Agam 29 Mool 02 Dasvaikalik Sutra Sthanakvasi

Author(s): Shayyambhavsuri, Amarmuni, Shreechand Surana, Purushottamsingh Sardar, Harvindarsingh Sardar
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/007649/1

Page #1
sacitra dazavaikAlika sUtra zramaNa AcAra kA AdhArabhUta grantha ( mUla pATha-hindI-aMgrejI anuvaad| vizeSa artha evaM citroM sahita ) pradhAna sampAdaka upa pravartaka zrI amara muni sampAdaka zrIcanda surAnA 'sarasa' prakAzaka padma prakAzana narelA maNDI, dillI 110040

Page #2
parama zraddheya jaina dharma divAkara AcArya samrAT zrI AtmArAma jI ma. kI 104vIM pAvana dIkSA jayantI ke zubha prasaMga para prakAzita | sacitra Agama mAlA kA pAMcavAM puSpa * sacitra dazavaikAlika sUtra * pradhAna sampAdaka upa pravartaka zrI amara muni sampAdaka zrIcanda surAnA 'sarasa' aMgrejI anuvAda surendra botharA citrakAra saradAra puruSottamasiMha saradAra haraviMdarasiMha prakAzaka padma prakAzana padmadhAma, narelA maNDI, dillI-110 040 mudraka evaM prakAzaka divAkara prakAzana e-7, avAgar3ha hAUsa, ema. jI. roDa, AgarA-282 002 dUrabhASa (0562) 351165 prathama AvRtti vi. saM. 2054 ASAr3ha IsvI san 1997, julAI pA~ca sau rupayA mAtra

Page #3
ILLUSTRATED DASHAVAIKALIK SUTRA THE BASIC COMPENDIUM OF SHRAMAN CONDUCT - . - . - . - . - . - . - . - . - . COMPLETE WITH ORIGINAL TEXT, HINDI AND ENGLISH TRANSLATIONS, ELABORATIONS, AND ILLUSTRATIONS Editor-in-Chief UP-PRAVARTAK SHRI AMAR MUNI Editor SHRICHAND SURANA "SARAS' PUBLISHERS PADMA PRAKASHAN PADMADHAM, NARELA MANDI, DELHI-110040

Page #4
Published on the occasion of the one hundred and fourth anniversary of the pious Diksha ceremony of most revered Jain Dharma Divakar Acharya Samrat Shri Atmaram ji M. THE FIFTH NUMBER OF THE ILLUSTRATED AGAM SERIES * Illustrated Dashavaikalik Sutra Editor-in-chief: Up-pravartak Shri Amar Muni Editor : Shrichand Surana 'Saras' English Translation : Surendra Bothara Illustrator : Sardar Purushottam Singh Sardar Harvinder Singh Publishers : PADMA PRAKASHAN Padmadham, Narela Mandi, Delhi-110 040 Printed and Published by : DIWAKAR PRAKASHAN A-7, Avagarh House, M. G. Road, Agra-282 002 Phone : (0562) 351165 First Edition Ashadh, 2054 Vikram July, 1997 * Price : Rupees : Five hundred only

Page #5
((prakAzakIya) zAstra hamArA vaha jJAna koSa hai, jisake pIche hajAroM, lAkhoM varSa kI anavarata sAdhanA, cintana aura AtmAnubhava kI akhaNDa tapasyA kA prakAza chipA hai| bhautika lAlasAoM se mukta aura adhyAtma Ananda kI anupama upalabdhi se yukta jina mahApuruSoM ne apane sAdhanA kAla meM jo jo anubhava, jise hama svAtmAnubhava kaha sakate haiM prApta kiye una saba svAtmAnubhavoM kI saTIka zabda abhivyakti kA saMgraha hai shaastr| isalie kubera ke khajAne aura cakravartI ke navanidhAna se bhI durlabha hai-zAstra jJAna kA khjaanaa| vaha durlabha khajAnA hameM sahaja rUpa meM prApta huA hai ataH hama kitane saubhAgyazAlI haiM yaha Apa svayaM anubhava kara sakate haiN| zAstra kevala jJAna hI nahIM detA, jIvana jIne kI kalA bhI sikhAtA hai| zAstra par3hakara paNDita bananA eka alaga bAta hai. kinta zAstra paDhakara jIne kI kalA sIkhanA bahata hI alaga bAta hai| Aja par3he-likhe aura paNDita to mila jAte haiM, parantu zAstra ko AcAra dharma banAne vAle jJAnI bahuta kama milate haiN| jarUrata hai zAstra ko AcAra dharma banAyA jaay| zAstra meM batAI huI jIvana-kalA hama sIkheM, sampUrNa rUpa meM na sahI usake kucha sUtra hI jIvana meM utAreM to zAstra hI hamArA zAstA bana jaayegaa| vahI hamArA guru bana jaayegaa| ___ dazavakAlika sUtra aisA hI jIvana-zAstra hai jise par3hakara yadi Apa isake eka-eka vacana para manana kareMge to Apake jIvana meM svAbhAvika hI parivartana aayegaa| pariSkAra AyegA aura saMskAra aayegaa| jIvana ko saMskArita aura pavitra banAne ke lie hI hamane zAstroM ko hindI-aMgrejI bhASA ke sAtha citramaya prakAzita karane kI atyanta kharcIlI yojanA prArambha kI hai| u. bhA. pravartaka gurudeva bhaNDArI zrI padmacandra jI mahArAja ke suziSya vidvadratna upapravartaka zrI amaramuni jI mahArAja ne lagabhaga cAra varSa pUrva eka atyanta dUradarzI janopayogI kArya prArambha kiyA thaa| jaina sUtroM kA sacitra rUpa meM hindI-aMgrejI anuvAda ke sAtha prkaashn| yojanA ke prArambha meM hameM bahuta adhika AzA nahIM thI ki kitane loga ise kharIdeMge yA pddh'eNge| kyoMki adhikatara pAThaka halakA-phulakA sAhitya par3hane ke AdI haiM aura zAstra ke nAma se hI cauMka jAte haiM yA apane ko usake ayogya mAnakara use par3hane ke bajAya pUjA kara lenA bhara hI kAphI samajhate haiN| isalie zAstroM ke prakAzana kI yojanA sAhasika hone ke sAtha hI loka-ruci se kucha pratigAmI jaisI lagatI hai| parantu cAra-pA~ca varSa ke anubhava se hama yaha kaha sakate haiM ki hamArI yaha dhAraNA ekAnta satyaM nahIM hai| loga par3hate haiM, par3hanA cAhate haiM, par3hane kI ruci bhI hai parantu unheM par3hI jAne vAlI pustaka samajha meM to AnI caahie| rucikara to lge| usake lie hI hamane yaha zailI apanAyI ki 2500 (5)

Page #6
varSa purAnI ardhamAgadhI bhASA ko mUla pATha rUpa meM rakhate hue Aja kI hindI aura aMgrejI meM usakA sarala anuvAda bhI prastuta kiyA jAye tAki loga use par3heM, samajheM aura sAtha hI usa prAcIna sAMskRtika dharohara ko citroM ke dvArA jIvanta dekhakara use samajhane/samajhAne meM ruci leveN| ___ hameM vizvAsa huA hai ki hamArA yaha prayoga saphala ho rahA hai aura Ananda ho rahA hai ki dhIre-dhIre hama adhika saphala hoNge| sacitra Agama kAphI kImatI hote hue bhI videzoM se tathA deza ke aneka bhAgoM se sabhI AmnAya ke pAThakoM kI tarapha se inakI mA~ga AtI rahatI hai| kImatI pustaka kharIdakara par3hane kA artha hI hai usa viSaya meM par3hane vAle kI ruci hai| jahA~ ruci hai, jijJAsA hai, vahA~ kArya siddhi bhI hai| isalie hama AzAnvita haiM ki hamArA zAstra-prakAzana prayojana dhIre-dhIre sArthaka banegA aura isakA pAThaka varga taiyAra hogaa| upa pravartaka zrI amara muni jI mahArAja ne pahale praznavyAkaraNa sUtra (do bhAga) sUtrakRtAMga sUtra (do bhAga) tathA bhagavatIsUtra (cAra bhAga) hindI vivecana ke sAtha taiyAra kiye the jinakA prakAzana huaa| aba ApazrI ne sacitra Agama prakAzana kI yojanA kA zubhArambha kiyA to isa zrRMkhalA meM uttarAdhyayana sUtra (aba dUsarA saMskaraNa chapa rahA hai) antakRddazAsUtra, kalpasUtra, jJAtAdharmakathAMgasUtra, (do bhAga) tathA tIrthaMkara caritra prakAzita ho cuke haiM aura sAdhu-sAdhviyoM ke atirikta pustakAlayoM va deza-videza ke Agama jijJAsu vidvAnoM ke pAsa pahuMca rahe haiN| ___ isI pavitra paramparA meM aba dazaivakAlika sUtra pAThakoM ke hAthoM meM hai| vizvAsa hai yaha bhI pichale AgamoM se kucha adhika hI lokapriya hogaa| kyoMki isa Agama kI kucha khAsa vizeSatAe~ bhI haiM, jina para pUjya gurudeva zrI amaramuni jI ne apanI prastAvanA meM prakAza DAlA hai| isa prakAzana meM upapravartaka zrI jI ke dizA nirdezAnusAra prasiddha vidvAn zrIcanda surAnA ne pUrNa manoyogapUrvaka isakA sampAdana va citrAMkana taiyAra karavAyA hai| zrI surendra jI botharA ne aMgrejI anuvAda tathA saradAra puruSottamasiMha jI evaM saradAra haraviMdarasiMha jI ne citra taiyAra kiye haiN| hama unake sahayoga ke prati kRtajJa haiN| __isake prUpha saMzodhana meM zrI rAjakumAra jI jaina AI. e. esa. (sevA nivRtta) madhuvana dehalI ne bar3I ekAgratA va gurubhakti kI bhAvanA se niHsvArtha sahayoga pradAna kiyA hai| ApakI sevAoM kA hama Adara karate haiN| ___ isa prakAzana meM gurudevazrI ke aneka zraddhAlu bhaktoM ne tathA pUjya mahAsatI tapAcAryA zrI mohanamAlA jI ma. evaM zramaNIsUryA upapravartinI DaoN. zrI saritA jI ma. kI preraNA se jina sajjanoM ne zAstra-sevA kA puNya arjana kiyA hai hama una sabake sahayoga ke prati kRtajJa haiN| mahendrakumAra jaina adhyakSa padma prakAzana ( Hui Tu Ling Chuang Zi Ti De . Yuan Xing suuuuunil ST

Page #7
SSSS 3 3 4 mnth The scriptures are the storehouses of knowledge gathered by the unbroken chain of relentless effort, cogitation, analysis, experiences and revelations by the long tradition of our sages and scholars. Since time immemorial this treasure has been enriched by the compilation of eloquent and vivid presentations of individual spiritual experiences, during their long and eventful periods of practice, of great souls who were free of any mundane desires and replete with unique spiritual bliss. That is why this treasure of knowledge contained within the scriptures is richer than the treasure owned by the god of wealth, Kuber, what to say of that belonging to an emperor. Such rare treasure has been brought within our easy reach. Indeed, we are lucky. Besides being the source of knowledge, the scriptures also teach us the art of living. It is comparatively easy to study the scriptures and become a scholar, than to learn the art of living. One may find numerous educated and scholarly individuals in the present day world but it is hard to find even a few who have translated the text into their behavior and conduct. If we try to learn the art of living from the scriptures and try to mould our life even a little according to that, the scriptures will become our guide as well as teacher. PUBLISHER'S NOTE Dashavaikalik Sutra is one such scripture. If you read it and ponder over each verse you will find that your life undergoes a natural change. Your behavior and attitude will improve and become refined. We have launched this exorbitantly costly project of publication of the scriptures with Hindi and English translations as well as illustrations for the sole purpose of providing the chance of spiritual uplift through disciplined life to everyone. Wan SISISI The principal disciple of U. B. Pravartak Gurudev Bhandari Shri Padmachandra ji Maharaj, Up-pravartak Shri Amar Muni ji Maharaj, ( 7 ) For Private mnt Personal Use Only

Page #8
SI who himself is a great scholar, launched the unique and prescient project of publishing illustrated Agam literature with Hindi and English translations. In the beginning we were doubtful of the response of the readers to these high priced editions. The reason being that a majority of readers like light-reading material. Even the mention of the term Shastra (scripture) is shocking to them. To them the scriptures are meant to be placed on an altar and worshipped with reverence and not to be read. The common reader considers scriptures to be beyond his ability to read and grasp. That is why any plan to publish scriptures is not only considered bold but also something against the popular taste and demand. However, on the basis of our own experience of last four-five years we can confidently say that this concept is not entirely true. People read, they want to read, they have a liking for reading provided they are able to understand what they read. What they read should be interesting. This inspired us to adopt and perfect this style of presentation. We reproduce the original text in the ancient Ardha-magadhi Prakrit language and give simple translations in modern idiom in Hindi and English, to make it easily readable and comprehensible to the common reader. To make the reading all the more enjoyable and to reveal the rich cultural heritage for easy absorption, we also include colourful illustrations. The success of our experiment has given us ample confidence that in future we shall slowly but surely gain new heights. In spite of the high cost involved, there is a growing demand of these publications by readers of every sect and school from all parts of the country as well as the world. Purchasing and reading a high priced publication is indicative of the interest of the reader. Where there is an interest, there is a thirst for knowledge as well as scope of success. We are hopeful that our goal of publishing all scriptures will slowly embrace success and serve its purpose of creating a readership of spiritual books. Up-pravartak Shri Amar Muni ji Maharaj initially prepared Shri Prashna-vyakaran Sutra (two volumes), Shri Sutra-kritang Sutra (two volumes), and Shri Bhagavati Sutra (four volumes) and they were published. After this, he launched the project of publishing illustrated Agam literature. Under this project the already published works areIllustrated Antakritdasha Sutra, Illustrated Uttaradhyayan Sutra (second edition in process), Illustrated Kalpa Sutra, Illustrated (c) MUSS SS SS 0 0 (1 * 10 SSSSSS os MSW) /

Page #9
44455 49545 Tirthankar Charitra, and Illustrated Jnata Dharma Katha Sutra (Part-1 and 2). These publications have been widely and enthusiastically received by libraries as well as Indian and international scholars of Agams. S$55. Zhu In this pious series we are now presenting this Dashavaikalik Sutra to our readers. We ar hopeful that this will be even more popular then the earlier publications. The reason is that this has some unique features as explained in the preface by Gurudev Shri Amar Muni ji. With the inspiration by Up-pravartak Shri and under his direction, the famous scholar Shrichand ji Surana has edited this work and got the illustrations ready. Shri Surendra Bothara has done the English translation and Sardar Purushottam Singh and Sardar Harvinder Singh have made the illustrations. We express our gratitude to all these people for the efforts they have put in. Shri Rajkumar Jain, I.A.S. (Retd.) of Madhuvan, Delhi has assisted in proof-reading with undivided attention and a selfless feeling of devotion for the guru. We highly value his contribution with gratitude. We also express our gratitude to all those who have provided liberal financial contributions. These include numerous devotees of Gurudevshri and many others who were inspired by revered Mahasati Tapacharya Shri Mohanmala ji M. and Shramanisurya Up-pravartini Dr. Shri Sarita ji M. 55 35 3545 Yuan ( 9 ) Mahendra Kumar Jain PRESIDENT PADMA PRAKASHAN AYSSS

Page #10
prastAvanA vaidika saMskRti ke mUlabhUta zAstroM ko 'veda' aura bauddha paramparA ke AdhArabhUta zAstroM ko 'piTaka' kahA jAtA hai| vaise hI jainadharma ke AdhArabhUta zAstroM ko 'Agama' kahA jAtA hai| vaidika mAnyatAnusAra veda apauruSeya haiM, arthAt unakA kartA koI puruSa nahIM hai| vartamAna dhAraNA ke anusAra aneka RSiyoM dvArA dRSTa maMtroM kA saMkalana veda hai| piTaka ke mUla pravaktA tathAgata buddha va anya thera mAne jAte haiN| Agama ke kartA viziSTa jJAnI hote haiN| siddhAnta, bhAva yA artha rUpa meM Agama ke pravaktA sarvajJa vItarAga arihaMta hote haiN| unake bhAvoM ko sUtra yA zAstra rUpa pradAna karate haiM viziSTa jJAnI caudaha pUrvadhara gaNadhara yA sthvir| ina viziSTa jJAniyoM ko zrutakevalI bhI kahate haiN| vartamAna meM upalabdha AgamoM ke prathama sUtrakAra prathama paTTadhara bhagavat sudharmA svAmI haiM tathA anya aneka shrutkevlii| jaisAki kahA hai atthaM bhAsai arahA suttaM gaMthati gaNaharA niunnN| sAsaNassa hiyaTThAe tao suttaM pavattai -Ava. ni. 92 AgamoM ko dvAdazAMgI yA gaNipiTaka bhI kahate haiN| dvAdazAMgI nAma sabase prAcIna hai| dvAdazAMgI kA artha hai-12 aNg| vartamAna meM 11 aMga upalabdha haiM jinheM aMga Agama kahate haiN| bArahaveM aMga kA nAma dRSTivAda hai jo vartamAna samaya meM upalabdha nahIM hai| dRSTivAda ke aneka bhedoM meM eka bheda hai 'pUrvagata' yA 'puurv'| utpAda pUrva, pratyAkhyAna pUrva, jJAna pravAda, satya pravAda Adi isake aneka bheda haiN| vartamAna meM vaha bhI upalabdha nahIM haiM kintu inake sArAMza rUpa meM uddhRta kucha aMza upalabdha mAnA KAN jAtA hai| jisakA sambandha prastuta dazavaikAlika sUtra ke sAtha jur3atA hai| AgamoM ke aneka bheda-prabhedoM meM Ajakala 45 Agama tathA 32 Agama kI mAnyatA liye do paramparA pracalita hai| zvetAmbara mUrtipUjaka paramparA 45 Agama mAnatI hai jabaki sthAnakavAsI aura terApaMthI paramparA 32 AgamoM ko hI mUlabhUta prAmANika mAnatI haiN| bAkI grantha unake vistAra rUpa uttarakAlIna mAne jAte haiN| ___32 yA 45 AgamoM kI mAnyatA meM dazavaikAlika sUtra mUla AgamoM kI zreNI meM AtA hai aura isake zAstra rUpa meM racanAkAra zruta-kevalI zayyaMbhavAcArya mAne jAte haiN| (10)

Page #11
* ba digambara paramparA meM bhI dazavaikAlika kI prAcIna mAnyatA rahI hai| dhavalA, jayadhavalA Adi meM dazavaikAlika kA ullekha milatA hai| nAmakaraNa kA prayojana dazavaikAlika nAma ke pIche eka prAcIna ghaTanA jur3I huI hai| bhagavAna mahAvIra nirvANa ke lagabhaga 70 veM varSa magadha meM nanda sAmrAjya kI sthApanA ho cukI thii| isI dazaka meM arthAt vIra nirvANa ke 75 veM varSa (vi. pUrva 395 varSa) meM tRtIya paTTadhara Arya prabhava kA svargavAsa ho jAne ke pazcAt Arya zayyaMbhava unake paTTadhara bne| Arya zayyaMbhava caudaha pUrvadhara zrutakevalI the| unhoMne apane putra - ziSya manaka ko alpa samaya meM zAstroM kA sAra rUpa jJAna pradAna karane ke lie isa sUtra kI racanA kii| isake dasa adhyayana haiM tathA yaha vikAla ( zAstra- svAdhyAya ke vihita kAla se atirikta kAla) meM racA gyaa| jisa kAraNa isakA nAma daza+ vaikAlika prasiddha huA / dazavaikAlikasUtra svatantra Agama nahIM hokara AgamoM kA nicor3a athavA saMkalana hai| jise zAstrIya bhASA meM niryUhaNa kahA jAtA hai| kucha AcAryoM kI mAnyatA hai ki dRSTivAda ke pUrvoM se isakA saMkalana kiyA gayA hai| jaise Atma-pravAda pUrva se karma pravAda pUrva se satya pravAda pUrva se pratyAkhyAna pUrva se cauthA adhyayana pA~cavA adhyayana sAtavA~ adhyayana bAkI adhyayana AyappavAya puvvA nijjUDhA dhammapannattI / kammappavAya puvvA piMDassa u esaNA tivihA / saccapavAya puvvA nijjUDhA hoi vakkassa / avasesA nijjUDhA navamassa u taiya vatthuo / - Ava. ni. 16-17 dUsarI mAnyatA ke anusAra isakA saMkalana dvAdazAMgI se kiyA gayA hai| isa sambandha meM AcAryasamrAT zrI AtmArAma jI mahArAja ne apane vistRta anusaMdhAna ke sAtha eka prAmANika - anusaMdhAna prastuta kiyA hai| jaise 1. prathama adhyayana kI racanA kA AdhAra hai anuyogadvAra sUtra meM zramaNa kI 12 upamAoM meM eka upamA hai bhramara kii| bhramara ke dRSTAnta se prathama adhyayana meM zramaNa kI mAdhukarI vRtti kA varNana hai| 2. dvitIya adhyayana kA AdhAra hai- uttarAdhyayana sUtra kA 22 vA~ adhyayana / isa adhyayana gata viSaya ke sAtha aneka gAthAe~ bhI milatI-julatI hai| ( 11 ) BEBATE For Private Personal Use Only STEPRE

Page #12
3. tRtIya adhyayana kA viSaya nizItha sUtra se liyA gayA hai| 4. caturtha adhyayana kA viSaya AcArAMga sUtra ke 24 veM adhyayana ke anusAra racA gayA hai| 5. pA~caveM adhyayana kI racanA AcArAMga sUtra dvitIya zrutaskaMdha ke piNDaiSaNA nAmaka prathama KA adhyayana ke AdhAra para kI gii| 6. chaThA adhyayana samavAyAMga sUtra ke aSTAdaza samavAya kI zikSAoM kA vivecana hai| 7. sAtavAM adhyayana AcArAMga sUtra ke dvitIya zrutaskaMdha ke terahaveM bhASA nAmaka adhyayana se saMgrahIta hai| 8. AThavAM adhyayana sthAnAMga sUtra ke AThaveM sthAna se vivecanapUrvaka liyA gayA hai| isI prakAra navama, dazama adhyayana kA viSaya bhI bhinna-bhinna AgamoM kI zikSAoM kA saMkalana hai| isa prakAra prathama mAnyatA kI apekSA yaha mAnyatA adhika saMgata aura balavAna pratIta hotI hai| -(AcArya zrI AtmArAma jI mahArAja prastAvanA pR. 9) dazavakAlika kA varNya-viSaya yoM to yaha sUtra zramaNa AcAra se sambandhita hai| isameM zramaNa jIvana caryA kA hI vividha rUpa meM varNana huA hai| isake dasa adhyayanoM meM mukhya rUpa meM nimna viSayoM kA varNana hai prathama adhyayana meM dharma kI mahimA va bhikSAcarI kA mhttv| dvitIya adhyayana meM saMyama meM dhairya rakhane kA updesh| tRtIya adhyayana meM saMyama kI nirdoSatA ke lie choTe-choTe niyamoM kA vrnnn| caturtha adhyayana meM ahiMsA va jIva-rakSA kI dRSTi se SaTjIvoM kI rakSA kA updesh| paMcama adhyayana meM zuddha bhikSAcarI kI vidhi| chaThe adhyayana meM aSTAdaza sthAnoM ke rUpa meM mahAcAra kA kthn| sAtaveM adhyayana meM ahiMsA kI dRSTi se bhASA-zuddhi kA vrnnn| AThaveM adhyayana meM AcAra kI viziSTa shikssaaeN| naveM adhyayana meM vinaya evaM cAra samAdhiyoM kA varNana / dazaveM adhyayana meM bhikSu kA svarUpa drshn| dazavaikAlika sUtra ke vyAkhyA grantha AcAryasamrAT zrI AtmArAma jI mahArAja ne jaba sarvaprathama dazavakAlika sUtra para hindI bhASya - likhA to unake samakSa dazavakAlika kI niyukti, TIkA evaM dIpikA tIna vyAkhyA grantha vidyamAna the| niyukti kI racanA kA samaya hai vikrama kI pA~cavIM-chaThI shtaabdii| isake racayitA haiM bhadrabAhu dvitiiy| (12) tamnnto ENIO Aalam SA

