Lord. Kansha: To have keen desire to have knowledge about wrong perception. Vichikitsa: To have doubt about the reward of practice of Dharma. To appreciate followers of wrong faith or other faiths. To have intimate acquaintance with follower of wrong faith. In case I may have committed any one of the five faults. I condemn them. May my faults be condemned. (1) (2) (3) (4) (5) vidhi : tatpazcAt agrima pAThoM dvArA bAraha vratoM ke svarUpa kA cintana evaM aticAroM kI AlocanA kareM | Procedure: Thereafter by reciting the lessons mentioned ahead, one should think of the nature of twelve resolves and undertake self-criticism of faults committed there in. caturtha adhyayana : pratikramaNa // 226 // Shravak Avashyak Sutra

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prathama aNuvrata : sthUla prANAtipAta viramaNa pahilA aNuvrata - thUlAu pANAivAyAu-veramaNaM, tasa jIva beiMdiya, teiMdiya, cauriMdiya, paMceMdiya jANI pIchI saMkalpI, te mAMhi sagA sambaMdhI, zarIra mAhilA pIr3AkArI, saaparAdhI, te uparAnta niraparAdhI, AkuTTI haNavAnI buddhi ne haNayA kA paccakkhANa, jAvajjIvAya duvihaM, tiviheNaM na karemi, na kAravemi, maNasA, vayasA, kAyasA, ehavA pahilA thUla- prANAtipAta viramaNa vrata nA paMca aiyArA peyAlA jANiyavvA na samAyariyavvA, taM jahA te AlouM 1. baMdhe, 2. vahe, 3. chavicchee, 4. aibhAre, 5. bhatta - pANa-vocchee, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / bhAvArtha : prathama aNuvrata - maiM sthUla jIvoM kI hiMsA se pIche haTatA huuN| zarIra meM pIr3A utpanna karane vAle, svajana-saMbaMdhiyoM kA ahita karane vAle evaM aparAdha karane vAle prANiyoM ke sivAya zeSa sabhI do indriya vAle, tIna indriya vAle, cAra indriya vAle evaM pAMca indriya vAle prANiyoM kI jAna-bUjha kara evaM mArane kI buddhi se hiMsA karane kA tyAga karatA huuN| jIvanabhara ke lie do karaNa, tIna yoga se, arthAt mana, vacana evaM kAya se kisI bhI niraparAdha trasa jIva kI hatyA na maiM svayaM karUMgA aura na hI kisI se hiMsA kraauuNgaa| prathama sthUla prANAtipAta viramaNa vrata ke pAMca pramukha aticAra haiN| ina pAMca aticAroM ko jAnanA to cAhie parantu inakA AcaraNa nahIM karanA caahie| pAMca aticAra isa prakAra haiM - ( 1 ) vadha, ( 2 ) baMdha (3) aMgopAMga Adi kA chedana karanA, (4) atibhAra, evaM (5) bhakta - pAna vyvcched| ukta pAMca aticAroM meM se kisI bhI aticAra kA yadi maiMne sevana kiyA ho to usase maiM pIche haTatA huuN| merA vaha duSkRta dUra ho| Exposition: First partial Vow: I withdraw myself from violence to gross living beings. I withdraw from causing violence to two sensed, three sensed, four sensed and five sensed living being intentionally and with a desire to kill then except those who have caused pain in my body or who caused damage to my relatives. I for the entire life shall never mentally, orally or physically cause or get caused violence to mobile living beings who have not committed any crime towards me. There are five primary faults that can occur in practice of the resolve. They should properly be understand but should not be committed. They are as follows: - (1) To kill (2) To imprison (3) To cut limbs or sub-limbs of living being (4) To put a load on them more than what they can carry. (5) No to give food and water (or wages) to them at zrAvaka Avazyaka sUtra IVth Chp. : Pratikraman // 227 //

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Skil proper time. In case I have committed any such fault, I feel sorry for them. My such fault may be condoned. bhAvArtha : sAdhu dvArA grahaNa kie gae vrata 'mahAvrata' evaM zrAvaka dvArA grahaNa kie gae vrata 'aNuvrata' kahalAte haiN| aNuvrata kA artha hai - AMzika rUpa se grahaNa kiyA gayA vrata / sAdhu tIna karaNa (karanA, karAnA evaM anumodana karanA) evaM tIna yoga (mana, vacana evaM kAya) se vrata dhAraNa karatA hai, jabaki zrAvaka do karaNa aura tIna yoga se, athavA isase bhI kama stara para vrata dhAraNa karatA hai| isIlie usa dvArA grahaNa kie gae vrata 'aNuvrata' kahe jAte haiN| ' prastuta pATha meM sva-zarIra meM pIr3A utpanna karane vAle, sage-saMbaMdhiyoM ke lie kaSTa utpanna karane vAle evaM kisI bhI prakAra kA rAjakIya yA sAmAjika aparAdha karane vAle prANiyoM ko daNDita karane kA vikalpa zrAvaka khulA rakhatA hai| pArivArika, sAmAjika evaM rASTrIya dAyitvoM kA bhAra zrAvaka ke kandhoM para hotA hai, isalie use aparAdhiyoM ko daNDa dene ke lie vivaza honA par3atA hai| jaina dharma ke anusAra zrAvaka ke saMdarbha meM ahiMsA kA artha hai-na svayaM julma karanA aura na hI julma sahanA / julma karanA to hiMsA hai hI, julma sahanA bhI hiMsA hai| isIlie zrAvaka aparAdhiyoM ko daNDita karane kA vikalpa khulA rakhatA hai| zeSa samasta trasa prANiyoM ko jAnate-bUjhate, mArane kI buddhi se mArane kA vaha tyAga karatA hai| anajAne meM hone vAlI hiMsA kA vikalpa bhI zrAvaka ke lie khulA hai| kyoMki vyApa karate hue, kRSi karate hue, vAhana Adi se AvAgamana karate hue trasa prANiyoM kI hiMsA ho jAnA asvAbhAvika nahIM hai| parantu usa hiMsA meM zrAvaka ke hRdaya meM hiMsaka vicAra nahIM hotA hai| (pAMca aticAroM kA saralArtha pRSTha 209 para kiyA jA cukA hai|) Explanation: The vows accepted by an ascetic are called major vows and those by Shravak are called minor (or partial) vows. Anuvrat means a vow that has been accepted in part. A monk accepts a vow in three ways (mentally, physically and orally) and in three forms (doing, getting done and appreciating) while a Shravak takes the vows in three ways and in two forms (doing and getting done). He can accept a vow even in a lesser form than this. So his vows are called Partial Vows. In this resolve, a householder (Shravak) is free to punish those who cause hurt in his body, or cause trouble to his relatives or in any form commit a crime punishable under the law or social crime. A Shravak has to discharge duties towards his family, society and the state. So he has to punish such criminal or defaulters. In Jainism the Ahinsa (non-violence in the context of a Shravak is that he shall neither caturtha adhyayana : pratikramaNa Shravak Avashyak Sutra // 228 // kkkkkkkkkkkkkkkksksksksksksk

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be cruel to others nor patiently tolerate cruelty towards him by others. So he is free to punish defaulters. He makes a resolve not to cause other living beings any violence intentionally or knowingly. He is not held guilty of transgressing. this vow if out of ignorance any violence is caused, because in trade, in farming and in moving in vehicles, violence is caused to some living beings that cannot be avoided. In such a violence, there is no element in his heart of causing violence. (The simple meaning of five atichars -- faults has been narrated at pp. 209) dvitIya aNuvrata : sthUla mRSAvAda viramaNa bIjUM aNuvrata thUlAu mosAvAyAu veramaNaM, kannAlie, govAlie, bhomAlie, thApaNamosA, moTiko kUr3I sAkha ityAdi moTakUM jhUTha bolavAnA paccakkhANa, jAvajIvAya duvihaM tiviheNaM, na karemi, na kAravemi, maNasA, vayasA kAyasA / ehavA bIjA thUla mRSAvAda - viramaNa vratanA paMca aiyArA jANiyavvA na samAyariyavvA, taM jahA te AlouM, 1. sahasAbhakkhANe, 2. rahassAbhakkhANe, 3. sadAramaMtabhee, 4. mosovaese, 5. kUDalehakaraNe, tassa micchAmi dukkaDaM / bhAvArtha-dvitIya aNuvrata - maiM sthUla mRSAvAda se pIche haTatA huuN| kanyA (vara) saMbaMdhI asatya, Adi pazuoM saMbaMdhI asatya, bhUmi saMbaMdhI asatya, sthApanA ( dharohara ) saMbaMdhI asatya, evaM gavAhI Adi se saMbaMdhI asatya bolane kA jIvana paryaMta ke lie do karaNa, tIna yoga se tyAga karatA huuN| maiM mana, vacana evaM kAya se na svayaM sthUla jhUTha bolUMgA aura na hI kisI anya ko sthUla jhUTha bolane kI preraNA duuNgaa| sthUla mRSAvAda viramaNa nAmaka dvitIya aNuvrata ke pAMca aticAra haiN| inheM jAnanA to cAhie para inakA AcaraNa nahIM karanA caahie| ve pAMca aticAra isa prakAra haiM- (1) binA soce-vicAre bolanA athavA yUM hI kisI para sahasA doSAropaNa kara denA, (2) kisI kI gupta bAta ko, rahasya ko logoM ke sAmane prakaTa kara denA, (3) apanI patnI kI gopanIya / marma yukta bAtoM ko prakaTa kara denA, (4) dUsaroM ko jhUTha bolane kA upadeza denA, evaM (5) jhUThe lekha likhanA, ukta pAMca aticAroM meM se kisI bhI aticAra se merA dvitIya aNuvrata dUSita huA ho to usakI maiM AlocanA karatA huuN| merA vaha dRSkRta mithyA ho / Exposition: Second Anuvrat: I discard gross falsehood. I discard for the entire life telling lie about girl ( or boy), animals, land, things pawned, as a witness in three zrAvaka Avazyaka sUtra // 229 // IVth Chp. : Pratikraman

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shkshkshkshllrllllbllkllshgll Lagelasaksksksks sksksvlessle skesiccakesekskskskskskskskskskskskskskskskskskskskickaslesale skesakskskskskarge ways (mentally, orally and physically) and in two forms namely, telling and getting told a lie, I shall not incite others to tell a lie. There are five likely faults that may occur in practicing this vow of non-stealing. It is important to know them but one should not adopt them in his conduct. They are as follows. (1) To speak without proper thinking or to cast an aspersion (or blame on other suddenly) (2) To divulge one's secret to others. (3) To disclose secret talk between husband and wife. (4) To inspire others to tell a lie. (5) To write false versions. I feel sorry in case I may have committed any one of the above five faults. May my fault be condoned. vivecana : dRzyamAna jagata meM manuSya hI aisA prANI hai jisake pAsa apanI eka vikasita bhASA hai| bhASA ke vikAsa se hI manuSya ne itanA vikAsa kiyA hai| bhASA eka bar3I zakti hai| usa zakti kA upayoga sRjana aura vidhvaMsa donoM hI taraha se kiyA jA sakatA hai| manuSya apane vacana-vyApAra ke bala para apanA aura dUsaroM kA bahuta hita bhI kara sakatA hai aura bahuta nukasAna bhI kara sakatA hai| zrAvaka ko vacana-vyavahAra kisa vidhi se karanA cAhie, kaise vacana nahIM bolane cAhieM, yahI tathya usake dvitIya aNuvrata ke AdhAra haiN| ___'jhUTha bolanA' eka burAI hai| apane svArtha ko sAdhane ke lie hI vyakti jhUTha bolatA hai| ke jhUTha bolane se vyakti kA apanA svArtha to sadha jAtA hai, parantu usase dUsaroM kA ahita bhI ho jAtA hai| 'sthUla mRSAvAda viramaNa vrata' kA yahI abhidheya hai ki zrAvaka ko aisA jhUTha kadApi nahIM bolanA cAhie jisase dUsaroM kA ahita hoM athavA kisI ke prANoM kA nukasAna ho| baccoM ko bahalAne ke lie, athavA rojagAra hetu ATe meM namaka ke tulya sUkSma asatya bolane kA vikalpa zrAvaka ke lie khulA hai| kyoMki saMpUrNa satya bolate hue vyApArika jIvana kA nirvAha saMbhava nahIM ho pAtA hai| vyApArI ko cAra Ane kI vastu ko pAMca Ane kI kaha kara becanA par3atA hai| itanA asatya sUkSma asatya kI zreNI meM AtA hai| cAra Ane kI vastu ko ATha Ane kI kahakara becanA, nakalI vastu ko asalI kahakara becanA evaM asalI vastu meM milAvaTa karake becanA, ye karma sthUla jhUTha kI zreNI meM Ate haiM, aisA karane se zrAvaka kA dvitIya vrata dUSita ho jAtA hai| caturtha adhyayana : pratikramaNa // 230 // Shravak Avashyak Sutra parmanarasaaranaprapannapuranaaraaparasaaraamarparams Paeletesakestastseeks talasheskosekesesekesakestastesselessedesdeskestatesetteseakskskestaste deskskskskecoda skesakskotkekskskskskskskskata

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zrAvaka ke dvitIya aNuvrata meM pAMca bar3e jhUTha batAe gae haiM, yathA - ( 1 ) kanyA athavA vara saMbaMdhI jhuutth| apanI saMtAnoM yA apane sage-saMbaMdhiyoM kI saMtAnoM kA lagna karAte hue zrAvaka ko vara yA kanyA ke saMbaMdha meM yathAtathya bAta kahanI caahie| unake guNa aura doSa ko chipAkara guNavAna ko durguNI evaM durguNI ko guNavAna kaha denA, yaha sthUla jhUTha hai| aise jhUTha se kanyA athavA vara kA bhAvI jIvana dukhamaya ho jAtA hai| (2) gau Adi pazuoM se saMbaMdhita jhUTha, jaise ki kama dUdha dene vAlI gAya yA bhaiMsa ko adhika dUdha dene vAlI batA kara beca denaa| isase vizvAsaghAta kA doSa to lagatA hI hai, sAtha hI bece gae pazu kA jIvana bhI saMkaTa meM par3a jAtA hai| (3) bhUmi saMbaMdhI jhuutth| kama upajAU jamIna ko adhika upajAU kaha kara beca denA / aisA karane se kharIdane vAle ko mahA mAnasika vyathA kA zikAra honA par3atA jisakA doSa jhUTha bolane vAle para hI AtA hai| (4) sthApanA mRSA - binA kisI kI sAkSI ke rakhe gae dhana ko dabA lenA, athavA kinhIM anya do vyaktiyoM ke madhya svayaM kI sAkSI ko kisI eka ke lAbha ke lie badala denA / (5) jhUThI gavAhI denA / uparokta pAMcoM bar3e asatyoM se zrAvaka ko sAvadhAna rahanA caahie| dvitIya mahAvrata ke pAMca aticAroM kA svarUpa mUlArtha meM hI spaSTa kiyA jA cukA hai| smaraNa rahe - pratikramaNa karane vAlI zrAvikA ko tRtIya aticAra meM "sadAramaMtabhee" ke sthAna para "svabharatAramaMtabhee" yaha pada bolanA cAhie / Explanation: In the mundane world, only human being is such who is bestowed with a developed language. He has attained so much development only because of the development language. The language is a great power. This power can be used in both ways - for development and for destruction. On the basis of his power of speaking, a man can cause great welfare of himself and of others. He also can cause great harm. How a Shravak should talk to others, what type of language he should avoid-such implications are the basis of the Second Anuvrat. To tell a lie is a bad thing. A person tells a lie for selfish end. He may succeed in his selfish motive by it but it results in disadvantage to others. The purpose of this vow of avoiding gross falsehood is that a shravak should never tell such a lie which may cause loss to others or may hurt any one's life-force. He is however; may make any false utterance in order to please a child or to seek an employment but that false IVth Chp. : Pratikraman zrAvaka Avazyaka sUtra // 231 //

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Sp OB statement should be subtle like a little salt added to the flour. It is because the trade cannot flourish in case a person totally adopts truth. A businessman has to say that a thing costs him 50 paise while actually it cost 40 paise in order to sell that article. Such a false statement falls in the category of subtle falsehood, but to say that it costs him 80 paise while it costs 40 paise, or to say that relevant article is a true one while it is artificial (or a copy of the true one) or to adulterate a thing for selling and pronouncing that it is pure-all these statements fall in the category of gross falsehood. By such statement the Shravak maligns his second Vow.' In respect of Second Anuvrat of a Shravak five gross falsehood have been mentioned. They are (1) While engaging his daughter or the son as the case may be or that of his near relatives, a shravak should disclose the real thing about them. He should not conceal their merit and demerits. To pronounce as meritorious one who is demeritorious and vice versa is gross falsehood. By such statement, the wedded life of that couple becomes nasty. (2) To tell a lie about milch cattle such as cow. For instance if the cow concerned gives only a little milk, to say that it produces very much milk. Such a statement leads to mistrust. Simultaneously the life of the animal sold may also become troublesome. (3) To make false statement about land - To tell about barran land as fertile for selling it. Due to such a statement the buyer feels great mental tension. So it is a fault of the seller. (4) To make false statement about the article pawned - To deny the cash pawned a person without the presence of any witness or when the dispute is between two parties, to make a statement as a witness (while actually he was not a witness to it) in order to cause gain to one of them. (5) To appear as a witness and make a false statement. A shravak should be coutious about abovesaid five faults. The nature of five artichars of the second major vow has already been clearly mentioned. It should be kept in mind that the Shravika (female devotee) should say *Svabharta-mantbheya' instead of 'sadar-mantbhey'. It means that she says in respect of her husband. caturtha adhyayana pratikramaNa : // 232 // Shravak Avashyak Sutra kkkkkkkkkkkkkkskskskskskskskskskkkkkkkksksksksksksksksksksksks