Page #13
TIkA ke kartA haiM AcArya zrI haribhadra suuri| inakA samaya hai vikrama kI AThavIM shtaabdii| dIpikA ke kartA haiM zrI smysundrgnnii| samaya vikrama kI 16vIM shtaabdii| isake bAda dazavaikAlika sUtra para racita prAcIna jJAna bhaNDAroM se do mahattvapUrNa cUrNiyAM milI haiN| jinake anusaMdhAna kA zreya Agama prabhAkara munizrI puNyavijaya jI ko hai| inameM prathama viziSTa cUrNikAra agastyasiMha sthavira haiM, isakI racanA kA samaya vikrama kI tIsarI zatAbdI kA anumAna hai| AcArya mahAprajJa jI ke matAnusAra agastyasiMha sthavira devarddhigaNi kSamAzramaNa ke uttaravartI hone cAhie aura unakA samaya honA cAhie vikrama kI chaThI shtaabdii| dUsarI mahattvapUrNa cUrNi hai jinadAsa mahattara kRt| inakA samaya vikrama kI 7 vIM zatAbdI mAnA jAtA hai| ye vyAkhyA grantha dazavaikAlika sUtra ke abhiprAya aura paramparAgata artha ko udghATita karane meM bahuta mahattvapUrNa hai| usa samaya kI aneka paramparAoM va sambandhita kathAoM kA ullekha ina cUrNiyoM meM huA hai| ___ hamane apanI saMkSipta vyAkhyA zailI meM ukta sabhI sAmagrI kA avalokana karate hue prastuta do vyAkhyAoM kA AdhAra liyA hai| 1. AcArya zrI AtmArAma jI mahArAja kRta Atma-jJAna-prakAzikA hindI bhASA ttiikaa| racanA kA prakAzana samaya vi. saM. 2003 / IsvI san 1946 / 2. dasaveAliyaM hindI anuvAda tathA viziSTa TippaNa : sampAdaka muni nathamala (vartamAna AcArya mhaaprjny)| prakAzana samaya vi. saM. 2031 IsvI san 1964 / prastuta sUtra ke anuvAda tathA vizeSArtha meM ukta donoM hI grantha hamAre sAmane rahe haiM aura hamane taTastha bhAva se inakA upayoga kiyA hai| eka khAsa bAta, AcArya zrI AtmArAma jI mahArAja kRta mUla gAthAoM kA anuvAda bhAvoM ko pUrNa spaSTa karane vAlA hai| yaha sarala tathA bahuta hI saTIka bhASA meM huA hai| kahIM-kahIM to anuvAda kI bhASA itanI sazakta aura ba~dhI huI hai ki usakI zabdAvalI badalanA bhI sahaja nhiiN| jo spaSTatA unakI zabdAvalI meM hai use dekhakara mana kahatA hai ki isase adhika sundara, samartha aura saTIka anuvAda zAyada kiyA nahIM jA sktaa| yahI kAraNa hai ki mUla gAthAoM ko apanI bhASA meM anudita karate samaya Akhira unhIM zabdoM para AnA par3atA hai jinakA upayoga zraddheya AcAryazrI ne kiyA hai| isalie pAThakoM ko kahIM-kahIM usa anuvAda kI nakala samajhane kA bhrama bhI ho sakatA hai, parantu maiM apane parama zraddheya Agama jJAnamahodadhi gurudeva kI nakala bhI kara sakU~ to mere lie saubhAgya kI bAta hai aura apane adhikAra kSetra meM hai| merA prayatna apanI bhASA-zailI meM anuvAda karane kA hI rahA hai, parantu Agama kA hArda adhika spaSTa karane ke lie zabdoM kI adhika khIMcatAna yA ghumAva-phirAva na karake maiMne AcArya bhagavanta kI bhASA ko bhI grahaNa kiyA hai jo Agama pAThI pAThakoM ke lie nyAya saMgata hI hogaa| astu| (13) CREE (HEX

Page #14
dazavaikAlika kA mahattva ___ dazavaikAlika sUtra kI racanA se pUrva Agama par3hane ke krama meM pahale AcArAMga sUtra aura phira uttarAdhyayana sUtra par3hane kA vidhAna thaa| isakI racanA hone para AcArAMga kA sthAna dazavaikAlika ko prApta ho gyaa| dIkSA lete hI zramaNa ko sabase pahale dazavaikAlika aura phira uttarAdhyayana par3hAyA jAne lgaa| yaha parivartana bhI dazavaikAlika kI mahattA sthApita karatA hai| isa Agama ko AcAra-bodha kA eka atyanta sarala aura sArapUrNa sthAna prApta ho gyaa| prAcIna samaya meM AcArAMga sUtra kA 'zastra parijJA' adhyayana par3he, samajhe binA mahAvratoM kI upasthApanA nahIM kI jAtI thii| isI prakAra AcArAMga kA piNDaiSaNA adhyayana par3he binA bhikSA ke lie jAne kI anumati nahIM thI, kintu aba unakI pUrti kevala dazavaikAlika sUtra ke SaDjIvanikA 'caturtha' adhyayana tathA paMcama piNDaiSaNA adhyayana par3hane se hI ho jAtI hai-isase bhI dazavaikAlika kI mahimA va upayogitA pragaTa hotI hai| merI dRSTi meM dazavakAlika sUtra pUjya gurudeva kI kRpA se mujhe prArambha se hI Agama svAdhyAya kI preraNA milatI rahI hai| Agama svAdhyAya va zAstra parizIlana karatA rahatA huuN| AgamoM ke prati mere hRdaya meM aTala zraddhA to hai hI sAtha hI Agama svAdhyAya se citta kI ekAgratA, nirmalatA aura saMyama kI parizuddhi hotI hai yaha bhI merA anubhava hai| AgamoM meM dazavaikAlika aura uttarAdhyayana sUtra mere svAdhyAya ke priya Agama rahe haiN| kintu uttarAdhyayana se bhI adhika rucikara aura preraNAprada mujhe dazavaikAlika lagatA hai| ___kabhI-kabhI maiM socatA hU~ kucha AgamoM kI apanI-apanI eka vizeSatA hotI hai-jaise AcArAMga sUtra kI ArSa zailI ! atyanta bhAva-bharI, choTe-choTe sUtra vacanoM meM gambhIra artha kI abhivyaMjanAusakI alaga hI eka zailI hai| sUtrakRtAMga kI dArzanika dRSTi aura vibhinna darzanoM ke bIca anekAnta darzana kI prastuti kI zailI anUThI hai| ___ sthAnAMga kI caubhaMgiyA, vividha vyAvahArika upamA, udAharaNoM dvArA viSaya ko vistRta tathA rucikara evaM jJAnavarddhaka banAne kI usakI pratipAdana zailI bhI vilakSaNa hai| bhagavatI sUtra jahA~ jJAna-vijJAna kA mahAsAgara hai vahIM usameM Aye bhinna-bhinna viSayoM ke prazna aura uttara itanI rocakatA lie haiM ki jJAna bhI milatA hai aura manoraMjana bhii| jJAtAsUtra ke rUpaka aura udAharaNa, dRSTAnta aura dArTAnta apanI anokhI zailI rakhate haiN| isake sAtha hI bhASA meM sAhitya-sI alaMkAritA va lAlitya dekhate hI banatA hai| upAsakadazA kA vrata-vivecana aura upasargoM kA lomaharSaka varNana par3hate-par3hate hI mana abhibhUta ho uThatA hai| SSSSE Le Tu A4 PM Fa (14) SYMAAY (AMUml sa

Page #15
Huawww Anuumal vipAka sUtra kA puNya-pApa karmoM kA vipAka batAne vAle dRSTAnta par3hakara to mana romAMcita ho jAtA hai| isI prakAra prajJApanA kI prarUpaNA zailI, isameM varNita bhedopabheda kI gaharAI meM utarane ke lie sUkSma prajJA aura sthira medhA kI jarUrata hai| uttarAdhyayana sUtra kI uktiyA~, sUktiyA~, vividha upamAe~, alaMkArika prayoga mana ko mugdha kara dete haiN| kintu ina sabake bAda dazavakAlika sUtra kI apanI alaga hI pahacAna hai aura yaha eka nahIM aneka vizeSatAoM vilakSaNatAoM se bharA hai| ___pahalI bAta, dazavaikAlika sUtra kI zailI sUtrAtmaka bhI hai aura padyAtmaka bhI; isalie ye vacana subhASita jaise hRdayagrAhI ho jAte haiN| phira viSaya kI vividhatA bhI guladaste jaisI manohArI chaTA dikhAtI hai| anya-anya AgamoM meM adhikatara jJAna, karma, jIva-bheda, AcAra-bheda Adi kA jaTila AdhyAtmika viSaya rahatA hai| kintu isameM adhyAtma, nIti, vyavahAra, AcAra Adi saba kucha samAyA hai jaise dekhana meM choTe lage, jyoM nAvika ke tiir|| isI prakAra dazavaikAlika ke suvacana choTe-choTe subhASita ke rUpa meM jIvana kA bahuta gaharA sandeza chupAye hue haiN| isakA eka-eka sUkta lAkhINA hIrA hai| yadi kisI eka vacana para bhI AcaraNa kara liyA jAya to jIvana badala jaayegaa| isake zloka gAgara meM sAgara kI taraha arthapUrNa haiN| bhASA bhI prAMjala hai aura pratipAdana zailI sIdhI sahaja hRdayasparzI hai| prastAvanA vistRta ho jAne ke bhaya se maiM yahA~ kucha udAharaNa hI dUMgA-jaise kAme kamAhi kamiyaM khu dukkhaM-2/5 kAmanAoM ko dUra kara, duHkha dUra ho jaayegaa| jayaM care jayaM cir3he-4/8 yatanApUrvaka calo, yatanApUrvaka khar3e raho, saba kucha yatanApUrvaka kro| adINo vittimesijjA-5/2/28 jIvana nirvAha ke lie dIna, mu~hatAja na bno| mucchA pariggaho vutto-6/21 mUrchA, mamatA bhAva hI parigraha hai| vaijja buddhe hiyamANulomiaM-7/56 hitakArI aura priya vacana bolo| S S SS Ting Ming Tu 41 IVaa - SS S 3 (15) - -

Page #16
bahuM suNehiM kannehiM bahuM acchIhiM picchi| na ya diTuM suyaM savvaM bhikkhu akkhaaumrihi| -8/20 kAnoM se bahuta sunane meM AtA hai, A~khoM se bahuta dekhA jAtA hai| kintu dekhA, sunA saba mu~ha se 5 nahIM kahanA caahie| bIyaM taM na samAyare-8/31 ekabAra bhUla hone para dubArA use mata duhraao| loho savva viNAsaNo-8/38 lobha sarvanAza karane vAlA hai| rAiNiesu viNayaM pauMje-8/41 bar3oM kA sanmAna kro| kujjA sAhUhiM saMthavaM-8/53 bhaloM kI saMgati kro| dhammassa viNao mUlaM-9/2/2 dharma kA mUla vinaya hai. asaMvibhAgI na hu tassa mukkho-9/2/23 sAthiyoM meM bA~Takara nahIM khAne vAle ko mokSa nahIM miltaa| no iha logaTThayAe tava mahiTThijjA-9/4/4 laukika icchAoM se tapa mata kro| na paraM vaijjA si ayaM kusIle-10/18 dUsaroM ko durAcArI yA caritrahIna mata kho| saMpehae appagamappaeNaM-cU. 2/12 apane Apa apanA nirIkSaNa kro| appA khalu sayayaM rakkhiyavvo-cU. 2/16 apanI indriyA~ aura mana kI rakSA svayaM kro| isa prakAra saikar3oM sUktiyA~ isa Agama-sAgara meM bahumUlya maNiyoM kI bhA~ti camaka rahI haiN| ye KA subhASita koI gahana AdhyAtmika aura dArzanika nahIM kintu vyAvahArika jIvana ke patha-pradIpa haiN| jIvana meM inakA anusaraNa karake hama apanA vyAvahArika jIvana sundara aura zAntimaya banA sakate / haiN| samAja, parivAra aura rAjanIti ke dvandva-pratidvandva, ghAta-pratighAta ke bIca vyakti kisa prakAra svayaM (16) Mahima GURUITM

Page #17
Minum - ko saMtulita aura tanAva mukta rakha sakatA hai isa viSaya kA bahuta hI anubhUti pUrNa upadeza dazavaikAlika meM vidyamAna hai| ___ merA vizvAsa hai zAyada isakI itanI vyAvahArika upayogitA ko dekhakara hI zrutajJAniyoM ne ise sAdhu jIvana ke praveza dvAra kA praharI banAyA ho aura dazavaikAlika ke kucha adhyayanoM kA adhyayana kiye binA use sAdhu jIvana ke mahAvratoM kI upasthApanA (bar3I dIkSA) kA adhikArI bhI nahIM batAyA hai| yaha isakI mahattA aura upayogitA kA pramANa hai| isalie mere vicAra meM dazavaikAlika sUtra kevala zramaNa AcAra kA hI mukhya Agama nahIM, kintu mAnava-AcAra kA mUla grantha kahA jA sakatA hai| jo sthAna vaidika paramparA meM mAnava dharmazAstra manusmRti kA hai jaina paramparA meM vahI sthAna mAnava dharma pratipAdaka dazavaikAlika sUtra kA hai| aisA merA abhimata hai| aura ho sakatA hai isa sUtra kA gaharAI se anuzIlana karane vAle pAThaka bhI mere vicAra se sahamata hoNge| astu vartamAna saMskaraNa dazavakAlika sUtra para aba taka aneka saMskaraNa nikala cuke haiN| isakI prAcIna vyAkhyAoM ko AdhAra mAnakara jo vivecana aura vistAra aba taka ke TIkAkAra vidvAnoM ne kiyA hai vaha bahuta mahattvapUrNa hai| maiMne sampAdana ke samaya isake ATha, dasa saMskaraNa pddh'e| unakA anuzIlana kiyaa| isake bAda mujhe isake do saMskaraNa sabase adhika mahattvapUrNa aura jJAnavardhaka lge| unhIM ko maiMne apanA Adarza mAnA hai| pahalA saMskaraNa hai, AcArya zrI AtmArAma jI mahArAja kRta hindI vivecn| isakI apanI kucha vizeSatAe~ haiN| yaha vyAkhyA Aja se lagabhaga 53-54 varSa pUrva likhI gaI thii| usa samaya taka Agama anusaMdhAna kI itanI sAmagrI sulabha nahIM thii| na vizeSa grantha upalabdha the aura na hI isa dizA meM koI mArgadarzaka zailI sAmane thii| AcArya zrI ne svayaM kI prakRSTa pratibhA va gahana Agama jJAna ke bala para tathA prAkRta-saMskRta bhASA kA adhikAra pUrNa jJAna hone ke kAraNa jisa zailI kI sthApanA kI vaha Aja bhI mArgadarzaka hai| AcArya zrI ne isa Agama kA jo bhAvasparzI sarala anuvAda kiyA hai vaha itanA saTIka aura upayukta zabdAvalI meM hai ki Aja bhI isameM koI saMzodhana, parivartana kI saMbhAvanA nahIM diikhtii| yadi kahIM usake zabda badalane kA prayAsa kiyA jAya to zAyada ve naye zabda Agama ke abhiprAya ko itanI sahI abhivyakti nahIM de skte| aisA lagatA hai ki bhASA kI phrema meM unhoMne jo zabda-maNi jar3a diye haiM unheM haTAne para unakI camaka-damaka vAlA dUsarA upayukta maNi vahA~ nahIM mila skegaa| mUlArtha ke bAda TIkA meM Agama paramparA aura TIkAkAroM ke abhiprAyoM kA samanvaya karate hue bahuta hI yukti-saMgata loka bhogya vivecana kiyA hai| ___ dUsarA saMskaraNa hai terApaMtha ke vartamAna AcArya mahAprajJa jI dvArA sNpaadit| yaha bhI apanI zailI kA sundara, anUThA aura bahuta hI zrama sAdhya anusaMdhAna pUrNa saMpAdana hai| yadyapi anuvAda kI bhASA (17) COM EMALE Muuuwal AutumD

Page #18
BEBER Yu Yu San zailI va saMpAdana kI vidvattA pradarzita karane vAlI aTapaTI zailI se maiM sahamata nahIM hU~, kintu unhoMne prAcIna va vartamAna sAhitya kA anusaMdhAna kara jo jJAnavarddhaka va Agama-hArda ko udghATita karane vAle tathya saMkalita kiye haiM vaha atyanta mahattvapUrNa va prazaMsanIya haiN| maiMne apane saMpAdana meM ina donoM saMskaraNoM ko sanmukha rakhA hai aura inase jahA~-jahA~ jo bhAva yA zabda, sandarbha yA vivecana grahaNa kiyA hai vahA~ usakA ullekha bhI kiyA hai, aura pramAdavaza kahIM raha bhI gayA ho to maiM ukta Agama vidvad manISiyoM kA AbhArI huuN| unakI jJAna-sAdhanA kA kRtajJa hU~ ki Ane vAlI pIr3hI ke lie unhoMne apane dIrghakAlIna anubhava - jJAnAmRta ko prastuta kara mahAna upakAra kiyA hai| maiMne aba taka jina sacitra AgamoM kA saMpAdana kiyA hai unameM adhikatara kathA pradhAna hone se citrAMkana meM vizeSa kaThinAI nahIM aaii| yaha Agama AcAra-pradhAna hone se isake lie citroM kA cayana aura bhAvoM ke anurUpa saMyojanA karanA adhika kaThina thA / kintu mere ananya sahayogI aura Agama saMpAdana ke anubhavI vidvAn zrIcanda jI surAnA ne bar3I kuzalatA ke sAtha isake citroM kI AdhAra bhUmi taiyAra kI hai aura usake AdhAra para citrakAra se bhAvapUrNa citra banavAye haiN| unake sahayoga ke prati maiM hRdaya se AbhArI huuN| sAtha hI zrI surendra jI botharA ne sundara pravAhayukta bhASA meM aMgrejI anuvAda kara ise ahindIbhASI pAThakoM ke lie bhI upayogI banA diyA hai| sacitra Agama prakAzana ke atyanta vyaya pUrNa kArya meM artha sahAyakoM kA pRSTha bala apekSita rahatA hai| isa kArya meM preraNA aura sahayoga donoM hI mUlyavAna haiN| isa Agama prakAzana meM pUjyA tapAcArya zrI mohanamAlA jI ma evaM zramaNI sUryA viduSI upravartinI DaoN. zrI saritA jI ma. kI preraNA se kucha udAramanA sajjanoM ne artha sahayoga pradAna kiyA hai| tathA pUjya gurudeva zrI ke prati zraddha bhaktoM ne bhI zruta sevA ke puNya kArya meM apanA udAra sahayoga pradAna kiyA hai| ve sabhI dhanyavAda ke pAtra haiN| mujhe vizvAsa hai isa kArya meM dazavaikAlika sUtra kA adhyayana - vyApaka rUpa meM hogA aura isa zAstra kI jIvana-nirmANakArI zikSAe~ sabhI ke jIvana ko Anandamaya banAyeMgI / isI vizvAsa ke sAtha - upapravartaka amaramuni padama dhAma, narelA maNDI, dillI ISSE (18) For Private Personal Use Only 1001+

Page #19
TOLID AUT) PREFACE The basic scriptures of the Vedic tradition are the Vedas and those of the Buddhist tradition are Tripitaks. The Jains call their basic scriptures-Agams. According to the Vedic belief the Vedas are divine. Which means that they are not the creation of some human being. The concept in vogue now is that the Vedas are the compilations of numerous mantras that were revealed to various sages. The Buddha and some other Thers (senior monks) are believed to be the original authors of the Pitak. The authors of the Agams were great visionaries and scholars. SUS $*x 10 KOS INC The principles and the inherent message contained in the Agams were given by the omniscient and detached Arihants. The themes and ideas thus acquired were composed and compiled in the form of sutras (aphorisms) into scriptures by the great visionaries and scholars popularly known as the knowers of the fourteen Purvas, or Ganadhars (principle disciples) and sthavirs (senior ascetics). These great sages were also called Shrut Kevali (omniscient in terms of all scriptural knowledge). The first compiler of the available Agams was Ganadhar Sudharma Swami, the first head of the religious order formed by Bhagavan Mahavir. Many other Shrut Kevalis in his lineage augmented his work. (Avashyak Niryukti 92) The name of the complete set of original Agams (believed, by the Shvetambar tradition, to be the original compilation of the teachings of Bhagavan Mahavir) is Dwadashangi or Ganipitak (The Set of Works by Ganis). Dwadashangi is the oldest name and it means--The twelve angas (parts). At present only eleven Angas are available. This set of works is called the Anga Agams. The name of the twelfth Agam is Drishtivad and it is not available now. There are said to be many sections of this Drishtivad; one of which is Purvagat or Purva which in turn are fourteen in number. Even these are not available now. However, it is believed that some parts of these are available as brief excerpts and these are included in this work known as Dashavaikalik Sutra. 120 (98) Scientide Na CAMULUT

Page #20
There are numerous traditional beliefs about the number of available Agams. The two extant schools being of 45 Agams and 32 Agams. The image-worshiping Shvetambar tradition is the 45 Agam school whereas the Sthanakvasi and the Terpanthi sects among the Shvetambars believe that only 32 of the Agams are original and authentic. Others being elaborative or auxiliary works of the later period. In both these traditions Dashavaikalik Sutra comes in the category of Mool Agams and its author is said to be Shrut Kevali Acharya Shayyambhav. There are evidences of acceptance of Dashavaikalik Sutra as an ancient scripture even in the Digambar tradition. There are mentions of this work in the famous Digambar scriptures like Dhavala and Jaidhavala. USSSSS S 4 THE NAME There is a story connected with the naming of this work. In the 70th year after the nirvana of Bhagavan Mahavir the Nand dynasty had come to power in Magadh. During the same decade, in the 75th year after the nirvana of Bhagavan Mahavir (395 B.V./452 B.C.), Arya Shayyambhav became the head of the order after the death of Arya Prabhav, the third head of the order established by Bhagavan Mahavir. Arya Shayyambhav was a Shrut Kevali having the knowledge of all the fourteen Purvas. He wrote this book for the purpose of imparting the knowledge of all the scriptures in a condensed form to his son and disciple Manak. It has ten chapters and it was written not during the time earmarked for studies in the daily routine of ascetics. It was written in overtime or the Vikal and therefore it was called Dash + Vaikalik and became famous as Dashavaikalik Sutra. Dashavaikalik Sutra is in fact not an independent Agamic work. It is a compilation of the essence of the Agams. The technical term for this style is Niryuhan. Some Acharyas believe that it was compiled from some Purvas of Drishtivad. For instance The fourth chapter is from Atma-pravad Purva, the fifth chapter is from Karma-pravad Purva, the seventh chapter is from Satya-pravad Purva, and the other chapters are from Pratyakhyan Purva. (Avashyak Niryukti 16, 17) According to another belief this was compiled from the Dwadashangi. Acharyasamrat Shri Atmaram ji M. has supported this opinion on the basis of his extensive research. The salient points of his study are (20) 00 SSSSSSS WCTION ALIW

Page #21
1. The first chapter has been inspired by one of the 12 metaphors used for a shraman in Anuyogdvar Sutra. The metaphor of bumble-bee appears to have been taken from there and used aptly to describe the ascetic attitude guiding the alms-seeking. 2. The second chapter is based on the 22nd chapter of the Uttaradhyayan Sutra. Besides the similarity of the theme some of the verses are also very similar. 3. The third chapter is based on Nisheeth Sutra. 4. The fourth chapter deals with the subject dealt in the 24th chapter of Acharang Sutra. 5. The fifth chapter is based on the first chapter, titled Pindaishana, of the second part of Acharang Sutra. 6. The sixth chapter appears to be a commentary on the lessons about 18 Samvayas (relationship between virtues and the virtuous) in Samvayang Sutra. 7. The seventh chapter is a compilation of selections from the thirteenth chapter, titled Bhasha (language), of the second part of Acharang Sutra. 8. The eighth chapter has been excerpted from the text and commentary of the eighth chapter of Sthanang Sutra. In the same way the ninth and tenth chapters are also compilation of the lessons from different Agams. All this supports the second belief rather than the first one. (Preface of Dashavaikalik Sutra by Acharyashri Atmaram ji M. page 9) W KA A THE SUBJECT This Sutra is about the code of ascetic conduct. It details the routine of the ascetic life from different angles. The important subjects discussed in the ten chapters are The first chapter deals with the importance of Dharma and almsseeking. The second chapter deals with the advise of being steadfast in discipline. The third chapter deals with the simple rules for avoiding faults in discipline. The fourth chapter deals with the message of clemency towards six categories of living beings based on ahimsa. (79)

Page #22
155544 &**YSSISI The fifth chapter deals with the method of faultless alms-seeking. The sixth chapter deals with the Mahachar (the lofty conduct) in the form of eighteen points. The seventh chapter deals with the purity of language based on ahimsa. $$$$* CELETS The eighth chapter deals with the special teachings about conduct. The ninth chapter deals with the humbleness and four types of bliss. The tenth chapter deals with the true form of an ascetic. THE COMMENTARIES When Acharyashri Atmaram ji M. started writing a Hindi commentary on Dashavaikalik Sutra he had before him three independent works of commentary on this scripture-Niryukti, Teeka, and Deepika. . The historical period of writing of Niryukti is the fifth-sixth century of the Vikram era (Vikram era started 57 years before the Christian era) and it is credited to Bhadrabahu second. The Teeka was written by Acharya Haribhadra Suri during the 8th century of the Vikram era. The Deepika was written by Samayasundar Gani during the 16th century of the Vikram era. Later, Agam Prabhakar Muni Shri Punya Vijay ji, during his extensive research found two important Churnis (commentary works) on Dashavaikalik Sutra in some ancient libraries. One of these is by Agastya Simba Sthavir (probable period is 3rd century Vikram). According to Acharya Mahaprajna the period of Agastya Simha Sthavir should be later than that of Devardhigani Kshamashraman; therefore the 6th century Vikram. The second Churni is by Jindas Mahattar, 7th century Vikram. These explanatory works are very valuable in understanding the traditional meaning and theme of Dashavaikalik Sutra. They also contain mentions of numerous religious traditions of that period and some connected stories. After studying all the available material two books were selected as the source books while preparing this edition. They are 1. Atma-Jnana-Prakashika Teeka of Dashavaikalik Sutra in Hindi by Acharyashri Atmaram ji M. published in 2003 Vikram/1946 A.D. $535. (22) X. 3 3 3

Page #23
Uw) 2. Dasavealiyam with Hindi Translation and special notes edited by Muni Nathmal (now Acharya Mahaprajna) published in 2031 Vikram/1964 A.D. During the translating and preparing elaborations for this edition we have consulted and used these two reference works impartially. It would not be out of place to mention a special observation about Acharyashri Atmaram ji M. 's work here. It has been done in a simple and flowing language with a very appropriate selection of words. At many places the selection of words and composition touches such heights of aptness that any effort to alter even a single word becomes almost impossible. Coming across the inherent clarity of meaning, at more places than not, in this translation, all the editors involved were unanimous in commenting that a more eloquent and apt translation was unthinkable. That is the reason that while translating in our words, time and again we had to leave the alternatives and use the same words that revered Acharyashri used. At such places this edition may appear to be a copy of that under reference, to some scholarly readers. However, it is a matter of honour for me to be able to follow such an illustrious forebearer of my on tradition, and rightfully so. It has been my effort to translate the text in my own language but wherever I found it appropriate, for the purpose of conveying the spirit of the Agam, I have used the language of Acharyashri instead of playing with words. I am sure this would be of a greater benefit to the readers. ** Ef THE IMPORTANCE Before the writing of Dashavaikalik Sutra, in the Jain ascetic tradition, the order of Agam studies commenced with Acharang Sutra at the first place, followed by Uttaradhyayan Sutra. Once Dashavaikalik Sutra was available it replaced Acharang Sutra. Immediately after Diksha a shraman was taught Dashavaikalik Sutra and then Uttaradhyayan followed by the other Agams. This vital shift is an evidence of the importance of this work. It fitted the slot it deserved in the ascetic life of a Jain shraman; that of a comprehensive compendium of ascetic conduct. During the period preceding the writing of Dashavaikalik Sutra the accepting of the five vows was confirmed only after a newly initiated ascetic had read and understood the Shastra Parijna chapter of Acharang Sutra. Further, he was not allowed to go out to seek alms unless he had read and understood the Pindaishana chapter of the Acharang Sutra. But in the post Dashavaikalik Sutra period these long and difficult (73)

Page #24
7 chapters were replaced by comparatively short and easy fourth and fifth chapters of Dashavaikalik Sutra. This fact also enhances the importance and utility of this work. CASA NUK UZU MY VIEW With the blessings of revered Gurudev I got inspired to study the Agams since the beginning of my ascetic life. I continue to do so even now. I have an unwavering faith in the Agams. It is my personal experience that the study of Agams helps in gaining concentration and purity of mind and faultless following of the code of conduct. Dashavaikalik Sutra and Uttaradhyayan have been my favourite Agams. Even among these I find the former more interesting and inspiring. I often feel that every Agam has some attributes unique to it. For example-- Acharang Sutra uses a style of conveying profound meaning in few words, popularly known as the sutra style. Sutrakritang philosophically presents the Anekantvad (the Jain theory of relativity of truth) along with a comparative study of various other schools of philosophy. Sthanang Sutra is unique in its quadrilateral categorization, earthly metaphors and examples, and elaborative, interesting and eloquent style. Bhagavati Sutra, the great ocean of knowledge, makes even the abstract subjects easy as well as interesting with its question-answer or dialogue style. Jnata Sutra, besides the liberal use of allegories, examples, metaphors, and elucidations, is written in a highly ornamental, graceful and eloquent style. The detail discussions of vows and the exciting description of afflictions compiled in Upasakdasha are spellbinding. The precipitation and fruition of pious and evil karmas explained with the help of examples are electrifying. The mystifying style and the puzzling categorizations included in Prajnapana require profound wisdom and sharp intelligence to unravel and grasp the meaning. The pithy comments, aphorisms, metaphors, and decorative language of Uttaradhyayan Sutra are highly exhilarating. KISASSA LA CA (78) vo

Page #25
azadas 45 ROSS But all said and done, Dashavaikalik Sutra has its own important place because it combines many of the said attributes. First of all, Dashavaikalik Sutra is written in verse as well as short passages of prose. This makes it easy to understand and remember, as if it was a collection of aphorisms. Secondly the variety of subjects contained gives it the attractive appearance of a bouquet. Different Agams discuss different themes, simple as well as complicated, but Dashavaikalik Sutra is a collection of all these themes including philosophy, ethics, behavior, and conduct. It is concise but profound. The aphorisms contained within Dashavaikalik Sutra have enriching messages for the benefit of humanity. Every such aphorism is like a million rupee diamond. If one follows the message contained in just one sentence his life will undergo a healthy change. Every verse is so deeply meaningful that it may be appropriately called an urn containing an ocean. It has been composed in a forceful language and eloquent style. I will quote only a few examples to avoid making this preface too long kAme kamAhi kamiyaM khu dukkhaM - 2/5 Get rid of desires, miseries will disappear.-2/5 jayaM care jayaM ciTThe- 4 / 8 Be cautious in all you do including moving and standing.-4/8 adINo vittimesijjA- 5 / 2 /28 Do not demean yourself for the sake of subsistence.-5/2/28 mucchA pariggaho butto - 6/21 Fondness is possession.-6/21 ij buddhe hiyamANulomiaM- 7 / 56 Use sweet and benefic language.-7/56 bahu suhiM kannehiM bahu acchIhiM piccha / na yadiTThe suyaM savvaM bhikkhu akkhAumarihai / - 8/20 You see a lot through eyes and hear a lot through ears but utter not all what you saw or heard.-8/20 bIyaM taM na samAyare - 8/31 Do not commit a mistake twice.-8/31 loha savva viNAso - 8 / 38 Greed is all destroying.-8/38 Sha (25) For Private Personal Use Only TILLLE

Page #26
LA 5355H rAiNiesu vijayaM pauMje-8/41, Respect elders.-8/41 kujjA sAhUhiM saMthavaM - 8/53 Mix with pious people. -8/53 dhammassa viNao mUla-9/2/2 Humbleness is the root of religion.-9/2/2 asaMvibhAgI na hu tassa mukkho - 9 / 2 / 23 He who does not share his meals with colleagues does not attain liberation. 9/2/23 no iha logaTTayAe taba mahiSThijjA - 9 / 4/4 Do not indulge in austerities in order to fulfill mundane desires.9/4/4 * 35 35 35 na paraM vaijjA si ayaM kusIle 10/18 Do not call others corrupt and debased. 10/18 saMpehae appagamappaeNaM-cU. 2/12 Indulge in self-review. -C-2/12 appA khalu sayayaM rakkhiyavyo- cU. 2/16 Protect your body and soul yourself. -C-2/16 There are hundreds of such aphorisms in this Agam that are resplendent like gems. These short passages not only contain spiritual message but they also act like lamps on the social pathways of mundane life. By following these we can infuse peace and success in our social life. Dashavaikalik Sutra contains effective ways of leading a balanced and stress free life in the modern day world filled with personal, social, and political competitions and rivalries. It is my firm belief that realizing its mundane usefulness, the ancient sages gave it the position of the guard on the threshold of the ascetic life. Not only that, they made it compulsory to study some specific chapters from Dashavaikalik Sutra before an ascetic could be firmly and finally initiated into the ascetic way. This is the proof of its importance and usefulness. Therefore, in my opinion, Dashavaikalik Sutra is not just a book of ascetic codes of conduct, it deserves to be called the source. book of human conduct. It occupies the same place in Jain tradition as Manusmriti occupies in the Vedic tradition. This is my personal ( 26 ) KSTS. *** APSSS 40 MTTTTTT

Page #27
MIGD opinion. The readers may also agree with me when they do a detailed study of this work. THIS EDITION Numerous editions of Dashavaikalik Sutra have been published till date. Many scholars have put in a lot of efforts to write commentaries and elaborations on the basis of ancient texts and interpretations; they all are valuable. Before commencing my work on this edition I went through eight to ten different editions of Dashavaikalik Sutra. After a comparative study I found two editions to be ideally suited for my work and I made them my source books. The first of these is the Hindi translation and commentary by Acharyashri Atmaram ji M. It was written about 53-54 years back and at that time not much reference and research material on Agams was available. Neither were any model books available for establishing a requisite style. Acharyashri, thus set himself to the pioneering task of establishing a style with the help of his profound study of Agams and complete command over Prakrit and Sanskrit languages. Indeed, that style has now proved to be one of the established models. Acharyashri has done this translation in a simple and touching language with the most appropriate selection of words. There is hardly any possibility or scope for any correction or alteration. If even a single word is altered it reduces the clarity with which the spirit of the original text is conveyed. It appears as if, on the canvas of language, he has fixed gem-like words in a radiant pattern in such a composite way that finding even one matching gem to replace one of the originals is very difficult if not impossible. After the translation he has given his commentary based on the interpretations by original commentators. This also has been done in a logical manner and in an easily understandable style. The second one is Dasavealiyam, edited by the present Acharya of the Terapanth sect. This too is a commendable work of its own independent style based on comprehensive research work. Although I do not assent to the pedantic and complex style of language and editing, I find the compilation of revealing references from numerous ancient and modern sources very useful for those who want to study and understand Agams. Indeed, the effort is a praiseworthy milestone. I have used these two works as source books for this edition and given credits wherever I have used any interpretation, word, reference, or (76) CIGITUD MER LINU

Page #28
AMINO MMADINI comment. Even if I have inadvertently overlooked to give credit at some place it does not in any way reduce my indebtedness to these great scholars of Agams. I express my gratitude to their scholarly endeavours of distilling the knowledge acquired through their long and arduous studies and experiences, for the benefit of the posterity. It was not very difficult to make illustrations for the Agams I edited before this one because they belong to the narrative style. This is a book of the code of conducts, and to illustrate its content with appropriate visual representation was a difficult assignment. However, my close associate and an expert scholar and editor of Agams in his own right, Shrichand ji Surana visualized and got the illustrations made from an experienced artist. Shri Surendra Bothara has used his knowledge of languages and Jain terminology as well as the skill of translating to render the flowing English translation and make this work useful for non-Hindi readers also. I am thankful to all these who have put in commendable efforts in bringing out this edition. This cost intensive work of producing illustrated Agams cannot be completed without the support of financial contributions. Giving inspiration as well as actual contribution are equally important. Some charitable individuals inspired by revered Mahasati Tapacharya Shri Mohanmala ji M. and Shramanisurya Up-pravartini Dr. Shri Sarita ji M. have liberally contributed for this venture. Many devotees of revered Gurudevshri have also liberally contributed to help the pious work of Shrut Seva (service to the scriptures). They all deserve my hearty thanks. I am confident that this edition will promote the study of Dashavaikalik Sutra in a wider area and people will benefit from the teachings contained in this Agam. With the hope and wish that it will make their life blissful -Up-pravartak Amar Muni KONSOO900 7 OF SESS PADMA DHAM, NARELA MANDI, DELHI K (20) IN

Page #29
. -. -. -. -. - ... . . -. -. -. -. -. -. -. -. -. viSayAnukrama CONTENTS ---------7-99 First Chapt prathama adhyayana : drumapuSpikA prAthamika dharma kA svarUpa sahAra 9-99 First Chapter : The Tree-Flowers 1-11 9 4 99 Introduction The Form of Dharma Conclusion tIya adhyayana: prAthamika ma aura zramaNatva kA paraspara virodha gaNI kauna? rAga dUra karane kA upAya cAnta bhoga kI icchA mata karo 12-27 Second Chapter : The Foundation of Asceticism 12-27 97 Introduction 16 Contrariety between Lust and Asceticism 17 Who is a Renouncer? PO Methods of Vanquishing Attachment 21 Don't Desire that which You have Abandoned 25 Rathnemi Composes Himself 27 Conclusion bacanemi sthira ho gayA pasaMhAra battIya adhyayana : kSullakAcAra kathA prAthamika anAcAra varNana zuddha AcAra pAlana kA phala upasaMhAra 28-42 Third Chapter : Condensed Codes 28-42 .-.-.-.-.28 Introduction 32 The Prohibitions X0 Benefits of Proper Conduct 42 Conclusion -. -. -. 43-89 Fourth Chapter : Six Life Forms 43-89 turtha adhyayana : SaDjIvanikA prAthamika dharma-prajJapti kA kathana siMhajIvanikAya svarUpa sa jIvoM kA svarUpa paMcamahAvrata pRthvIkAya samAraMbha-viramaNa 43 Introduction 84 Propagation of Religion 46 Six Life Forms Explained 52 The Mobile Beings 56 Five Great Vows 66 Abstinence from Harming : The Earth-Bodied Beings 68 Abstinence from Harming : The Water-Bodied Beings 70 Abstinence from Harming : The Fire-Bodied Beings kAya samAraMbha-viramaNa nikAya samAraMbha-viramaNa (29)

Page #30
vAyukAya samAraMbha-viramaNa vanaspatikAya samAraMbha-viramaNa trasakAya samAraMbha-viramaNa ayatanA kA kaTu phala KISISEO 71 Abstinence from Harming : The Air-Bodied Beings 73 Abstinence from Harming : The Plant-Bodied Beings 74 Abstinence from Harming : The Mobile-Bodied Beings 04 The Grave Consequences of Carelessness 77 Careful Conduct 69 Code of Action with Knowledge CE The Final Outcome of Action with Knowledge 89 Conclusion yatanApUrvaka AcAra jJAnapUrvaka kriyA vidhAna sajJAna kriyA kA antima phala mokSa upasaMhAra paMcama adhyayana : piNDaiSaNA 90-191 Fifth Chapter: Food Selection 90-191 liyA 115 130 prAthamika 90 Introduction 93 prathama uddezaka 96-165 First Section 96-165 bhikSA kA samaya va vidhi 96 The Time and Method of Seeking Alms 96 saMyata AcaraNa 115 Proper Conduct. akalpa kA varjana 118 Prohibitions 118 kalpa-akalpa kA nizcaya kare 129 Decision about Acceptability AhAra kaise kareM? 949 How to Eat Food? 152 bhikSA ke doSoM kI vizuddhi 154 Atoning for the Faults in Alms Collection 154 sAdharmikoM ko nimaMtraNa 158 Inviting Other Ascetics 158 dvitIya uddezaka 166-191 Second Section 166-191 AhAra vidhi 166 The Process of Eating 166 akAla pravRtti 168 Untimely Activity 169 yAcakoM ko lA~dhakara na jAve 171 No Pushing Ahead 171 sacitta AhAra varjana 172 Prohibition of Sachit Food mAyAcAra kA niSedha 182 The Negation of Deception madyapAna kA niSedha 968 Prohibition of Intoxication buddhimAn sAdhu kI pahacAna 187 The Recognition of an Ascetic upasaMhAra 191 Conclusion -.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.chaThA adhyayana : mahAcAra kathA 192-230 Sixth Chapter : Elaborate Codes 192-230 172 183 C 184 187 191 prAthamika AcAra-gocara kI jijJAsA 192 Introduction 194 The Question 193 194 ESAMA (30) Initias (Suuuuul STtha

Page #31
HDMRTMER aThAraha sthAna 200 1. hiMsA-tyAga 2. asatya-tyAga 3. adatta-tyAga 205 4. abrahmacarya-tyAga 5. parigraha-varjana mUrchA parigraha hai 6. rAtri-bhojana-niSedha 7. pRthvIkAya hiMsA-niSedha 212 8. apkAya hiMsA-niSedha 13 9. agnikAya hiMsA-niSedha 10. vAyukAya hiMsA-niSedha IPP UPC 11. vanaspati hiMsA-niSedha 700 The Eighteen Principle Codes 201 1. Negation of Harming Others 201 202 2. Negation of Telling Lies 202 203 3. Negation of Taking What is not Given 203 203 4. Celibacy 204 204 5. Non-Possession 206 Attachment is Possession 206 208 6. Negation of Eating during the Night 208 211 7. Negation of Harming Earth Bodied Beings 213 8. Negation of Harming Water Bodied Beings 213 9. Negation of Harming FireBodied Beings 214 215 10. Negation of Harming AirBodied Beings 216 217 11. Negation of Harming PlantBodied Beings 217 218 12. Negation of Harming Mobile Beings 218 219 13. Negation of Accepting the Prohibited 219 221 14. Negation of Eating with a Householder 221 222 15. Negation of Sitting on Furniture 222 222 Exception 224 16. Negation of Resting in a House 224 226 17. Negation of Bathing 226 227 18. Negation of Beautifying the Body 227 .-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.231-258 Seventh Chapter : Purity of Speech 231-258 .-.-.-.-.-.-.-.231 Introduction 233 Four Categories of Speech 236 Negation of Ambiguous Speech 236 238 Avoid Violent and Provocative Language 238 12. sakAya hiMsA-niSedha 13. akalpa grahaNa varjana 14. gRhibhAjana-niSedha 223 15. paryaka-varjana apavAda mArga 16. gRhAntara-zayyA-niSedha 17. snAna-niSedha 18. vibhUSA-varjana sAtavA~ adhyayana : suvAkya zuddhi 232 933 prAthamika cAra prakAra kI bhASAe~ zaMkita bhASA-niSedha hiMsA evaM pradveSakArI bhASA na boleM (31) Sunt ETA FELITTLE Cons bhAra .IITHLELINR kamunuwww

Page #32
miti ADMIN outuwal upayukta sambodhana kareM jIvoM kI upadhAtakArI bhASA na boleM sAvadha bhASA varjana 242 Use Proper Term of Address 244 Refrain Using Language Harmful to Beings 740 Negation of Discussing Mundane Activities 252 Think Before Speaking 255 Utter No Provocative Word 257 Use Pleasing and Sweet Language 258 Conclusion vicArapUrvaka boleM uttejaka zabda na boleM mRdu-mitabhASI baneM upasaMhAra 257 258 AThavA~ adhyayana : AcAra praNidhi 259-294 Eighth Chapter : Cultivating Conduct 259-294 -. -. -. -. -. -. -. -. -. -.. .. -.-. -. -. prAthamika AcAra-nidhi pRthvIkAya hiMsA-niSedha 260 261 262 apakAya hiMsA-niSedha 264 agnikAya hiMsA-niSedha 264 vAyukAya hiMsA-niSedha vanaspatikAya hiMsA-niSedha 259 Introduction 261 Wealth of Conduct 262 Negation of Harming Earth Bodied Beings 263 Negation of Harming Water Bodied Beings 264 Negation of Harming Fire-Bodied Beings 264 Negation of Harming Air-Bodied Beings 265 Negation of Harming Plant-Bodied Beings 266 Negation of Harming Mobile Beings 266 Eight Micro-Things 269 Procedure of Inspection 270 Cautious Living 271 Equanimity in Gain or Loss 273 Be Content : Avoid Anger 278 Know the Time and the Place 279 Bitter Fruits of Passions 280 Ways to Subdue Passions 282 Humbleness and Self-Study 285 The Respect of the Guru 285 Discipline of Speech 287 Negation of Hockery 288 Place of Stay 265 266 266 269 270 272 trasakAya hiMsA-niSedha ATha sUkSma pratilekhanA vidhAna yatanApUrNa jIvanacaryA lAbha'lAma meM saMtoSa saMtuSTa raheM : krodha na kareM kSetrakAla kA jJAna rakheM kaSAyoM kA kaTu phala kaSAya-zamana upAya vinaya evaM svAdhyAya kA upadeza guru kI vinaya maryAdA bhASA-viveka upahAsa na kareM zayyA-viveka 273 278 279 280 282 285 285 287 289 (32)

Page #33
BELLE $555 brahmacarya-rakSA ke upAya adhyayana upasaMhAra navama adhyayana : vinaya samAdhi prathama uddezaka prAthamika avinaya kA phala guru-hIlanA vinAzakArI hai jJAnI hone para guru kA vinaya kare dUsarA uddezaka vinaya kA parama phala avinIta kATha samAna laukika vidyA ke lie bhI guru kI tarjanA sahate haiM guru ke samIpa uThane-baiThane kI maryAdA vinIta saMpadA bhAgI hotA hai tIsarA uddezaka guru-sevA kI AcAra vidhi durvacanoM ko sahana kare guNa grahaNa kare cauthA uddezaka cAra vinayasamAdhi zrutasamAdhi tapa samAdhi AcArasamAdhi upasaMhAra dazama adhyayana samikSu prAthamika bhikSu ke Adarza guNa SaTkAya rakSA kA upadeza saMvara kA upadeza $$$$$ 289 Protecting Celibacy 292 295-338 Ninth Chapter The Bliss of Humbleness 301 304 295-307 First Section 295 Introduction 299 Fruits of Rudeness 308-319 308 309 A VS S Conclusion of the Chapter 393 315 Insult of Guru Invites Destruction The Learned should also Revere His Guru Second Section The Ultimate Fruit of Vinaya Rude Person : Alog of Nood Tolerating Punishment by Guru for Worldly Knowledge The Discipline of Sitting and Standing Near the Guru 318 Humble One Begets Wealth 320-329 Third Section 320 The Method of Serving the Guru 322 The Conduct 323 Tolerate Harsh Words 326 Acquire Virtues 330-338 Fourth Section 330 The Four Types of Bliss 332 Vinaya Samadhi 333 Shrut Samadhi 343 344 334 Tapah Samadhi 335 Achar Samadhi 338 Conclusion Indtroduction The Ideal Virtues of a Bhikshu Protection of Six Classes of Beings Observe Samvar ( 33 ) 289 292 295-338 295-307 297 299 301 304 308-319 308 309 339-356 Tenth Chapter He is Bhikshu 339-356 339 342 314 315 318 320-329 320 322 323 327 330-338 330 332 334 335 336 338 340 342 343 344 Wo Ruo Ruo Ruo 57

Page #34
kaSAya tyAga saMgraha-niSedha saMyama-dhruvayoga sahiSNutA kA upadeza titikSA evaM abhaya bhAva saMyama aura amUcchabhiAva paranindA-Atma prazaMsA niSedha 384 Abandon Kashaya 346 Negation of Storing 347 Perfect Discipline 348 Be Tolerant 349 Attitude of Tolerance and Amnesty 352 Discipline and Detachment 354 Negation of Insult to Others and Self-Praise 345 347 348 348 351 352 354 prathama cUlikA : rativAkyA 357-372 First Addendum: Aphorisms of Discipline 357-372 368 371 prAthamika 357 Introduction 358 aSTAdaza sthAna 359 The Eighteen Things 360 bhogAsakta bhaviSya ko nahIM dekhatA 363 Licentious is Blind to Future 364 saMyama se girate hue ko cetAvanI 364 Warnind to the Lax Ascetic 364 devatA kI upamA 364 The Metaphor of God 364 rAjA kI upamA 365 The Metaphor of King 365 matsya kI upamA 366 The Metaphor of Fish 366 paMkamagra hastI kI upamA 366 The Metaphor of an Elephant Caught in Swamp 366 saMyama ke sukha 367 The Bliss of Discipline saMyamabhraSTa kI durdazA 368 The Misery of the Indisciplined 368 yaha duHkha bhI alpakAlika hai 370 This Sorrow is Short-Period -.-.-.-.-.-.-.-.dvitIya cUlikA : vivikta caryA 373-386 Second Addendum : Proper Routine 373-386 -.-.-.-.-.-.-.-.-.-.-.-.-.-.prAthamika 373 Introduction 374 anusrota : pratisrota 375 With and Against the Flow caryA, guNa evaM niyama 377 Routine, Virtues and Rules 377 caryA kA svarUpa 377 The Routine mamatva varjana 381 Negating Affinity 381 anAsakta vihAra 382 Detached Movement 382 Atma-saMprekSA 383 Critical Review 384 -.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.pariziSTa : Appendix : 1. gAthAoM kI anukramaNikA 387-396 1. Alphabetical List of Verses 387-396 2. dazavaikAlika ke subhASita 397-412 2. Dashavaikalika Sutra 397-412 375 378 -.-. -. (34) R SATTA Muswww

Page #35
sacitra dazavaikAlika sUtra JESS Ting Tu (4) CSS ILLUSTRATED DASHAVAIKALIK SUTRA

Page #36
WEISSES .............. SISISISISSAF 400 VETTES

Page #37
MuuuN / prathama adhyayana : drumapuSpikA / prAthamika jo AtmA kI sattA meM vizvAsa rakhatA hai, vaha Astika hai| Astika vicAroM kA mUla AdhAra hai, aatmaa| AtmA kI pUrNa vikasita avasthA kA nAma hai, prmaatmaa| AtmA ko paramAtma-svarUpa kI upalabdhi meM jo sAdhana sahAyaka hoM, use kahate haiM dhrm| dharma sAdhanA bhI hai aura siddhi-svabhAva bhI hai| jaba AtmA paramAtma-svarUpa kI sAdhanA ke patha para bar3hatA hai taba ahiMsA, saMyama aura tapa usake sAdhana banate haiM-ina tInoM sAdhanoM dvArA AtmA apane svarUpa kI upalabdhi arthAt samagra svarUpa ko prakaTa kara letA hai taba ye tInoM sAdhana AtmA kA svabhAva arthAt guNa bana jAte haiN| usa dazA meM sAdhaka siddha bana jAtA hai| siddha azarIrI hote haiN| sAdhaka zarIradhArI hote haiN| dharma kI sAdhanA kA nimitta hotA haishriir| ___ kahA hai-mokkhasAhaNa heussa sAhu-dehassa dhAraNA-zarIra mokSa kA sAdhana hone ke kAraNa sAdhuoM ko deha dhAraNa kI AvazyakatA rahatI hai| nirantara vikAsa svabhAvI AtmA kA AvAsa hai deh| isa deharUpI AvAsa ko TikAe rakhane tathA sAdhanA yogya banAye rakhane meM mukhya sahAyaka hai aahaar| AhAra ke binA zarIra nahIM TikatA aura hiMsA ke binA AhAra kaise niSpanna hogA? taba ahiMsA kA sAdhaka zarIra dhAraNa ke lie kyA kare? hiMsA se bace to AhAra nahIM milegA, AhAra nahIM milegA to zarIra kaise TikegA aura zarIra ke binA dharma-sAdhanA kaise hogI? isa jaTila samasyA kA sarala samAdhAna udAharaNa dvArA diyA hai-mAdhukarI vRtti| jaise madhukara phUloM ko kaSTa, pIr3A yA hAni pahu~cAye binA-thor3A-thor3A rasa grahaNa kara apanI udarapUrti kara letA hai vaise hI sAdhaka zramaNa kisI jIva kI hiMsA kiye binA, kisI ko hAni va kaSTa pahu~cAye binA-sahajabhAva se apanI udara pUrti karake zarIra- dvArA dharma-sAdhanA karatA rahe-isakA nAma hai mAdhukarI vRtti| AcAryazrI bhadrabAhu ne batAyA hai-bhamaro ti ya ettha diTuMto-bhramara-madhukara yahA~ dRSTAnta hai arthAt upamAna hai aura zramaNa upameya hai| madhukara kI aniyata vRtti (kisI eka sthAna se Ka prathama adhyayana : dumapuSpikA First Chapter : Dum Pupfiya Syncluwal