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tRtIya aNuvrata : sthUla adattAdAna viramaNa tIjA aNuvrata-thUlAu adinnAdANAu veramaNaM-1. khAtara khaNI, 2. gAMThaDI chor3I, 3. tAlApaDi kuMcI, 4. vATa pADI, 5. paDI vastu dhaNIyAnI jANI ityAdika moTakA adattAdANa sagA-sambaMdhI vyApAra-sambaMdhI tathA paDI niradhanI vastu te uparAnta moTakA adattAdANa levAnA paccakkhANa, jAvajjIvAya duvihaM tiviheNaM, na karemi, na kAravemi, maNasA, vayasA, kAyasA, ehavA tIjA thUla adattAdANa viramaNa vratanA paMca aiyArA jANiyavvA na samAyariyavvA, taM jahA te AlouM, 1. teNAhaDe, 2. takkarappaugge, 3. viruddha rajjAikamme, 4. kUDa tole, kUDa mANe, 5. tappaDirUvaga vvhaare| jo me devasi aiyAro kao tassa micchA mi dukkddN| . ___bhAvArtha : tRtIya aNuvrata meM sthUla corI se nivRtta hotA huuN| kisI ke ghara meM seMdha lagAkara corI kI ho, gAMTha katara kara athavA jebatarAzI ke dvArA kisI kA dhana curAyA ho, kisI ke tAle para koI anya cAbI lagAkara dravya haraNa kiyA ho, kisI rAha calate ko lUTA ho, mArga meM paDI haI vasta ko usake svAmI kA jJAna hote hae bhI uThA kara apanA liyA ho, isa prakAra kI sthUla corI se maiM pIche haTatA huuN| svajana-parijana saMbaMdhI evaM vyApAra saMbaMdhI sUkSma adattAdAna * kA mujhe AgAra hai tathA aisI vastu jisakA koI svAmI nahIM hai athavA jisake svAmI kA mujhe jJAna nahIM hai use grahaNa karane kA bhI aagaar| uparokta AgAroM ke atirikta sthUla corI kA maiM jIvanabhara ke lie do karaNa-tIna yoga se tyAga karatA huuN| maiM mana se, vacana se evaM kAya se sthUla corI na svayaM karUMgA evaM na hI corI karane ke lie kisI ko prerita kruuNgaa| tRtIya aNuvrata ke pAMca aticAra haiM jinheM jAnanA to Avazyaka hai para unakA AcaraNa karanA ucita nahIM hai| ve pAMca aticAra isa prakAra haiM-(1) corI kI vastu lenA, (2) coroM kI sahAyatA karanA, (3) rAjya ke viruddha kAma karanA, (4) kama-adhika tola-mApa karanA, evaM (5) adhika mUlya kI vastu dikhAkara, usake sthAna para chalapUrvaka kama mUlya kI vastu de denaa| ukta aticAroM meM se yadi kisI aticAra se merA vrata dUSita huA hai to maiM usakI AlocanA karatA huuN| merA vaha duSkRta mithyA ho| Exposition: By accepting the third partial vow (Anuvrat) I undertake to avoid gross stealing. I may have broken into any house for stealing. I may have committed an act of pickpocketing. I may have opened the lock of any house with another key and committed theft. I may have robbed any traveller. I may have picked up any article lying on the way fully knowing who is its owner but kept it still with me. Now A zrAvaka Avazyaka sUtra // 233 // IVthChp.:Pratikraman A AAAAAAAAAAAAgargargappyrPARIYARAggerPAGAPAGAggappygangala

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I withdraw myself from all such acts of gross stealing. I may, however, perform subtle such acts concerning business or relating to relatives and persons belonging to my family. I am free to keep such article which does not belong to any one or whose owner is not in my knowledge. All other acts of stealing, I discard for entire life in three ways namely mentally, orally and physically and in two forms namely doing and in getting done. (1) There are five faults that may happen in practice of this vow. They are - To accept an article knowing that it is a stolen article (2) To help the thieves (3) To do any act contrary to the state law (4) To weigh or measure less or more (5) To show a costly thing but deceitfully to give in its place a thing of lesser value. In case I may have committed any one of the above faults, I withdraw myself from the same I feel sorry for such faults. May my faults be condoned. vivecana : zrAvaka eka jimmedAra nAgarika kA jIvana-yApana karatA hai| vaha sthUla corI sadaiva dUra rahatA hai| sUkSma adattAdAna kA use AgAra hotA hai| sUkSma adattAdAna jaise ki - apane hI svajanoM kI koI choTI vastu binA unakI AjJA se le lenA, vyApAra meM - kucha sUkSma bAteM grAhaka se chipA lenA, mArga meM par3I kisI aisI vastu ko apane adhikAra meM le lenA jisake svAmI ke bAre meM kisI ko bhI patA na ho| Explanation: A shravak leads the life of responsible citizen. He always keeps himself away from gross acts of theft. He, however, has not discarded subtle form of stealing. The instance of subtle form are to take a small article of relatives without their permission, to conceal some subtle matters from the customer or to take possession of an articles lying on the way whose ownership is not known to any one. caturtha aNuvrata : svadAra - saMtoSa cauthaM aNuvrata thUlAu mehuNAu veramaNaM sadArAsaMtosie avasesaM mehuNanUM sevavAnA paccakkhANa, jAvajjIvAya devatAdevI sambandhI duvihaM tiviheNaM na karemi, na kAravemi, maNasA, vayasA, kAyasA / manuSya tiryaMca sambandhI egavihaM egaviheNaM na karemi kAyasA / ehavA cauthA sthUla mehuNa viramaNa vratanA paMca aiyArA jANiyavvA na samAyariyavvA, taMjA, te AlouM 1. ittiriyapariggahiyAgamaNe, 2. apariggahiyAgamaNe, 3. aNaMgakIDA, 4. para- vivAha karaNe, 5. kAma - bhogesu tivvAbhilAsA, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / caturtha adhyayana : pratikramaNa // 234 // Shravak Avashyak Sutra kkkkkkkkakakakakakakakakaksksksksksksksksksk

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Postalkskskele sketakskskskskskskeks alskeaks sleakskskskske alsslesakskskskskskskskskskskskrkestralskree bhAvArtha : svadAra saMtoSa nAmaka caturtha aNuvrata meM apanI strI meM saMtoSa rakhakara zeSa sabhI prakAra ke maithuna ko sevana kA tyAga karatA huuN| jIvana bhara ke lie devatA-devI saMbaMdhI maithuna sevana kA do karaNa aura tIna yoga se tyAga karatA huuN| mana, vacana evaM kAya se na maiM svayaM deva-devI saMbaMdhI maithuna sevana karUMgA evaM na hI usake lie kisI ko prerita kruuNgaa| manuSya aura tiryaMca saMbaMdhI maithuna-sevana kA eka karaNa evaM eka yoga se tyAga karatA hUM arthAt maiM apanI kAya se manuSya-tiryaMca saMbaMdhI kAma-bhogoM kA sevana nahIM kruuNgaa| prastuta 'sthUla maithuna viramaNa' vrata ke pAMca aticAra haiM jinheM jAnanA to Avazyaka hai parantu unakA AcaraNa karanA yogya nahIM hai| ve pAMca aticAra isa prakAra haiM-(1) alpa Ayu vAlI apanI vivAhitA strI se gamana karanA, (2) jisa strI se abhI sagAI hI huI hai, vidhivat vivAha nahIM huA hai aisI strI se gamana karanA, (3) kAmAMga ke atirikta aMgoM se kAma kA sevana karanA, (4) kisI dUsare vyakti kI vAgdattA se vivAha karanA, evaM (5) kAma-bhogoM kI tIvra * lAlasA rkhnaa| ukta aticAroM meM se yadi koI aticAra maiMne sevana kiyA ho to maiM usakI AlocanA karatA huuN| divasa saMbaMdhI merA vaha duSkRta mithyA ho| Exposition: Accepting the fourth partial vow of satisfaction of sex with one's own spouse. I keeping myself satiated in my wife discard sex and all such like activities with any other woman. For the entire life, I discard sex with any god or goddess in two forms namely doing and inspiring or getting done and in three way namely mentally, orally and physically. In case of human beings and animals, I discard sex in one form namely doing myself and in one way namely physically. There are five digressous that may happen in the practice of the vow of discarding gross sex like activities or cohabitation. They are as follows-(1) To have sex with one's own wife while she is yet of tender age (2) To have sex with the woman who is just betrothed and not yet married to me (3) To have sex like activities in an unnatural manner (4) To get married to a woman who is betrothed (or married) to someone else (5) To have intense desire for sex. In case I may have committed any one of the above faults, I feel extremely sorry for the same, criticize myself for the same. May my fault be condoned. vivecana : mohanIya karma ke udaya se bhogoM kI lAlasA utpanna hotI hai| mokSa kA icchuka zrAvaka apane viveka aura vairAgya se usa lAlasA ko zAnta karatA hai| bhogoM kI athAha lAlasA ke parisImana ke lie hI vaha vivAha karatA hai| jisa strI se vivAha karatA hai, jIvana bhara usI meM vaha saMtuSTa rahatA hai| ASulesslesslesleslesslelessleshaselessleslesaslesslesaleslesalest zrAvaka Avazyaka sUtra p // 235 // IVth Chp.: Pratikraman o prappeaparappropagaragrapappearams

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zrAvaka deva-devI saMbaMdhI maithuna kA do karaNa - tIna yoga se, tathA manuSya aura tiryaMca saMbaMdhI maithuna kA eka karaNa aura eka yoga se tyAga karatA hai| manuSya aura tiryaMca saMbaMdhI maithuna sevana se vaha svayaM virata hotA hai, parantu apanI saMtAnoM se saMbaMdhita evaM apane svAmItva ke pazuoM se saMbaMdhita maithuna meM usakI mAnasika aura vAcika anumodanA sahaja rUpa se jur3I hotI hai| apanI saMtAnoM ko tyAga hetu vaha prerita to kara sakatA hai parantu balAt una para aMkuza nahIM lagA sktaa| isI prakAra apane adhInastha pazuoM ke saMdarbha meM bhI vaha unake maithuna saMbaMdhI kArya-kalApoM meM nimitta banatA hai| 'kAma saMsAra - vRddhi kA mUla kAraNa hai' isa bhagavad vacana para aTUTa zraddhA rakhane vAlA zrAvaka sadaiva kAmonmUlana ke prati saceta rahatA hai| kadAcit pramAdavaza usake vrata meM doSa utpanna ho jAe to pratikramaNa ke dvArA vaha usa doSa ko dUra kara letA hai / Explanation: The desire for sexual activity arises due to deluding Karma. A shravak has a keen desire to attain salvation. So he cools down his desire for sex through discrimination and detachment. He enters in marital bondage in order to limit the instinct of sex. He remains contented throughout life with the woman to whom he is married. A Shravak discards sex with gods and goddesses in three ways and in two forms and with human beings and animals in one way and in one form. He avoids sex with any human being or animal but his support or concurrence exists mentally and orally in sexual activities of the members of his family and in the animals belonging to him. He can inspire the members of his family to avoid sex like activities but cannot force them to avoid such activities. Similarly he is involved in sexual activities of the animals under his charge. Sex is the basic factor of increasing the population. A shravak has firm faith in the word of the omniscient. So he is always vigilant in completely avoiding sex. In case due to any slackness, any minor fault occurs in practicing this vow, he removes the effect of it through pratikraman. paMcama aNuvrata : sthUla parigraha parimANa pAMcamUM aNuvrata thUlAo pariggahAo - veramaNaM khittavatthunUM yathA- parimANa, hiraNNasovaNNanUM yathA - parimANa, dhana-dhANNanUM yathA parimANa, duppadacauppadanUM yathA - parimANa, kUviya - dhAtunUM yathA- parimANa, e yathA parimANa kIdhUM che, te uparAnta caturtha adhyayana : pratikramaNa Shravak Avashyak Sutra // 236 //

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nnigllgllneekshlllljgllgll Sankashtakkabakkukkkkkkkalak aans potAnuM karI parigraha rAkhavAnA paccakkhANa jAvajIvAya, egavihaM tiviheNaM na karemi maNasA, vayasA, kaaysaa| ehavA pAMcamA thUla-parigraha-parimANa vrata nA paMca aiyArA jANiyavvA na samAyariyavvA, taM jahA te AlouM-1. khittavatthuppamANAikkame, 2. hiraNNasovaNNappamANAikkame, 3. dhanadhANNappamANAikkame, 4. duppadacauppadappamANAikkame, 5. kuviyadhAtuppamANAikkame, jo me devasi aiyAro kao tassa micchA mi dukkddN| bhAvArtha : 'parigraha parimANa' nAmaka pAMcaveM aNuvrata meM sthUla parigraha se nivRtti karatA huuN| (1) kSetra-vAstu-kheta-khalihAna, bAga-bagIce Adi kSetra evaM ghara, makAna, dukAna Adi vAstu kA jitanA parimANa kiyA hai, (2) hiraNya-suvarNa-sone-cAMdI, maNi-mANikya Adi kA jitanA parimANa kiyA hai, (3) dhana-dhAnya-rupayA, paisA Adi dhana evaM gehUM, cAvala Adi dhAnya kA jitanA parimANa kiyA hai, (4) dvipada-catuSpada-dAsa-dAsI Adi dvipada evaM gAya, bhaiMsa, baila Adi catuSpada kA jitanA parimANa kiyA hai, evaM (5) kuviya dhAtu-ghara meM upayoga Ane vAlI sabhI vastuoM kA jitanA parimANa kiyA hai-uparokta parimANa ke atirikta anya kisI bhI prakAra ke parigraha ko rakhane kA eka karaNa evaM tIna yoga se tyAga karatA huuN| arthAt parigraha parimANa aNavrata grahaNa karate hae maiMne jitane-jitane parigraha ko apane adhikAra meM rakhane kA parimANa kiyA thA, usase adhika parigraha ko mana, vacana evaM kAya se tyAgatA huuN| 'sthUla parigraha parimANa vrata' ke pAMca aticAra haiM, unheM jAnanA to jarUrI hai parantu unakA AcaraNa karanA ucita nahIM hai| pAMca aticAra isa prakAra haiM-(1) kSetra-vAstu ke parimANa kA atikramaNa, (2) hiraNya-suvarNa ke parimANa kA atikramaNa, (3) dhana-dhAnya ke parimANa kA atikramaNa, (4) dvipada-catuSpada ke parimANa kA atikramaNa, evaM (5) ghara meM upayoga hone vAlI vastuoM ke parimANa kA atikrmnn| ukta aticAroM meM se yadi koI aticAra laga gayA ho to maiM usakI AlocanA karatA huuN| merA vaha duSkRta niSphala ho| Exposition: In practicing the fifth partial vow of limiting possessions (and attachment thereof), I withdraw from gross attachment. (1) I have decided a limit for my open land, buildings, orchards, fields, homes, ships (2) I have resolved to have gold, silver, jewellery only up to a certain limit. (3) I have undertaken a limit for possession of money and foodgrains such as wheat rice and the like. (4) I have decided a limit for my possession of animals and servants such as cows, buffalos, bullocks, maids employees. (5) I have also decided a limit about other different household articles - I undertake not to cross such limit in one form namely in crossing phalesale kesakskosekese ke salesdeskskske alseaksakeelsdeskosdeskskskskskskskskskskskskskskskedkateshesdesickasatelstskosdesisekesatssistakestasistered zrAvaka Avazyaka sUtra // 237 // IVth Chp.:Pratikraman

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it myself and in three ways namely mentally, orally and physically. In other words while accepting the vow, the limit for various things that I have decided, I shall not cross it. There are five deviations that may occur while practicing this vow. They are as follows:- (1) To cross the limit fixed for possession of open land and building. (2) To cross the limit about possession of gold and silver. (3) To cross the limit about possession of gold and money and food grains. (4) To cross the limit about possession of bipeds (Servants, maids) and quadrupeds (animals). ( 5 ) To cross the limit about possession of other articles of domestic use. In case I may have crossed any such limit, I feel sorry for it and criticize myself. May my fault be condoned. vivecana : lAbha lobha kA pradhAna kAraNa hai / jaise-jaise lAbha bar3hatA jAtA hai vaise-vaise lobha bar3hatA jAtA hai| zrAvaka ke lie isa tathya ko jAnakara apane parigraha ko niyama ke dvArA parimita kara lenA Avazyaka hotA hai / 'sthUla parigraha parimANa vrata' kA yahI abhidheya hai| maryAdA-rekhA khIMca dene se lobha para vijaya prApta karanA sarala ho jAtA hai| usase saMtoSa vRtti kA janma hotA hai aura saMtoSa hI saccA sukha bhI hai| Explanation: Benefit is the primary factor of causing greed. When the gain increases, the greed increases in the same ratio. Knowing this basic fact a Shravak must control his desire for possessions through the Vow of limit to possessions (Pasiggreh). This is the primary purpose of this vow of limiting gross possessions. When a person decides a limit about his possessions, it becomes easy to control the instinct of greed. It gives rise to sense of satisfaction and real happiness lies in satisfaction. chaThA vrata : dizA parimANa chaTThU dizivrata - UrdhvadizAnUM yathA- parimANa, adho dizAnUM yathA parimANa, tiriyadizAnUM yathA- parimANa, e yathA- parimANa kIdhUM che, te uparAnta saicchAe, kAyAe, jaine paMca Astrava sevavAnA paccakkhANa, jAvajjIvAya duvihaM tiviheNaM na karemi, na kAravemi, maNasA, vayasA, kAyasA / ehavA chaTThA dizivratanA paMca aiyArA jANivvA na samAyariyavvA; taM jahA te AlouM, uDDhadisippamANAikkame ahodisippamANAikkame tiriyadisippamANAikkame khittavuDDhI saiaMttaraddhA ya, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / bhAvArtha : dizA parimANa nAmaka sAtaveM vrata saMbaMdhI aticAroM kI AlocanA karatA huuN| UMcI dizA meM jAne kA jitanA parimANa kiyA hai, nIcI dizA meM jahAM taka jAne kA parimANa kiyA caturtha adhyayana : pratikramaNa // 238 // Shravak Avashyak Sutra

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mnnishNjlljlljllklljgllgllnnij polesalesakaleshe stealistadtake akshakakakakalasheshsakeshsakskskskskskskskskskskskskskskskskskskelete hai, tiryak-pUrva, pazcima, uttara evaM dakSiNa dizAoM meM jAne kA jitanA parimANa kiyA hai-ukta / tInoM (chahoM) parimita dizAoM meM apanI icchA se sazarIra bAhara jAkara do karaNa, tIna yoga se arthAt mana, vacana evaM kAya se svayaM Asrava sevana kA tathA dUsaroM ko Asrava sevana ke lie prerita karane kA tyAga karatA huuN| chaThe dizAvrata ke pAMca aticAra haiM jinheM jAnanA to cAhie parantu unakA sevana nahIM karanA caahie| pAMca aticAroM kA svarUpa isa prakAra hai-(1) Urdhva dizA ke parimANa kA atikramaNa kiyA ho, (2) adhodizA ke parimANa kA atikramaNa kiyA ho, (3) tiryak dizA ke parimANa kA atikramaNa kiyA ho, (4) kSetra-vRddhi kI ho, evaM (5) saMdeha hone para bhI Age gamana kiyA ho| divasa saMbaMdhI ukta aticAroM se yadi merA vrata dUSita huA hai to maiM usakI AlocanA karatA huuN| merA vaha duSkRta mithyA ho| Exposition: I condemn myself for any deviation in practicing this sixth vow of limit to travel in different directions. I have fixed a limit of movement in upward direction, movement in downward direction movement towards north, south, east and west. I make a resolve that in three ways - mentally, orally and physically and in two forms namely moving myself or in sending others, I shall not cross such limits. There are five deviations (atichars) that may happen in practicing this vow. One should know them but should not practice them. They are as follows :- (1) To cross the limit fixed for movement in upward direction. (2) To cross the limit fixed for movement in downward direction. (3) To cross the limit for movement in the same plane. (4) To increase the limit already fixed (5) To have a doubt whether the limit has been crossed, yet to move ahead. In case during the day, I may have crossed any limit and thus deviated in practicing the vow, I feel sorry for the same and undertake self-criticism. May my fault be condoned. . vivecana : satra meM paDhe gae 'saicchAe' zabda kA artha hai-apanI icchA se| arthAt icchA pUrvaka jAnabUjhakara maryAdita kSetra se bAhara jAne kA tyAga karatA huuN| isameM rAjA kI AjJA se, deva yoga se arthAt Trena Adi meM nIMda A jAne se yadi kSetra kI ullaMghanA ho to vrata khaNDita nahIM hotaa| ___kSetra vRddhi' se tAtparya hai-yadi cAroM dizAoM meM sau-sau kilomITara taka jAne kI maryAdA kI huI hai| kAlAntara meM pUrva dizA meM adhika dUrI taka jAne kA prasaMga Ane para pazcima dizA kA parimANa kama karake pUrva dizA ke parimANa meM vRddhi kara lenaa| aisA karanA doSaprada hai| isase zrAvaka kA grahIta vrata dUSita ho jAtA hai| Caskestradeshaksaskesiskskskskskskele skele sakcskskskeleskskskskeaheshsaksdesdeskskskskskske alske steresdesksksisleakesekseedsister zrAvaka Avazyaka sUtra // 239 // IVth Chp. : Pratikraman