Page #38
ale AN/ 10 O TITUTHI MAHITIJINI > ba~dhakara na rahanA evaM kisI kA Azrita hokara na rahanA) tathA kisI ko kaSTa va hAni na pahu~cAne kI vRtti yahA~ pratIka hai| usakI cAra vizeSatAe~ prasiddha haiM 1. madhukara jIvana nirvAha ke lie kisI kA hanana nahIM krtaa| 2. madhukara phUloM se sahaja niSpanna rasa grahaNa kara letA hai| 3. madhukara aneka phUloM se thor3A-thor3A rasa grahaNa kara apanI udarapUrti kara letA hai| 4. madhukara jitanA Avazyaka hotA hai, mAtra utanA hI rasa grahaNa karatA hai| dUsare samaya ke lie kucha saMgraha nahIM karatA / sAdhaka zramaNa bhI ukta AdarzoM ke anusAra jIvanacaryA karatA hai isalie usakI vRtti ko mAdhukarI vRtti kahA gayA hai| isa adhyayana meM mAdhukarI vRtti dvArA jIvana nirvAha karane kA varNana karate hue zramaNa kI kucha vizeSatAoM para bhI prakAza DAlA gayA hai| adhyayana kA zIrSaka hai-drumpusspikaa| druma arthAt vRkSa aura puSpa arthAt phuul| vRkSa ke puSpa ko mAdhyama banAkara zramaNa ko ahiMsA-saMyama-tapamaya dharma kI ArAdhanA karane kA upadeza diyA gayA hai| AcArya bhadrabAhu ne kahA hai-dharma kA AdhAra hai dhaarmik| isalie isa adhyayana meM dharma kI prazaMsA-paDhame dhamma pasaMsA (gAthA 20) ke dvArA dhArmika kI bhI prazaMsA kI gaI hai| zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra HaniDDHA Sairam PN ciniLLIER

Page #39
[ FIRST CHAPTER: THE TREE-FLOWERS] INTRODUCTION He who believes in the existence of atma (soul) as an entity is known as astik (a believer, here referring specifically to belief in Jain tenets). The foundation of the astik way of thinking is laid on the soul itself. The soul in its supreme or purest state of development is known as param-atma, or the super-soul (for the theist the word param-atma means God). That which acts as the means or the instrument in a soul's attaining the state of paramatina is called dharma. Dharma is not only the path, it is the goal as well. This is because dharma also refers to fundamental attributes, inherent or absorbed virtues, or basic nature. When a soul proceeds on the path of spiritual practices directed at that lofty state, then ahimsa, discipline, and austerities become the instruments. When by means of these three the true form of the soul is revealed, then they become the basic nature or the virtue of that soul. At this level the practicer becomes enlightened, or liberated, or the Siddha. A Siddha is formless or without a body. The practicer has a form or a body. Thus, the body is the arena of spiritual practice! It is said that as the body is the means of attaining moksh or liberation, it is necessary for an ascetic to have and maintain the body. The body is the abode of the ever evolving soul. Food is the prime requirement for the sustenance of this abode, necessary to keep it fit for spiritual practices. Without food the body cannot subsist, and without harming something or somebody food cannot be obtained. In such a situation, what should a practicer of ahimsa do for sustenance? If he avoids harming, he does not get food; 99773TERS : Gh047 First Chapter : Dum Pupfiya CIL LILIT WWW

Page #40
QUELLTID without food his body cannot exist; and without the body he cannot engage in his practices! The solution to this complex problem has been provided with the help of an example--the attitude of the bumble-bee. Just as a bumble-bee sucks pollen from flowers just a little at a time and satisfies its need without harming the flowers in any way, the ascetic should also collect food from numerous houses without causing any inconvenience or pain to anyone, and should do so only in order to maintain his body and continue his spiritual pursuits. This is called the attitude of the bumble-bee. Acharyashri Bhadrabahu says, "Here bumble-bee is used as a metaphor." The subject is an ascetic. Its activities of wandering and not depending on one source for sustenance, and also of nonharming intent, are used as a symbol of the ascetic attitude. Four well known qualities of a bumble-bee are-- 1. It does not destroy for its subsistence. 2. It collects the naturally produced pollen from flowers. 3. It satisfies its need by collecting a little from each of many flowers. 4. It collects only for its immediate needs and does not store for future needs. A shraman follows these ideals. Therefore, the attitude guiding his alms collection is called the attitude of the bumble-bee. While describing the ascetic way of subsistence some other virtues of a shraman have been explained in this chapter. The title of the chapter is Drum-Pushpika. Drum means tree and Pushp means flower. Using these metaphors shramans have been advised to practice the dharma that includes ahimsa, discipline, and austerities. According to Acharya Bhadrabahu religion is dependent on the devotees. Therefore, in this chapter the devotee has been praised as a way of praising religion. zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #41
HAR ya 2017 PE saMyama AhasA _dharma vRkSa + + . TA dravya maMgala D

Page #42
citra paricaya : 1 Illustration No. 1 dharma vRkSa kI tIna zAkhAe~ THE THREE BRANCHES OF THE DHARMA-TREE dhammo maMgalamukkiTTha-dharma ko eka vizAla vRkSa ke rUpa meM citrita kara usakI tIna mukhya zAkhAe~ batAyI haiM Dharma has been depicted as a giant tree having three main branches. The branches are-- 1. ahiMsA-SaDjIvakAya kI hiMsA nahIM karanA tathA prANi-rakSA, maitrI, karuNA aura Atmatulya bhAvanA rkhnaa| ahiMsA-zAkhA kI dasa pattiyoM ke rUpa meM ahiMsA ke ina dasa rUpoM kA saMketa kiyA hai| 1. Ahimsa-Not to harm any of the six classes of beings and to nurture such feelings as amnesty, fraternity, compassion, and equality towards all beings. These ten forms of ahimsa have been shown as the ten leaves on this branch. 2. saMyama-dharma vRkSa kI dUsarI zAkhA meM saMyama ke satraha bhedoM kA saMketa satraha pattiyoM dvArA kiyA gayA hai| saMyama ke satraha bheda isI zloka ke vizeSArtha meM batAye gaye haiN| 2. Samyam (discipline)--The seventeen sections of discipline described in the elaboration of this verse have been shown as the seventeen leaves of another branch. 3. tapa-anazana, UnodarI Adi ke rUpa meM tapa ke bAraha bhedoM kA saMketa bAraha pattiyoM dvArA darzAyA hai| ahiMsA-saMyama-tapa rUpa uttama dharma meM jisakA mana ramaNa karatA hai, use devatA evaM cakravartI Adi mAnava namaskAra karate haiN| aisA dharma hI bhAva-maMgala hai| dravya maMgala ke rUpa meM aSTa maMgala evaM zaMkha tathA zrIphala Adi batAye gaye haiN| (adhyayana 1, zloka 1) 3. Tap (austerity)--The twelve sections of austerity, including fasting, dieting, and others have been shown as twelve leaves of the third branch. Even gods and men of high status revere the person who follows this three branched Dharma or the august attitude. At the bottom are shown the eight auspicious objects flanked by a conch-shell and coconut. (Chapter 1, verse 1)

Page #43
ale dharma kA svarUpa paDhamaM ajjhayaNaM: dumapupphiyA prathama adhyayana : drumapuSpikA FIRST CHAPTER: DUM PUPFIYA THE TREE-FLOWERS 1 dhammo maMgalamuktiTTha ahiMsA saMjamo tvo| devA vi taM namasaMti jassa dhamme sayA maNo // dharma uttama maMgala hai| dharma kA lakSaNa hai- ahiMsA, saMyama aura tapa / jisakA mana dharma meM sadA ramA rahatA hai usa sAdhaka ko devatA ( cakravartI Adi) bhI namaskAra karate haiM // 1 // THE FORM OF DHARMA 1. Dharma is the best among propitious things. The attributes of dharma are ahimsa, discipline and austerities (tap). Even gods ( and emperors, kings, etc.) salute him who is ever absorbed in dharma. vizeSArtha : zloka 1. ahiMsA - pramAdayukta mana-vacana-karma se kisI jIva ko kaSTa va pIr3A pahu~cAnA tathA usake prANoM kA vadha karanA hiMsA hai| hiMsA kA abhAva ahiMsA hai| sAtha hI samasta jIvoM ke prati karuNA, dayA, maitrI evaM samavRtti rakhanA ahiMsA hai| vistAra se pRthvI, pAnI, agni, vAyu, vanaspati evaM sakAya - ina chaha prakAra kI jIva yoniyoM ko kisI bhI prakAra kA kaSTa nahIM pahu~cAnA, unakI hiMsA nahIM karanA ahiMsA kA niSedhapakSa hai tathA prANirakSA, maitrI, karuNA, aura apanI AtmA ke samAna sabakA sukha-duHkha samajhanA ahiMsA kA vidhAyaka rUpa hai| prathama adhyayana : drumapuSpikA First Chapter Dum Pupfiya For Private Personal Use Only 5 SEASES

Page #44
ComiiLIA saMyama-azubha bhAva va pApAcaraNa meM pravRtta indriya evaM mana kA nigraha karanA saMyama hai| hiMsA, asatya Adi pA~ca Asrava dvAroM ke sevana se AtmA ko virata karanA (5), krodha Adi cAra kaSAyoM para vijaya (4), pA~ca samitiyoM kA pAlana (5), tathA mana-vacana-kAya (3) kI azubha pravRttiyoM para roka lagAnA sabhI (17 bheda) saMyama meM sammilita haiN| ___ eka anya prakAra se bhI saMyama ke 17 bheda batAye haiM-pRthvI, apa, tejas, vAyu, vanaspatikAya-saMyama (5), dvIndriya-trIndriya-caturindriya-paMcendriya-saMyama (4), ajIvakAya-saMyama, prekSA-saMyama, utprekSA-saMyama, apahRtya-saMyama, apramArjanA-saMyama, manaH-saMyama, vacana-saMyama aura kAya-saMyama (8) tapa-karmoM kA kSaya kara AtmA ko vizuddha banAne kI kriyA ko tapa kahA jAtA hai| vistAra kI dRSTi se anazana, UnodarI, bhikSAcarI, rasatyAga, kAyakleza, pratisaMlInatA, prAyazcitta, vinaya, vaiyAvRtya, svAdhyAya, dhyAna aura vyutsarga; tapa ke ye bAraha bheda batAye gaye haiN| ____ ahiMsA ke sUkSma rUpa kA vistAra saMyama meM tathA saMyama ke vividha rUpoM kA vidhAyaka pakSa tapa. meM prakaTa hotA hai| isa prakAra tInoM meM paraspara eka zRMkhalA jur3I huI hai aura inakA samavAya rUpa hai-dhrm| dharma-dharma kI vyAkhyA bahuta sUkSma aura vistRta hai| sAmAnyataH vastu kA svabhAva dharma kahA jAtA hai| jIva yA AtmA kA svabhAva hai uurdhvgmn| AtmA kI vizuddhi tathA usake Urdhvagamana meM jo sahAyaka hotA hai-vaha hai dhrm| ahiMsA, saMyama evaM tapa dvArA AtmA pApakarmoM kA kSaya kara zuddhi prApta karatA hai, isalie yaha tInoM dharma ke aMga haiN| prAcIna vyAkhyA ke anusAra durgati meM girate jIva ko dhAraNa kara jo usakI rakSA karatA hai, use dharma kahA jAtA hai|2 ___ maMgala-jo zubha aura kalyANakArI ho| AcAryoM ne maMgala ke dravyamaMgala aura bhAvamaMgala ke rUpa meM do bheda batAye haiN| pratIka rUpa meM kalaza, svastika Adi aSTamaMgala tathA vastu rUpa meM dahI, akSata, zaMkha, zrIphala Adi dravyamaMgala haiN| AtmA ko sukha-zAnti pahu~cAne vAlA dharma tattva bhAvamaMgala kahA gayA hai dhammo u bhAva maMgalamatto siddhi tti kaauunnN| -niyukti, gAthA 44 (prathama zloka kA bhAva spaSTa samajhane ke lie citra kramAMka 1 para dhyAna deveN|) * e For D 1. dekheM dazavakAlikasUtra AcAryazrI AtmArAma jI mahArAja, pR. 5 2. durgatau prapatantamAtmAnaM dhArayatIti dhrmH| _ -uddhRta dazavai. A. AtmArAma jI ma., pR. 4 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Rie GHALINING Ayuuwww ItniiLDAE towwwand

Page #45
SSSSSS ELABORATION: (1) Ahimsa-To cause, under the influence of illusion, harm or pain or death to some being by thought, speech, or action is known as himsa (this Hindi term envelopes the meaning conveyed by English words like violence, harm, termination of life, transgression, aggression, rudeness, and many others). The absence of himsa is ahimsa. Ahimsa also includes the attitudes of compassion, amnesty, fraternity, and equality towards all living beings Elaborating further, not to cause pain or harm or destroy any of the six types of beings--including the earth, water, fire, air, plant, and mobile bodied--is the negating aspect of ahimsa. Protection of life, universal fraternity, compassion, and equality are the positive aspects of ahimsa. Discipline-To stop the mind and the senses from indulging in evil thinking and sinful activity is called discipline. There are seventeen factors of discipline-to refrain from the five activities that cause the inflow of karmas, namely himsa, falsehood, stealing, lechery, and avarice (totalling five). Disciplining the four passions namely anger, conceit, deceit, and greed (three). Onsei ving the five samitis (self-regulation) (five). Restraining the evil activities of mind, speech, and body (three). From a different count we also obtain a total of seventeen factors-discipline related to five types of one-sensed living organisms, namely earth, water, fire, air and plant (five); discipline related to four types of many-sensed beings, namely two, three, four, and five sensed beings (four); discipline related to non-living things; discipline of perception; discipline of imagination; discipline of non-stealing; discipline of non-trimming; discipline of thought; discipline of speech; and discipline of action (eight). 1 Austerities (tap)-The act of purifying the soul by means of the shedding of karmas is known as tap or austerities. To go into 10Page #46
greater detail, twelve categories of austerities have been mentioned-fasting, limiting food intake, procuring alms, abandoning tasty food, penance or mortifying the body, withdrawing mind and surges, temperance, humbleness, taking care of seniors, self-study, meditation, abandonment. The subtle meaning of ahimsa expands into discipline, and the various aspects of discipline reveal their practical form in austerities. Thus these three are inter-linked and their unified form is dharma. Dharma-The definition of this term is very subtle as well as elaborate. The literal meaning of dharma is the nature of things. The nature of soul is upward movement or elevation. That which helps in elevating or purifying the soul is called dharma. The soul attains purity by shedding karmas through practicing ahimsa, discipline, and austerity; therefore, these three are components of dharma. According to an ancient definition, that which holds a soul back from falling into the abyss of depravity and saves it is called dharma.1 Propitious-That which is auspicious and beneficent. The Acharyas have made two categories of propitious things-propitious things (physical) and propitious attitudes. The urn, swastika, etc. are the eight auspicious symbols, and curd, rice, conch-shell, coconut, etc. are auspicious things. Dharma, the instrument of peace and happiness is called the propitious attitude.2 (For clarification see illustration 1.) 2 : jahA dumassa pupphesu bhamaro Aviyai rsN| Na ya purpha kilAmei so a pINei appyN|| jisa prakAra bha~varA phUloM se thor3A-thor3A rasa pItA huA kisI puSpa ko kaSTa yA hAni nahIM pahu~cAtA hai aura svayaM ko bhI tRpta kara letA hai||2|| MOSSSSS1117 1. Ibid, page 4 2. Dashavaikalik Niryukti, verse 44 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #47

Page #48
ENE citra paricaya : 2 Illustration No. 2 mAdhukarI vRtti THE BUMBLE-BEE ATTITUDE jahA dumassa puphphesu-jisa prakAra khile hue phUloM se rasa pIkara bha~varA cupacApa calA jAtA hai, phUloM ko kisI prakAra kA kaSTa nahIM hotA aura bha~vare kI kSudhA bhI tRpta ho jAtI hai| usI prakAra gRhatyAgI zramaNa kisI ke bhI Azrita nahIM hokara gRhastha ke gharoM meM sahaja bhAva se upalabdha nirdoSa bhikSA kI eSaNA karate haiM, usameM se thor3I-thor3I grahaNa kara lete haiN| isase gRhastha ko bhI kisI prakAra kA kaSTa nahIM hotA aura muni kI dehayAtrA bhI calatI rahatI hai| A bumble-bee sips nectar from flowers and drifts away; it satisfies its need without causing any harm to the flowers. This is known as the bumble-bee attitude. A shraman who has renounced the world adopts the same attitude. Without depending on any single person he visits numerous houses seeking proper food and accepting only a little at one house. This allows him to subsist without being a burden on any of the householders. citra meM Upara phUla kA dRSTAnta dekara muni kI mAdhukarI vRtti dikhAI gaI hai| gRhastha ke ghara ke samAna phUla hai, madhukara ke samAna zramaNa hai| (adhyayana 1, zloka 2-3) The top half of the illustration shows the bumble-bee attitude and the bottom half the activity of a shraman. The house is like a flower and the shraman a bumble-bee. (Chapter 1, verses 2-3) Time

Page #49
AUUNU 2. As a bumble-bee sucks pollen from flowers just a little at a time and satisfies its need without harming the flowers in x any way, . . . 3 : emee samaNA muttA je loe saMti saahunno| vihaMgamA va pupphesu dANabhattesaNe ryaa|| usI prakAra saMsAra meM jo ye parigraha Adi se mukta zramaNa sAdhu haiM, ve (dAna + bhakta) dAtA dvArA diye gaye nirdoSa AhAra kI eSaNA evaM bhojana vaise hI -karate haiM jaise bhramara phUloM se rasa grahaNa karatA hai||3|| 3. . . . so are these absolutely detached shramans. They seek and gather faultless food from numerous houses exactly as the bumble-bees gather pollen from flowers. vizeSArtha : zloka 3. samaNa-'zramaNa' zabda kA bhAvavAcaka artha hai-sama-maNa-arthAt jisakA mana rAga-dveSa rahita ho, sAmya-bhAva-madhyastha vRtti yukta ho aura sabako Atma samAna mAnane vAlA ho| sAdhanA meM zrama va tapa karane vAlA 'zramaNa' kahalAtA hai| prAcIna samaya meM zramaNoM ke pA~ca sampradAya the-nirgrantha (jaina), zAkya (bauddha), tApasa, gairika tathA AjIvaka (gauzAlaka anuyAyI) kintu yahA~ para zramaNa ke sAtha 'mukta' vizeSaNa usake sarvathA aparigrahI nirgrantha hone kA sUcaka hai| ELABORATION: (3) Saman-Shraman-One who is free of attachment and aversion, is equanimous, and believes in the equality of all beings. Also, one who is steadfast in his spiritual practices and austerity. In the remote past there were five independent Shraman schools-- Nirgranth (Jain), Shakya (Buddhist), Tapas, Gairik, and Aajeevak (the followers of Gaushalak). But the adjective mukt (free) indicates that here it means absolutely detached nirgranth or Jain ascetic. 4 : vayaM ca vittiM labbhAmo na ya koi uvhmmi| ahAgaDesu rIyaMti pupphesu bhamarA jhaa|| prathama adhyayana : dumapuSpikA First Chapter : Dum Pupfiya Hethun CONTHmE

Page #50
CCTITIVE S mithilpa Auntunaval ka S hama (zramaNa) vRtti (bhikSA) isI prakAra grahaNa kareMge ki jisase kisI jIva ko kaSTa yA hAni na phuNce| jaise bha~varA phUloM se thor3A-thor3A rasa grahaNa karatA hai vaise hama bhI gRhasthoM se yathAkRta (sahaja banA huA) AhAra lete haiN||4|| 4. We shall collect alms in a manner that causes no harm or pain to any living being. As a bumble-bee sucks pollen just a little each from many flowers, so do we collect normally prepared food from householders. vizeSArtha : zloka 4. yathAkRta-gRhastha apane upayoga ke lie jo AhAra va prAsuka jala Adi taiyAra karatA hai, vaha 'yathAkRta' kahA jAtA hai| zramaNa aisA yathAkRta AhAra grahaNa karatA hai| ELABORATION: (4) Yathakrit-The food and disinfected water that a householder normally prepares for his own use is called yathakrit or normally prepared. A shraman takes such food only. 5 : mahugArasamA buddhA je bhavaMti annissiyaa| nANApiMDarayA daMtA teNa vuccaMti saahunno|| tti bemi| jo jJAnI puruSa madhukara-bhramara ke samAna anizrita arthAt kisI eka para Azrita nahIM haiM tathA aneka gharoM se prApta bhikSA se saMtuSTa haiN| mana va indriyoM kA damana karane vAle haiM-ve apane inhIM guNoM ke kAraNa sAdhu kahalAte haiN| aisA maiM kahatA huuN||5|| 5. Those wise individuals who are not dependent on one particular person, are contented with the food collected from numerous houses, and have disciplined their mind and senses are called Sadhus (a sage, referring to a Jain ascetic here) for these virtues alone. . . . . . So I say. |10 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 2 10

Page #51
V vizeSArtha : zloka 5. anissiyA-isa zabda se tIna artha dhvanita hote haiM-(1) anizrita-kisI eka para nirbhara nahIM rahane vaalaa| (2) aniyata-jisake Ane kA koI nizcita samaya na ho| (3) apratibaddha-jisakI caryA ke lie koI baMdhana yA pratibaMdha nahIM ho| ELABORATION: (5) Anissiya-This word has three different meanings(1) Anishrit or not dependent on one particular person, (2) Aniyat or having an indefinite time of arrival, and (3) Apratibaddh or having unrestricted movement. upasaMhAra __isa prathama adhyayana meM dharma ko utkRSTa maMgala batAte hue usake ahiMsA-saMyama-tapa ye tIna aMga batAye haiN| dharmazIla sAdhu ahiMsA kA pAlana karane ke lie bhramara kI taraha, gRhastha ke ghara se zuddha nirdoSa bhojana kI eSaNA karake zarIra nirvAha karatA hai| aisA saMyamazIla tapasvI devatAoM kA bhI pUjya hotA hai| Conclusion In this first chapter dharma has been presented as the best of the beneficent things and as having three components--ahimsa, discipline and austerities. Like a bumble-bee, an ascetic seeks faultless food from numerous houses to maintain his body. Even gods salute such disciplined ascetics. // prathama adhyayana samApta // END OF FIRST CHAPTER prathama adhyayana : dumapuSpikA First Chapter : Dum Pupflya

Page #52
Guruwal [dvitIya adhyayana : zrAmaNyapUrvikA prAthamika saMyama meM puruSArtha rUpa zrama karanA zramaNa kI pahacAna hai| zramaNa kA bhAva (sAra) hai shraamnny-(shrmnntv)| isa adhyayana kA nAma hai shraamnnypuurvikaa| arthAt zramaNa hone se pUrva kI aadhaarbhuumi| jaise vRkSa kI AdhArabhUmi hai bIja evaM bhuumi| dahI, navanIta Adi kI AdhArabhUmi hai duudh| bhavana kI AdhArabhUmi hai niiNv| isI prakAra pUchA gayA hai ki zrAmaNya kI AdhArabhUmi kyA hai ? arthAt vaha kauna-sI bAta hai jisake binA zramaNatva nahIM ttiktaa| isI prazna kA uttara haizrAmaNyapUrvikA adhyyn| pahale adhyayana meM dharma kA varNana hai aura zramaNa kA bhii| prazna hotA hai-dharma va zramaNatva kI AdhArabhUmi kyA hai ? isakA uttara hai-dhRti ! dhairya ! kahA gayA hai jassa dhiI tassa tavo jassa tavo tassa suggaI sulbhaa| jisakI dhRti hotI hai, usake tapa hotA hai| jo tapa karatA hai usako sugati sulabha ho / sakatI hai| isa adhyayana kA pratipAdya hai-zrAmaNyarUpI bhavana kI nIMva (AdhArabhUmi) dhRti batAkara usake lie manobhUmi taiyAra krnaa| dhRtivAna AtmA sthira hotA hai| kAma-rAga kA nivAraNa vahI kara sakegA jisameM sthiratA, dhIratA hogii| vahI apane zramaNatva kI rakSA kara paayegaa| ataH zramaNatva kI rakSA ke lie kAma evaM moha para vijaya pAnA Avazyaka hai| rAjImatI kI eka prAcIna ghaTanA ke pariprekSya meM isa adhyayana meM kAma-rAga nivAraNa ke lie bar3I sajIva aura hRdayasparzI preraNA dI gaI hai| rAjImatI rathanemi kA vaha sandarbha saMkSipta rUpa meM isa prakAra hai___ bhagavAna ariSTanemi ke dIkSA lene ke pazcAt unake bhAI rathanemi, ariSTanemi dvArA parityaktA rAjImatI ke prati anurakta ho gye| rAjImatI saMsAra ke kAma-bhogoM se udAsIna ho saMyama-sAdhanA ke lie taiyArI kara rahI thii| tabhI kumAra rathanemi ne rAjImatI ko prasanna karane ke lie aneka prayatna kiye| eka bAra rathanemi ko samajhAne ke lie rAjImatI ne koI madhura 12 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #53
bar'r`bra SAKYSSE peya pIyA aura phira madanaphala mu~ha meM lekara ulTI kara dI aura rathanemi se pUchA - "kyA tuma isa vamana ko pInA cAhoge ?" 44 rathanemi bole- vamana kiyA huA maiM kaise pIU~ ?" rAjImatI -- yadi vamana nahIM pInA cAhate to phira maiM bhI ariSTanemi svAmI dvArA vamana kI huI hU~ ? mujhe kyoM cAhate ho ?" rAjImatI ke vacana se rathanemi ke viveka cakSu khula gaye / rAjImatI pravrajita huI / rathanemi bhI pravrajita ho gaye / eka bAra rathanemi bhagavAna ariSTanemi ko vandana karane raivatagiri para jA rahe the| rAste meM varSA huI to ve eka guphA meM Thaharakara dhyAna karane laga gye| idhara rAjImatI bhI bhagavAna kI vandanA kara vApasa lauTa rahI thI / varSA se bhIMgakara vaha bhI usI guphA meM praviSTa ho gaI aura apane gIle vastra sukhAne lgii| usI samaya AkAza meM bijalI camakI to usake jhilamila prakAza meM muni rathanemi sAdhvI rAjImatI ke khule aMga-pratyaMga dekhakara kAma-vihvala ho gaye aura rAjImatI ke pAsa Akara bhoga-yAcanA karane lge| caMcala citta zramaNa rathanemi ko sAdhvI rAjImatI ne prakhara vacanoM se jaba upadeza diyA to rathanemi punaH apane saMyama meM sthira ho gye| rAjamatI dvArA rathanemi zramaNa ko diyA gayA vaha upadeza - dhRti / sthiratA kA sandeza aura vahI isa adhyayana kI pRSThabhUmi hai| cUrNikAra agastyasiMha tathA TIkAkAra haribhadrasUri ke matAnusAra isa adhyayana kA 7, 8 aura 9vA~ zloka rAjImatI kA kathana hai| isI prasaMga para cUrNikAra ne rAjImatI kI ukta ghaTanA kA ullekha kara isakA pUrvApara sambandha jor3A hai| yoM yaha 11 gAthAoM kA sampUrNa adhyayana isI tathya ko vyakta karatA hai| uttarAdhyayanasUtra ke 22 veM adhyayana ke 5 zloka ( 42 se 48 ) bhI isI adhyayana ke zloka 7 se 11 taka akSaraza: milate haiN| dvitIya adhyayana : zrAmaNyapUrvikA Second Chapter : Samanna Puvviya Wan Tu For Private Personal Use Only 13 120

Page #54
WITWA MAGIS I SECOND CHAPTER : THE FOUNDATION OF ASCETICISM ] DOWS $ INTRODUCTION Striving for discipline is the mark of a shraman. This also is the essence of asceticism. The title of this chapter literally means the preamble to asceticism. It points to the basis or foundation of asceticism. The origin of a tree is a seed. The source of butter and curd is milk. The foundation is the base on which a house is constructed. With all this in mind, the question of what is the foundation of asceticism has been raised. Which is the factor in the absence of which asceticism cannot be said to exist? This chapter provides an answer to this question. The first chapter defines dharma as well as shraman. This gives rise to the question of what is the basis of these two. The answer is dhriti or patience. It is said that he who has patience can practise austerities. And he who practises austerities can achieve better rebirth. The topic first discussed in this chapter is to establish that patience is the foundation of asceticism. After this it presents the process of preparing one's mind for that. A person with patience is stable. Victory over lust is possible only for one who has patience and stability. Only such a person can keep his asceticism intact. Therefore, it becomes necessary to subdue lust and attachment. A touching and effective inspiration for the discipline of lust has been given with the help of the ancient story of Rajimati. In brief the story goes as follows After Bhagavan Arishtnemi's renunciation, his brother Rathnemi got attracted towards Rajimati whom Arishtnemi refused to marry. Rajimati also had become detached from mundane activities and was preparing to become an ascetic. At that time prince Rathnemi tried his best to seduce Rajimati. When he 21 ** OSGOS are 98 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra WWW WWWWW}

Page #55
II continued to pester her, Rajimati one day sipped some tasty drink. She put some bitter thing in her mouth and vomited what she drank in a vessel. Pointing at this vessel she asked Rathnemi, "Would you like to drink this?" Rathnemi replied, "How can I drink vomit?" Rajimati, "When you refuse to drink vomit how can you think of accepting me? As I have been rejected by lord Arishtnemi, I am just like a spewed out thing." These words of Rajimati jolted Rathnemi out of his lust and opened his inner eyes. Rajimati got initiated. Rathnemi too got initiated. One day Rathnemi was proceeding to pay homage to Bhagavan Arishtnemi stationed at the peak of Raivat hill. While he was on his way it started raining. He entered a cave and started meditation. Rajimati was returning after paying homage to the Lord. She got drenched and then entered the same cave. Once inside she started drying her clothes. Suddenly the cave was filled with a flash of light caused by lightening. In that momentary glow ascetic Rathnemi saw the partially exposed figure of Rajimati and was overcome by lust. He approached Rajimati and begged her to quench his burning desire. With her piercing words Rajimati chastised Rathnemi who reined in his wavering mind and regained his serenity. This sermon of Rajimati is a powerful message of patience and stability and that is the backdrop of this chapter. According to the commentators Agastya Simha and Haribhadra Suri, verses 7, 8 and 9 of this chapter are the words of Rajimati. In their commentaries they have narrated this story to establish the context of these verses. Thus this small chapter with eleven verses is devoted only to this message. Five verses (42 to 46) in the 22nd chapter of Uttaradhyayan Sutra are exactly same as verses 7 to 11 of this chapter. It is believed that the content of this chapter has been reproduced from the third chapter of the extinct Pratyakhyan Purva (one of the fourteen extinct subtle canonical texts). facity 3EST: STAR Second Chapter : Samanna Puvviya 95 NO VERT

Page #56
viiyaM ajjhayaNaM : sAmaNNapuvviyA dvitIya adhyayana : zrAmaNyapUrvikA SECOND CHAPTER: SAMANNA PUVVIYA PROLOGUE TO ASCETICISM kAma aura zramaNatva kA paraspara virodha 1 : kahaM nu kujjA sAmaNNaM jo kAme na nivArae / pae pae visIyaMto saMkappassa vasaMgao // jo kAma-rAga (viSayoM kI Asakti) kA nivAraNa nahIM karatA, vaha apane zrAmaNya (zramaNa-dharma) kA pAlana kaise karegA? aisA vyakti saMkalpoM ( kAma adhyavasAya) ke vaza hokara paga-paga para viSAdagrasta ( kheda - khinna ) hotA rahatA hai // 1 // CONTRARIETY BETWEEN LUST AND ASCETICISM 1. How can a person who cannot control his desires to indulge in lust and other such activities be steadfast in his asceticism? Driven by his desires, such a person embraces misery at every step. vizeSArtha : zloka 1. kAma- kisI priya vastu kI icchA karanA - kAmanA yA kAma hai| kAmijjamANA visayapasattehiM kAmA / ba -jinadAsacUrNi, pR. 75 pA~ca indriyoM ko priya - zabda-rUpa-gaMdha-rasa tathA sparza ke sevana kI lAlasA dravya-kAma kahalAtA hai| bhAva-kAma ke do bheda haiM- icchA-kAma tathA madana- kaam| citta kI abhilASA icchA - kAma hai tathA vedodaya janita kAma bhoga meM pravRtti karanA madana- kAma (seksa) hai| 16 Zhu zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra AEI For Private Personal Use Only

Page #57
HERE yahA~ para madana-kAma ko dhyAna meM rakhakara 'kAma' zabda kA prayoga kiyA gayA hai| madana-kAma kA abhilASI zrAmaNya kA pAlana nahIM kara sktaa| bhoga-indriya-viSayoM kA sevana karanA bhoga hai| sAmAnyataH kAma-bhoga zabda kA prayoga eka sAtha hotA hai aura ekArthaka jaise lagate haiM, kintu kAma kA artha vAsanA hai, jabaki bhoga kA artha hai viSaya kA sevana krnaa| AgamoM meM rUpa aura zabda ko 'kAma' tathA sparza, rasa aura gaMdha ko 'bhoga' kahA gayA hai| prastuta prasaMga meM kAma-bhoga kA artha hai, icchita priya viSayoM kA sevana krnaa| SN ELABORATION: (1) Kaam-The wish to possess a desired thing is Kamana (desire) or Kaam (lust). According to Jinadas Churni (page 75), the desire to satisfy the pleasurable needs of the five senses--word, form, aroma, taste, and touch-is known as physical lust. Mental lust has two types-fancies and indulgence in sexual activities. Here the context is sexual activities. One having sexual cravings cannot observe asceticism. Bhog-To indulge in activities pleasurable to the five senses is bhog or indulgence. Generally kaam and bhog are used in conjunction and they appear to be synonyms. However, kaam means lust and bhog means indulgence. In the Agams the subjects of desire are form and words or speech, and those of indulgence are touch, taste, and smell. Here the reference is to indulgence in desires. tyAgI kauna ? 2 : vatthagandhamalaMkAraM itthIo sayaNANi y| acchaMdA je na bhuMjaMti na se cAi tti vucci|| jo vyakti parAdhInatA yA paravazatA ke kAraNa vastra, sugandhita vastue~, alaMkAra, strI aura zayana-Asana Adi kA upabhoga nahIM kara sakatA, vaha tyAgI nahIM hai||2|| dvitIya adhyayana : zrAmaNyapUrvikA Second Chapter : Samanna Puvviya 17

Page #58
WHO IS A RENOUNCER ? 2. A person who is unable to enjoy things like clothing, perfumes, ornaments, a woman, a seat, a bed, etc. for reasons beyond his control is not a renouncer. vizeSArtha : ___ zloka 2. acchandA-asvavazAH-jo paravaza parAdhIna ho tathA indriya Adi se akSaya ho| ye donoM artha hI yahA~ upayukta haiN| pracalita bhASA meM majabUrI, cAhe vaha kisI ke davAva kI ho athavA apane abhAva kii| majabUrI ke kAraNa bhoga se vimukha hone vAlA tyAgI nahIM hai| ELABORATION: (2) Acchanda-He who is dependent on, or a slave of, someone or is physically disabled. Both these meanings apply here. In common terms, it means compulsion arising out of outside pressures or inner weakness. If a person has to abandon mundane indulgences under compulsion he cannot be called a renouncer. 3 : je ya kaMte pie bhoe laddhe vipittttikuvvii| sAhINe cayai bhoe se hu cAi tti vucci|| tyAgI to vahI kahalAtA hai, jo svAdhIna (samartha aura svacchanda) hote hue upalabdha, kAnta aura priya bhogoM se mu~ha phera letA hai aura svataH icchApUrvaka unakA tyAga karatA hai||3|| (adhika spaSTatA ke lie citra kramAMka 3 dekheN|) 3. Only he is a true renouncer who is his own master, who turns away from all available and desired indulgences, and abandons them of his own free will. (illustration No. 3) vizeSArtha : ___ zloka 3. yahA~ eka sandeha uThatA hai ki upalabdha kA tyAga karanA hI yadi tyAga hai to jisake pAsa kucha bhI upalabdha nahIM hai aisA akiMcana kyA tyAgI nahIM bana sakatA? kyA usakA pravrajyA lenA nirarthaka hai ? isa zaMkA ke samAdhAna meM vyAkhyAkAroM ne eka sundara dRSTAnta diyA hai 18 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra ka . Ayuul

Page #59
A.

Page #60
citra paricaya:3 Illustration No.3 saccA tyAgI THE TRUE RENOUNCER * 1. jeya kaMte piye bhoe-jo vyakti mana ko priya lagane vAlI bhoga-sAmagrI, sundara ramaNI, dhana-vaibhava, naukara, ratha, azva Adi se bharepUre ghara ko vairAgyapUrvaka tyAga detA hai, vaha vAstava meM tyAgI kahalAtA hai| (adhyayana 2, zloka 3) 1. A person who abandons all objects of fondness-such as a house filled with conveniences, a beautiful woman, wealth and glory, servants, horses and chariots-with a feeling of detachment is a true renouncer. (Chapter 2, verse 3) 2. vattha-gaMdhamalaMkAraM-jo vyakti uparyukta sabhI prakAra kI bhoga-sAmagrI kA kisI baMdhana, parAdhInatA yA zArIrika akSamatA (bur3hApA-roga) athavA anya kisI majabUrI ke kAraNa bhoga nahIM kara sakatA, vaha tyAgI nahIM hai| 2. A person who is unable to enjoy any or all of such things owing to some necessity such as restrictions, dependence, physical or mental disability, etc. is not a true renouncer. citra meM pradarzita baMdhanoM se jakar3A parAdhIna vyakti tathA jIrNa zarIra ke kAraNa bhogoM meM asamartha vRddha puruSa paravazatA ke do rUpa haiN| (adhyayana 2, zloka 2) The illustration explains such necessity by showing a man bound with ropes within a prison and an emaciated old man incapable of any physical activity. (Chapter 2, verse 2) HAS

Page #61
GHUMIN rAjagRha meM eka lakar3ahAre ne sudharmA svAmI ke pAsa dIkSA lii| jaba vaha bhikSA ke lie jAtA to loga tAne mArate ki yaha to garIva lakar3ahArA hai jo dIkSA lekara tyAgI bana gayA hai| nava-zramaNa ne sudharmA svAmI se sarala buddhi se kahA-"mujhe yahA~ se kahIM aura le caleM, ye tAne mujhase sahana nahIM hote|" gaNadhara sudharmA ne abhayakumAra se kahA-"hama yahA~ se vihAra kreNge|" jaba abhayakumAra ne sudharmA svAmI se pUchA ki ApazrI ko kyA asuvidhA hai ? to unhoMne sArI vAta vtaaii| abhayakumAra ne Azvasta kiyA ki maiM yukti se yaha carcA samApta kara duuNgaa| dUsare dina abhayakumAra ne ratnoM ke tIna Dhera lagAye aura ghoSaNA karavA dI ki kumAra dAna de rahe haiN| jaba loga Ane lage to unhoMne kahA-"jo vyakti agni, pAnI tathA strI kA tyAga karegA use maiM ye tIna ratna Dhera duuNgaa|' logoM ne kahA-'ina tInoM ko tyAga dene ke bAda ye rala kisa kAma aayeNge|" taba abhayakumAra ne samajhAyA-"yaha samajhate ho to lakar3ahAre ke tyAga ko tyAga na mAnakara tAne kyoM dete ho? jo ina tIna mahat vastuoM kA tyAga kara saMyama meM sthita hotA hai vaha akiMcana bhI tyAgI hai|" ELABORATION: (3) A question arises here. If only he can be called a lenouncer who abandons all he has, then what about someone who is a poor destitute? Is his getting initiated meaningless? In order to resolve this doubt the commentators have given a very good story In Rajagriha a wood-cutter got initiated by Sudharma Swami. When he went begging, people made fun of him by commenting that he was a poor wood-cutter, and that by getting initiated he is trying to glorify his misery; he was no renouncer. The young ascetic approached Sudharma Swami and said without any guile, "Please take me to some other place. I cannot tolerate these taunts." Ganadhar Sudharma, in turn, said to Abhaya Kumar, "I would like to leave Rajagriha." When Abhaya Kumar asked about the reason for this sudden decision, Sudharma Swami told him the story. Abhaya Kumar assured him that he would stop the taunting at once. The next morning Abhaya Kumar placed three heaps of gems in his courtyard and made an announcement to the effect that the prince was making charitable gifts. When the masses arrived he said, "I will give these three heaps of gems to the person who | dvitIya adhyayana : zrAmaNyapUrvikA Second Chapter : Samanna Puvviya 19 SIROHI dantawal ayuuuwww

Page #62
abandons fire, water, and his wife. The people who had gathered' around whispered, "Of what use will these gems be once we abandon those three things?" Abhaya Kumar commented, "When you all understand this fact of life, why do you taunt the woodcutter and refuse to accept him as a renouncer? Know this that even a destitute who abandons these three most important things in life is a renouncer." rAga dUra karane kA upAya 4 : samAi pehAi parivvayaMto siyA maNo nissaraI bhiddhaa| na sA mahaM novi ahaM pi tIse icceva tAo viNaijja raagN|| samatA kI prekSA karate hue arthAt samabhAvoM meM prazasta dhyAnapUrvaka vicarate hue bhI yadi kabhI mana saMyama se bhaTaka jAye (kisI nArI ke moha meM pha~sa jAye) to yaha vicAra kareM ki vaha merI nahIM hai aura maiM usakA nahIM hU~, isa prakAra muni usake prati jagane vAle kAma-rAga ko dUra kre||4|| METHODS OF VANQUISHING ATTACHMENT ___4. While still deeply meditating with equanimity, if perchance the mind of an ascetic drifts and is possessed by an attraction for some woman, he should think that neither does she belong to me nor I to her. Convincing himself thus, the ascetic should free himself of the lustful desire. 5 : AyAvayAhI caya sogamallaM kAme kamAhI kamiyaM khu dukkhN| chindAhi dosaM viNaijja rAgaM evaM suhI hohisi sNpraae|| sukumAratA kA tyAga kara ! svayaM ko tpaa| kAmanA (icchA va anurAga) ko dUra haTA diyA to samajha lo duHkha aura viSAda apane Apa miTa gyaa| dveSa-bhAva ko chinna karane va rAga-bhAva ko dUra karane se hI saMsAra (loka-paraloka) meM tU sukhI ho jaayegaa|||5|| 5. Rise above tenderness and frailty and anneal yourself through austerities. When you free yourself from desire, then zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 20 KARA Simithtips bywwADIMAN RSONALA Swamil

Page #63
Shi ALS sorrow and miseries will automatically vanish. By destroying aversion and removing attachment you will attain bliss in this life and the next. vizeSArtha : zloka 5. saMparAe - isa zabda meM jIvana, saMsAra, paraloka, bhaviSya, saMgrAma sabhI artha samanvita haiN| manuSya kA saMsAra usakA jIvana hai| jo bIta cukA vaha aparivartanIya hai| jisameM saMbhAvanAe~ haiM vaha bhaviSya hai athavA paraloka aura jisameM sukha-duHkha kI saMbhAvanAe~ hoM, unake lie prayatna ho vaha saMgrAma hai| yahA~ para saMsAra yA paraloka donoM hI artha upayukta haiN| ELABORATION: (5) Samparaye-World; this word also encompasses the meanings of life, the other world or next life, the future, and struggle in life. Man's world is his life. What is past is irreversible. That which has possibilities is the future as well as the next birth. Where there are possibilities of sorrow and joy there is struggle. Therefore, in the present context this term means this life and the next. vAnta bhoga kI icchA mata karo 6 : pakkhande jaliyaM joI dhUmakeuM durAsayaM / cchaMti vatayaM bhoktuM kule jAyA agaMdhaNe // agandhana kula meM janmA sarpa jalatI huI vikarAla agni (dhUmaketu) meM praveza kara jAnA svIkAra kara letA hai, kintu vamana kiyA (thUkA huA) viSa vApasa pIne 8 kI icchA nahIM karatA // 6 // DON'T DESIRE THAT WHICH YOU HAVE ABANDONED 6. A serpent of the Agandhan species prefers to enter fiercely burning flames rather than to suck back the vomited venom. vizeSArtha : zloka 6. agaMdhana kula meM utpanna sarpa - sarpoM kI aneka jAtiyA~ hotI haiN| unameM do pramukha haiM- agandhana va gandhana jAti / gandhana jAti meM utpanna sarpa kisI ko Dasa letA hai to maMtravAdI dvitIya adhyayana : zrAmaNyapUrvikA Second Chapter : Samanna Puvviya la 21

Page #64
dvArA bulAye jAne para vaha usa vraNa (ghAva) para mu~ha lagAkara vApasa viSa ko pI letA hai| kintu agandhana jAti kA sarpa-agni meM jalakara mara jAnA svIkAra kara letA hai, vamana kiye viSa ko vApasa nahIM piitaa| ___ isI udAharaNa dvArA satI gajImatI muni gthanemi ko udbodhana detI hai ki agandhana kula meM utpanna sarpa kI taraha tyAga kiye hue viSayoM ko vApasa grahaNa karane se to mara jAnA acchA hai| citra kramAMka 4 meM ise darzAyA gayA hai| isa viSaya meM AcArya mahAprajJa ne visavanta jAtaka kA sundara dRSTAnta diyA hai, jo isa udAharaNa para acchA prakAza DAlatA hai eka bAra zAstA (tathAgata buddha) ne bhikSuoM ko sambodhita karake kahA-"bhikSuo ! eka Read vAra chor3I huI cIja ko sAriputra grahaNa nahIM karatA, bhale hI prANa chor3ane pdd'eN|" phira unhoMne apane pUrva janma kI kathA sunAI-prAcIna kAla meM vArANasI meM brahmadatta rAjA rAjya karatA thaa| usa samaya vodhisatva eka viSa-vaidya kula meM utpanna hue| eka vAra kisI grAmINa ko sA~pa ne isa liyaa| usake svajanoM ne turanta viSa-vaidya ko bulaayaa| vaidya ne unase pUchA-"auSadhi se viSa dUra karU~ athavA jisa sA~pa ne DasA hai, use bulAkara usI ke dvArA viSa vApasa nikalavAU~?" logoM ne kahA-sA~pa ko bulAkara viSa niklvaao|" vaidya ne sA~pa ko vulAkara pUchA-"tumane ise DasA hai ?'' sA~pa ne uttara diyA-'hA~, maiMne hI DasA hai|" vaidya-"apane Dase hue sthAna se usa viSa ko vApasa pii|" sA~pa-"maiMne eka bAra chor3A huA viSa kabhI punaH grahaNa nahIM kiyaa| ataH maiM aisA se kruuNgaa|" vaidya ne lakar3iyA~ ma~gAkara Aga jalAI aura kahA-"agara apane ugale hue viSa ko | vApasa nahIM khIMcatA hai to isa jalatI agni meM praveza karanA pdd'egaa|" sarpa ne kahA-"agni praveza kara mara jAnA maMjUra hai, kintu eka vAra chor3A huA viSa ANS phira nahIM caaduuNgaa| yaha kahakara sarpa ne eka gAthA kahI dhiratthu te visaM vantaM yamahaM jiivitkaarnnaa| vantaM paccAvissAmi matamme jIvitA kre|| ___-dhikkAra hai isa jIvana ko, jisa jIvana ke lie eka bAra viSa ugalakara vApasa nigalanA pdd'e| aise jIvana se maranA acchA hai| yaha kahakara sarpa agni meM praviSTa hone ko taiyAra ho gyaa| taba vaidya ne use rokA aura kahA-"aba kisI ko duHkha na denaa|" yaha kahakara sarpa ko nirviSa karake chor3a diyA aura rogI ko auSadhi se ThIka kara diyaa| (jAtaka pra. khaNDa, pR. 40-47) 22 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Stars Antown

Page #65
AMATUM

Page #66
Cuwww citra paricaya:4 Illustration No. 4 vamana kiyA mata pIo DO NOT DRINK WHAT YOU HAVE VOMITED pakkhaMde jaliyaM joiM-(nIce kA dRzya) guphA ke ekAnta meM satI rAjImatI ke rUpa-lAvaNya ko dekhakara muni rathanemi kA citta caMcala ho utthaa| unake moha bhare vacana sunate hI satI rAjImatI ne apanI bhIgI zATikA zarIra para lapeTa lI aura sikur3akara baiTha gii| (below) Alone in the cave, when ascetic Rathnemi saw the beauty of Sati Rajimati he was filled with lust. At his lewd invitation, Rajimati covered her body in her robe and squeezed into a corner. phira vaha udAharaNa dekara samajhAtI hai-(Upara kA dRzya) "sarpa do prakAra ke hote haiM, eka gaMdhana kula meM janmA, jo apane dvArA kATe hue ko maMtra dvArA bulAye jAne para Akara vApasa usakA jahara cUsa letA hai aura dUsarA agaMdhana kula kA sarpa, jo maMtravAdI dvArA AkarSita karane para AtA to hai, parantu apanA ugalA huA viSa vApasa cUsane se sApha inkAra kara detA hai| maMtravAdI kahatA hai-yA to apanA viSa vApasa pI athavA jalatI huI agni meM bhasma honA pdd'egaa| to agaMdhana kula kA sarpa agni meM jalakara bhasma honA svIkAra kara letA hai, parantu vamana kiyA viSa vApasa nahIM piitaa| Giving an example she tries to rid him of his lust--(above) There are two types of snakes. One sucks back its venom from the body of its victim when summoned with the help of mantra. It is of the Gandhan species. The other type, belonging to the Agandhan species, approaches under the influence of the mantra but refuses to suck back the venom. When the Mantra-chanter threatens to throw it into fire, it prefers to turn into ashes rather than to suck back the vomited venom. rAjImatI kA udbodhana-isI prakAra tuma tyAga kie hue bhogoM ko vApasa bhogane kI icchA mata karo, bhale hI mRtyu kA varaNa karanA pdd'e| (adhyayana 2, zloka 6-10) The inspiration given by Rajimati--In the same way you should not desire to indulge in pleasures you have abandoned even when you are left with no alternative but death. (Chapter 2, verses 6-10) /pram (Ayusum