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Explanation: The word 'Sa-ichhaye' in the aphorism (Hindi version) means with one's own desire. It means I voluantariy and knowing very well decide not to go beyond certain limit fixed by me. This vow is not considered as transgressed in case under the orders of the king (government), under the influence of any angel, or due to sleep in the train, he has crossed that limit. The fault of increasing the area is as under:- Suppose a person has taken a vow that he shall not go beyond 100 km in any of the four directions. With the passage of time.., he feels that he has to go beyond limit in the east. In case he increases his limit of movement in the east by reducing the limit of movement in the western direction, it is considered as the diviation in the vow. A shravak should not commit such a fault. sAtavAM vrata : upabhoga - paribhoga parimANa sAtamUM vrata-uvabhoga- paribhogavihaM paccakkhAyamANaM UllaNiyAvihaM, daMtaNavihaM, phalavihaM, abbhaMgaNavihaM, uvaTTaNavihaM, majjaNavihaM, vatthavihaM, vilevaNavihaM, pupphavihaM, AbharaNavihaM, dhUpavihaM, pejjavihaM, bhakkhaNavihaM, odaNavihaM, sUpavihaM, vigayavihaM, sAgavihaM, mAhuravihaM, jImaNavihaM, pANIvihaM, mukhavAsavihaM, vAhaNavihaM, uvAhaNavihaM, sayaNaviha; sacittavihaM, davvavihaM, ityAdika nUM yathA-parimANa kIdhUM che, te uparAnta uvabhogaparibhoga- bhoganimitte bhogavAnA paccakkhANa, jAvajjIvAya, egavihaM, tiviheNaM na karemi, maNasA, vayasA, kAyasA; ehavA sAtamAM uvabhoga- paribhoga duvihe paNNatte, taM jahA - bhoyaNAuya, kammau ya / bhoyaNAu samaNovAsayANaM paMca aiyArA jANiyavvAtaM jahA- te AloDaM sacittAhAre, sacittapaDibaddhAhAre appoliosahi bhakkhaNayA ya, duppoliosahi bhakkhaNayA ya, tucchosahi bhakkhaNayA ya, jo me devasi aiyAra kao tassa micchAmi dukkaDaM / tattha NaM je te kammauNaM samaNovAsayANaM pannarassa kammAdANaiM jANiyavvAiM na samAyariyavvAiM, taM jahA - te AlouM - iMgAlakamme vaNNakamme, sADIkamme, bhADIkamme, phoDIkamme, daMtavANijje, lakkhavANijje, rasavANijje, kesavANijje, visavANijje jaMtapilaNiyAkamme, nillaMcchaNiyAkamme, davaggi-dAvaNiyAkamme, sara - daha-talAya - parisosaNiyAkamme, asaIjaNaposaNiyAkamme, jo me devasi aiyAra kao tassa micchA mi dukkaDaM / caturtha adhyayana : pratikramaNa // 240 // Shravak Avashyak Sutra

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a shekasha Ranasalsalesalisakesisaksalsasalsasalsaksalsakesleake alsakssleake alskskskskskskskskestralskskskskskskskskssakega bhAvArtha : sAtaveM vrata meM upabhoga-paribhoga kI vastuoM kA pratyAkhyAna karate hue Age kahI jAne vAlI 26 vastuoM kA parimANa kre| (1) zarIra poMchane ke lie tolie, aMgoche Adi kA parimANa, (2) dAMta sApha karane ke lie dAMtuna-maMjana Adi kA parimANa, (3) khAne ke upayoga meM Ane vAle Ama, aMgUra Adi tathA bAla dhone ke kAma Ane vAle AMvale-rIThe Adi phaloM kA parimANa, (4) tela, itara Adi kA parimANa, (5) zarIra-zuddhi ke lie lagAe jAne vAle ubaTana, pIThI Adi kA parimANa, (6) snAna ke lie jala kA parimANa, (7) vastroM kA parimANa, (8) candana, krIma Adi vilepana kI vastuoM kA parimANa, (9) puSpoM kI jAti evaM mAtrA kA parimANa, (10) AbhUSaNoM kA parimANa, (11) dhUpa, agarabattI Adi kA parimANa, (12) pIne vAle padArthoM kA parimANa, (13) khAdya padArthoM kA parimANa, (14) cAvala Adi meM padArthoM kA parimANa, (15) vibhinna dAloM kA parimANa, (16) dUdha, dahI, ghI, makkhana, tela, gur3a, zahada Adi kA parimANa, (17) ghIyA, toraI Adi sabjiyoM kA parimANa, (18) bAdAma, pistA, drAkSA Adi padArthoM kA parimANa, (19) khAne ke samaya khAdya vastuoM kA parimANa, (20) nadI, tAlAba, kueM Adi ke jala kA parimANa, (21) lauMga, supArI Adi mukha ko suvAsita karane vAle padArthoM kA parimANa, (22) ratha, ghor3A, baila, gAr3I, kAra Adi parivahana kA parimANa, (23) jate. cappala Adi kA parimANa. (24) khATa. palaMga.kI. meja Adi kA parimANa. (25) sacitta vastuoM kA parimANa, (26) sacitta-acitta sabhI dravyoM kA primaann| uparokta 26 prakAra kI vastuoM kA jitanA parimANa kiyA hai, usa parimANa se adhika vastuoM ke sevana kA jIvana bhara ke lie eka karaNa evaM tIna yoga se pratyAkhyAna karatA huuN| maryAdA ke uparAnta ukta padArthoM ke sevana kA mana, vacana evaM kAya se tyAga karatA huuN| upabhoga-paribhoga nAmaka yaha sAtavAM vrata do prakAra kA kahA gayA hai, jaise ki-(1) bhojana * saMbaMdhI, evaM (2) vyApAra (karmAdAna) sNbNdhii| bhojana saMbaMdhI isa vrata ke pAMca aticAra zrAvaka ke lie jAnane yogya haiM para AcaraNa karane yogya nahIM haiN| pAMca aticAra isa prakAra haiM-(1) jina sacitta dravyoM kA tyAga athavA parimANa kiyA hai unakA parimANAtIta upabhoga karanA, (2) sacitta pratibaddha arthAt sajIva padArthoM jaise ki vRkSa para lage hue goMda ko vRkSa se utAra kara khAnA yA vRkSa se tor3akara phala khAnA, (3) ThIka prakAra se jo pakI nahIM hai arthAt aisI vastu kA AhAra karanA jo kaccI ho evaM pUrI taraha se acitta na huI ho, (4) duSpakva-pakane ke bAda jina vastuoM ke varNa-gaMdha-rasa Adi bigar3a gae hoM aise padArthoM kA AhAra karanA, evaM, (5) tucchauSadhi-jisa khAdya padArtha meM khAdyAMza alpa evaM prakSepAMza adhika ho (gannA Adi) aise padArtha kA AhAra krnaa| divasa saMbaMdhI ukta aticAroM se yadi merA saptama vrata dUSita huA ho to usakI maiM AlocanA karatA huuN| tatsaMbaMdhI merA duSkRta mithyA ho| zrAvaka Avazyaka sUtra // 241 // IVth Chp.: Pratikramane Po s sesseaseemaagpagappspeapergappearanagarpapergamarapapesappearanaports iigrjekllshgllkshkllshgllllshnnigll

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Skukkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkk vyApAra saMbaMdhI pandraha karmAdAnoM (karma baMdhana ke utkRSTa kAraNoM) kA svarUpa zrAvaka ke lie jAnanA Avazyaka hai| paraMtu unako AcaraNa meM lAnA ucita nahIM hai| pandraha karmAdAnoM (sUcanAH pandraha karmAdAnoM ke vivaraNa hetu dekhie pRSTha 214) kA yadi bhUlavaza maiMne sevana kiyA hai to usakI maiM AlocanA karatA huuN| divasa-saMbaMdhI merA vaha duSkRta dUra ho| Exposition: While accepting the seventh vow of limit to articles of immediate consumption and of frequent consumption, a shravak should fix the limit about the following 26 articles of daily use namely (1) Towel used for wiping the body and underwear. (2) The paste of powder used for cleaning the teeth. (3) Fruit such as mangoes, grapes and the like that are used for consumption and the powder used for cleaning the hair. (4) Oil, scent and the like. (5) The paste used for cleaning the body. (6) The water used for taking bath (7) Clothes (8) Sandalwood paste or cream (9) The quantity and type of flowers (10) Ornaments (11) Incense and such like articles of fragrance (12) Syrups used for drinking (13) Food articles (14) Rice and the like (15) Different type of pulses (16) Milk, curd, ghee, butter, honey and the like (17) Vegetable such as gourd, lady finger and the like (18) Almonds, dryfruits and the like (19) Dishes served at the time of consumption (20) Water of well, stream, tank and the like (21) Cardamom and other such like spices (22) Cart, horse, car and suchlike vehicles (23) Shoes, sandals and the like (24) Beds, chairs tables and the like (25) Article containing life (26) Things that are lifeless and those having life. I take a vow that I shall not throughout my life cross the limit of above articles that I have decided while accepting the vow in three ways namely mentally, orally and physically and in one form namely using myself. Beyond the limit fixed by me, I discard the use of all such articles. This seventh vow of use of articles of immediate consumption and articles of frequent consumption has been described in two forms namely (1) articles consumed (2) article traded (karmadan) Five deviations that may occur are as follows (1) To consume or make use of articles beyond the limit fixed in the vow (2) To consume articles attached to the tree or to pluck fruit from the tree and consume it (3) To consume article which is not fully ripe or which is raw (4) To consume article which is not properly cooked or whose colour, taste or smell has spoilt (5) To consume an article wherein the element to be consumed is much less than the portion discarded such as sugar cane and the like. kutokukukkkkkkkkkk caturtha adhyayana : pratikramaNa *** ******* // 242 11 ** Shravak Avashyak Sutra ********** *****

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I feel sorry for any such fault commit during the day. May my fault be condoned. There are fifteen causes of severe Karmic bondage in respect of trading. It is important for a shravak to know their nature very well. But he should not enter in such trades. For details of fifteen karmadan (such trades see pp. 215 ). in case due to any lack of knowledge or inadvertently, I may have undertaken any such trade, I feel sorry for the same and shall soon wind up the same. I condemn such act. May my fault be condoned. vivecana : zrAvaka kA samagra jIvana eka sAdhaka kA jIvana hai| khAna-pAna se lekara vyApAra-vyavasAya taka vaha svayaM ke lie maryAdAeM nirdhArita karatA hai| sUtra ke bhAvArtha meM zrAva ke khAna-pAna evaM vyavasAya saMbaMdhI prAyaH pUrA AcAra spaSTa hai| prabuddha zrAvaka ke lie yaha Avazyaka hai ki vaha gRhIta maryAdAoM ke prati pUrNataH saceta rhe| pramAdavaza kiMcit doSa utpanna ho jAe to ukta pATha ke manana- cintana-ArAdhana se usa doSa kI zuddhi kara le| Explanation: The entire life of Shravak is that of a spiritual practitioner. He sets limit for the articles of consumption and articles of trading. In this aphorism such articles have been clearly narrated. It is essential for the learned Shravak, to remain vigilant about such limits. In case due to any slackness any fault is committed, he should by reciting and meditating this lesson remove the effect of that fault. AThavAM vrata : anarthadaNDa viramaNa AThamUM, anarthadaNDa-viramaNa vrata te - cauvihe aNatthAdaMDe paNNatte, taM jahAavajjhANAyarie, pamAyAyarie, hiMsappayANe, pAvakammovaese, ehavA anarthadaNDa sevavAnA paccakkhANa jAvajjIvAya; duvihaM tiviheNaM, na karemi, na kAravemi, maNasA, vayasA, kaaysaa| ehavA AThavAM anartha-daMDa- viramaNa vrata nA paMca aiyArA jANiyavvA na samAyariyavvA, taM jahA - te AlouM; 1. kandappe, 2. kUkkuie, 3. moharie, 4. saMjuttAhigaraNe, 5. uvabhoga - paribhoga airatte, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / bhAvArtha : AThaveM vrata meM anartha- daNDa se nivRtta hotA huuN| anartha daNDa cAra prakAra kA pratipAdita kiyA gayA hai, yathA-(1) apadhyAna karanA arthAt Artta aura raudra dhyAnoM meM nimagna rahanA, (2) pramAda kA AcaraNa karanA, (3) hiMsA -pradAna - hiMsA ke nimittika sAdhanoM - jaise talavAra, bhAlA, hala, Ukhala Adi upakaraNa dUsaroM ko denA, (4) dUsaroM kI pApa meM pravRtti ho jAe aisA upadeza IVth Chp. : Pratikraman zrAvaka Avazyaka sUtra // 243 // ksksksksksksksksksksksk.

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denaa| uparokta cAroM prakAra ke anartha daNDa kA maiM jIvanabhara ke lie do karaNa evaM tIna yoga se pratyAkhyAna karatA huu| mana, vacana evaM kAya se anartha daNDa kA na maiM svayaM sevana karUMgA evaM anya kisI ko sevana karane ke lie prerita bhI nahIM kruuNgaa| ___'anartha daNDa viramaNa' vrata ke pAMca aticAra haiM jo jJeya to haiM para AcaraNIya nahIM haiN| ve pAMca aticAra isa prakAra haiM-(1) kAma-vikAra utpanna karane vAlI kathA karanA, (2) bhANDa kI bhAMti zArIrika kuceSTAeM karanA, (3) binA soce-vicAre bolanA, (4) maryAdA se adhika zastroM kA saMgraha karanA, evaM (5) upabhoga-paribhoga kI vastuoM meM atyadhika Asakti rkhnaa| uparokta divasa saMbaMdhI aticAroM se yadi merA vrata dUSita huA hai to maiM usakI AlocanA karatA huuN| merA vaha duSkRta mithyA ho| Exposition: By accepting the eighth vow I detach myself from activity which causes unnecessary punishment (trouble) to others. It is of four types namely (1) To think perversely or to remain absorbed in state of grief or anger (2) To conduct myself in indolent manner. (3) To give such articles to others that cause violence to living beings namely sword, spade plough and the like. (4) To advise others in such a manner that he may engage in sinful acts. I withdraw myself from all the four above said activities for entire life in two forms namely doing myself and inspiring others to do it and in three ways namely mentally, orally and physically. There are five transgressions that may occur in practicing this vow of avoiding avoidable violence to others. They are as under. (1) To engage in talk that generates sexual feelings (2) To make postures like a clown (3) To speak not properly considering its consequences (4) To collect literature or scriptures more than what is essential (5) To remain extremely attached to articles of immediate consumption and those of frequent consumption. I may have committed any one of the abovementioned faults. I criticize and condemn such faults. May it be condoned. vivecana : jisa kArya se kisI bhI prakAra ke artha kI siddhi na ho use anartha-daNDa kahA jAtA hai| kRSi, vyApAra Adi karate hue jo pApa lagatA hai vaha artha-daNDa hai| kRSi Adi ke abhAva meM zrAvaka ke lie jIvana-nirvAha karanA asaMbhava hai| parantu kucha kArya aise haiM jinase kisI bhI prayojana kI siddhi nahIM hotI hai, jo ajJAna, pramAda athavA dila bahalAva ke lie kie jAte haiM, ve anartha-daNDa kI zreNI meM Ate haiM jo zrAvaka ke lie sarvathA tyAgane yogya haiN| aise apadhyAna, pramAda, hiMsA-pradAna Adi anartha-daNDa se zrAvaka ko sadaiva sAvadhAna rahanA caahie| bhUlavaza doSa laga jAe to ukta pATha ke cintana dvArA Atma-zuddhi kara lenI caahie| caturtha adhyayana : pratikramaNa // 244 // Shravak Avashyak Sutra paapaparamara parmanaparmanagapugarpaganganagarpaganganagarmagaramparas punkskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskratisakaesaksesakase shesdeskskskskskskskskeup

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Pawa Explanation: That activity which does not serve any purpose is called worthless activity. The demerit committed by engaging in cultivation, trade and the like is termed as useful worldly activity (dand). In the absence of cultivation it is impossible for a Shravak to lead a proper life but some activities are of such a nature that they do not serve any useful purpose. They are done in a state of improper knowledge, slackness or just for momentary engagement. They fall in the category of worthless activities and a Shravak is expected to avoid them completely. He should always remain cautious from such activities namely ill thoughts, slackness activities generating violence and the like. In case due to any ignorance he commits such fault he should purify his soul by meditating on the above lesson. nauvAM vrata : sAmAyika navamUM sAmAyika vrata sAvajja joganUM veramaNaM jAva niyamaM pajjuvAsAmi, duvihaM tiviheNaM na karemi na kAravemi, maNasA, vayasA, kAyasA / ehavI saddahaNA parUvaNA, kariye tivAre pharasanAye karI zuddha, ehavA navamA sAmAyika vratanA paMca aiyArA jANiyavvA na samAyariyavvA taM jahA - te AlouM - maNaduppaNihANe, vayaduppaNihANe, kAya-duppaNihANe, sAmAiyassa sai akaraNayA, sAmAiyassa aNavaTTiyassa karaNayA, jo me devasi aiyAro kao tassa micchA mi dukkaDaM / bhAvArtha : sAmAyika nAmaka nauveM vrata meM maiM samasta sAvadya yogoM se nivRtta hotA hUM / yAvat niyama (eka, do, yA tIna muhUrtta athavA jitane samaya taka ke lie sAmAyika kI pratijJA lI gaI hai) maiM sAmAyika kI ArAdhanA karUMgA taba taka ke lie do karaNa, tIna yoga se, arthAt mana, vacana evaM kAya se samasta prakAra ke pApoM kA sevana na maiM svayaM karUMgA aura na hI pApa meM pravRtti ke lie kisI ko prerita kruuNgaa| isa prakAra se sAmAyika ke prati merI zraddhA hai evaM anya ke sAmane aisI hI merI prarUpaNA bhI hai| isa vidhi se sAmAyika kI ArAdhanA kI jAe tabhI zuddha sAmAyika hotI hai| sAmAyika nAmaka isa navama vrata ke pAMca aticAra haiN| una aticAroM ko jAnanA to Avazyaka hai parantu unheM AcaraNa meM lAnA yogya nahIM hai| ve pAMca aticAra isa prakAra haiM - (1) sAmAyika ke kAla meM yadi maiMne duSTa cintana kiyA ho, (2) durvacana bole hoM, (3) zarIra se duzceSTAeM kI hoM, (4) sAmAyika ke samaya ko vismRta kiyA ho, evaM (5) samaya pUrA hone se pahale IVth Chp. : Pratikraman zrAvaka Avazyaka sUtra // 245 //