Page #67
INITE ELABORATION: (6) The serpent of the Agandhan species-Mention is found in the scriptures of numerous species of snakes. Two importantones are Agandhan and Gandhan. The snake of the Gandhan species sucks back its venom from the body of its victim when summoned with the help of a mantra. But that belonging to the Agandhan species prefers to turn into ashes rather than to suck back the vomited venom. Giving this example, Sati Rajimati explained to ascetic Rathnemi, "Rather than yielding to the once abandoned desires it is better to die like a snake of the Agandhan species. (see illustration No. 4). In this context Acharya Mahaprajna has quoted a similar story from the Jatak Tales Once the Buddha said to his disciples, "Bhikkhus! Sariputra does not accept a thing once abandoned even if he has to lose his life." And he then narrated a story about one of his past incarnations-In the remote past, king Brahmdatt ruled over Varanasi. During that period Boddhisatva was born as a venomdoctor. Once a villager was bitten by a snake. The members of his family at once called the venom-doctor. The doctor asked, "Should I cure him by medicine or call back the snake and make him suck back the venom?" The family members asked him to call the snake. The doctor called the snake and asked it, "Did you bite this person?" The snake replied, "Yes! It was I who bit this man." The doctor, "Suck back the venom." I have The snake, "I have never sucked back the venom expelled. So I will not do now." The doctor asked for wood and lit a fire. He then said to the snake, "If you do not suck back the venom you will be Thrown into the fire." The snake said, "I would prefer to turn into ashes rather than to suck back the venom I have once expelled," and it recited a verse dvitIya adhyayana : zrAmaNyapUrvikA Second Chapter : Samanna Puvviya 23 KO 1. 3

Page #68
Safm.in AWIKI "Curse that life for which one has to suck back the venom once expelled. Death is better than such a life." After this the snake was ready to jump into the fire. The doctor prevented it from doing so and said, "Do not harm anybody now." The doctor took out its fangs and let it go free. He then cured the patient with medicines. (First Jatak, page 40-47) 7 : dhiratthu te'jasokAmI jo taM jiiviykaarnnaa| vaMtaM icchasi AveuM seyaM te maraNaM bhve|| (rAjImatI kA kathana rathanemi ke prati) he yaza kI kAmanA karane vAle ! dhikkAra hai tujhe, jo tU isa nazvara jIvana ke 14 lie vamI huI (tyAgI huI) vastu ko pIne kI icchA karatA hai| tere isa jIvana se to mRtyu acchI hai|||7|| ____ (Rajimati addresses Rathnemi) 7. O desirous of fame, fie upon you that for the sake of your ephemeral life you wish to feed on what you have vomited. Death is better than such life. 8 : ahaM ca bhogarAyassa taM ca'si aNdhgvnnhinno| mA kule gaMdhaNA homo saMjamaM nihuo cr|| maiM (rAjImatI) bhojarAja kI putrI hU~ aura tU (rathanemi) aMdhakavRSNi kA putra kes hai| hama usa gandhana kula ke sarpa kI taraha parityakta bhogoM kA sevana karane vAle na baneM, tU mana ko saMyama meM sthira karake vicaraNa kara // 8 // ____8. I (Rajimati) am the daughter of the king of Bhojas and you (Rathnemi) the son of Andhak Vrishnis. Let us not become wallowers in abandoned pleasures like Gandhan snakes. Lead your life in a disciplined manner. 24 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #69
Wan vizeSArtha : zloka 8. bhojarAja evaM aMdhakavRSNi-AcArya zrI AtmArAma jI mahArAja ne bhojarAja kI putrI kA artha kiyA hai - ugrasena rAjA kI putrI rAjImatI aura aMdhakavRSNi ke putra - arthAt samudravijaya ke putra rathanemi / ELABORATION: to (8) Bhoyaraya and Andhagvahinno-According Acharyashri Atmaram ji M., the daughter of the king of Bhojas means Rajimati, the daughter of king Ugrasen, and the son of Andhak Vrishnis means Rathnemi, the son of king Samudravijaya. No 9 : jai taM kAhisi bhAvaM jA jA dicchasi nArio / vAyAviddho vva haDo aTThiappA bhavissasi // yadi tU jisa-jisa strI ko dekhegA, usake prati rAga-bhAva karegA to vaisA hI asthira citta hokara DolatA rahegA jaise vAyu ke vega se haTa nAmaka vanaspati / (yaha binA jar3a kI eka jalIya vanaspati hotI hai jaise - jalakumbhI ) // 9 // 9. If you feel passion for whichever woman you set your eye upon, you will be unsteady in mind and waver as the hutplant does in wind (this is a rootless aquatic plant; plankton). rathanemi sthira ho gayA 10 : tIse so vayaNaM soccA saMjayAi subhAsiyaM / aMkuseNa jahA nAgo dhamme saMpaDivAio // usa (rAjImatI) saMyamavatI ke subhASita vacana sunakara rathanemi saMyama meM vaise hI susthira ho gayA jaise aMkuza lagane para hAthI vaza meM A jAtA hai // 10 // RATHNEMI COMPOSES HIMSELF 10. Having heard these inspiring words from the disciplined lady (Rajimati), like a mad elephant goaded by the lance, Rathnemi regained his composure and established himself in religious discipline. dvitIya adhyayana : zrAmaNyapUrvikA Second Chapter : Samanna Puvviya 9 For Private Personal Use Only 25

Page #70
11 : evaM kareMti saMbuddhA paMDiyA pviykkhnnaa| viNiyaTRti bhogesu jahA se purisottmo|| tti bemi| buddhimAn (samyagdRSTi), paNDita (samyagjJAnI), tathA pApamukta (samyak cAritravAna) puruSa aisA hI karate haiN| ve bhogoM se usI prakAra nivRtta ho jAte haiM jaise puruSottama (rathanemi) ho gye| aisA maiM kahatA huuN||11|| 11. The sagacious, scholarly, and pious men act thus. They rise above indulgences just as the great man (Rathnemi) did. . . . . . So I say. vizeSArtha : ___ zloka 11. puruSottama-AcArya zrI AtmArAma jI mahArAja ne apanI TIkA meM prazna uThAyA hai ki muni rathanemi to viSayoM ke prati AkRSTa hokara vicalita ho gaye, phira unheM puruSottama kyoM kahA gyaa| isakA samAdhAna diyA hai-mohodayavaza unake vicAra DagamagAye jarUra, parantu rAjImatI satI ke zikSA vacanoM se ve punaH saMyama meM sthira ho gaye aura dRr3ha mana se cAritra-pAlana kara mokSa meM gye| isa dhIratA ke kAraNa unheM puruSottama kahA gayA hai| mohodayavaza vicalita hokara jo vivekodaya hone para punaH sa~bhalakara saMyama meM sthira ho jAtA hai, use mahAn mAnA jAtA hai| ELABORATION: (11) Purisottamo-great man. The doubt about how Rathnemi could be called a great man when he got attracted towards a female body and was filled with lust has been resolved by Acharyashri Atmaram ji M.-Because of the rise of feeling of desire he wavered, but after hearing the sermon of Rajimati he regained his composure. He then led a disciplined life and attained liberation. Due to this inner strength he was called a great man. Those who re-establish themselves in the disciplined way after circumstantially losing their composure are believed to be great. | 26 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #71
upasaMhAra isa adhyayana meM zramaNa jIvana meM sthira aura sAdhanAlIna rahane ke lie kAma-rAga nivAraNa karane kA saMdeza hai| saMsAra-viSayoM se virakta sAdhaka hI ekAgra bhAva se sAdhanA kara sakatA hai| jo striyoM ke rUpa Adi dekhakara saMyama se calita ho jAtA hai, vaha DagamagAte caraNoM se isa asidhArA patha para kaise calegA? ataH kAma-vijaya kara saMyama meM sthira rahe, yadi kabhI mana calita ho jAye to 'vamana kiyA huA pIne se to maranA acchA' yaha mAnate hue punaH saMyama-patha meM susthira ho jaaye| Conclusion This chapter contains the message that to be steadfast and unwavering in the ascetic way one should free oneself from the attitude of lust. Only a detached person can concentrate fully in his practices. How can a person who loses his determination when he looks at the beauty of the female body walk on the razor's edge? Therefore an ascetic should vanquish lust, remain unwavering in discipline, and if he happens to waver by chance, he should regain his composure with the thought that it is better to die than to drink what one has vomited. // dvitIya adhyayana samApta // END OF SECOND CHAPTER dvitIya adhyayana : zrAmaNyapUrvikA Second Chapter : Samanna Puvviya 27 Scrition SuuuuN

Page #72
SITA [ tRtIya adhyayana : kSullakAcAra kathA / prAthamika dUsare. adhyayana meM zrAmaNya meM sthiratA va dhRti ke lie kAma-rAga arthAt moha se dUra rahane kI preraNA dI gaI hai| virakta AtmA hI saMyama kA zuddha pAlana kara sakatA hai| saMyama kI zuddha-pAlanA-vidhi kA nAma hai aacaar| jo anuSThAna mokSa-prApti meM sahAyaka ho tathA jo vyavahArazAstra-maryAdA ke anukUla evaM loka-vyavahAra ke viruddha na ho vaha AcAra tathA zeSa anAcAra mAnA jAtA hai| AcAra dharma 1 hai, kartavya hai; anAcAra adharma hai, akartavya hai| vaha niSiddha karma hai| liyA sthAnAMgasUtra meM AcAra ke pA~ca bheda batAye gaye haiM-(1) jJAnAcAra, (2) darzanAcAra, (3) cAritrAcAra, (4) tapAcAra, evaM (5) viiryaacaar| isI meM sampUrNa munidharma samAhita hai| / prastuta adhyayana kA nAma kSullakAcAra kathA hai| kSullaka kA artha hai, choTA yA alp| kSullakAcAra se abhiprAya hai-zramaNa AcAra kA saMkSepa meM vrnnn| isa adhyayana ke 15 zlokoM meM zramaNacaryA ke anAcAroM kA varNana hai| anAcAroM kI saMkhyA bhinna-bhinna sUtroM meM bhinna-bhinna hai| jaise sUtrakRtAMga (1/9/12) meM dhovaNaM (vastra dhonA), rayaNaM (vastra raMganA), pAmicca (sAdhu ke lie udhAra liyA huA), Adi bhI zramaNa ke lie varjanIya haiM, vaha bhI anAcAra hai| ataH AcAra-anAcAra kA viveka karanA zramaNa kI svayaM kI prajJA para nirbhara hai| ___ ina anAcAroM meM kucha anAcAra aise haiM jo agrAhya, abhojya aura akaraNIya haiN| jinakA hiMsA se pratyakSa sambandha jur3atA hai, jaise-sacitta bhojana, rAtri bhojana aadi| kucha anAcAra aise haiM jinakA nirUpaNa saMyama kI vizuddhi va brahmacarya-rakSA kI dRSTi se huA hai| ve anAcAra paristhiti tathA vizeSa meM AcAra bhI bana sakate haiM, jaise-vastikarma (virecn)| yaha rugNAvasthA meM anAcAra nahIM hai jabaki zarIra puSTi ke lie anAcAra hai| aMjana-zobhAvibhUSA ke lie yaha anAcAra hai kintu netraroga kI avasthA meM anAcAra nahIM hai| vRddha avasthA meM sthavira ko chatra dhAraNa va upAnat (pada trANa) Adi bhI anAcAra nahIM hai| 010) zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Dusum yurwww

Page #73
HT (THIRD CHAPTER : CONDENSED CODES) INTRODUCTION In the second chapter it is mentioned that in order to be steadfast in observing asceticism one should avoid indulgence. Only a detached person is capable of properly observing ascetic discipline. The process of strictly following ascetic discipline is known as achar, or proper code of conduct. Ritual of the sort that is helpful in attaining liberation and also behavior that follows the scriptures and is not against social norms--these two things are considered proper conduct; what is not included in these is improper conduct. Proper conduct is religion as well as duty. Improper conduct is against religion and duty and is proscribed. The Sthanang Sutra refers to five types of codes(1) the code of knowledge, (2) the code of perception, (3) the code of behavior, (4) the code of austerity, and (5) the code of potency. All these combined cover the complete ascetic conduct. The name of this chapter is Kshullakachar Katha. Kshullak means small or little. Thus in this chapter are included the codes in brief or in their condensed form. The fifteen verses of this chapter list what is proscribed for an ascetic. The number of these acts of idiscipline varies from source to source. For example, in Sutrakritang it is held that washing and dying of clothes and borrowing for the use of ascetics are also proscribed as indiscipline. Therefore, the final decision about what is proper and what is not is subject to individual judgment. tRtIya adhyayana : kSullakAcAra kathA Third Chapter : Khuddayayar Kaha 29 S TATS

Page #74
O I SOITTITUI WALUTIN Of these acts of indiscipline, some are absolutely prohibited. These include the ones that are directly related to ahimsa, viz. eating uncooked food, eating after sunset, etc: Some others have been formulated with a view to enhancing discipline and protecting celibacy. These acts may become acceptable in special conditions and circumstances. Some examples are-purgation is not proscribed for an ailing ascetic; putting collyrium in eyes to enhance beauty is prohibited but is allowed as a treatment for eye ailments; and the use of umbrella and sandals is allowed in old age. According to Acharya Bhadrabahu this chapter has been taken from the third chapter of the ninth Purva. ME? QUILI) zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra @S946 1* #639

Page #75
AIITRA taiyaM ajjhayaNaM : khuDDayAyAra kahA tRtIya adhyayana : kSullakAcAra kathA THIRD CHAPTER : KHUDDAYAYAR KAHA CONDENSED CODES 1 : saMjame suTTiappANaM vippamukkANa taainnN| tesimeyamaNAiNNaM niggaMthANa mhesinnN|| jo saMyama meM acchI prakAra sthira haiM, bAhya-Abhyantara parigraha se mukta haiM, SaTkAya jIvoM ke rakSaka (trAtA) haiM una maharSi nirgranthoM ke lie jo AcAra yogya nahIM haiM aise ye Age kahe jAne vAle anAcIrNa haiN||1|| 1. The following are the prohibitions for those great ascetics who are steadfast in their discipline, free of any physical or mental attachments, and the saviors of all beings. vizeSArtha : zloka 1. susthitAtmA-jinakI AtmA saMyamAcaraNa meM bhalI prakAra sthira hai| vipramukta-jo bAhya (strI, dhana Adi) evaM Abhyantara (mAna, mAyA, lobha Adi) parigraha se sarvathA dUra hai| traataa-rkssk| trAtA zabda se aneka artha vyakta hote haiM, jaise-durAcAra se apanI AtmA kI rakSA karane vAlA sva-rakSaka, sadupadeza dekara dUsare jIvoM ko durgati se bacAne vAlA para-rakSaka, saba jIvoM ke prati karuNAbhAva rakhate hue unakI dayA pAlane vAlA sv-pr-rkssk| nirgrantha-rAga-dveSa kI gA~The athavA parigraharUpa granthi se jo mukta hai| maharSi-mahAn RSi, athavA mahesI-mokSa kI icchA rakhane vAlA-ce pA~coM vizeSaNa muni ke vividha cAritrika guNoM ko sUcita karane vAle haiN| ELABORATION: (1) Sutthiappanam-meticulously firm in his discipline. tRtIya adhyayana : kSullakAcAra kathA Third Chapter : Khuddayayar Kaha

Page #76
Vippamukkan-free of all attachments, physical (woman, wealth, etc.) or mental (conceit, illusion, greed, etc.). Tainam-protector or savior. This word conveys various meanings. One who protects himself from evil deeds; one who protects others by showing the right path; and one who protects himself as well as others by nurturing the feeling of compassion for all beings. Nigganthanam-free of the knots of attachment and aversion. Mahesinam-great sage who is desirous of liberation. These five are adjectives revealing various virtues inherent to ascetic conduct. anAcAra varNana : 2 : uddesiyaM kIyagaDaM niyAgamabhihaDANi y| rAibhatte siNANe ya gaMdhamalle ya viiynne|| 1. auddezika-nirgrantha ke nimitta AraMbha-samAraMbha karake banAyA huA, 2. krItakRta-nirgrantha ko dene ke lie kharIdA huA, 3. niyAga (nityAgraniyogika) AdarapUrvaka nimaMtraNa dekara pratidina diyA jAne vAlA, 4. abhihata (abhyAhRta) sAdhu ko dene ke lie dUsare sthAna yA grAma Adi se lAyA huA, 5. rAtri bhojana, 6. snAna, 7. gaMdha (sugandhita padArtha kA lepa yA sUMghanA), 8. mAlya-puSpa Adi kI mAlA, 9. vIjana-paMkhA jhlnaa-jhlvaanaa||2|| THE PROHIBITIONS 2. The list of acts and things proscribed for an ascetic1. Auddeshik-food specifically prepared for ascetics, 2. Kreetkrit-food specifically .purchased for ascetics, 3. Niyaag-food offered with due respect every day after inviting an ascetic, 4. Abhihrit-food specifically brought from some other place or village for ascetics, 5. Eating after sunset. 6. Bathing, 7. Applying or smelling perfumes, 8. Malya-the use of garlands made of flowers or other things, 9. Veejan-making use of a fan for oneself or others. 32 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra S KayuuuN -

Page #77
ANSARASWan vizeSArtha : __ zloka 2. rAtribhukta athavA rAtri bhojana-yaha cAra prakAra kA batAyA hai-(1) dina meM lAkara dUsare dina, dina ke samaya khAnA, (2) dina meM lAkara rAtri meM khAnA, (3) rAta meM lAkara dina meM khAnA, aura (4) rAta meM lAkara rAta meM khaanaa| ina cAroM kA hI niSedha hai| (agastyasiMha cUrNi) AgamoM meM sthAna-sthAna para rAtri bhojana ko jIvahiMsA kA kAraNa batAkara usakA sarvathA niSedha kiyA hai| snAna niSedha-isake pIche do mahattvapUrNa kAraNa batAye jAte haiN| pahalA-vaidika paramparA meM snAna ko eka pavitra karma aura mokSa kI prApti kA sAdhana mAnA jAtA hai| jabaki bhagavAna mahAvIra ne kahA hai-snAna se apakAya ke jIvoM kI hiMsA spaSTa rUpa meM hotI hai, ataH jala-snAna se mukti mAnanA nirA ajJAna va mithyAtva hai| dUsarA kAraNa brahmacarya kI rakSA ke lie zarIra ko vibhUSA se dUra rakhane ke lie muni ko asnAna vrata kA vidhAna hai| isI kAraNa acitta jala se snAna karane kA bhI niSedha kiyA gayA hai| (sUtrakRtAMga sUtra 1/7/12-22) ELABORATION: (2) Eating after sunset-This is of four types--(1) bringing food during the day and eating it the next day; (2) bringing during the day and eating during the night; (3) bringing during the night and eating the next day; and (4) bringing during the night and eating the same night. All these are prohibited. (Agastyasimha Churni) In the canonical literature eating during the night has been strictly prohibited time and again because it is held to be a cause of harm to beings. Prohibition of bathing-Two reasons are given for this. One is that in Vedic tradition bathing or anointing is believed to be one of the means of attaining liberation. Opposing this, Bhagavan Mahavir has said that bathing or anointing certainly causes harm to the water-bodied beings. Thus, the belief that bathing leads to liberation is clearly a fallacy and ignorance. The other reason is that in order to protect celibacy an ascetic is not allowed to beautify his body. Therefore, taking a bath with uncontaminated water is also prohibited. (Sutrakritang Sutra 1/7/12-22) tRtIya adhyayana : kSullakAcAra kathA Third Chapter : Khuddayayar Kaha 33 Fuuuunil AMLINEERIN

Page #78
Gurumal ajAja 3 : sannihIM gihimatte ya rAyapiMDe kimicche| saMbAhaNA daMtapahoyaNA ya saMpucchaNA dehapaloyaNA y|| __10. sannidhi-khAdya vastu kA saMgraha karanA (rAta bAsI rakhanA), 11. gRhi amatra-gRhastha ke bartana meM bhojana karanA, 12. rAja piNDa-rAjAoM ke bhojanazAlA meM banA arthAt atyanta svAdiSTa tathA pauSTika bhojana, 13. kimicchaka-tuma kauna ho kyA cAhate ho? isa prakAra pUchakara diyA jAne vAlA dAnazAlA yA sadAvratoM kA bhojana, 14. sambAdhana-aMgamardana (mAliza karanA), 15. daMta pradhAvanadaMta-maMjana, dAtuna Adi se dA~ta pakhAranA, 16. saMpracchana-gRhastha se kuzalakSema pUchanA tathA usameM ruci rakhanA, 17. deha pralokana-vibhUSA kI bhAvanA se darpaNa meM zarIra Adi dekhnaa||3|| 3. 10. Sannidhi-to store eatables, 11. Grihi amatra-to eat from the same plate with a householder, 12. Raj pindfood from a king's kitchen or very tasty and nutritious food, 13. Kimicchak-food from welfare kitchens which is given after asking questions like who are you?, what do you want?, 14. Sambadhan-being massaged, 15. Dant pradhavancleaning teeth with paste, powder, or fingers, 16. Sampracchan--to be interested in a householder and to inquire about his welfare, 17. Deh pralokan-to look into a mirror with the intention of appreciation and beautification of one's own body. 4 : aTThAvae ya nAlIe chattassa ya dhaarnnttttaae| tegicchaM pAhaNA pAe samAraMbhaM ca joinno|| 18. aSTApada-juA, zataraMja khelanA, 19. nAlikA-pAsA khelanA athavA anya prakAra kI cUta krIr3A, 20. chatra-chatra athavA chAtA kA upayoga karanA, 21. caikitsya-cikitsA karavAnA, 22. upAnat-jUte pahananA, 23. jyoti samArambha-Aga jlaanaa||4|| Moti KSAN 34 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #79
VIIIIIIII ayuN 4. 18. Ashtapad-to indulge in gambling or playing chess, 19. Nalika-to gamble using dice or otherwise, 20. Chhatra-use of umbrella, 21. Chaikitsya-getting treatment for various ailments, 22. Upanat--wearing shoes, 23. Jyoti samarambh-igniting a fire. vizeSArtha : zloka 4. chatra-chatra-dhAraNa ke niSedha ke saMbaMdha meM do vikalpa haiN| jinakalpI ke lie 2. saMpUrNa niSedha hai kintu sthavirakalpI ke lie vizeSa paristhiti (rogAdi) meM chatra-dhAraNa kA niSedha nahIM hai| cikitsA niSedha ke saMbaMdha meM bhI do vikalpa haiN| jinakalpI zramaNa ke lie saMpUrNa niSedha hai kintu sthavirakalpI ke lie kevala sAvadya cikitsA karane yA karavAne kA niSedha hai| (AcArya zrI AtmArAma jI ma.-dazavai., pR. 40-41) jUte Adi ke niSedha ke saMbaMdha meM eka mata yaha bhI hai ki asvastha avasthA meM pairoM yA A~khoM ke durbala ho jAne para upAnat pahanane meM doSa nahIM hai jaisA ki kahA hai-dubalapAo cakkhu duvbalo vA uvAhaNAo AviMdhejjA Na doso bhavati (jinadAsa cUrNi, pR. 113) ELABORATION : (4) Chhatta--There are two conditions about the use of an umbrella. For a jinakalpi (an ascetic who goes into near or complete isolation to pursue higher spiritual practices) the ban is absolute, but for a sthavirkalpi or normal ascetic the use of umbrella is allowed under special conditions such as old age or sickness. Same rule applies to getting medical treatment. For jinakalpi it is totally banned, but for sthavirkalpi those processes are allowed where there is no possibility of harming living organisms. (Dashavaikalik by Acharyashri Atmaram ji M., page 40-41) Regarding the wearing of shoes, there is another rule that permits it when one is ill or when one's legs or vision get weak. (Jinadas Churni, page 113) tRtIya adhyayana : kSullakAcAra kathA Third Chapter : Khuddayayar Kaha 35 SRO

Page #80
UMIII. 5 : sijjAyarapiMDaM ca aasNdiipliyNke| gihataranisijjA ya gAyassuvvaTTaNANi y|| 24. zayyAtara piNDa-jisa bhavana meM rAtri vizrAma kare usa bhavana svAmI ke AS ghara se bhikSA lenA, 25. AsaMdI-caukI, pATA, moDhA Adi baiThane ke upakaraNa kA upayoga karanA, 26. paryaMka-pala~ga, khATa Adi kA upayoga karanA, 27. gRhAntara a niSidyA-bhikSA lete samaya gRhastha ke ghara ke bhItara baiThanA, 28. gAtra udvartanazarIra para ubaTana krnaa||5|| 5. 24. Shayyatar pind--to take food from a house that provides facilities for staying overnight, 25. Asandi-the use of furniture for sitting, 26. Paryank-the use of furniture for sleeping, 27. Grihantar nishaddya--to sit inside a house while collecting alms, 28 Gaat udvartan-to rub one's body with some paste for cosmetic purposes. vizeSArtha : zloka 5. zayyAtara-yaha bar3A gauravapUrNa zabda hai| zramaNa ko Thaharane ke lie AvAsa Adi denA zayyAdAna hai, zayyAdAna karake bhava-samudra tairane vAlA zayyAtara kahalAtA hai| zramaNa rAta meM jisa upAzraya meM Thahare, carama Avazyaka kare, usakA svAmI zayyAtara kahalAtA hai| (nizIthabhASya gAthA 1148, dekheM dazavai. yuvA. ma., pR. 74) ___gRhAntara niSadyA-bhikSA lete samaya gRhastha ke ghara bIca baitthnaa| isa sambandha meM TIkA evaM 10 cUrNi meM kAphI vistRta carcA hai (dekheM yuvAcArya mahAprajJa dazavai.) ELABORATION: __(5) Shayyatar-This is a glorifying term for a householder. To provide facilities for sleeping to a monk is called bed donation or shayyadaan. One who helps himself to cross the ocean of life by this act is called shayyatar. The owner of the house used by an ascetic for performing essential duties and sleeping is called shayyatar. (Nisheeth Bhashya, verse 1148; Dashavaikalik by Acharya Mahaprajna, page 74) 36 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra IITTER Sur