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hI sAmAyika ko pAra liyA ho / ukta aticAroM se yadi merI sAmAyika dUSita huI hai to maiM AlocanA karatA huuN| divasa saMbaMdhI merA vaha duSkRta mithyA ho / ( sUcanA : sAmAyika ke 32 doSoM ke lie dekhie pariziSTa / ) Exposition: By practicing this ninth vow of Samayik, I detach myself from all activities involving violence for a particular period (it can be one, two or three muhurat or the period for which the resolve for remaining in state of equanimity has been undertaken). I shall avoid in three ways - mentally, orally and physically the activities involving violence myself and shall not inspire others for committing violence to living being. Thus I have firm faith in Samayik and I explain it in the same manner to others. In case the practice of Samayik is done in this manner, only then it is termed a true Samayik. There are five digressions that may occur in practice of Samayik. It is essential to know them but it is not proper to engage in them. They are as under:- (1) In case may have engaged in perverse contemplation during Samayik (2) In case I may have I engaged in loose talk. ( 3 ) In case I may have engaged in funny postures ( 4 ) In case I may have forgotten the period of Samayik. (5) In case I may have concluded the Samayik before its actually period has expired In case I may have committed any one of above-mentioned faults, I feel sorry for the same. May my faults be condoned. For 32 faults in practicing Samayik see Annexure. dasavAM vrata : dezAvakAzika dazamUM desAvagAsika vrata dina prate prabhAta thakI prAraMbhIne pUrvAdika che dize jeTalI bhUmikA mokalI rAkhI che te uparAMta saicchAe kAyAe jaine, pAMca Asrava sevavAnA paccakkhANa, jAva ahorattaM duvihaM tiviheNaM na karemi, na kAravemi, maNasA, vayasA, kAsA tathA jeTalI bhUmikA mokalI rAkhI che te mAMhija je dravyAdikanI maryAdA kIdhI che te bhogavavI, te uparAMta uvabhoga paribhoga nimitte bhogavavAnA, paccakkhANa, jAva ahorattaM egavihaM, tiviheNaM, na karemi, maNasA, vayasA, kAyasA / ehavA dazavAM dezAvakAzika vratanA paMca aiyArA jANiyavvA, na samAyariyavvA, taM jahA AlouM - ANavaNappaoge, pesavaNappaoge, saddANuvAI, rUvANuvAI, bahiyApuggala - pakkheve, jo me devasi aiyAro kao tassa micchAmi dukkaDaM / caturtha adhyayana : pratikramaNa Shravak Avashyak Sutra // 246 //

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bhAvArtha : dasaveM dezAvakAzika vrata meM prAtaH sUryodaya hone para maiMne pUrva Adi chahoM dizAoM meM gamanAgamana kI jo maryAdA nirdhArita kI hai usa maryAdita kSetra ke uparAnta apanI icchA se kAyA se Age jAkara pAMca AsravoM ko sevana karane kA pratyAkhyAna karatA huuN| eka dina evaM rAtra paryaMta do karaNa evaM tIna yoga se - arthAt mana, vacana evaM kAya se maryAdita bhUmi se bAhara jAkara pAMca AsravoM kA na maiM svayaM sevana karUMgA evaM na hI kisI dUsare ko usake lie prerita kruuNgaa| gamanAgamana ke lie jitanI bhUmi kI maiMne maryAdA kI hai, usa bhUmi meM rahe hue bhogopabhoga ke sAdhanoM kI jo maryAdA kI hai, usake uparAnta samasta bhogopabhoga ke padArthoM kA pratyAkhyAna karatA huuN| eka dina aura rAta ke lie eka karaNa evaM tIna yogoM se arthAt mana-vacana evaM kAya se amaryAdita padArthoM kA upabhoga nahIM kruuNgaa| dezAvakAzika vrata ke pAMca aticAra haiM jo jJeya to haiM para AcaraNIya nahIM haiN| ve pAMca aticAra isa prakAra haiM-( 1 ) maryAdita bhUmi se bAhara kI vastu maMgavAI ho, (2) maryAdita bhUmi se bAhara vastu bhijavAyI ho, (3) zabda dvArA maryAdita bhUmi se bAhara ke logoM ko cetAyA ho, (4) apanA rUpa dikhAkara apanA kArya siddha karAyA ho, evaM (5) kisI vastu ko phaiMkakara maryAdita bhUmi se bAhara ke logoM ko bulAyA ho, ukta aticAroM se yadi merA vrata dUSita huA ho to usakI maiM AlocanA karatA huuN| divasa saMbaMdhI merA vaha doSa mithyA ho| Exposition: In Deshavakashik resolve, I have early in the morning at the time of sunrise, further reduced my likely movement in all the six directions namely east and others. I undertake not to go beyond that area intentionally and involve myself in acts that generate karmas. For twenty four hours (one day and one night) I shall not in three ways namely mentally, orally and physically and in two forms namely doing myself and inspiring others to do, I shall not go beyond the area determined in my resolve to commit any act of violence or inspire others for the same. In the area determined for my movement, I shall use the articles of immediate consumption and of frequent use only to the extent already fixed in the resolve and withdraw myself from all other articles of enjoyment. I shall not use or desire articles other than those included in my resolve mentally, orally and physically. There are five likely deviations that may occur in practice of Deshavakashik resolve. They are as under: (1) to ask for any article which is in area not included zrAvaka Avazyaka sUtra IVth Chp. : Pratikraman // 247 // kkkkkkkkkkkkkkksksk kkkkkkkkkkkkkkkkkk

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Poskskskodesdestressett i costestatest poeleseskickaskediokakakakakakakekskele skesakskskskskskskskskskskskskskskskskskedke keskskskskorate in the resolve.(2) To send any article to that excluded area.(3) To warn the people of that area by uttering some word.(4) To get any work done in that excluded area by showing one's face. (5) To call any one from excluded area by throwing any article. In case my resolve has been adversely affected by any such fault, I feel sorry for it. May my that fault during the practice of this vow in the day be condoned. vivecana : chaThe vrata meM chahoM dizAoM evaM sAtaveM vrata meM bhogopabhoga ke padArthoM kI maryAdA jIvanabhara ke lie kI jAtI hai| prastuta dasaveM vrata meM jIvana bhara ke lie maryAdita kI gaI dizAoM meM gamanAgamana kI sImA ko eka-dina rAta ke lie vizeSa rUpa se maryAdita kiyA jAtA hai| udAharaNa ke lie - pUrva dizA meM sau ki.mI. taka jAne kA jIvanabhara ke lie parimANa kiyA. huA hai| parantu pratidina sau ki.mI. jAne kA prayojana nahIM hotA hai| usake lie zrAvaka prAta:kAla ekAnta sthAna meM baiThakara apane divasabhara ke gamanAgamana saMbaMdhI prayojanoM kA cintana karatA hai| jina dizAoM meM jAne kA vizeSa prayojana nahIM hotA, una dizAoM meM gamanAgamana ko vaha eka dina evaM eka rAta ke lie viziSTa rUpa se maryAdita kara letA hai| Aja maiM amuka-amuka dizAoM meM amuka avadhi taka hI jAUMgA, usake uparAMta nhiiN| isI prakAra sAtaveM vrata meM bhogopabhoga ke sAdhanoM kA parimANa jIvanabhara ke lie kiyA jAtA hai| prastuta dasaveM vrata meM una sAdhanoM kI eka dina-rAta ke lie viziSTa maryAdA aMgIkAra kI jAtI hai| ukta dizAoM aura bhogopabhoga ke padArthoM kI viziSTa maryAdA se zrAvaka karma Ane ke parimita dvAroM ko aura adhika parimita kara letA hai| isase vratoM ke prati usakI jAgarUkatA meM bhI vRddhi hotI hai tathA pUrva gRhIta vratoM meM vizeSa utkarSa bhI hotA hai| prastuta dezAvakAzika vrata ko saMvara vrata bhI kahA jAtA hai| Explanation: In the sixth vow, the limit for movement in all the six directions and in the seventh vow the limit of articles of immediate and frequent consumptions is fixed for entire life. But in the tenth vow, these limits are further curtailed for 24 hours ( for one day and one night). For instance a person has made a resolve tha he shall not go beyond 100 km in the east. But he finds that he has not to go upto 100 km every day. So lie early in the morning sitting at a lonely places ponders over all his early movement. When he finds that in any particular directions or directions he does not have to go, he further curtails these limits for one day and one night for that particular direction. By further reducing the limit of his movement and articles of worldly amusement, he further reduces the inflow of karmas. It increases his artistest destradatest sarkestastessetteseksksksksksksksksksisters caturtha adhyayana : pratikramaNa // 248 // Shravak Avashyak Sutra awaranararamaraprapannamasupasanapagappsapanagarpaparis

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Pagesakslasses slesalelesslessleshaalesalesslesale clesslesslesalsalesisleshaalesesaksesalesalesalestendesdesirelessleslesalesdeskestessage vigilance in practice of the vows. Further the vow already accepted becomes more distinct. He makes a resolve that on that day, he shall go in that particular direction for only that particular period and not thereafter. Similarly in the seventh vow the limit for consumption and frequent consumption of articles of such use has been fixed by him voluntarily for one day and one night. By such special limitation of movement and consumption the shravak reduces further the inflow of karmic matter. It increases his vigilance towards the resolves and vows already undertaken become prominent. This Deshavakaskik Vrat is also called Samvar Vrat. kllennirshnnigllnnikeshneennigllshshshshshshnnirsh nniglllli gyArahavAM vrata : pratipUrNa pauSadha - igyAraM paDipuNNa poSadhavrata asaNaM, pANaM, khAima, sAimaM cAra AhAranUM paccakkhANa, abaMbha sevananUM paccakkhANa, amuka maNi-suvaNNa-mAlA-vannaga-vilevaNanUM paccakkhANa, sattha mUsalAdika sAvajja joganUM paccakkhANa; jAva ahorattaM pajjuvAsAmi, duvihaM tiviheNaM na karemi, na kAravemi; maNasA, vayasA, kAyasA, ehavI saddahaNA parUpaNA, karIe te vAre pharasanAe karI shuddh| ehavA igyAramA paDipuNNa poSadhavratanA paMca aiyArA jANiyavvA na samAyariyavvA, taM jahA te AlouM-appaDilehiya duppaDilehiya sejjAsaMthArae, appamajjie duppamajjie sejjAsaMthArae, appaDilehiya duppaDilehiya uccArapAsavaNabhUmi, appamajjie duppamajjie uccAra- pAsavaNabhUmi, posahassa samma aNaNupAlaNiyA ya jo me devasi aiyAro kao tassa micchA mi dukkddN| bhAvArtha : 'pratipUrNa pauSadha' nAmaka gyArahaveM vrata meM ATha prahara (ahorAtra paryaMta) ke lie sabhI prakAra ke anna, jala, mevA-miSThAnna evaM lauMga-supArI Adi cAroM prakAra ke AhAra kA tyAga karatA huuN| abrahmacarya-sevana kA tyAga karatA huuN| amuka prakAra ke maNi, suvarNa, puSpamAlA, sugaMdhita cUrNa evaM vilepana Adi dravyoM kA tyAga karatA huuN| isI prakAra zastra-mUsala Adi ko rakhane evaM sAvadha yogoM kA tyAga karatA huuN| eka dina-rAta arthAt ATha prahara ke lie do karaNa, tIna yoga se uparokta sabhI padArthoM aura sAvadha yogoM kA mana, vacana evaM kAya se na svayaM sevana karUMgA aura na hI sevana karane ke lie dUsaroM ko prerita kruuNgaa| isa prakAra pauSadha vrata ke prati merI zraddhA evaM prarUpaNA hai| pauSadha ke avasara para isakI sparzanA karake Atma-zuddhi kruuNgaa| zrAvaka Avazyaka sUtra // 249 // IVth Chp.:Pratikraman Saaman a parParamparamparagrappearanspaperss

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asleelese selesslesslesslesaleslelesssanslasseslessleslesslesslesalestaskestastesakestastestasterstesslesalesslesleslesslesalestatestlesslessleslesslessle.slesslesslesale sleelakeer porisaksaksksksksksolksoksakakakakakakakakisakske alsokekakekesaksisakesealekskskskskske kes e startskee isa gyArahaveM pratipUrNa pauSadha vrata ke pAMca aticAra haiM jo jJeya haiM, para AcaraNIya nahIM haiN| ve pAMca aticAra isa prakAra haiM-(1) zayyA-saMstAraka kI pratilekhanA na kI ho athavA vidhipUrvaka pratilekhanA na kI ho, (2) zayyA saMstAraka kI pramArjanA na kI ho, athavA ucita vidhi se / pramArjanA na kI ho, (3) mala-mUtra tyAga karane ke sthAna kI pratilekhanA na kI ho athavA ucita vidhi se pratilekhanA na kI ho, (4) mala-mUtra tyAgane ke sthAna kI pramArjanA na kI ho, athavA ucita vidhi se pramArjanA na kI ho, evaM (5) pauSadha vrata ko zAstrokta vidhi se pAlana na kiyA ho, to maiM usakI AlocanA karatA huuN| divasa saMbaMdhI merA vaha aticAra mithyo ho| Exposition: The eleventh vow of paushadh (complete fast and highly restricted movement) is practiced for 24 hours (full day and full night). The practitioner does not take any meals, drinks, sweets and articles of fragrance during that period. He also completely avoids sex and suchlike activities. I accept this vow. I further shall not wear any jewellery, garlands, fragrant articles, paste or cream. I shall avoid weapons and wooden rod to grind any thing. I withdraw from all the activities that generate violence. I discard for 24 hours mentally, orally and physically the use of such articles and shall not inspire others for them. Such is my determination and faith for this vow. During Paushadh I shall engage myself completely in self-purification. There are five likely faults that may occur in practice of this eleventh vow of paushadh. They are as under : (1) I may not have examined my bedding or may not have cleaned it properly or examined it. (2) I might not have cleaned my bedding or might not have cleaned it properly. (3) I might not have examined the place meant for discarding urine and excreta or might not have examined it properly. (4) I might not have cleaned the place meant for discarding urine and excreta or might not have cleaned it properly (5) I might not have practiced the vow of paushadh in the manner mentioned in the code. I feel sorry for all such faults. I condemn them may my faults committed be condoned. vivecana : pauSadha zramaNatva kA abhyAsa hai| caubIsa ghaNTe ke lie zrAvaka pauSadha kI ArAdhanA dvArA zramaNatva kI bhUmikA meM vihAra karatA hai| caturtha adhyayana : pratikramaNa // 250 // Shravak Avashyak Sutra

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pauSadha do prakAra kA hai-(1) pratipUrNa pauSadha evaM (2) deza paussdh| pratipUrNa pauSadha meM cAroM prakAra ke AhAra kA tyAga kiyA jAtA hai| deza pauSadha meM jala kA AgAra rakhA jAtA hai| use tivihAra pauSadha kahate haiN| cAroM AhAroM kA yatheccha upayoga karate hue bhI pauSadha kiyA jAtA hai| usameM cAroM AhAroM ke sivAya zeSa sabhI niyamoM kA pAlana karanA hotA hai| pauSadha ke isa prArUpa ko dayAvrata kahate haiN| Explanation: PAUSHADH is the practice of ascetic life. By practicing it for 24 hours, the Shravak goes through the elementary practice of ascetic life. Paushadh is of two types (1) Complete Paushadh (2) Partial paushadh. In complete paushadh one discards all the four types of articles of consumption. In partial paushadh he can take water. It is called tivihar paushadh (paushadh in which three types of articles of consumption are avoided.) Paushadh Vrat is also undertaken by keeping oneself free to consume all the four types of articles of consumption. But in that case all other rules are strictly followed. This form of paushadh is called aahar-paushadh (compassion to all the six types of living beings -Daya Vrat) bArahavAM vrata : atithi-saMvibhAga ___ bAramUM atithisaMvibhAgavata samaNe niggaMthe phAsuyaM esaNijjeNaM asaNaM-pANaM-khAimasAimeNaM, vattha-paDiggaha-kaMbala-pAyapucchaNeNaM, pADihAriya-pIDha-phalaga-sejjAsaMthAraeNaM, osaha-bhesajjeNaM paDilAbhemANe viharAmi; ehavi saddahaNA parUpaNA, pharasanAe karI zuddha, ehavA bAramA atithisaMvibhAga-vrata nA paMca aiyArA jANiyavvA na samAyariyavvA, taM jahA-te AlouM-sacittanikkhevaNiyA, sacitta-pihaNiyA, kAlAikamme, parovaese, macchariyAe, jo me devasi aiyAro kao tassa micchA mi dukkddN| - bhAvArtha : 'atithi saMvibhAga' nAmaka bArahaveM vrata meM maiM zramaNoM-nirgranthoM ko prAsuka aura kalpanIya azana, pAna, khAdima aura svAdima aisA cAroM prakAra kA AhAra tathA vastra, pAtra, kaMbala, paira poMchane kA vastra Adi aprAtihArya (aisI vastueM jinheM lene ke bAda sAdhu vApisa gRhastha ko lauTAte nahIM haiM) evaM prAtihArya (jina vastuoM ko upayoga meM lene ke bAda sAdhu gRhastha ko lauTA dete haiM) caukI, kASTa kA paTiyA, zayyA (makAna), saMstAraka (tRNa, parAla Adi), auSadhi evaM bhaiSajya se pratilAbhita karatA huA vicaraNa karatA huuN| aisI merI zraddhA aura prarUpaNA hai| avasara prApta hone para zramaNoM-nirgranthoM ko ukta vastuoM kA dAna dekara sparzanA karake zuddha houuN| S zrAvaka Avazyaka sUtra // 251 // IVthChp.:Pratikraman amrap raasasaranspppypagpargospapepargoropapapgopppapayparposagarappams

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* BSOCIRSRSaharaPati ROEROEROEROEROEROEROFEROEROERORRORD RO! ____ bArahaveM atithi saMvibhAga vrata ke pAMca aticAra haiM jo jJeya to haiM para upAdeya nahIM haiN| ve isa prakAra haiN|-(1) dAna na dene kI bhAvanA se acitta vastu ko sacitta vastu para rakha diyA ho, (2) acitta vastu ko sacitta vastu se Dhaka diyA ho, (3) kAlAtikrama-bhikSA kA samaya vyatIta ho jAne para bhikSA hetu prArthanA kI ho, (4) dAna dene kI bhAvanA na hone ke kAraNa apanI vastu ko dUsare kI batAyA ho athavA svayaM sUjhatA hote hue bhI dUsare ke hAtha se dAna dilAyA ho, evaM (5) mAtsarya bhAva arthAt amuka vyakti ne dAna se bahuta yaza pAyA hai, maiM bhI dAna se yaza prApta karUM, aise bhAva se dAna diyA ho, ukta aticAroM meM se kisI bhI aticAra kA mena sevana kiyA ho to meM usakI AlocanA karatA huuN| divasa saMbaMdhI merA vaha duSkatya niSphala ho| Exposition: The twelfth vow of a Shravak is called offering to the ascetic out of one's possessions (Atithi Samvibhag). It consists of making offer to the Jain ascetics the articles that can be used by them and which is according to the prescribed code. The articles can be all the four types of food namely food articles, liquid, sweets and articles meant for refreshing the taste. Further cloth, pots, blanket, cloth used for wiping feet, which are not returned and stool, house, bedding of straw or hay and medicine which are returned after the use can also be offered. Such is my belief and interpretation. In case I find an opportunity, I shall feel well satisfied after making such an offering to Jain monks and nuns. Five transgressions may happen in the practice of the twelfth vow of sharing with a monk. They are worthy to be known but not to be followed. They are as under(1) To place a lifeless things on an article containing life in order to avoid offering it. (2) To cover organic thing with a lifeless one. (3) To request an ascetic for taking an offering when the time for its consumption has already passed. (4) In order to avoid an ascetic, to tell that the articles asked for belongs to another one while actually it belongs to him or asking another person to offer the things to the monk while actually, he himself could offer the same himself. (5) Knowing that a certain person had got great fame by making an offering, to make an offering with a desire to have similar fame. In case out of the said faults, I have committed any one. I feel sorry for the same. I condemn the same. May my fault be condoned. vivecana : dAna denA evaM dAna dekara praphullita honA sarvazreSTha mAnavIya guNa hai| zrAvaka to 'dAna' ko eka vrata ke rUpa meM aMgIkAra karatA hai| pratipala vaha dAna kI bhAvanA se ota-prota rahatA hai| jaba bhI vaha bhojana karane baiThatA hai to bhAvanA karatA hai ki koI zramaNa-nirgrantha padhAreM to unheM maiM apane bhojana meM se dAna duuN| caturtha adhyayana : pratikramaNa // 252 // Shravak Avashyak Sutra

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yUM to pratyeka jarUratamaMda dAna kA pAtra hotA hai / parantu pAMca mahAvratadhArI zramaNa dAna kA sarvazreSTha pAtra hotA hai| use diyA gayA dAna samaSTi ke jIvoM ke hita meM samarpita hotA hai kyoMki zramaNa pratipala samaSTi ke kalyANa hetu sAdhanAzIla rahatA hai| Explanation: To make an offering and to feel very much pleased after making an offering is the greatest quality of a human being. A shravak makes a resolve for making an offering and considers it as implementation of a vow. Every moment he has in his mind that he may get the noble opportunity of making an offering. Whenever he sits for taking meals, he contemplates that some monk may arrive there and he may offer to him out of his food. Generally every needy persons is worthy of receiving an offering. But the ascetic who has accepted five great vows of a Jain monk is the excellent one worthy of a receiving that offer. In the offering made to him lies the welfare of all living beings because the Jain monk remains engaged every moment in the ascetic practice leading to the welfare of the entire living organism. vidhi : tatpazcAt padmAsana meM baiThakara donoM hAtha jor3akara saMlekhanA sUtra (dekheM pRSTha 192) kA uccAraNa kreN| usake bAda samuccaya sUtra pddh'eN| Procedure: Thereafter one should sit in padmasan (the position wherein right foot is on left thigh and left foot on right thigh and with folded hands recite Samlekhana Sutra (see pp. 192 ). After that he should recite Samuchaya Sutra. samuccaya sUtra ema samakita pUrvaka bAraha vrata saMlekhaNA sahita ehane viSaya je koI atikrama, vyatikrama, aticAra, aNAcAra jANatAM ajANatAM, mana, vacana, kAyAe karI sevyo hoya sevAvyo hoya, sevatAM prati aNumodyA hoya, te anaMtA siddha, kevalInI sAkheM micchA dukka bhAvArtha : samyaktva pUrvaka bAraha vratoM aura saMlekhanA ke viSaya meM yadi koI atikrama, vyatikrama, aticAra evaM anAcAra ke rUpa meM jAnate hue athavA anajAne meM mana, vacana evaM kAya se koI doSa sevana kiyA ho, doSa sevana ke lie kisI ko prerita kiyA ho athavA doSa sevana karane vAloM ko acchA jAnA ho to ananta siddhoM evaM kevaliyoM kI sAkSI se maiM una doSoM se pIche haTatA huuN| merA vaha duSkRta niSphala ho / Exposition: In case I have committed any fault in the form of intention, preparation, minor transgression or breaking the resolve concerning practice of IVth Chp. : Pratikraman zrAvaka Avazyaka sUtra // 253 //

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Fastessaksesalesalesalesleel slesalesalenlesslesslessleslesalesalesalenlesslessleshe slesslesalesedeskskskelesslessleshe sle.slesleshe salenleslesle.sle sle skese.slessleshe sleshe seekeep Assisakestaskelesslesalesalesslesslesslesalesalenlesslesslessleshestesakcessionskskskskstreatestressestestrelestrotransr strelestrategy twelve vows and Samalekhane in right perception, knowingly or inadvertently mentally, orally or physically myself or inspired any one to commit a fault or appreciated those who committed such a fault, I feel sorry from the same and withdraw for such an activity in the presence of infinite librated souls (sidhas) and omniscient (kevalis). My fault may be condoned. vidhi : tatpazcAt aThAraha pApa sthAna sUtra (dekheM pRSTha 59) ke manana se aThAraha pApoM se nivRtti karate hue nimna sUtra par3heM Procedure: Thereafter one should mentally recite eighteen types of sins by mentally reciting the aphorism relating to eighteen types of sins. (See pp 59) in order to get detached from them. tassa dhammassa sUtra tassa dhammassa kevalipaNNattassa abbhuTThiomi ArAhaNAe, viraomi virAhaNAe, tiviheNaM paDikkato vandAmi jiNe cuvviisN| bhAvArtha : maiM kevalI bhagavAn dvArA prarUpita dharma kI ArAdhanA ke lie udyata hotA huuN| saMyama meM lage hue aticAroM se tathA virAdhanA rUpa pApoM se mana, vacana, kAya se pIche haTatA huA caubIsa tIrthaMkara bhagavAnoM ko vandana karatA huuN| Interpretation: I come out for eulogizing the dharma enunciated by the Omniscents. I withdraw from faults committed in the practice of ascetic discipline and transgressions committed mentally, orally and physically that constitute sins. Thereafter I bow to twenty four Tirhtankars. vidhi : tatpazcAt 'icchAmi khamAsamaNo' (dekheM pRSTha 69) ke pATha se do bAra guru mahArAja ko vandana karake pAMca padoM (dekheM 150-158) kI vandanA kreN| usake bAda sAmUhika vandana sUtra (anaMta caubIsI te namo dekheM pRSTha 159) evaM kSamApanA sUtra (dekheM pRSTha 161) kA khar3e hokara sasvara uccAraNa kreN| Procedure: Thereafter the lesson of 'Ichami Khamasamano' (see pp 69) should be recited while saluting the spiritual master. Then the humble prayer to five great souls(arihantas, siddhas, acharyas, upadhyayas, monks) should be recited (see pp. 150-158). After that, the aphorism of salutation for all (obeiscence to infinite chain of twenty four Tirhtankaras) should be recited collectively while standing (159-160). // caturtha Avazyaka saMpUrNa // FourthAavashyak Concluded // Presisekestastesakssetstresslesalesalestlesslest raksheeleaked destradarsdesksdeshe lastesterstock sakasdeskskskskskskskskskskskskskasaketa * caturtha adhyayana : pratikramaNa Saas // 254 // Shravak Avashyak Sutra a rappa-papergareranagappamaARENTS

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paMcama Avazyaka : kAyotsarga Fifth Aavashyak: Kayotsarg nirdeza - paMcama Avazyaka kI AjJA ke vidhAna ke rUpa meM nimna sUtra par3heM Direction: In order to seek permission for fifth avashyak recite the following aphorism. AvassahI sUtra AvassahI icchAkAreNa, saMdisaha bhagavaM! devasi jJAna-darzana carittAcaritta-tapaaticAra- pAyacchitta vizodhanArthaM karemi kAusaggaM / bhAvArtha : he bhagavan! Apa AjJA pradAna kareM, maiM Avazyaka rUpa se karaNIya dharma-kArya karane kA icchuka huuN| divasa saMbaMdhI jJAna, darzana, zrAvaka - vrata evaM tapa meM lage hue aticAroM kI zuddhi ke lie kAyotsarga karatA huuN| Exposition: O Bhagwan! Kindly grant me permission. I want to do the worthy spiritual act in the form of avashyak. In order to purify myself from the faults (atichars) committed by me during the day in respect of right knowledge, right perception, vows of Shravak and austerities, I do kayotsarg. vidhi : tatpazcAt guru mahArAja se paMcama Avazyaka kI AjJA lekara kramazaH namokAra maMtra, sAmAyika sUtra ( karemi bhaMte ), icchAmi ThAmi evaM uttarIkaraNa sUtra ko par3hakara 'caturviMzatistava' sUtra ke manana pUrvaka kAyotsarga kreN| devasI aura rAtri pratikramaNa meM cAra, pakkhI ke dina ATha, cAturmAsI ko bAraha evaM samvatsarI ko bIsa logassa kA dhyAna karanA caahie| namokAra maMtra ke uccAraNa ke sAtha kAyotsarga saMpanna kareM evaM eka logassa mukhara svara meM pddh'eN| usake bAda 'icchAmi khamAsamaNo' ke pATha se guru mahArAja ko vandana karate hue paMcama Avazyaka saMpanna kreN| zrAvaka Avazyaka sUtra // 255 // Vth Chp. : Kayotsarg

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! Procedure : After taking permission of fifth avashyak from spiritual master recite namokar mantra, Samayik sutra(karemi Bhante..) , Ichhami Thami, Tassuttari Karan Sutra. Then in the posture of kayotsarg (detachment from the body) in mind meditate on hymn in obeiscence and appreciation of twenty four Tirhtankars (Chaturvinshati Stava). In the pratikraman of likely faults in activities during the day and pratikraman of activities during the night loguss (Chaturvinshtin Stava) is meditated four times, in pratikraman of fortnight eight times, in quarterly pratikraman twelve times and in annual (Samvatrari) pratikraman loguss is meditated twenty times. The kayotsarg is concluded by uttering namokar namtra once. Then loguss is recited loudly. Thereafter bowing to the spiritual master in obiscence recite the aphorism of Ichhami Khamasamano twice in the manner already mentioned. Thus fifth avashyak is completed. II jan 31tagech Hiuuf II || Fifth Aavashyak Concluded || .... ........ kuuluukutukkukkkkkkkkkkkkkkkutulekullukulukukkukiukkuutukkukukkuka llu paMcama adhyayana : kAyotsarga // 256 // Shravak Avashyak Sutra

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DISeleseksksksksksksksleakslesalesalkesakalesakalesale skesakakakeslesslesalestestslesslesslesslesalesestessestestralsaree SaSTha Avazyaka : pratyAkhyAna Sixth Aavashyak : Pratyakhyan vidhi : guru mahArAja ko vandana karake chaThe Avazyaka kI ajJA leM evaM yathAzakti pratyAkhyAna grahaNa kreN| guru mahArAja upasthita hoM to unake zrI mukha se pratyAkhyAna grahaNa kreN| yadi guru mahArAja upasthita na hoM to svayaM pratyAkhyAna ke sUtra dvArA pratyAkhyAna grahaNa kara leN| (sUcanAH pratyAkhyAna ke pAThoM ke lie dekhie pRSTha 173 se 199 taka) - tatpazcAt pUrvokta vidhi ke anusAra do bAra namotthuNaM kA pATha par3ha kara guru mahArAja ko vandana kreN| Procedure: After bowing to the spiritual master, seek his permission for sixth avashyak and according to ones capability do the pratyakhyan (detachment from worldly activity for a certain period). In case the guru (spiritual master) is present, request him to grant it. In case he is not present, do it yourself by reciting the relevant aphorism of pratyakhyan. (For aphorism of pratyakhyan see pp. 173-199) Thereafter in the above mentioned manner, recite the aphorism of Namothanam twice. Then bow to the spiritual master in the prescribed manner. // zrAvaka Avazyaka sUtra saMpUrNa // ||ShravakAavashyak Sutra Concluded || zrAvaka Avazyaka sUtra // 257 // VIth Chp.: Pratyakhan

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pansaksshesnesiaskoseskskskskelesslesale slasslesale slasheslasheskosesdeskestaskestrseskiske saksesaksksksksksesakse pariziSTa-1 zrAvaka Avazyaka sUtra : vidhi . Sixth Aavashyak Sutra : Procedure zAnta evaM ekAMta sthAna meM pavitratA pUrvaka eka Asana para baiThakara zrI sImaMdhara svAmI jI ko vaMdanA karake yA vartamAna apane guruoM ko 'tikkhutto' ke pATha se tIna bAra vaMdanA-namaskAra karake 'cauvIsatthA' karane kI AjJA lekara nimnalikhita pATha par3heM-'arihaMto mahadevo', phira 'icchAkAreNaM', phira 'tassottarI' kA pATha par3hakara eka 'logassa' kA dhyAna kreN| 'namo arihaMtANaM' par3hakara dhyAna pAreM, phira eka 'cauvIsatthA' udAtta svara se pddh'eN| taba vAma jAnu UMcA karake dAhinA jAnu bhUmi para rakhakara do bAra 'namo'tthuNaM' pATha par3heM, prathama siddhoM kA, dvitIya arihaMtoM kaa| phira 'tikkhutto' ke pATha se vaMdanA karake pratikramaNa karane kI AjJA lekara 'prathama-AvassahI icchAkAreNa' pATha pddh'eN| phira 'navakAra maMtra', phira 'karemi bhate! sAmAiyaM' phira 'icchAmi ThAmi' kA pATha, phira 'tassottarI' kA pATha, phira dhyAna kreN| dhyAna meM ninyAnaveM aticAra aura 'icchAmi AloiyaM' paryanta dhyAna kreN| dhyAna meM "jo me devasi (rAisi) aiyArakau, te ciMtavU" aise kaheM, phira 'namo arihaMtANaM' kahakara dhyAna pUrNa kreN| tikkhutto ke pATha se vandanA karake 'logassa ujjoyagare' kA pATha pddh'eN| phira vaMdanA karake 'icchAmi khamAsamaNo' kA pATha do bAra pddh'eN| ___tikkhutto' ke pATha se caturtha Avazyaka kI AjJA lekara ve hI saba aticAra pddh'eN| smaraNa rahe- sabhI pAThoM ke aMta meM 'jo me devasi aiyAra kao tassa micchA mi dukkaDaM' aisA kheN| phira 'tikkhutto' ke pATha se vaMdanA karake zrAvaka sUtra pddh'eN| phira do bAra 'icchAmi khamAsamaNo' kA pATha par3hakara yathA-zakti pAMca padoM ko vaMdanA-namaskAra karake phira 'ananta caubIsI' kA pATha par3heM, phira saba jIvoM se kSamApanA karake 'icchAmi ThAmi kAussagaM', phira 'tassottarI' kA pATha par3hakara kAyotsarga kreN| Buelesslesslessleeplesslesslesolassesresslestoresslestesslesalesalesalesalesalesalcakestastestastestostestasteste seaslesslesalesaleselesslesslesslesslesalesesaksksksksksksksksksksksewa pariziSTa // 258 // Shravak Avashyak Sutra

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iicegnninngnnigllaaginni, gnneeshglllli nityaprati cAra 'logassa' kA dhyAna kareM, phira 'Namo arihaMtANaM' par3hakara eka 'logassa ujjoyagare' kA pATha aura do bAra 'icchAmi khamAsamaNo' kA pATha par3hakara phira 'tikkhutto' ke pATha se vaMdanA-namaskAra karake yathAzakti pratyAkhyAna kreN| yadi guru pratyAkhyAna Apa karavAeM to 'vosirAmi' Apa kaha leve phira pUrva vidhipUrvaka do 'namotthuNaM' ke pATha ko pddh'eN| zeSa samasta samaya dharma-dhyAna meM vyatIta kreN| jaba sAmAyika pUrNa ho gaI jAna le, taba 'icchAkAreNa' ityAdi sUtra par3hakara 'tassottarI karaNeNaM' ke pATha ko pddh'eN| tatpazcAt eka 'logassa ujjoyagare' kA dhyAna kareM, 'namo arihaMtANaM' aise kahakara dhyAna paareN| eka 'logassa ujjoyagare' ke pATha ko ucca svara se par3heM, phira pUrvavat do 'namotthuNaM' par3hakara 'navamA sAmAyika vrata' karate hue isa sUtra ko pddh'eN| ___ itane sUtroM ke paThana karane se sAmAyika kI vidhi pUrNa hotI hai| phira caturdaza niyama dhAraNa kareM, jinake karane se mahAna karmoM kA Asrava nirodha hotA hai aura AsravoM kA sarvathA nirodha ho jAne para jIva mokSAdhikArI bana jAtA hai| (jaina dharma divAkara pajya AcArya samrATa zrI AtmArAma jI mahArAja dvArA vyAkhyAyita zrI Avazyaka . sUtram se saabhaar|) Procedure: Select a suitable quite place. Spread the cloth. Sit on it and pay obeisance to Seemandhar Swami or to the spiritual master who is present by reciting the lesson of 'Tikhutto' three times. Thereafter seek permission to recite 'Chauvisatva' Then recite the lesson of 'arihanto mahedevo' 'Ichhakaran' and 'Tuss-uttari' and in meditation once 'loguss' (the hymn in praise of 24 Tirthankars). Thereafter uttering 'namo arihantanum' once, conclude the meditation. Then recite complete loguss lesson loudly. Thereafter keeping left knee lifted and right knee touching the ground, recite lesson of 'Namothunum' twice. The first lesson is obeisance to Sidhas (liberated souls) and second is obeisance to arihantas. Then paying obeisance through lesson of "Tikhutto' get the permission for doing pratikraman. After that recite lessons of 'Avassehi Ichhakaran' 'Namokar Mantra' 'Karemi Bhante Samaiyum' 'Ichhami Thami' and 'Tuss-uttari'. Then in state of meditation mentally go through 99 atichars and the lesson of 'Ichhami aloiyum' after saying 'Jo may devasi aiyaro ko' (Whatsever faults I have committed doing the day) say Chintavan in case of devasi pratrikraman in state of meditation and in case of pratikraman of faults committed during the night, the meditation be concluded by reciting 'Namo arihantanum'. zrAvaka Avazyaka sUtra // 259 // Annexure

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Thereafter do vandana with lesson of "Tikhutto' and utter complete lesson of loguss ujjoyegare'. Again do Vandana with lesson of "Tikhutto' and recite lesson of 'Ichhami Khamasmano' twice. Thereafter seek permission for fourth avashayak through lesson of 'Tikhutto' and recite all the 99 atichars. After each lesson of atichar, in the end say 'Jo may devasi aiyaro kao tuss mi-chhami dukkadum' (I feel sorry for all such faults that I may have committed during the day/night). Thereafter doing Vandana with lesson of tikhutto recite 'Shravak sutra' in which all lessons upto detailed lesson of 99 atichars and sammuchhaya sutra and Tuss Dhamuss sutra should be uttered. Thereafter do vandana twice with the lesson of 'Ichhammi Khamasmano'. Then do Vandana of five stanzas of Navkar Mantra as mentioned in aphorism. Thereafter lesson of 'Anant Chaubisi' should be recited. geseddelsesledekteskseklasiskseksisteedesse stedekkskluskeskkkkkkkkkkkkskoleksksksksks kuikkulukkiukkuikkukkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkk pariziSTa // 260 11 Shravak Avashyak Sutra OPENMERKWENNUS