Page #81
(SANDEE Wan Detailed discussions about sitting inside a house while collecting alms are available in the commentaries (Dashavaikalik by Acharya Mahaprajna) 6 : gihiNo veyAvaDiyaM jA ya AjIvavattiyA / tattAnivvuDabhoittaM AurassaraNANi ya // 29. gRhi vaiyAvRtya-gRhastha kI sevA, 30. AjIvavRttitA - pUrva jIvana ke AjIvikA ke sAdhanoM ke sahAre bhikSA prApta karanA, 31. taptA'nirvRtta bhojitvaadhapakI sacitta AhAra sAmagrI grahaNa karanA, 32. Atura smaraNa - pIr3ita ho jAne para pUrva meM bhoge hue bhogoM kA smaraNa karanA // 6 // 6. 29. Grihi vaiyavritya-to provide help or assistance to a householder, 30 Ajivavrittita-to facilitate begging alms by giving reference to one's lineage or past professions, 31. Tapta anirvritta bhojitva-to accept half-cooked sachit food, 32. Atur smaran-to remember past enjoyments while suffering. vizeSArtha : zloka 6. AjIvavattiyA- jIvikA ke sAdhanoM kA sahArA lenA / sthAnAMgasUtra meM AjIvikA ke pA~ca sAdhana batAye haiM - 1. jAti (mAtRpakSa ), 2. kula (pitRpakSa ), 3. karma ( kRSi Adi), 4. zilpa (kalA-kauzala), 5. liMga ( sAdhu-veSa ) | AcArya jinabhadragaNi ne 6. tapa, aura 7. zruta (jJAna) bar3hAkara sAta sAdhana batAye haiN| ( vyava., gA. 253 ) ina sAdhanoM kA sahArA lekara AjIvikA prApta karanA niSiddha hai| ELABORATION: (6) Ajivavattiya-In the Sthanang Sutra five such references which can be used to facilitate collecting alms are mentioned1. Jati (mother's family), 2. Kula ( father's family), 3. Karma (profession, such as farming, etc.), 4. Shilp (arts and crafts), 5. Linga ( way of life, such as being an ascetic). Acharya Jinabhadragani has added two more to the list - 6. Tap (austerity), and 7. Shrut (knowledge of the scriptures ). ( Vyavahar, verse 253). tRtIya adhyayana : kSullakAcAra kathA Third Chapter: Khuddayayar Kaha Tu For Private Personal Use Only 37

Page #82
One should not use any of these seven as a reference while collecting alms. 7 : mUlae siMgabere ya ucchukhaMDe anivvudde| kaMde mUle ya saccitte phale bIe ya aame|| 33. anirvRta mUlaka-sacitta mUlI, 34. anivRta zrRMgabera-sacita adaraka, 35. anivRti ikSukhaNDa-sacitta gaMDerI/ganne kA Tukar3A, 36. sacitta kaMda, 37. sacitta mUla, 38. kaccA phala, 39. kaccA bIja, ye saba padArtha lenA va khAnA // 7 // 7. 33. Anirurit moolak-sachit radish, 34. Anirurit Shringaber-sachit ginger, 35. Anirurit Ikshukhandsachit ganderi or sugar-cane slices, 36. Sachit tuber roots, 37. Sachit roots, 38. Sachit fruits, 39. Sachit seeds. 8 : sovaccale siMdhave loNe romAloNe ya aame| sAmudde paMsukhAre ya kAlAloNe ya aame|| 40. Amaka sauvarcala-anapakA yA sacitta khadAna kA namaka, 41. Amaka saindhava-sacitta seMdhA namaka, 42. Amaka rUmA lavaNa-sacitta rUmA namaka, 43. sAmudra kSAra-samudra se banA sacitta namaka, 44. upAMzu kSAra-khArI miTTI se nikAlA namaka, 45. kAlA lavaNa-sacitta kAlA namaka, ye saba prakAra ke sacitta namaka lenA va khAnA // 8 // 8. Six different types of edible salts in sachit condition or having chances of being infested with living organisms40. Amak Sauvarchal, 41. Amak Saindhav, 42. Amak ruma lavan, 43. Samudra kshaar, 44. Upanshu kshaar, 45. Kaala lavan. 9 : dhUva Ne ti vamaNe ya vatthIkamma vireynne| aMjaNe daMtavaNe ya gaaybbhNgvibhuusnne|| zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #83
Wan SAN 46. dhUma-netra-dhUmrapAna athavA vastra Adi ko dhUpa denA, 47. vamana - vamana karanA, 48. vasti karma - apAna mArga se tela, auSadhi Adi car3hAnA, 49. virecana - mala tyAga hetu auSadhi lenA, 50 aMjana - kAjala AMjanA, 51. daMtavaNa-maMjana karanA, 52. gAtrAbhyaMgA - mAliza karanA, 53. vibhUSaNa - zarIra ko alaMkRta karanA // 9 // 47. Vaman-emesis, 9. 46. Dhoom-netra-smoking; fumigating clothes, 48. Vasti karma-enema. 49. Virechana-purgation, 50. Anjan-medication of the eye, 51. Dantavan-cleaning teeth, 52. Gatrabhyangamassage, 53. Vibhushan-beautifying the body. vizeSArtha : zloka 9. dhUvaNetti - dhUmanetra (dhUmrapAna ) AcArya zrI AtmArAma jI ma. ne prAcIna Agamika sandarbha evaM TIkA Adi ke AdhAra para isake do artha mAnya kiye haiM - (ka) zarIra zobhA ke lie dhUpa sekanA va vastroM ko dhUpa denA, tathA (kha) dhUmrapAna hukkA, bIr3I Adi pInA / ELABORATION: (9) Dhoovanette-Acharyashri Atmaram ji M. has given two interpretations of this term on the basis of scriptures and later commenatries-(a) the use of perfumes on the body and fumigating clothes in order to enhance physical charm, and (b) smoking cigarette, pipe, etc. 10 : savvameyamaNAiNNaM niggaMthANa mahesiNaM / saMjamaMmi ya juttANaM lahubhUyavihAriNaM // jo nirgrantha maharSi saMyama meM yatanAzIla hai tathA pavana ke samAna (laghubhUta) mukta vihArI haiM unake lie yaha sabhI (uparokta ) AcaraNa yogya nahIM hai| ataH inheM anAcAra kahA gayA hai // 10 // 10. Those accomplished ascetics who are steadfast in their discipline and who move freely like wind are not supposed to tRtIya adhyayana : kSullakAcAra kathA Third Chapter : Khuddayayar Kaha 39 For Private Personal Use Only

Page #84
atta Dapha indulge in any of the above said activities. That is why these are classified as improper conduct. zuddha AcAra pAlana kA phala Ot pA~ca AsravoM ke jJAtA va unakA nirodha karane vAle, tInoM guptiyoM se gupta, chaH prakAra ke jIvoM ke prati saMyata, pAMcoM indriyoM kA nigraha karane vAle dhIra nirgrantha RjudarzI saMyama meM sthira hote haiM // 11 // 11 : paMcAsavapariNNAyA tiguttA chasu saMjayA / paMcaniggahaNA dhIrA niggaMthA ujjudaMsiNo // BENEFITS OF PROPER CONDUCT 11. Those serene Nirgranths who know and stop the five passages of inflow of karmas, who have accomplished the three-way restraints, who are careful of six types of beings, and who have full control over five senses are the ones who become firm and forthright in discipline. vizeSArtha : zloka 11. pA~ca Anava-(1) mithyAdRSTi, (2) atyAga, (3) pramAda, (4) kaSAya (krodha, mAna, mAyA, lobha), aura (5) azubha yoga (hiMsA, asatya, adatta grahaNa, maithuna aura parigraha ) | ELABORATION: (11) Five Ashravs-1. falsehood, 2. attachment, 3. illusion, 4. passions (anger, conceit, deceit, greed.), and 5. evil activities (violence, telling lies, grabbing, sex and hoarding ). 40 susamAhita ( samAdhiyukta ) athavA jJAna sAdhanArata saMyata puruSa garmI meM AtApanA lete haiM, hemanta Rtu meM nirAvRta (vastrarahita) rahate haiM, tathA varSA Rtu meM aMgopAMga sameTa va AvAgamana sImita kara rahate haiM // 12 // zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 12 : AyAvayaMti gimhesu hemaMtesu avAuDA / vAsAsu paDilINA saMjayA susamAhiyA // Sn`t For Private Personal Use Only

Page #85
MuTUE MOTIVAN 12. The self disciplined ascetics engaging in spiritual practices scorch themselves during the summer, remain unclad in winters, and remain in one place, restricting their movement, during the monsoon. 13 : parIsahariUdaMtA dhuyamohA jiiNdiyaa| savvadukkhappahINaTThA pakkamaMti mhesinno|| ___ parISaharUpI zatruoM ko jItane vAle, moha tathA ajJAna se mukta jitendriya maharSi sabhI duHkhoM ko naSTa karane ke lie parAkrama-puruSArtha karate haiN||13|| 13. The great sages who win over afflictions, who are free of attachment and ignorance, and who have subjugated their senses, endeavor with valor to destroy all sorrows. 14 : dukkarAI karittANaM dussahAI sahittu y| keittha devaloesu keI sijhaMti niiryaa|| duSkara (kaThora kriyA) ko karate hue tathA duHsaha kaSToM ko sahate hue unameM se aneka zramaNa nirgrantha zarIra tyAgakara devaloka meM janma lete haiM to kucha pUrNatayA karmarajarahita ho siddhagati ko prApta hote haiN|||14|| ___ 14. Engaging in harsh practices and tolerating acute pain, many of them abandon their earthly bodies and are reincarnated in the abode of gods. Some of them who have completely got rid of the karma particles attain the Siddha status or liberation. 15 : khavittA puvvakammAiM saMjameNa taveNa y| siddhimaggamaNuppattA tAiNo prinivvuddaa|| tti bemi| saMyama aura tapa dvArA pUrvakarmoM kA kSaya karake sva (nija AtmA) aura para tRtIya adhyayana H kSullakAcAra kathA Third Chapter : Khuddayayar Kaha 41

Page #86
ayuttiww (SaTkAya) kA trANa karane vAle ve muni siddhi mArga ko prApta karate haiM aura mukta risa ho jAte haiN| aisA maiM kahatA huuN||15|| ____15. By shedding, through discipline and austerities, all the karmas acquired in the past, those great sages who are saviors of the self and other beings, progress on the spiritual path and obtain liberation. . . . . . So I say. upasaMhAra ___ isa adhyayana meM saMyama ke nirdoSa-pAlana hetu una karmoM kA niSedha kiyA hai jinake AcaraNa evaM Asevana se muni ke vratoM meM doSa tathA usake prati loka AsthA meM kisI prakAra kI zaMkA utpanna ho sakatI ho| nirdoSa saMyama kA AcaraNa karatA huA zramaNa kramazaH sarvakarmamukta hokara mukti prApta kara letA hai| Conclusion In this chapter are listed the proscribed things and activities that in various ways damage the discipline of an ascetic or even create a doubt about asceticism in the mind of people. The shraman who follows the codes of conduct faul lessly becomes free of all karmas and obtains liberation. // tRtIya adhyayana samApta // END OF THIRD CHAPTER INDO 42 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra HELLIDAR SuuN

Page #87
REIDLIRH Muslil Suniwwal / caturtha adhyayana : SaDjIvanikA / prAthamika cauthe adhyayana meM sAdhu ke AcAra niyamoM kA pratipAdana hai| AcAra kA AdhAra hai, ahiNsaa| ahiMsA kA pAlana vahI kara sakatA hai jise jIva-ajIva kA jJAna ho, ataH isa adhyayana meM jIvoM kA jJAna karAne ke lie SaDjIvanikAya kA--arthAt pRthvI, apa, tejas, vAyu, vanaspati aura trasa-yoM chaha prakAra ke jIvoM kA varNana kiyA gayA hai| jIvoM ke varNana ke sAtha hI una jIvoM kI hiMsA se bacane kA mArga batAyA hai-sNym/caaritr| ataH cAritra rUpa paMcamahAvrata dharma kA pratipAdana kiyA hai| cAritra kI zuddha paripAlanA ke lie sabase mahattvapUrNa vidhi hai-ytnaa| ___ yatanApUrvaka jIvana-vyavahAra calAne vAlA karma-baMdhana se kisa prakAra alipta rahatA huA mukta ho sakatA hai isakI prakriyA batAte hue anta meM mukti kA varNana hai-jo isa adhyayana kA antima sAra hai| yahI dharmAcaraNa kA carama parama lakSya hai| isI kA sAra batAte hue AcArya bhadrabAhu ne kahA hai jIvA'jIvAhigamo, carittadhammo, taheva jynnaa| uvaeso, dhammaphalaM chajjIvaNiyAi ahigaaraa|| -dazavai. ni. 4/1216 isa adhyayana meM mukhya rUpa meM pA~ca adhikAra prakaraNa haiN| 1. jIva-ajIva kA jJAna (sUtra 1 se 9) 2. cAritradharma kI paddhati (sUtra 10 se 17) 3. yatanA vidhi (sUtra 18 se 23) 4. upadeza-baMdha-abaMdha kI prakriyA kA upadeza diyA gayA hai| (zloka 1 se 11) 5. dharma-phala-mukti mArga kA nidarzana (zloka 12 se 25) isa adhyayana kA prasiddha nAma SaDjIvanikA hai| dUsarA nAma hai dharma-prajJapti-arthAt dharma kA vizada rUpa meM kthn| catartha adhyayana : SaDjIvanikA Fourth Chapter: Shadjeevanika 43 acinri Oumawww

Page #88
FOURTH CHAPTER : SIX LIFE FORMS SOM DO 2 SOV INTRODUCTION The fourth chapter gives the prohibitions included in the ascetic code. The basis of this code of conduct is ahimsa. Only a person who has the knowledge of living and non-living things can observe ahimsa. Therefore, in this sixth chapter life forms have been described in detail in order to impart knowledge about living things. These six forms are-earth, water, fire, air, plant and mobile forms. With these details are included methods of avoiding harm to these. All this combined is known as samyam (discipline) or charitra (the conduct of the disciplined). This code of conduct i propagated as panch-mahavrat-dharma or the religion of five great vows. For the proper following of this code of conduct, the most important thing is yatana or caution. The process of how to save oneself from the bondage of karma by being cautious in one's behavior has been explained. As liberation is the ultimate goal of all endeavor, it has been described at the end of this chapter. Acharya Bhadrabahu has said-The essence of the code of ascetic conduct is avoiding harm to the six life forms through caution in behavior, and that comes through the knowledge of living and non-living things. (Dashavaikalik Niryukti 4/1216) This chapter can be divided into five parts, 1. The knowledge of living and non-living things (Sutra 1 to 9) 2. The method of following the codes (Sutra 10 to 17) 3. The cautions (Sutra 18 to 23) 4. Preaching about the process of bondage and freedom (verses 1 to 11) 5. The path of liberation (verses 12 to 25) The popular name of this chapter is Shadjeevanika. It is also known as Dharma-prajnapti, or elaboration of dharma. According to Bhadrabahu Swami, thi chapter has been reproduced from Atmapravad, the seventh Purva. 44 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra eio AVALEIXWD

Page #89
SS cautthaM ajjhayaNaM: chajjIvaNiyA caturtha adhyayana : SaDjIvanikA FOURTH CHAPTER : SHADJEEVANIKA SIX LIFE FORMS R vidyA dharma-prajJapti kA kathana 1. suyaM me AusaM ! teNaM bhagavayA evamakkhAyaM-iha khalu chajjIvaNiyA nAmajjhayaNaM samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveiyA suyakkhAyA supnnttaa| seyaM me ahijjiuM ajjhayaNaM dhmmpnnttii| AyuSmAn ! maiMne sunA hai ki guru-bhagavanta ne yaha kahA-kAzyapa gotrIya zramaNa bhagavAna mahAvIra ne pratyakSa jJAna dvArA jAnakara nizcaya hI Sar3ajIvanikA nAmaka adhyayana kA bhalIbhA~ti samyak rUpa meM pravacana kiyA hai| isa dharma-prajJapti (dharma kA | samyak pratipAdana karane vAle) nAmaka adhyayana kA jJAna prApta karanA mere AtmA / ke lie zreyaskara hai||1|| PROPAGATION OF RELIGION 1. Long lived one! I have heard that Guru-bhagavant (grerit teacher) has said this-It is certain that Shraman Bhagavan Mahavir of the Kashyap clan has, after knowing through direct perception, properly presented and explained the chapter titled Six Life Forms. It is beneficial for my soul to understand this chapter entitled Dharma-prajnapti, or Propagation of Religion). caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika 45 -

Page #90
A vizeSArtha : sUtra 1. AusaM-AyuSmAna-isakA sAmAnya artha hai-dIrghajIvI, kintu lAkSaNika artha haivinaya, zIla, cAritra Adi sadguNoM se yukta yogya zrotA yA ziSya ! (haribhadrasUri TIkA) kAsaveNaM-kAzyapena-bhagavAna mahAvIra kA kAzyapa gotra hone se unheM 'kAzyapa' kahA jAtA hai| kAzyapa kA zabdArtha hai ikSu-rasa pIne vaalaa| bhagavAna RSabhadeva ke lie sarvaprathama kAzyapa zabda kA prayoga huA jo unake ikSvAku vaMza kA vAcaka bhI hai, ythaa-kaashypgotrii| ELABORATION: (1) Aausam-The general meaning of this term is 'Long lived. one', but it is also used as a term of address for a humble, upright, disciplined, virtuous and able listener or disciple. (Commentary by Haribhadra Suri). Kasavenam-As Bhagavan Mahavir belonged to the Kashyap clan he was called a Kashyap. This word means one who drinks cane-juice. The epithet was first used for Bhagavan Rishabh Dev, and it also indicates that he belonged to the Ikshvaku family. 2. kayarA khala sA chajjIvaNiyA nAmajjhayaNaM samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveiyA suyakkhAyA supnnttaa| seyaM me ahijjiuM ajjhayaNaM dhmmpnnttii| vaha SaDjIvanikA nAmaka adhyayana kauna-sA hai jo zramaNa bhagavAn mahAvIra dvArA uparokta prakAra se prarUpita hai tathA usakA paThana adhyayana mere lie zreyaskara-lAbhakArI hai||2|| 2. Which is this chapter entitled Six Life Forms that was presented by Shraman Bhagavan Mahavir and the study of which is beneficial for my soul. SaDjIvanikAya svarUpa 3. imA khalu sA chajjIvaNiyA nAmajjhayaNaM samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveiyA suyakkhAyA supnnttaa| seyaM me ahijjiuM ajjhayaNaM dhmmpnnttii| LED 46 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #91
AMITHODAI Wan taM jahA puDhavikAiyA AukAiyA teukAiyA vAukAiyA vaNassaikAiyA tskaaiyaa| uparokta SaDjIvanikA nAmaka adhyayana jo bhagavAna mahAvIra dvArA prarUpita hai, jisakA adhyayana karanA mere lie kalyANakArI hai, vaha isa prakAra hai (SaDjIvanikAya ke prakAra) pRthvIkAyika, apkAyika, tejaskAyika, vAyukAyika, vanaspatikAyika tathA trskaayik||3|| SIX LIFE FORMS EXPLAINED 3. The said chapter entitled Six Life Forms that was presented by Shraman Bhagavan Mahavir and the study of which is beneficial for my soul goes like this ___ (The types of six life forms are.....) earth bodied, water bodied, fire bodied, air bodied, plant bodied and mobile bodied. vizeSArtha : sUtra 3. pRthvIkAyika-jina sUkSma jIvoM kI kAyA kAThinya guNa vAlI pRI hai| apkAyika-jina sUkSma jIvoM kI kAyA taralatA guNa vAlA jala hai| tejaskAyika-jina sUkSma jIvoM kI kAyA USNatA guNa vAlA teja athavA agni hai| vAyukAyika-jina sUkSma jIvoM kI kAyA calana guNa vAlI vAyu hai| vanaspatikAyika-jina jIvoM kI kAyA vanaspati hai| trasakAyika-jina jIvoM kI kAyA trasanazIla (bhayabhIta honA) hai athavA calane kI kSamatA lie hai| ELABORATION: ___(3) Earth bodied-The micro-organisms consisting of particles having the property of solidity like earth. Water bodied-The micro-organisms consisting of particles having the property of liquidity like water. Fire bodied-The micro-organisms consisting of particles having the property of heat like fire. Air bodied-The micro-organisms consisting of particles having the property of blowing like air. Plant bodied-The full range of plant life. Mobile caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika 47 V Guruwal sa

Page #92
kA cha ja kA bodied-The gross life forms that are capable of flinching with fear or the moving beings. In other words, the animal kingdom. 4. puDhavI cittamaMtamakkhAyA aNegajIvA puDhosattA annattha stthprinnennN| jaba taka zastra dvArA pariNata na ho jAya taba taka (athavA zastra pariNata pRthvI ko chor3akara) pRthvI ko cittavatI yA sajIva (cetanAyukta) kahA gayA hai aura aneka jIva usameM pRthak rUpa meM Azrita bhI haiM jina sabakA svataMtra astittva hai||4|| 4. As long as it is not violated by a weapon, earth is said to be conscious or living, and it is also teeming with numerous living organisms having independent existence. vizeSArtha : sUtra 4. sattha-zastra jo ghAta kare yA naSTa kare vaha zastra kahalAtA hai| sUkSma jIvoM ke stara para eka prakAra ke jIvoM kA dUsare prakAra ke jIvoM se mizraNa hone para vaha unake lie ghAtaka ho jAtA hai| annattha sattha pariNaeNaM kA tAtparya-unakA virodhI zastra yA mAraka vastu kA saMyoga jaba taka nahIM hotA hai, taba taka vaha sajIva tathA saMyoga hone para jIvarahita-nirjIva ho jAtA hai| zastra tIna prakAra ke kahe gaye haiM-svakAya-zastra, parakAya-zastra tathA ubhykaay-shstr| eka prakAra kI miTTI kA dUsare prakAra kI miTTI se mizraNa donoM ke lie ghAtaka hotA hai-yaha svakAya-zastra hai| miTTI meM pAnI kA mizraNa donoM ke lie ghAtaka hotA hai-yaha parakAya-zastra hai| eka prakAra kI miTTI ko pAnI meM gholakara dUsare prakAra kI miTTI meM milAyA jAya to yaha ghola miTTI va pAnI ke jIvoM ke lie ghAtaka hotA hai-yaha ubhayakAya-zastra hai| ___ aNega jIvA puDhosattA-sUkSma jIva sAmAnya dRSTi se dikhAI nahIM dete| jo rUpa hameM dikhAI detA hai vaha sthUla hai, jaise-miTTI kA DhelA, caTTAna, pahAr3a, jalAzaya, nadI, aMgAre, lapaTa, havA kA jhoMkA, vRkSa, sthUla vanaspati aadi| aise dikhAI dene vAle rUpa anaka sUkSma jIvoM ke ekatra hone se banate haiN| isa kAraNa ye sabhI dRSTigocara jIva svataMtra astitva vAle alaga-alaga zarIradhArI aneka jIvoM ke samUha (piNDa) kahe gaye haiN| (AcArya zrI AtmArAma jI ma. kRta vivecana se) 10 48 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Curtal Syndi

Page #93
DRA D 1

Page #94
(HEERON citra paricaya:5 Illustration No.5 SaDjIvakAya : (a) ekendriya jIva (sthAvara) SIX LIFE-FORMS : (A) THE STATIONARY OR ONE-SENSED BEINGS 1. pRthvIkAya-pRthvI jinakA zarIra hai, jaise-miTTI, khadAna, parvata aadi| 1. Prithvi-kaya-The earth-bodied beings like sand, stone, mountain, etc. 2. apkAya-jala jinakA zarIra hai, jaise-samudra, sarovara, nadI, kuA~, varSA Adi kA jl| 2. Ap-kaya--The water-bodied beings like water from the sea, pond, river, well, rain, etc. 3. tejaskAya-agni jinakA zarIra hai, jaise-AkAzIya vidyut, koyalA, lakar3I kI agni, a~gIThI, dIpaka, gaisa, bijalI Adi kI agni| 3. Tejas-kaya-The fire-bodied beings like lightening, or fire from different sources including coal, wood, hearth, lamp, gas, electricity, etc. 4. vAyukAya-vAyu jinakA zarIra hai, jaise A~dhI, havA, paMkhA Adi kI hvaa| 4. Vayu-kaya-The air-bodied beings found in storms, wind, air blown by instruments such as fans, etc. 5. vanaspatikAya-vanaspati jinakA zarIra hai| isake mukhya do bheda haiM-(a) sAdhAraNa (anantakAya)-jamIkanda-AlU, gAjara, pyAja, lahasuna, mUlI, adaraka Adi kanda jAti kI vnspti| (ba) pratyeka vanaspati-vividha prakAra ke phUla, phala, vRkSa, pattiyA~ aadi| yaha saba ekendriya tathA sthAvarakAya haiN| 5. Vanaspati-kaya-The plant-bodied beings. These have two classes-- (a) Sadharan (anant-kaya), which includes roots like potato, carrot, onion, garlic, radish, ginger, etc. and (b) Pratyekvanaspati, which includes various flowers, fruits, trees, leaves, etc. __ ye ekendriya jIva jaba taka apane mUla se saMlagna hote haiM, sajIva hote haiN| mUla se alaga hone para dhIre-dhIre nirjIva ho jAte haiN| (adhyayana 4, sUtra 4) All these are one-sensed and stationary life forms. They have life as long as they are joined to their source or root. Once they are separated they slowly become lifeless. (Chapter 4, verse 4) PAALARIAH GRAT GRAMMA