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Relsakskskalsaleshsake alsodesksiseassasslesslesselesslesalesalesalesalesslesdesslesaleslawlessisaksieslesslesesaster pariziSTa-2 sAmAyika kI vidhi evaM 32 doSa vibhinna dharma-paramparAoM meM upAsanA kI vividha vidhiyoM kA pracalana hai| adhikatara dharma-paramparAoM meM apane iSTadeva ko prasanna karane ke lie stutiyAM kI jAtI haiN| iSTa devoM se sukha-samRddhi evaM divya sukhoM kI yAcanA kI jAtI hai| jaina dharma meM bhI upAsanA kI vidhi pracalita hai| yaha do rUpoM meM hai-sAmAyika ke rUpa meM evaM pratikramaNa ke rUpa meN| upAsanA kI ye donoM hI vidhiyAM kisI iSTa-deva kI prArthanA svarUpa nahIM haiM, balki Atma-upAsanA svarUpa haiN| jaina dharma Izvara-kendrita nahIM balki svAtma-kendrita hai| jaina dharma kahatA hai-deva-deviyoM kI stuti se kSaNika sukha-sAdhana bhale hI mila jAeM parantu AtmazAnti kI upalabdhi unase saMbhava nahIM hai| AtmazAnti ke lie Atma-kendrita upAsanA kI AvazyakatA hai| azAnti ke mUla hetu rAga evaM dveSa haiN| ye do tatva jaba taka AtmA meM avasthita rahate haiM taba taka bhale kitane hI sukha-sAdhana juTA lie jAeM, cakravartItva evaM indratva prApta kara liyA jAe, parantu AtmazAMti kI upalabdhi jIva ko nahIM ho sakatI hai| AtmazAMti ke lie Avazyaka hai-rAga evaM dveSa kI durabhisaMdhiyoM se mukta hokara svabhAva meM sthira honaa| jJAna, darzana evaM AnaMda AtmA kA zAzvata svabhAva hai| usa zAzvata svabhAva meM lauTane ke lie anAdikAlIna vibhAva ke zUloM se AtmA ko svataMtra karanA Avazyaka hai| vibhAva ke zUla samabhAva kI satata ArAdhanA evaM pratikramaNa kI sajaga sAdhanA se hI AtmA se alaga ho sakate haiN| sAmAyika kA artha hai-samatA bhAva meM sthita honaa| purAne saMskAroM evaM tAtkAlika saMyogoM-viyogoM se kSaNa-pratikSaNa rAga aura dveSa ke andhar3a vyakti ke samakSa upasthita hote rahate haiN| una aMdhar3oM se vyakti eka kSaNa meM rAga tathA dUsare hI kSaNa dveSa meM DUbatA-utaratA rahatA hai| rAga-dveSa se ubarane ke lie sAmAyika kI ArAdhanA eka rAmabANa auSadhi hai| zrAvaka Avazyaka sUtra A A // 261 // Annexure AAAAgarpagangappsgeggapgargaganganaparents

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bellnnikrnninnigllaagbeellekllshsh. sAmAyika ke lie kevaliyoM ne ar3atAlIsa minaTa kA samaya nirdhArita kiyA hai| ar3atAlIsa minaTa taka vyakti samabhAva meM sahaja bhAva se sthira raha sakatA hai| sAmAyika kI satata sucArU sAdhanA kI jAe to samabhAva meM sthirIkaraNa kA yaha samaya zanai-zanai bar3hatA rahatA hai| satata sAdhanA se, eka kSaNa AtA hai jaba vibhAva pUrNataH samApta ho jAtA hai| samabhAva zAzvata rUpa se AtmA meM pratiSThita ho jAtA hai| usa avasthA meM AtmA ke jJAna, darzana, evaM AnaMda rUpa svabhAva kA pUrNa pragaTIkaraNa hotA hai| usI avasthA meM kaivalya ghaTita hotA hai| AtmA meM paramAtmA kA avataraNa ho jAtA hai| ___sAmAyika ke aneka bhedopabheda haiN| sUkSma bhedopabheda ke vizleSaNa meM na jAte hue, mukhya rUpa se do bhedoM kA anivAryarUpeNa jJAna vyakti ke lie Avazyaka hai| ve do bheda haiM-dravya sAmAyika evaM bhAva saamaayik| dravya sAmAyika se tAtparya hai-Agama-kathita sAmAyika meM praveza, sAmAyika meM karaNIya evaM sAmAyika kI samApti kI vidhiyoM kA jJAna honaa| bhAva sAmAyika se tAtparya hai-mana, vacana evaM kAya se samatAbhAva meM sthira ho jaanaa| bhAva sAmAyika kI ArAdhanA hI vyakti kA pramukha lakSya hai| lekina dravya sAmAyika ke binA bhAva sAmAyika kI siddhi araboM meM se kisI eka AtmA ko hI prApta hotI hai| PROCEDURE OF SAMAYIK AND 32 SHORT COMINGS In different religious traditions, various methods of paying obeisence are prevalent. In many such traditions, the hymns are recited in order to please the respective Lords (Bhagwan), Worldly pleasures wealth and the like are sought in these prayers to the respected bhagwan. In Jainism also a procedure is prevalent for service to Bhagwan. It is in two forms namely Samayik and Pratikraman. In both these forms, there is no request for worldly pleasure. It is in fact in the nature of self realization. Jain dharma is not based on one God. It proclaims that hymns in praise of gods and goddesses may provide momentary (or temporary) happiness but real peace and equanimity cannot be achieved. To gain self-realization it is essential that the prayer should be centred on the soul. Attachment and hatred are the fundamental causes that disturb peace. Due to the presence of them in the soul, a living being cannot have peace of the soul even if he has immense worldly pleasure and he becomes king emperor (chakravart) or an angel. In order to gain peace of the soul, it is necessary to get liberated from the clutches of attachment and hatred and get stabilized in natural behavior. Rakesaksasakatest stratistskoseksksksksksksksksksksksksksksksksksksdeshe sheshanastaste skestrsakase ke skestrakakakistakesekesakestastesakeep pariziSTa aap arappapepa // 262 // Shravak Avashyak Sutra gappagesgargapproprappearapparagrapapars

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It is the very nature of the soul to remain in state of right knowledge, right perception and right happiness. In order to realize (or regain) this state, it is important to liberate the self from the clutches of pervert nature in which it has been transmigrating since time immemorial. The thorns of pervert nature in the soul can be removed only with continuous practice of state of equanimity and vigilant practice of pratikraman. Samayik means to remain in a state of equanimity. A person who is absorbed in a state of attachment or hatred faces every moment old traditions and contacts and separations from worldly things. In such conditions a human being is sometimes in a state of attachment and sometimes in a state of hatred. In order to get rid of attachment and hatred, the practice of samayik serves as the perfect medicine. The omniscient have fixed the minimum period of 48 minutes for practice of samayik . An ordinary person can remain in a state of equanimity for 48 minutes. By regular practice of samayik, the period of stability can also be slowly and gradually increased. By continuous and regular practice, one arrives at that moment when the present state completely goes off and the soul stabilities itself in a completely natural state. In this state the right knowledge, right perception and ecstatic happiness which are the natural ingredients of the soul appear in its full (sublime) form. Then the soul becomes completely enlightened soul (Parmatima). There are many forms of Samayik. Without going into subtle divisions, it is necessary for a person to know properly two forms of Samayik. They are dravya (external) Samayik and bhava (inner) Samayik. In a nutshell dravya samayik means the method of starting the samayik as laid down in Agams (Jains Scriptures) and also the procedure of concluding the samayik. Bhava (Internal) samayik means that the practitioner should stabilies his mind, speech and body in a state of equanimity. It is the primary goal of the disciple to practice bhava samayik. But without dravya samayik only one in millions can straight away practice properly bhava samayik. sAmAyika vidhi sAmAyika kI ArAdhanA ke lie dharmasthAnaka sarvottama sthAna hai| yadi sthAnaka jAne kA saMyoga na bane to apane ghara meM hI ekAnta-zAnta sthAna meM rajoharaNI (pUMjanI) se bhUmi ko pUMja kara Asana bichaaveN| zuddha zveta colapaTTa evaM zveta dupaTTA (caddara) dhAraNa kreN| mukha para mukhavastrikA lgaaveN| usake bAda guru mahArAja virAjamAna hoM to unake samakSa jAkara tikkhutto zrAvaka Avazyaka sUtra // 263 // Annexure

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............ .. .. Postakaleselesslesalenlesale skesicolasleeleshe sle sle sleelesska she slasheeleshsdeskskskeletestendesledeolesalelesesear ke pATha se vandana karake nivedana kareM-guru mahArAja! sAmAyika kI AjJA pradAna kreN| yadi guru mahArAja virAjamAna na hoM to kisI sujJa zrAvaka yA zrAvikA se bhI AjJA lI jA sakatI hai| zrAvaka yA zrAvikA kA bhI yoga na ho to uttara yA pUrva dizA meM muMha karake bhagavAn ko vandana karake sAmAyika kI AjJA leN| usake bAda apane Asana para baiThakara kramazaH mArgadoSa nivRti sUtra (icchAkAreNa saMdisaha) evaM uttarIkaraNa sUtra (tassa uttarIkaraNeNaM) kA pATha pddh'eN| usake bAda sIdhe khar3e hokara athavA padamAsana meM sthira hokara catarviMzati stava (logassa kA pATha) kA dhyAna kreN| namo arihaMtANa kA pUrA pATha pddh'eN| phira 'namo arihaMtANaM' pada kA uccAraNa karate hue dhyAna pUrA kreN| eka logassa khulA pddheN| tatpazcAt guru mahArAja ke samIpa jAkara tikkhutto ke pATha se vandana karake unake zrImukha se sAmAyika kI pratijJA aMgIkAra kreN| guru mahArAja kI avidyamAnatA meM sujJa zrAvaka-zrAvikA se sAmAyika kI pratijJA lI jA sakatI hai| unakA bhI suyoga na ho to karemi bhaMte' ke pATha se svayaM sAmAyika kI pratijJA aMgIkAra kreN| yadi eka sAmAyika karanI ho to 'jAva niyama' isa pada ke sthAna para 'muhUrta eka ghar3I do' kheN| do sAmAyika karanI hoM to 'muhUrta do ghar3I cAra' kheN| yadi adhika sAmAyika karane ke bhAva hoM to muhUrta aura ghar3I kI saMkhyA bar3hA kara pATha par3hanA caahie| tatpazcAt dAyAM ghuTanA jamIna para jhukAkara evaM bAyAM ghuTanA khar3A rakha kara do bAra namotthuNaM - kA pATha pddh'eN| isa prakAra sAmAyika meM praveza karake sAmAyika ke saMpUrNa samaya meM samatA bhAva kI ArAdhanA karanI caahie| sAMsArika hAni-lAbha kI cintA se sarvathA mukta rahanA caahie| saMtoM ke vyAkhyAna kA saMyoga ho to vyAkhyAna suneN| anyathA Atma-upAsanA, dharma sAdhanA kI pustakeM athavA zAstrIya svAdhyAya karate hue sAmAyika kreN| svAdhyAya ke atirikta mAlA japa, zubha dhyAna evaM Atmacintana bhI sAmAyika meM kie jA sakate haiN| PROCEDURE OF SAMAYIK The sthanak (defined place of spiritual practices) is ideal for practice of samayik. In case there is no such place in the neighborhood, one should select a quiet clean place in his own house and after cleaning it with the holy broom (rejoharan), spread the cloth. He should dress himself in white sheet of cloth (cholapatta) and cover his body with white cloth (dupatta). He should then go to the spiritual master after covering his mouth with mouth-cloth. pgalessleakskskestatestastesakesekshradesdesdesdestrotesterskskskskskskskskskskskskskskstatested dakakakskskskskakakaksksksksk . k pariziSTa // 264 // Shravak Avashyak Sutra Ea r amparaPEPARANTERPRETREATREPREPRENERATEERINKS

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He should pay his obeisance with lesson of tikhutto and seek permission for Samayik. In case the spiritual master is not there he can seek permission from learned male or female devotee (shravak or shravika). In case shravak or shravika is also not there, facing east he should pay homage to the Lord (Bhagwan Seemandhar Swami) and seek permission for samayik. Thereafter he should sit on the spread out cloth (aasan) and recite Ichhakaran Sandiseh sutra (to remove faults incurred in his movement up to that place) and uttarikaran sutra. Then in a standing posture or in a stable sitting posture he should in state of meditation reflect on Chaturvinshiti Stava (lesson of loguss). He should conclude it by uttering namo arihantanum in state of meditation and then loudly. Thereafter he should utter loguss lesson orally. He should then go to the guru and after vandana with lesson of Tikhutto, seek permission of samayik from him according to his resolve. In case the Jain monk is not there, he can have it from learned shravak or shravika. In case shravak is also not there, he should himself recite the lesson of Karemi Bhante and accept samayik. In this lesson instead of Jaav Niyam he should say the number of muhurats in accordance with the number of samayik he wants to practice at that time. Thereafter keeping his left knee lifted and right knee touching the ground, he should recite the lesson of Namothunum. In this manner, starting the samayik, he should spend the entire time of samayik in practice of the state of equanimity. He should keep himself totally free from worry of worldly gains or losses. In case Jain saints are there, he should attend their discourse. In their absence, he should resort to self introspection, study of literature on dharma or scriptures. In addition to study of scriptures, one can also recite rosary or resort to meditation or self-introspection during samayik. sAmAyika samApti sUtra eyassa navamassa sAmAiyavayassa paMca aiyArA jANiyavvA na samAyariyavvA taM jahA te AlouM - maNaduppaNihANe, vayaduppaNihANe, kAya duppaNihANe, sAmAiyassa sai akaraNayAe, sAmAiyassa aNavaTThiyassa karaNayAe, tassa micchAmi dukkaDaM / sAmAiyaM sammaM kAeNaM na phAsiyaM, na pAliyaM, na sohiyaM, na tIriyaM, na kiTTiyaM, na ArAhiyaM ANAe aNupAliyaM na bhavai, tassa micchAmi dukkaDaM / zrAvaka Avazyaka sUtra // 265 // Annexure

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bhAvArtha : sAmAyika rUpI nauveM vrata ke pAMca aticAra haiM jo jAnane yogya to haiM para AcaraNa karane yogya nahIM haiN| ve isa prakAra haiM- ( 1 ) mana kI azubha pravRtti, (2) vacana kI azubha pravRtti, (3) kAya kI azubha pravRtti, (4) sAmAyika kI smRti na rakhI ho, evaM (5) samaya pUrA hone se pUrva hI sAmAyika pAra lI ho| uparokta aticAroM se yadi merI sAmAyika dUSita huI ho to usakI maiM AlocanA karatA huuN| merA vaha duSkRtya mithyA ho / sAmAyika kA samyak vidhi se kAya se sparza na kiyA ho, pAlana na kiyA ho, zuddha na kiyA ho, pUrNa na kiyA ho, kIrtana aura ArAdhana na kiyA ho tathA jinAjJA ke anusAra anupAlana na kiyA ho to merA vaha doSa niSphala ho / Aphorism about Conclusion of Samayik Exposition: There are five digressions (atichars) that may occur during practice of Samayik. They should be known well but should not be practiced. They are as under: (1) To engage the mind in ill thought (2) To engage in undesirable talk. ( 3 ) To engage the body in unworthy activity. (4) To forget the period of Samayik. (5) To conclude the Samayik prior to the culmination of its actual period. In case I may have committed any one of the above mentioned faults, I feel sorry for the same. May my such faults be condemned. I might not have meticulously followed the procedure laid down for Samayik. I might not have engaged in proper contemplation. I might not have completed it in properly. I might not have followed the order of the omniscient in a proper manner. I feel sorry for all such faults. My faults may be condoned. sAmAyika samApti kA hindI pATha nauveM sAmAyika vrata ke viSaya je koI aticAra lagA ho te AlouM / mana, vacana, kAyA kA yoga khoTA baratAyA ho, sAmAyika meM samatA na kI ho, binA pUgI pArI ho, dasa mana ke, dasa vacana ke, bAraha kAyA ke, ina battIsa doSoM meM se koI pApa - doSa lagA ho, tassa micchAmi dukkaDaM / I I may have committed same fault in the practice of the ninth vow of Samayik. may have committed such faults mentally, orally or physically. I may not have spent the period of Samayik in a state of equanimity. I might not have concluded it properly. There are ten faults relating to mind, ten relating to speech and twelve relating to body. I might have committed any such faults. I feel sorry for the same. May my faults be condoned. pariziSTa // 266 // Shravak Avashyak Sutra kkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkukukk

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sAmAyika ke 32 doSa sAmAyika eka zubha anuSThAna hai| usase AtmA kI zuddhi hotI hai| Atmazuddhi ke isa anuSThAna kI ArAdhanA zAstra meM kahe gae battIsa doSoM se mukta rahakara karanI caahie| sAdhaka, mana-vacana evaM kAya - ina tIna yogoM kA svAmI hai| ina tInoM yogoM ke cAMcalya se doSoM kI utpatti kI saMbhAvanA rahatI hai| zAstra meM mana ke dasa, vacana ke dasa evaM kAya ke bAraha - aise kula battIsa doSoM kI gaNanA kI gaI hai| battIsa doSoM kA svarUpa isa prakAra haiThirty Two Faults Relating to Samayik Samayik is a good spiritual practice. It purifies the soul. This practice of selfpurification should be done in such a manner that one does not commit any one of the thirty two faults mentioned in scriptures. The practitioner is the master of his mind, speech and action. The faults may arise only when there is any instability in him. In scriptures ten faults relating to mind, ten relating to speech and twelve relating to action have been mentioned. The nature of these thirty two faults is as under -- mana ke 10 doSa avivega- jasokittI, lAbhatthI gavva-bhaya- niyANatthI / saMsaya - rosa - aviNao, abahumANa e dosA bhaNiyavvA // (1) aviveka - ucita - anucita kA dhyAna na rkhnaa| mana meM kalpanA karanA ki isa prakAra se muMha bAMdhakara baiThane se kyA lAbha ! sAmAyika ke svarUpa ko ThIka se nahIM jAnanA, Adi 'aviveka' nAmaka doSa hai| ( 2 ) yazokIrti - sAmAyika karane se loka meM merA sammAna bar3hegA, loga mujhe dharmAtmA mAneMge, merI kIrti bar3hegI Adi, isa prakAra kA vicAra mana meM rakhakara sAmAyika karanA / ( 3 ) lAbhArtha-sAmAyika karane se amuka vyakti ko vyApAra meM bahuta lAbha huA hai, maiM bhI sAmAyika karUM to mujhe bhI Arthika lAbha hogaa| lAbha ke lobha meM sAmAyika karanA lAbhArtha doSa hai| ( 4 ) garva- maiM bahuta bar3A dharmAtmA hUM, mere samAna zuddha sAmAyika karane vAlA anya nahIM hai, isa prakAra ahaMkAra bhAva dhAraNa karanA garva doSa hai| zrAvaka Avazyaka sUtra // 267 // Annexure

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Palestostessorieslesslesslesaleste strorsakekoderlessksksolewlesslesslesslesslesslessekskewerkeslesslesslesslesalesalestakesekese kresslesslesskelesslesslesalelesslesakssesskrup pekcakskskskskskskskedeskskskskskskskskedeskskskskskskskskskskskskskskskskskeleteleakekeepe (5) bhaya-maiM jainakula maiM paidA huA hUM, yadi sAmAyika nahIM karUMgA to loga kyA kheNge| isa prakAra ke vicAra se athavA rAjadaNDa, lenadAra se bacane ke lie evaM vyApAra Adi meM nukazAna ke bhaya se sAmAyika karanA bhaya doSa hai| (6) nidAna-dhana, yaza, saMtAna, svarga Adi ke pratiphala kI mana meM AzA rakhakara sAmAyika / karanA nidAna doSa hai| (7) saMzaya-'sAmAyika kA koI phala hogA yA nahIM' isa prakAra kI AzaMkA mana meM rakhanA saMzaya doSa hai| (8) roSa-sAmAyika meM krodha, mAna, mAyA aura lobha se mana ko dUSita karanA, athavA ghara meM lar3AI-jhagar3A karake roSa kI sthiti meM hI sAmAyika meM baiTha jAnA roSa nAmaka doSa hai| (9) avinaya-sAmAyika ke prati Adara bhAva na rakhanA evaM deva-guru-dharma kI avinaya-AzAtanA kA bhAva mana meM dhAraNa karanA avinaya doSa hai| (10) abahumAna-AMtarika utsAha evaM bhaktibhAva ke abhAva meM athavA kisI ke dabAva ke kAraNa sAmAyika karanA abahumAna doSa hai| Lack of Proper Sense of Discrimination--A thought may arise in the mind that there is no useful purpose in keeping the mouth tied (with mouth-cloth). The practitioners may not properly comprehend the nature of Samayik. Such faults are in the category of lack of sense of discrimination (avivek). To think that I shall gain more respect among the people since I do Samayik. The community will consider me a spiritual person. My fame shall increase. Such faults comprise worldly fame. (1) Lack of sense of discrimination: To ignore sense of discrimination between what is right and what is wrong. I think what is the use of covering the mouth. Not to understand properly the nature of Samayik Desire for praise and fame: To think that I shall gain respect in case of practise Samayik. The people shall consider me a noble person. My fame shall spread all around. To practice Samayik with such a mental state invokes this fault. Worldly Gain: To think that a particular person has gained a lot in business by practicing samayik. So I may also be benefitted a lot if I practice Samayik. To do Samayik with the intention of worldly gain is the fault of worldly benefit. (2) (3) *ketstakeseksattatrakar pariziSTa 1/268// Shravak Avashyak Sutra RAPATRAPATIPREPAPERPAParrrrrrrrrrrrrrraPATRAPAR

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mnnikrnnikllshglllli RSelesdeshe skese slesaleshe salesalesdesksdeshesdeshe slasheelsaks shesdesksheeleshe salesalesalesalesalesalesalelesslesalesslesalesalege (4) Pride: I am highly spiritual. There is no one else who practices as many Samayik as I do. Such a pride is a fault in Samayik. (5) Fear: I have taken birth in a Jain family. In case I do not practice Samayik, the public shall think adversely about me. To practice samayik in order to avoid punishment from the state or to avoid payment in business or in a state of fear that it may result in loss in business--all such reflections are faults in practice of Samayik. Nidaan (Expectation of reward).:- To think of worldly gain, worldly fame, growth of family or re-birth in heaven as a result of samayik is termed as fault of nidaan (expectation). Doubt: To have a lurking doubt in the mind whether there shall be any benefit of doing Samayik. Such fault is that of doubt. Passion: To pollute the mind by engaging it in state of anger, greed, ego or deceit or to engage oneself in Samayik after picking up a quarrel with others is the fault of passion. (9) Disrespect: Not to have sense of respect for Samayik or to have a sense of disrespect for the omniscient, the spiritual master or dharma in the mind . is the fault of disrespect. (10) Lack of Interest: To engage in Samayik without real passion for it or without sense of devotion or to engage under pressure of someone else is the fault of lack of interest (abahuman). vacana ke 10 doSa kuvayaNa sahasAkAre, sacchaMda-saMkheva-kalahaM c| vikahA-hAso'suddhaM, niravekkho muNamuNA dosA ds|| (1) kuvacana-sAmAyika meM bure vacana bolnaa|| (2) sahasAkAra-binA soce-vicAre ekAeka bola denaa| (3) svacchaMdatA-jo bhI mana meM Ae vaisA hI bolnaa|| (4) saMkSepa-sAmAyika ke pAThoM ko jaldI-jaldI bolakara pUre kara denA, yA adhUre pATha bolnaa| (5) kalaha-kleza utpanna karane vAle vacana bolnaa| zrAvaka Avazyaka sUtra // 269 // jozamazAnabhAnAbhAbhaAgagraparAPAggrapsage Annexure s

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kllvllkddddi (6) vikathA-sAmAyika meM strI, bhojana, deza-videza evaM rAjanIti saMbaMdhI kathAeM kahanA, sunnaa| ___(7) hAsya-sAmAyika meM haMsI-majAka karanA, kautUhala evaM vyaMgyapUrNa vacana bolnaa| (8) azuddha-sAmAyika ke pAThoM kA azuddha uccAraNa krnaa|| (9) nirapekSa-zAstrIya dRSTikoNa kI upekSA karake apane dRSTikoNa ko pramukha rakhakara vacana-vyavahAra krnaa| (10) mammaNa-sAmAyika yA svAdhyAya ke pAThoM ko aspaSTa bolanA, athavA satya ko chipAne ke lie gunagunAte hue bolnaa| TEN FAULTS OF SPEECH (1) III Talk: To use filthy language. Lack of control on speech. . (3) Loose talk (Sahasakar): To speak without proper contemplation. (4) To shorten: To shorten aphorisms (lessons) of Samayik or to recite them partially. (5) Quarrel: To utter such words in Samayik that may generate quarrel. . ___ Undesirable talk: To talk of women, food, administration and politics in Samayik or to listen such talk. Mockery: To behave like a clown or to pass on unworthy remarks. (8) Improper Recitation: To pronounce the lesson of Samayik incorrectly. (9) To talk ignoring the view point of scriptures and giving prominence to personal view. (10) To recite lesson of Samayik or of spiritual study in an unintelligible manner. kAya ke 12 doSa kuAsaNaM calAsaNaM caladiTThI saavjjkiriyaalNbnnkuNcnnpsaarnnN| Alassa-moDaNa-mala vimAsaNaM, niddA veyAvaccatti bArasa kaaydosaa|| (1) kuAsana-ahaMkArapUrvaka paira para paira car3hAkara baiThanA athavA avinaya-aviveka pUrvaka paira phailAkara baitthnaa| kese alrsdesksksksksksksksksksksksksksksksksksksksksketestseedstake (7) MOCAL Skshgll pariziSTa // 270 // Shravak Avashyak Sutra asaaraansaaraaparamparagrapapapeapaparagrapaparmananeaawarananes ka a

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( 2 ) calAsana-bAra-bAra Asana badalanA yA baiThe-baiThe anAvazyaka hilate-Dulate rahanA / ( 3 ) caladRSTi- anAvazyaka rUpa se dAeM-bAeM dekhanA, AMkhoM ko macalAnA Adi / (4) sAvadya kriyA - sAmAyika meM pApajanaka zArIrika ceSTAeM karanA, binA upayoga se calanA-phiranA athavA gRhakArya karanA / ( 5 ) AlaMbana - binA kisI vizeSa kAraNa (roga, durbalatA, vArddhakya) ke dIvAra kA sahArA lenaa| sahArA lenA par3e to dIvAra Adi kI pratilekhanA na karanA / (6) AkuJcana-prasAraNa - akAraNa hI aMgopAMgoM ko phailAnA, saMkocanA Adi / (7) Alasya - jaMbhAI lenA, aMgar3AI tor3anA Adi / ( 8 ) mor3ana - hAtha-pairoM kI aMguliyoM ko caTakAnA Adi / ( 1 ) mala-sAmAyika meM baiThe-baiThe zarIra kA maila utAranA, binA upayoga se khujalI krnaa| ( 10 ) vimAsana-cintAjanaka ( kohanI para ThuDDI rakhakara) mudrA meM baitthnaa| ( 11 ) nidrA - sonA, UMghanA Adi / ( 12 ) vaiyAvRttya - sAmAyika meM aMgopAMgoM ko dabavAnA, mAliza Adi karAnA / 'uparokta battIsa doSoM se sAvadhAna rahate hue sAmAyika kI ArAdhanA karanI cAhie / TWELVE FAULTS OF BODY (PHYSICAL ACTIVITY) (1) To sit keeping one foot on the other in a haughty manner (Ku-asan) To change the seat repeatedly or to move parts of the body unnecessarily while sitting (Chalasan) (2) (3) I To look around unnecessarily, to stare To do undesirable physical movement while doing Samayik. To move about indiscriminately to do domestic activity during Samayik, (Swadya Kriya) (5) To Alamban: To take support of a wall in the absence of any special reasons (namely illness, weakness, old age). In case due to any special reason, one has to take support of the wall, he should first examine it thoroughly (to avoid violence to any living being) (6) To stretch the limbs of the body unnecessarily or to tighten them without reason. (7). To yawn. zrAvaka Avazyaka sUtra // 271 // Annexure

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(8) To squeeze fingers or to twist them. (Modan) To remove dirt from the body while sitting, to scratch the body unnecessarily striking or without discrimination. (10) To sit in a sad position (Vim-asan) (11) To sleep or to doze during Samayik (12) To get the body massaged or pressed during Samayik While doing Samayik, one should ensure that no such faults is committed. ssssssssssssssssssssssssssssnnigll sAmAyika kA phala kiM tivveNa taveNaM kiM ca javeNaM kiM crittennN| samayAi viNa mukkho, na hu huo kahavi nahu hoi|| samatArUpa sAmAyika ke abhAva meM kitane hI bar3e-bar3e tapa kie jAeM, kitane hI japa kie jAeM aura kitane hI utkRSTa cAritra kA pAlana kiyA jAe, unakA bahuta mUlya nahIM hai| kyoMki sAmAyika kI sAdhanA ke binA mukti saMbhava nahIM hai| je kevi gayA mokkhaM, je vi ya gacchanti je gmissNti| te savve sAmAiya pabhAveNa munneyvvN|| __ atIta meM jitanI bhI AtmAeM mokSa meM gaI haiM, vartamAna meM jA rahI haiM aura bhaviSya meM jAeMgI, sabhI ke pIche sAmAyika kA prabhAva hI mUla kAraNa hai| arthAt sAmAyika hI vaha mUla hetu hai jisakI sAdhanA se mukti saMbhava hotI hai| divase divase lakkhaM, dei suvaNNassa khaMDiyaM ego| iyaro puNa sAmAiyaM, na pahuppaho tassa koii|| eka vyakti eka lAkha varSa taka pratidinaM lAkha-lAkha svarNa khaMDiyoM (bIsa mana kI eka khaNDI hotI hai) kA dAna karatA hai aura dUsarA vyakti eka sAmAyika karatA hai| aise mahAdAna dAtA se sAmAyika karane vAle kA puNya adhika hotA hai| (dAna se svarga Adi kI prApti hotI hai jabaki sAmAyika se mokSa kI prApti hotI hai| mokSa ke sukha kI tulanA meM svarga kA sukha nagaNya hotA hai, usake lakSAMza bhAga kI bhI barAbarI nahIM kara sktaa|) ___uparokta gAthAoM se spaSTa hai ki sAmAyika se bar3I anya koI sAdhanA nahIM hai| sAmAyika hI mUla sAdhanA hai| jitanI bhI sAdhanAeM haiM ve sabhI sAmAyika ke dharAtala para hI puSpita-pallavita Lastakestasksksksksksksdessesksksks ksksksksksksksksiretresseskskskskskskskskskskskskskskskskskatesakskskskskskskskskeles pariziSTa // 272 // Shravak Avashyak Sutra wapapapapaparpaperpasasaraparamparagrapaparmagarmagarmagarmagarmaga

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hotI haiN| samasta sAdhanAoM ke lie sAmAyika prANavAyu hai / sAmAyika kI sAdhanA yadi paripakva nahIM huI hai to bar3e se bar3e tapa kA bhI mUlya nahIM hai, gautama - sarIkhe saMyama se bhI siddhi prApta nahIM kI jA sktii| sAmAyika ke sAtha choTe-choTe tapa bhI mahAna phala dete haiN| kyoMki sAmAyika hI mUla tatva hai| sAmAyika hI siddhi kI prathama aura aMtima sIr3hI hai| Benefit of Samayik: A person practices hard austerities. He spends a great time in repeating the name of worthy soul. He goes through strict code of conduct. But in the absence of state of equanimity (Samayik) such activities are not of great value since solution is not possible without practice of Samayik. All those who have attained liberation in the past, all those who are attaining it at present and all these who shall attain it in future, they attain it primarily by practice of state of equanimity (Samayik). In other words, Samayik is that spiritual practice which makes it possible to attain salvation. A person daily gives in charity one lakh gold Khand is (a khandi weighs 20 maunds) while another person practices Samayik. The merit gained by the person doing Samayik is far greater than that gained by the person who gives charity above mentioned (the charity leads to heaven while Samayik leads to salvation. The happiness of heaven is negligible in comparison with the happiness of salvation. It is not even a millionth of the happiness of Moksha). It is clear from the above said verses that no other practice is more beneficial than Samayik. Samayik is the basic practice for attaining salvation. All the spiritual practices flourish on the foundation of Samayik. In case the practice of Samayik is not strictly according to the prescribed code, the highest form of austerity is also of not much value. In its absence even the ascetic practice similar to the one practiced by Gautam cannot lead to libration. In the presence of Samayik even minor austerities generate worthy results because Samayik is the fundamental step for salvation. It is the first and last rung of the stair case leading to salvation. zrAvaka Avazyaka sUtra // 273 // Annexure

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Lagelesslesalkele skelese.sleakeslie sola slesaleaks slesslesalesale skendalssssleeleshe skesalesdeshestesseslesdesiseslesheeleaslesakese vizva meM pahalI bAra jaina sAhitya ke itihAsa meM eka naye jJAna yuga kA zubhArambha. (jaina Agama, hindI evaM aMgrejI bhAvArtha aura vivecana ke saath| zAstra ke bhAvoM ko udghATita karane vAle bahuraMge citroM sahita) Qlljllnellllkgllgllnnikrnninnigll 1. sacitra uttarAdhyayana sUtra mUlya 500/bhagavAna mahAvIra kI antima vaannii| Adarza jIvana vijJAna tathA tattvajJAna se yukta mokSamArga ke sampUrNa aMgoM kA sArapUrNa vrnnn| eka hI sUtra meM sampUrNa jaina AcAra, darzana aura siddhAntoM kA samagra sdbodh| 2. sacitra dazavaikAlika sUtra mUlya 500/jaina zramaNa kI ahiMsA va yatanAyukta AcAra sNhitaa| jIvana meM pada-pada para kAma Ane vAle vivekayukta, saMyata vyavahAra, bhojana, bhASA, vinaya Adi kI mArgadarzaka suucnaaeN| AcAra vidhi ko raMgIna citroM ke mAdhyama se AkarSaka aura subodha banAyA gayA hai| 3. sacitra nandI sUtra mUlya 600/matijJAna-zrutajJAna Adi pA~coM jJAnoM kA vividha udAharaNoM sahita vistRta vrnnn| 4. sacitra anuyogadvAra sUtra (bhAga 1, 2) ___ mUlya 1, 200/yaha zAstra jainadarzana aura tatvajJAna ko samajhane kI kuMjI hai| naya, nikSepa, pramANa, jaise dArzanika viSayoM ke sAtha hI gaNita, jyotiSa, saMgItazAstra, kAvyazAstra, prAcIna lipi, nApa-taula Adi saikar3oM viSayoM kA varNana hai| yaha sUtra gambhIra bhI hai aura bar3A bhI hai| ataH do bhAgoM meM prakAzita kiyA gayA hai| 5. sacitra AcArAMga sUtra (bhAga 1, 2) __ mUlya 1,000/yaha gyAraha aMgoM meM prathama aMga hai| bhagavAna mahAvIra dvArA pratipAdita ahiMsA, samyaktva, saMyama, titikSA Adi AdhArabhUta tatvoM kA bahuta hI sundara varNana hai| bhagavAna mahAvIra kA Rekesaksadealestatestlesalestatestastrakestanesdeskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskskete stretree // 274 // Shravak Avashyak Sutra pariziSTa bhAnAmA

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gande salesalesale alslashesislesslesslesale adsalaakaakashesksksolestsee alsolesaletstestlesslesheeleslesssanslashetaleshe skerse jIvana-caritra, unakI chadmastha caryA kA A~khoM dekhA varNana tathA jaina zramaNa kA AcAra-vicAra dUsare bhAga meM hai| donoM bhAga vividha aitihAsika va sAMskRtika citroM se yukta haiN| 6. sacitra sthAnAMga sUtra (bhAga 1, 2) mUlya 1, 200/yaha cauthA aMga sUtra hai| apanI khAsa saMkhyA pradhAna zailI meM saMkalita yaha zAstra jJAna, vijJAna, jyotiSa, bhUgola, gaNita, itihAsa, nIti, AcAra, manovijJAna, puruSa-parIkSA Adi saikaDoM prakAra ke viSayoM kA jJAna dene vAlA bahuta hI vizAlakAya zAstra hai| bhAvArtha aura vivecana ke kAraNa pratyeka pAThaka ke lie samajhane meM sarala aura jJAnavardhaka hai| 7. sacitra jJAtAdharmakathA sUtra (bhAga 1, 2) mUlya 1, 000/___bhagavAna mahAvIra dvArA pravacanoM meM prayukta dharmakathAe~, udbodhaka, rUpaka, dRSTAnta Adi jinake mAdhyama se tattvajJAna sahaja hI grAhya ho gayA hai| vividha rocaka raMgIna citroM se yukt| do bhAgoM meM sampUrNa aagm| 8. sacitra upAsakadazA evaM anuttaraupapAtikadazA sUtra mUlya 600/saptama aMga upAsakadazA meM bhagavAna mahAvIra ke pramukha 10 zrAvakoM kA jIvana-caritra tathA unake zrAvaka dharma kA rocaka varNana hai| navama aMga anuttaraupapAtikadazA meM utkRSTa tapaH 'sAdhanA karane vAle 33 zramaNoM kI tapa dhyAna-sAdhanA kA romAMcaka varNana hai| bhAvoM ko spaSTa karane vAle kalAtmaka raMgIna citroM shit| 9. sacitra nirayAvalikA evaM vipAka sUtra mUlya 600/ nirayAvalikA meM pA~ca upAMga haiN| bhagavAna mahAvIra ke parama bhakta rAjA kUNika ke janma Adi kA varNana tathA vaizAlI gaNataMtrAdhyakSa ceTaka ke sAtha hue mahAzilAkaMTaka yuddha kA romAMcaka citraNa tathA bhagavAna ariSTanemi evaM bhagavAna pArzvanAtha ke zAsana meM dIkSita aneka * zramaNa-zramaNiyoM kA caritra inameM hai| vipAka sUtra meM azubha karmoM ke atyanta kaTu phala kA varNana hai, jise sunate hI hRdaya dravita ho jAtA hai, tathA sukhavipAka meM dAna, tapa Adi zubha karmoM ke mahAn sukhadAyI puNya phaloM kA mu~ha bolatA varNana hai| bhAvapUrNa rocaka kalApUrNa citroM ke sAtha 10. sacitra antakRddazA sUtra mUlya 500/AThaveM aMga antakRddazA sUtra meM mokSagAmI 90 mahAn Atma-sAdhaka zramaNa-zramaNiyoM ke tapomaya sAdhanA jIvana kA preraka varNana hai| yaha sUtra paryuSaNa meM vizeSa rUpa meM paThanIya hai| vividha citra va tapoM ke citroM se samajhane meM sarala subodha hai| Shravak Avashyak Sutra // 275 // pariziSTa A armagaragrapeganagerage nagarpraganagawts Delhostessesksksksksraekseesolesalestoriesselessodessessistsksksksksketreetsolestenkatertakestasisakasekseetesakas e xstoriessesseless

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amarpappapaseparaa p arappamparappamparappeaparappapepapaper polesalistsleaks aske sakasleshe skesaleshe slesalesslesslesaksieskasatseksisteslesalesterslesalesakslasheskesekesekeskage 11. sacitra aupapAtika sUtra mUlya 600/yaha prathama upAMga hai| isameM rAjA kUNika kA bhagavAna mahAvIra kI vandanArtha prasthAna, darzana-yAtrA tathA bhagavAna kI dharmadezanA, dharma prarUpaNA Adi viSayoM kA bahuta hI vistRta lAlityayukta varNana hai| isI meM ambar3a parivrAjaka Adi aneka parivrAjakoM kI tapaH sAdhanA kA varNana bhI hai| 12. sacitra rAyapaseNiya sUtra mUlya 600/yaha dvitIya upAMga hai| dharmadveSI pradezI rAjA ko dharmabodha dekara dhArmika banAne vAle jJAnI AcArya kezIkumAra zramaNa ke sAtha AtmA, paraloka, punarjanma Adi viSayoM para huI adhyAtma-carcA pratyeka jijJAsu ke lie paThanIya jJAnavarddhaka hai| AtmA aura zarIra kI bhinnatA samajhAne vAle udAharaNoM ke citra bhI bodhaprada haiN| 13. sacitra kalpasUtra mUlya 600/kalpasUtra kA paThana, paryuSaNa meM vizeSa rUpa meM hotA hai| isameM 24 tIrthaMkaroM kA jIvana-caritra hai| sAtha hI bhagavAna mahAvIra kA vistRta jIvana-caritra, zramaNa samAcArI tathA sthavirAvalI kA varNana hai| 24 tIrthaMkaroM ke jIvana se sambandhita suramya citroM ke kAraNa sabhI ke lie AkarSaka upayogI hai| 14. sacitra cheda sUtra (dazA-kalpa-vyavahAra) mUlya 600/AcAra-zuddhi ke lie jina AgamoM meM vizeSa vidhAna hai, unheM 'cheda sUtra' kahA gyaa| hai cheda sUtroM meM AcAra-zuddhi ke sUkSma se sUkSma niyamoM kA varNana hai| cAra cheda sUtroM meM dazAzrutaskandha, bRhatkalpa tathA vyavahAra-ye tIna cheda sUtra sabhI zramaNa-zramaNiyoM ke lie vizeSa paThanIya haiN| prastuta bhAga meM tInoM cheda sUtroM kA bhASya Adi ke AdhAra para vivecana hai| yaha aMgrejI anuvAda tathA 15 raMgIna citroM sahita hai| 15. sacitra bhagavatI sUtra (bhAga 1, 2, 3) mUlya 1800/paMcama aMga vyAkhyAprajJapti sUtra 'bhagavatI' ke nAma se adhika prasiddha hai| isameM jIva, dravya, pudgala, paramANu, loka Adi cAroM anuyogoM se sambandhita hajAroM praznottara haiN| yaha vizAla Agama jaina tatva vidyA kA mahAsAgara hai| saMkSipta aura subodha anuvAda va vivecana ke sAtha yaha Agama lagabhaga 6 bhAga meM pUrNa hone kI sambhAvanA hai| prathama bhAga 1 se 4 zataka taka tathA 15 raMgIna citroM sahita prakAzita hai| dvitIya bhAga meM 5 se 7 zataka sampUrNa tathA 9veM zataka kA prathama uddezaka liyA gayA hai| isa bhAga meM 15 raMgIna citra liye gaye haiN| tRtIya bhAga meM AThaveM zataka ke dvitIya uddezaka se naveM zataka taka sampUrNa liyA gayA hai| sAtha hI yaha viSaya ko spaSTa karane vAle 22 raMgIna bhAva pUrNa citroM se yukta hai| skskskskskskskskskskskskskskskskskskskskskskskskskskskskskskshateseseksksksksks pariziSTa // 276 // Shravak Avashyak Sutra

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stuskeskuskuskeskuskeskuskeskuslukeskukskeskuskeskuskuskeskuskeskuskeskuskeskuskeskuskeskskskskskskek k k 16. sacitra jambUdvIpa prajJapti sUtra mUlya 600/yaha chaThA upAMga hai| isa sUtra kA mukhya viSaya jambUdvIpa kA vistRta varNana hai| jambUdvIpa meM Aye mAnava kSetra, parvata, nadiyA~, mahAvideha kSetra, meru parvata tathA meru parvata kI pradakSiNA karate sUrya-candra Adi graha nakSatra, avasarpiNI, utsarpiNI Adi ke vistRta varNana ke sAtha hI caudaha kulakara, prathama tIrthaMkara bhagavAna RSabhadeva kA caritra, samrATa bharata cakravartI kI SaTkhaNDa vijaya Adi aneka viSayoM kA varNana bhI isa sUtra meM AtA hai| isameM diye raMgIna citra jambUdvIpa kI bhaugolika sthiti, sUrya-candra Adi grahoM kI gati samajhane meM kAphI upayogI siddha hoNge| yaha sUtra jaina, bhUgola, khagola aura itihAsa kA jJAnakoSa hai| 17. sacitra praznavyAkaraNa sUtra mUlya 600/praznavyAkaraNa arthAt praznoM kA vyAkaraNa, samAdhAna, uttr| mAnava mana meM sadA se yaha prazna uThatA rahA hai ki rAga-dveSa janita ve kauna-se bhaMyakara vikAra haiM jo AtmA ko malina karake durgati meM le jAte haiM aura inase kaise bacA jAe? ina praznoM ke samAdhAna svarUpa praznavyAkaraNa sUtra meM inakA vistRta varNana kiyA gayA hai| inheM Agama kI bhASA meM Azrava kahate haiN| ye Azrava haiM-hiMsA, asatya , caurya, abrahmacarya aura prigrh| ina AzravoM kA svarUpa aura inase hone vAle duHkhoM ko isa sUtra meM bhalIbhA~ti samajhAyA gayA hai| sAtha hI ina pA~ca AzravarUpI zatruoM se bacane hetu ahiMsA, satya, asteya, brahmacarya evaM aparigraha-ye pA~ca saMvara batAye gaye haiN| saMvara se bhAvita AtmA, rAga-dveSa janita vikAroM se dUra rahatI hai| Azrava-saMvara varNana meM hI samagra jina pravacana kA sAra A jAtA hai| isa prakAra 23 jildoM meM 24 Agama tathA kalpasUtra prakAzita ho cuke haiN| prAkRta athavA hindI kA sAdhAraNa jJAna rakhane vAle vyakti bhI aMgrejI mAdhyama se jainazAstroM kA bhAva, usa samaya kI AcAra-vicAra praNAlI Adi ko acchI prakAra se samajha sakate haiN| aMgrejI zabda koSa bhI diyA gayA hai| pastakAlayoM jJAna-bhaNDAroM tathA saMta-satiyoM, svAdhyAyiyoM ke lie vizeSa rUpa se saMgraha karane yogya hai| isa AgamamAlA ke prakAzana meM parama zraddheya uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI ma. kI atyanta balavatI preraNA rahI hai| unake ziSyaratna jaina zAsana divAkara AgamajJAtA uttara bhAratIya pravartaka zrI amara muni jI ma. dvArA sampAdita haiM, inake saha-sampAdaka haiM prasiddha vidvAn zrIcanda suraanaa| aMgrejI anuvAdakartA haiM zrI surendra botharA tathA suzrAvaka zrI rAjakumAra jI jain| 000 pariziSTa Sa Shravak Avashyak Sutra r a // 277 // rararamraparamage

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kkkkkkkkkkkkkkk. (Jain Agams published with free flowing translation in Hind and English Also included are multicoloured illustrations vividly exemplifying various themes contained in scriptures) 1. 2. 3. IN THE HISTORY OF JAIN LITERATURE BEGINNING OF A NEW ERA OF KNOWLEDGE FOR THE FIRST TIME IN THE WORLD 4. Illustrated Uttaradhyayan Sutra Price Rs. 500/ The last sermon of Bhagavan Mahavir. Essence of the ideal way of life and path of liberation based on philosophical knowledge contained in all Angas. The pious discoures encapsulating complete Jain conduct, philosophy and principles. Illustrated Dashavaikalik Sutra Price Rs. 500/The Simple rule book of ahimsa and caution based Shraman conduct rendered vividly with the help of multicoloured illustrations. Useful at every step in life, even of common man, as a guide book of good behaviour, balanced conduct and norms of etiquette, food and speech. IIIustrated Nandi Sutra Price Rs. 600/ All enveloping discussion of the five facts of knowledge including Matijnana and Shrut-jnana. Illustrated Anuyogadvar Sutra (Parts 1 and 2) Price Rs. 1,200/ This scripture is the key to understanding Jain philosophy and metaphysics. Besides philosophical topics like Naya, Nikshep and Praman it contains discussion about hundreds of other subjects including mathematics, astrology, music, poetics, ancient scripts and weights and measures. The complexity and volume of this could be covered only in two volumes. pariziSTa // 278 // Shravak Avashyak Sutra

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5. 6. Illustrated Acharanga Sutra (Parts 1 and 2) Price Rs. 1,000/ This is the first among the eleven Angas. It contains lucid description of ahimsa, samyaktva, samyam, titiksha and other fundamentals propagated by Bhagavan Mahavir. Eye-witness-like description of the life of Bhagavan Mahavir and his pre-omniscience praxis as well as details about ascetic conduct and praxis form the second part. Both parts contain multi-coloured illustrations on a variety of historical and cultural themes. oskoskodo Illustrated Sthananga Sutra (Parts 1 and 2) Price Rs. 1,200/ This is the fourth Anga Sutra. Compiled in its unique numerical placement style, this scripture is a voluminous work containing information about scriptural knowledge, science, astrology, geography, mathematics, history, ethics, conduct, psychology, judging man and hundreds of other topics. The free flowing translation and elaboration make the contents easy to understand and edifying even for common readers. 7. Illustrated Jnata Dharma Katha Sutra (Parts 1 and 2) Price Rs. 1,000/Famous inspiring and enlightening religious tales, allegories and incidents told by Bhagavan Mahavir presented with attractive colourful illustrations. This works makes the abstract philosophical principles easy to understand. This is the sixth Anga complete in two volumes. Illustrated Upasak Dasha and Anuttaraupap -atik Dasha Sutra Price Rs. 500/ This book contains the seventh and the ninth Angas. The seventh Anga, Upasak Dasha, contains the stories of life of ten prominent Shravak disciples of Bhagavan Mahavir with a special emphasis on their religious conduct. The ninth Anga Anuttaraupapatik Dasha contains thrilling description of the lofty austerities and meditation done by thirty three specific ascetics. With colourful illustrations. 9. Illustrated Niryavalika and Vipaak Sutra Price Rs. 600/Niryavalika has five Upangas that contain the story of the birth of king Kunik, a devout disciple of Bhagavan Mahavir. This also contains the thrilling and illustrated description of the famous Mahashilakantak war between Kunik and Chetak, the president of the republic of Vaishali. Besides these it also has lifestories of many Shramans and Shramanis of the lineage of Bhagavan Parshva Naath. Shravak Avashyak Sutra // 279 // pariziSTa

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N ruur vikhee pHtr aNt aur aNtr r r r r r r r vis'v vic vis'v vic bNn Vipaak Sutra contains the description of the extremely bitter fruits of ignoble deeds. This touching description inspires one towards noble deeds like charity and austerities the fruits of which have been lucidly described in its second section titled Sukha-vipaak. The colourful artistic illustrations add to the attraction. Illustrated Antakriddasha Sutra Price Rs. 500/This eighth Anga contains the inspiring stories of the spiritual pursuits of ninety great men destined to be liberated. This Sutra is specially read during the Paryushan period. The illustrations related to austerities are specially informative. Illustrated Aupapatik Sutra Price Rs. 600/This the first Upanga. This contains lucid and poetic description of numerous topics including King Kunik's preparations to go to pay homage to Bhagavan Mahavir, Bhagavan's sermon and establishment of the religious order. This also contains the description of austerities obseved by Ambad and many other Parivrajaks. Illustrated Raipaseniya Sutra Price Rs. 600/This is the third Upanga. It provides an interesting and edifying reading of the discussion between Acharya Keshi Kumar Shraman and the antireligious king Pradeshi on topics like soul, next life, and rebirth. This dialogue turned him into a gteat religionist. The illustrations of the examples showing the difference between soul and body are also instructive. 13. Illustrated Kalpa Sutra Price Rs. 600/Kalpa Sutra is widely read and recited during the Paryushan festival. It contains stories of life of 24 Tirthankars with more details about Bhagavan Mahavir's life. It also contains the disciple lineage of Bhagavan Mahavir and detailed ascetic praxis. The illustration connected with the 24 Tirthankars add to its attraction as well as utility. 14. Illustrated Chheda Sutra Price Rs. 600/The Agams that contain special procedures for purity of conduct are called Chheda Sutra. These Sutras enumerate subtle rules for purity of conduct. Of the four Chheda Sutras three should be specially read by all asectics-Dashashrutskandh, Brihatkalpa and Vyavahar. This edition contains these three Chhed Sutras with elaboration based on commentaries (Bhashya) and other works. It also includes English translation and 15 multicolour illustrations. u tukluluktuuuuuuluukkukukullueskkkkkkkkkkkkk pariziSTa ********* // 280 / ****** Shravak Avashyak Sutra * *********

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15. Illustrated Bhagavati Sutra (Parts 1,2 & 3) Price Rs. 1800/ Vyakhyaprajnapti, the fifth Anga, is popularly Known as Bhagavati. It contains thousands of question and answers on various topics from four Anuyogas, Such as soul, entities, matter, ultimate particles and universe. This voluminous Agam is an ocean of Jain metaphysics. With simple translation and brief elaboration it is expected to be completed in six volumes. The first volume contains one to four Shataks and 15 illustrations. The second volume contains five to seven Shataks complete and first Uddeshak of the eighth Shatak. As usual 15 colourful illustrations have also been included. The third volume contains second Uddeshak of the eighth Shatak and complete ninth Shatak. 22 colourful illustrations have also been included. These will make the complex topics simple and easy to understand. This is probably for the first time that an English translation of this Agam is being published. 16. Illustrated Jambudveep Prajnapti Sutra Price Rs. 600/ This is the sixth Upanga. The central theme of this Sutra is detailed description of Jambudveep. The list of topics discussed in this include inhabited areas of Jambudveep continent, mountains, rivers, Mahavideh area, Meru mountain, the sun, the moon, planets, and constellations moving around the Meru; regressive and progressive cycles of time; people like the fourteen Kulakars, the first Tirthankar Bhagavan Risabhadeva; and incidents like the conquest of the six division of the Bharat area. The colourful illustrations included in this volume will be helpful in understanding the geographical conditions of Jambudveep as well as the movement of the sun, the moon and planets. The readers will find the beautiful multicoloured illustrations of incidents from Bhagavan Risabhadeva's life very lively. This Sutra is a compendium of Jain geography, cosmology and history. 17. Ilustrated Prashnavyakaran Sutra Price Rs. 600/Prashnavyakaran means the grammer of questions, solutions and answers. Human mind is always faced with the question that what are those terrible perversions caused by attachment and aversion that tarnish the soul and push it to a tormenting rebirth, and how to avoid them? In order to answer these questions Prashnavyakaran Sutra starts by giving detailed description of these perversions. In Agamic terms they are called Aashravas. They are-violence, falsity, stealing, non-celibacy and covetousness. This Sutra vividly explains the definitions of these Aashravas and the miseries caused by them. Shravak Avashyak Sutra // 281 // pariziSTa

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ggisksssssssssssssssssssssssss . In order to protect oneself from these five Aashravas, the tormenters of mind, five Samvars have been defined. They are-Ahimsa, truth, nonstealing, celibacy and non-covetousness. A soul energized by Samvar remains free of the perversions caused by attachment and aversion. The descriptions of Aashrava and Samvar encapsulate the gist of the whole sermon of the Jina. Till date 24 Agams (including three parts of Bhagavati) and Kalpa Sutra have been published in 23 books. The English translation makes it possible for those with passing knowledge of Prakrit and Hindi to understand the content of Jain Agams including the religious practices as prevalent in ancient times. Also included in some of these editions are glossaries of Jain terms with their meaning in English. Due to its demand by libraries, Jnana Bhandars, ascetics and lay readers this unique series may soon go out of print. The publication of this Agam series has been inspired by Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra Ji M.S. Its editor is his able disciple Uttar Bharatiya Pravartak Shri Amar Muni Ji Maharaj. His team includes renowned scholar Shri Shrichand Surana as associate editor, Shri Surendra Bothara and Sushravak Shri Raj Kumar Jain, as English translators. 000 // 282 // pariziSTa * *** Shravak Avashyak Sutra * *** ***

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

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sacitra Agama sAhitya sacitra dazavaikAlika sUtra taatttbaabg4/4/ Duraruti sucita sApa Intmat.buati sAra anuyogadAra sUtra SRI NANDI SUTRA anuyogadvAra sUtra agarI zrI amAra rAzi ISSIST Hamste.in UTTARADHYAYANA SUTRA 1 Anuyog-dwar Sutra 2. Anuyog-dvar Sutra Shirt Amar Muni Slui Amar Mum sthAnAgasUtra WEST zrI pArAkA alAvaNAzikalA tara sthAnAMga sUtra STRERINGA SUTRA vitra TDashaiutta ACHARANGA SUTRA Illustrated AcArAga satra Illustrated saMga sUtra Acharnga Sutra (2) STHANANGA SUTTA HAMAR MIRICIRIRANI mInIpa asata HEINDIRAKS STERLIANDUTHELP PRUNETE SOTA sati aupapAtika sUtra AGTUIT AUPAPATIK SUTA sacitra jJAtAdhamakathA Jnata Dharma Kathanga Site rAzAsanidhAsUtra zrI kalpasaba The Dharma Kathaiga Sutra Rai-pa senia Sur KALPAS UTAN savitra | nirayAvalikA vipAka sUtra macie thIcheda prazvavyAkaraNasama zrIbhagavatIsA SAYAWARAN SUTRA zrI bhagavatI sUtra SHRI BHAGWATI SUTRA SHRI BHAGWATI SUTEA Samsuna zrI bhagavatI sUtra NIRAYAVALIKA VIPAAK SUTRA Shri Chird Sutra SREGLAMENTARA PRINTER: PUBLISHERS & DISTRIBUTORS : PADAM PRAKASHAN Padam Dham, Narela Mandi, Delhi-110040 President : Mahendra Jain 09810027225 E-mail : padamprakashan 108@yahoo.com KOMAL PRAKASHAN 2088/5, Street No. 19, Prem Nagar, Delhi-110008. Mobile : 9210480385 E-mail : komalprakashan@gmail.com