Page #95
*VERTREK + + ELABORATION: (4) Satth-weapon; that which hits or destroys is called a weapon. At the micro level, a mere mixing of two types of organisms is fatal for them. Annatth Satth Parinaenam means that as long as it does not come in contact with a weapon or other fatal thing, such a cluster of living organisms is a living thing. The moment such contact is made, it becomes non-living. There are three types of weapons-(1) Swakaya-of the same type. For example, if one type of sand is mixed with another type of sand, it is fatal for organisms in both. (2) Parkaya-of different types. For example, if water is mixed with sand it is fatal for organisms in both. (3) Ubhayakaya-of mixed types. For example, if a mixture of water and one type of sand is mixed with another type of sand it is fatal for organisms in both. Aneg jiva pudhosatta-Micro-organisms cannot be normally seen or felt. What is visible is the clustered gross form like a lump of sand, a rock, a mountain, a pond, a river, embers, flame, wind, tree, large vegetables, etc. These visible forms are made up of an aggregate of numerous micro-organisms. That is why these visible things are called the clusters (pind) of numerous independently existing living beings. (Dashavaikalik commentary by Acharya Shri Atmaram ji M.) 5. AU cittamaMtamakkhAyA aNegajIvA puDhosattA annattha satthapariNaeNaM / jaba taka zastra dvArA pariNata na ho jAya taba taka ap athavA jala ko cittavAn yA sajIva kahA gayA hai aura vaha aise aneka jIvoM kA Azraya bhI hai, jina sabakA svatantra astittva hai // 5 // 5. As long as it is not violated by a weapon, water is said to be conscious or living, and it is also teeming with numerous living organisms having independent existence. caturtha adhyayana : SaDjIvanikA Fourth Chapter: Shadjeevanika md llh For Private Personal Use Only 49 CHILL 1 PETITE

Page #96
6. teU cittamaMtamakkhAyA aNegajIvA puDhosattA annattha stthprinnennN| jaba taka zastra dvArA pariNata na ho jAye taba taka tejas athavA agni ko cittavAn yA sajIva kahA gayA hai aura vaha aise aneka jIvoM vAlA hai jina sabakA apanA svatantra astittva hai||6|| 6. As long as it is not violated by a weapon fire is said to be conscious or living, and it is also teeming with numerous living organisms having independent existence. 7. vAU cittamaMtamakkhAyA aNegajIvA puDhosattA annattha stthprinnennN| jaba taka zastra dvArA pariNata na ho jAye taba taka vAyu ko cittavAn yA sajIva kahA gayA hai aura vaha aise aneka jIvoM vAlA hai jinakA apanA svatantra astittva hai||7|| 7. As long as it is not violated by a weapon air is said to be conscious or living, and it is also teeming with numerous living organisms having independent existence. 8. vaNassaI cittamaMtamakkhAyA aNegajIvA puDhosattA annattha sattha- 11 pariNaeNaM, taM jahA-aggabIyA mUlabIyA porabIyA khaMdhabIyA bIyaruhA saMmucchimA tnnlyaa| vaNassaikAiyA sabIyA cittamaMtamakkhAyA aNegajIvA puDhosattA annattha stth-prinnennN| java taka zastra dvArA pariNata na ho jAya taba taka vanaspati ko cittavAn yA sajIva kahA gayA hai aura vaha aise aneka jIvoM vAlI hai jinakA apanA svatantra astittva hai| ye nimna prakAra kI hotI haiM-agra-bIja, mUla-bIja, parva-bIja, skandha-bIja, vIja-rUha, sammUrchima, tRNa aura ltaa| * je foto - 50 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #97
BILList AMMARIWWM jaba taka zastra dvArA pariNata na ho jAyeM taba taka mUla se bIja taka sabhI vanaspatikAyikoM ko cittavAna (sacitta) kahA gayA hai aura vaha aise aneka jIvoM vAle haiM jinakA svatantra astittva hai| (ye pA~cauM sthAvara jIva haiN| ina pA~ca prakAra ke sthAvara ekendriya jIvoM kA digdarzana citra kramAMka 5 meM dekheN|)||8|| ___8. As long as it is not violated by a weapon, a plant is said to be conscious or living and it is also teeming with numerous living organisms having independent existence. They are of these types--agra-beej, mool-beej, paru-beej, skandh-beej, beej. rooh, sammoorchim, trin and lata. As long as they are not violated by a weapon, all sections of all these plant-bodied organisms are said to be conscious or living, and they are also teeming with numerous living organisms having independent existence. (These five types of organism come under the classification of immobile beings. (illustration No. 5) vizeSArtha : __sUtra 8. aggabIyA-agra-bIja Adi utpatti kI bhinnatA ke AdhAra para vanaspati ke bhinna-bhinna bheda batAye gaye haiM, jaise agra-bIja-sire para bIja vaalaa| mUla-bIja-jinakA mUla bIja ho, jaise-kanda aadi| parva-bIja-jinakI gA~Tha (porA) bIja ho, jaise-ikssu| skaMdha-bIjajinakA skaMdha hI bIja hai, jaise-thUhara, kapittha (kaiNth)| bIja-rUha-jo bIja rUpa meM hI utpanna hote haiM, jaise-gehU~, dhAnya aadi| sammUrchima-jo binA bIja ke hI kevala pRthvI-pAnI Adi ke kAraNa utpanna ho jAte haiN| tRNa-ghAsa, dUva aadi| sabIyA-sabIja-zabda se vanaspati ke 10 prakAra samajhanA cAhie, jaise-mUla, kanda, skandha, tvacA, zAkhA, pravAla, patra, puSpa, phala aura biij| ELABORATION: (8) Agga-beeya-A classification of plant life has been made according to variations in the source of growth--Those which grow when the tip is planted (agra-beej), the root-bulb is planted like potatoes (mool-beej), the knot is planted like sugar-cane (parv-beej), the branch is planted like roses (skandh-beej), the seed is planted CN caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika 51

Page #98
AAAAERO 402 - 86 CERE like wheat (beej-rooh), those which grow without a specific source or things like plankton (sammoorchim), grass (trin), and creepers (lata). Sabeeya-all sections of a plant-bodied organism-root, bulb, trunk, skin, branch, sprout, leaf, flower, fruit and seed. sa jIvoM kA svarUpa 9. se je puNa ime aNege bahave tasA pANA / taM jahA - aMDayA poyayA jarAuyA rasayA saMseimA saMmucchimA ubbhiyA uvavAiyA / siM kesiMci pANANaM abhikkataM paDikkataM saMkuciyaM pasAriyaM ruyaM taM tasiyaM palAiyaM Agai-gaivinnAyA je ya kIDapayaMgA, jAya kuMthupipIliyA, savve beiMdiyA savve teiMdiyA savve cauriMdiyA savve paMciMdiyA savve tirikkhajoNiyA savve neraiyA savve maNuyA savve devA savve pANA paramAhammiyA eso khalu chaTTo jIvanikAo tasakAo ttipaccaI | inake atirikta jo aneka trasa prANI haiM ve isa prakAra haiM- aNDaja, potaja, jarAyuja, rasaja, saMsvedaja, sammUrchanaja, udbhija tathA aupapAtika / ye saba chaThe jIvanikAya meM Ate haiN| jina kinhIM prANiyoM meM Agati (AnA) tathA gati ( jAnA) kI dyotaka kriyAe~ haiM, jaise-Age jAnA, pIche AnA, saMkucita honA, zabda karanA, phailanA, idhara-udhara honA, bhayabhIta honA tathA daur3anA - bhAganA Adi ve sabhI sa prANI, jo kITa, pataMga, kuMthu, pipIlikA Adi sabhI do indriya vAle, sabhI tIna indriya vAle, sabhI cAra indriya vAle, sabhI pA~ca indriya vAle, sabhI tiryak yoni, sabhI nairayika, sabhI manuSya, sabhI deva, uparokta sabhI prANI parama dhArmika arthAt parama sukha ke icchuka haiN| ( trasa jIvoM ke anekAneka bhedoM kA paricaya citra kramAMka 6 meM par3hie ) isa chaThe jIvanikAya ko sakAya kahA jAtA hai // 9 // 52 BIBLE Zhu zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra For Private Personal Use Only

Page #99
af prdh sn to

Page #100
citra paricaya :6 Illustration No. 6 SaDjIvakAya : (ba) dvIndriya se paMcendriya jIva (jasa) SIX LIFE-FORMS : (B) THE MOBILE OR TWO TO FIVE SENSED BEINGS 1. dvIndriya-sparza evaM rasa indriya vAle jIva, jaise--sIpa, zaMkha, ghoMghe, alasiyA aadi| 1. Dvindriya or two-sensed beings-having the senses of touch and taste; viz. various shell-bearing life forms. 2. trIndriya-sparza, rasa, ghrANa indriya vAle jIva, jaise-cIMTI, makor3A, kAnakhajUrA, khaTamala aadi| 2. Trindriya or three-sensed beings-having the senses of ___touch, taste and smell; viz. ant, leech, bug, etc. 3. caturindriya-pichalI tIna va cakSu indriya pAne vAle jIva, jaise-makar3I, macchara, pataMgA, bicchU, TiDDA aadi| inako vikalendriya bhI kahate haiN| 3. Chaturindriya or four-sensed beings-having the senses of touch, taste, smell, and vision; viz. spider, mosquito, moth, scorpion, locust, etc. These three classes are also called Vikalendriya or beings with inadequate senses. ___4. paMcendriya-pichalI cAra va zrotra indriya pAne vAle jiiv| inake aneka bheda haiM-(I) tiryaMca(a) jalacara-machalI, magaramaccha, meMDhaka, kachuA aadi| (ba) sthalacara tiryaca-sA~pa, nevalA, chipakalI, billI, baMdara, gAya, siMha aadi| (sa) khecara-mora, haMsa, cir3iyA, camagAdar3a aadi| (II) deva-bhavanapati Adi cAra prakAra ke dev| (III) maanv| (IV) nArakI jiiv| (adhyayana 4, sUtra 5) ___4. Panchendriya or five-sensed beings-having the senses of touch, taste, smell, vision, and hearing. There are many classes of these--(I) Tiryanch or animals-(a) aquatic animals like the fish, crocodile, frog, turtle, etc.; (b) land animals like the snake, mongoose, lizard, car, monkey, cow, lion, etc.; and (c) birds like the pea-cock, swan, house-sparrow, bat, etc. (II) Devor divine beings-beings that live in the heavens. These include the four classes of gods including bhavan-pati. (III) Manav or human beings. (IV) Naraki or the hell-beings. (Chapter 4, verse 5) 1t

Page #101
AMRIDIOWN THE MOBILE BEINGS 9. Besides these, there are numerous mobile beings, such as-andaj, potaj, jarayuj, rasaj, samsvedaj, sammoorchanaj, udbhij and aupapatik. Any living organism that has evident movement like forward movement, backward movement, squeezing, producing sound, expanding, turning, flinching, running, jumping, etc. is a mobile being. __Starting from insects, moths, worms and ants, all these beings having two, three, four or five senses, all animals, hell beings, human beings and gods, are religious (that is, desirous of bliss). (illustration No.6) All beings of this sixth type are called mobile beings. vizeSArtha : sUtra 9. bahave tasApANA-trasa prANI aneka prakAra ke batAye haiN| trasa ke do bheda haiM(1) labdhi trasa-jo abhiprAyapUrvaka gati karate haiM, ve labdhi trasa haiM, jaise-dvIndriya se lekara paMcendriya taka ke praannii| (2) gati trasa-jo sirpha gati karane ke kAraNa hI trasa kahe jAte haiM, jaise-agni, vaayu| basa prANiyoM ke vividha bheda-(1) aNDaja-aNDoM se paidA hone vAle, jaise-mora aadi| (2) potaja-jo zizu rUpa meM hI utpanna hote haiM, jaise-hAthI aadi| (3) jarAyuja-janma ke samaya jina para jarAyu (jhillI) lipaTI rahatI hai, jaise-gAya, bhaiMsa aadi| (4) rasaja-chAcha, dahI Adi rasoM se utpanna hone vAle jiiv| (5) saMsvedaja-pasIne se utpanna hone vAle, jaise-jUM aadi| (6) samUrchanaja-mAtA-pitA ke saMyoga ke binA-bAharI vAtAvaraNa ke prabhAva va saMyoga se utpanna hone vAle. jaise-cIMTI, makkhI, macchara aadi| ekendriya se caturindriya taka ke sabhI jIva sammUrchima hI hote haiN| paMcendriya jIvoM ke do prakAra haiM-sammUrchima aura garbhaja (garbha se janma lene vAle samanaska jiiv)| (7) ubbhiyA-udbhija-pRthvI ko bhedakara utpanna hone vAle, jaise-pataMgA aadi| (8) uvavAiyA-aupapAtika-akasmAt utpanna hone vAle, jaise-devatA aura nArakIya jiiv| inake mAtA-pitA nahIM hote isalie inheM garbhaja bhI nahIM kaha sakate aura inake mana hotA hai, isalie ye sammUrchima bhI nahIM haiN| isI kAraNa inheM aupapAtika-akasmAt utpanna hone vAle kahA hai| SUMMPA 1 catartha adhyayana :SaDjIvanikA Fourth Chapter : Shadjeevanika ja COM

Page #102
NIROIN E SaDjIvanikAya ke kula 563 bheda hote haiN| citra saMkhyA 5-6 meM jIvoM ke bhinna-bhinna bhedoM - ko citroM dvArA darzAyA gayA hai| ELABORATION: (9) Bahave tasapana--Numerous classes of mobile beings. There are many different systems of classification of mobile beings. Besides the above mentioned, two more are noted here-Based on movement-(1) Labdhi tras, or having voluntary movement (this includes all above mentioned beings of the animal world). (2) Gati tras, or having involuntary movement like fire and air. ____Based on birth-(1) Andaj, or born from an egg, as are birds, reptiles, etc. (2) Potaj or born as fully formed infants, as are elephants. (3) Jarayuj, or placental, such as man. (4) Rasaj or born out of liquids. (5) Samsvedaj, or born out of sweat. (6) Sammoorchanaj, or produced from asexual origin. (7) Udbhij, or those that burst out of the earth when born. (8) Aupapatik, or born suddenly like the hell beings and gods. ___It is mentioned that there are 563 different classifications of living beings. (illustrations 5 and 6) 10. iccesiM chaNhaM jIvanikAyANaM neva sayaM daMDa samAraMbhijjA nevannehiM daMDaM samAraMbhAvijjA daMDaM samAraMbhaMte vi anne na smnnujaannijjaa| ___ jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM na karemi na || kAravemi karataM pi annaM na smnnujaannaami| tassa bhaMte ! paDikkamAmi nindAmi garihAmi appANaM vosiraami| - ina chahoM jIvanikAyoM ke prati daNDa-samAraMbha arthAt pIr3A kaSTa pahu~cAne kI kriyA na to svayaM karanI cAhie, na karAnI cAhie aura na karane vAle kA anumodana karanA caahie| samasta jIvana paryanta maiM tIna karaNa-mana se, vacana se, kAyA se tathA tIna ra yoga-karanA, karAnA va anumodana karanA-se daNDa-samArambha nahIM kruuNgaa| zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra nition ALLUMw PAR

Page #103
(M)SISISISISS Wan NABALI bhaMte ! maiM atIta meM kiye daNDa samArambha kA pratikramaNa karatA hU~, AtmasAkSI se usakI nindA karatA hU~, usakI garhA karatA hU~ aura AtmA dvArA vaisI pravRtti kA tyAga karatA huuN| arthAt svayaM ko usa pApa pravRtti se pRthak karatA hU~ // 10 // 10. One should not indulge in, induce others to do, or approve of any act of harming any of these six life forms. For my entire life I shall not indulge in harming through three karans (meaning - mind, speech, and body) and three yogas (meaning-doing, inducing others to do, and approving of the deed). Bhante! I critically review any such harm done in the past, denounce it, censure it, and earnestly desist from indulging in it. vizeSArtha : sUtra 10. daMDaM samAraMbhejja - daMDa samAraMbha - sAmAnya dRSTi meM daNDa ke kaI artha hote haiM, jaise - kisI kA nigraha yA damana karanA / baMdhana, kleza, prANa-haraNa, dhana-haraNa Adi sabhI daNDa zabda meM paribhASita hote haiM / kintu ahiMsA ke kSetra meM daNDa kA artha bahuta vyApaka hai| mana-vacana-kAyA kI vaha pravRtti jo kisI jIva ko duHkha yA paritApa utpanna karatI ho - daNDa hai / isI kAraNa mana ko, vacana ko, kAyA ko bhI daNDa kahA gayA hai| ukta prakAra kI pravRtti karanA daNDa samArambha kahalAtA hai| tivihaM tiviheNa-tIna karaNa tIna yoga karanA, karAnA aura usakA anumodana karanA ye tIna karaNa arthAt sAdhana haiN| mana-vacana-kAya ye tIna yoga (vidhi) haiN| koI mana, vacana, kAyA ko tIna karaNa karanA, karAnA, anumodana karane ko yoga kahate haiM / nindA-garhA-ajJAnabhAva se kiye pApoM ke prati pazcAttApa glAni anubhava karanA tathA AtmAlocana karanA nindA hai| dUsaroM ke samakSa Atma-nindA karanA garhA hai / ( AcArya haribhadra ke kathanAnusAra AtmasAkSikI nindA, parasAkSikI garhA) agastyasiMha cUrNi ke anusAra - bhaviSya meM pApa na karane kA saMkalpa karanA gardA hai| ELABORATION: (10) Dand samarambhejja-Dand means to inflict punishment; to harm. The general meaning of this term includes: caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika Zhu For Private Personal Use Only 55

Page #104
putting someone into bondage, or depriving someone of his wealth, life etc. But in the context of ahimsa, it acquires a very wide range of meanings. Any activity of mind, body, or speech that causes any pain or misery to any being is called dand. That is why the three means of action-namely, mind, body and speech-are also known as dand. The full statement means indulgence in these activities. ___Tiviham tivihena-Three karans or mean of action (mind, speech and body) and three yogas or methods (doing, inducing, and approving). In some sources the meanings are changed. Ninda-garha--self-criticism is ninda and self-denunciation before others is garha (commentary by Acharya Haribhadra Suri). To resolve not to commit sins in future is garha (Agastya Simha Churni). paMcamahAvrata 11. paDhame bhaMte ! mahavvae pANAivAyAo vermnnN| savvaM bhaMte ! pANAivAyaM paccakkhAmi-se suhumaM vA bAyaraM vA tasaM vA thAvaraM vA, neva sayaM pANe aivAijjA nevannehiM pANe aivAyAvijjA pANe IN aivAyaMte vi anne na samaNujANAmi jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karemi na kAravemi karataM pi annaM na smnnujaannaami| tassa bhaMte ! paDikkamAmi niMdAmi garihAmi appANaM vosiraami| paDhame bhaMte ! mahavvae uvaTThiomi savvAo pANAivAyAo vermnnN| bhante ! prathama mahAvrata meM prANAtipAta se viramaNa (nivRtti) kiyA jAtA hai| bhante ! maiM sarva prANAtipAta kA pratyAkhyAna (tyAga) karatA huuN| sUkSma yA sthUla athavA trasa yA sthAvara Adi sabhI jIvoM ke prANoM kA atipAta (ghAta) na maiM svayaM karU~gA, na kisI anya se karAU~gA aura na kisI ke dvArA kiye jAne kA anumodana kruuNgaa| maiM tIna karaNa va tIna yoga se isa mahAvrata kA pAlana kruuNgaa| zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra AP sAdhaAM

Page #105
HINDIDWANI __ bhante ! maiM atIta meM kiye prANAtipAta kA pratikramaNa karatA hU~, usakI nindA karatA hU~, usakI gardA karatA hU~ aura AtmasAkSI se vaisI pravRtti kA tyAga karatA | 2 bhante ! maiM pahale mahAvrata meM upasthita huA huuN| isameM sarva prANAtipAta kI virati-nivRtti hotI hai||11|| FIVE GREAT VOWS ____11. Bhante! The first mahavrat or great-vow is abstinence from causing any injury to any or all living beings. Bhante! I hereby abstain from causing any injury to any or all living beings. I will never cause injury to any minute or gross, mobile or immobile, living beings; neither will I induce others to do so, or approve of others doing so. I will observe this great vow through three means and three methods. Bhante! I critically review any such injury done in the past, denounce it, censure it, and earnestly desist from indulging in it. Bhante! I have now taken the first great-vow in which one abstains from causing any injury to any or all living beings. vizeSArtha : sUtra 11. sUkSma-bAdara-jisa jIva kI zarIra avagAhanA atialpa hotI hai tathA sAmAnya rUpa meM dikhAI nahIM dete, vaha sUkSma jIva kahalAtA hai| jaise-kuMthuvA aadi| jinakI avagAhanA bar3I hotI hai ve bAdara kahalAte haiM, jaise-gAya aadi| sUkSma ke do bheda haiM-(ka) sUkSma trasa-kuMthuA aadi| (kha) sUkSma sthAvara-sAdhAraNa vanaspati aadi| bAdara ke bhI do bheda haiM-(ka) bAdara trasa-gAya, bakarI aadi| (kha) bAdara sthAvarapRthvI aadi| (hAribhadrIya TIkA, pR. 146) ELABORATION: . (11) Sukshm-badar-minute and * gross. Each of these categories includes two further divisions--minute mobile beings caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika 57

Page #106
(AMLILIVO (HRISM and minute immobile beings, and gross mobile beings and gross immobile beings. (commentary by Acharya Haribhadra Suri, page 146) 12. ahAvare ducce bhaMte ! mahavvae musAvAyAo vermnnN| __ savvaM bhaMte ! musAvAyaM paccakkhAmi-se kohA vA lohA vA bhayA vA hAsA vA, neva sayaM musaM vaijjA nevannehiM musaM vAyAvijjA musaM vayaMte vi anne na samaNujANAmi jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karemi na kAravemi karataM pi annaM na smnnujaannaami| ___ tassa bhaMte ! paDikkamAmi niMdAmi garihAmi appANaM vosiraami| ducce bhaMte ! mahavvae uvaDhiomi savvAo musAvAyAo vermnnN| bhante ! isake pazcAt dUsare mahAvrata meM mRSAvAda (asatya bhASaNa) kI viratinivRtti kI jAtI hai bhante ! maiM sarva mRSAvAda kA pratyAkhyAna karatA huuN| krodha ke vaza hokara, lobha ke vaza hokara, bhaya ke vaza, tathA hAsya ke vaza se maiM svayaM asatya nahIM bolUMgA, anya se asatya nahIM bulavAU~gA aura asatya bolane vAloM kA anumodana nahIM kruuNgaa| maiM sampUrNa jIvana paryanta tIna karaNa aura tIna yoga se isa satya mahAvrata kA pAlana kruuNgaa| arthAt maiM jIvana paryanta asatya bhASaNa mana, vacana, kAyA se na LR karU~gA, na karAU~gA, na karane vAle kA anumodana kruuNgaa| ___ bhante ! maiM atIta meM kie mRSAvAda kA pratikramaNa karatA hU~, usakI nindA | karatA hU~, usakI gardA karatA hU~ aura AtmA dvArA vaisI pravRtti kA tyAga karatA huuN| ___ bhante ! maiM dUsare mahAvrata meM upasthita huA huuN| isameM sarva mRSAvAda kI virati hotI hai||12|| ___12. Bhante! After this, the second great-vow is abstinence from lying. Bhante! I hereby abstain completely from lying. Under the influence of anger, greed, fear or gaiety I will never tell a lie; 58 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Gyawww

Page #107
neither will I induce others to do so or approve of others doing $0. All my life I will observe this great .vow through three means and three methods. In other words, throughout my life I will, through mind, speech or body, neither do, induce others to do or approve of others doing such an act of lying. Bhante! I critically review any such lying done in the past, denounce it, censure it and earnestly desist from indulging in it. Bhante! I have now taken the second great-vow in which one abstains completely from lying. 13. ahAvare tacce bhaMte ! mahavvae adinnAdANAo vermnnN| savvaM bhaMte ! adinnAdANaM paccakkhAmi-se gAme vA nagare vA raNNe vA appaM vA bahuM vA aNuM vA thUlaM vA cittamaMtaM vA acittamaMtaM vA, neva sayaM adinnaM giNhijjA nevannehiM adinnaM giNhAvejjA adinnaM giNhate vi anne na samaNujANAmi, jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karemi na kAravemi karataM pi annaM na smnnujaannaami| tassa bhaMte ! paDikkamAmi niMdAmi garihAmi appANaM vosiraami| tacce bhaMte ! mahavvae uvaDhiomi savvAo adinnAdANAo vermnnN| - bhante ! isake pazcAt tIsare mahAvrata meM adattAdAna (binA diyA lenA) kI | virati hotI hai| bhante ! maiM sarva adattAdAna kA pratyAkhyAna karatA huuN| gA~va meM, nagara meM yA araNya meM, kahIM bhI alpa yA bahuta, sUkSma yA sthUla, sacitta yA acitta kisI bhI adatta vastu ko svayaM grahaNa nahIM karU~gA, anya dvArA adatta vastu ko grahaNa nahIM karavAU~gA aura adatta vastu grahaNa karane vAloM kA anumodana nahIM kruuNgaa| maiM samasta jIvana paryanta tIna karaNa aura tIna yoga se isakA pAlana kruuNgaa| arthAt maiM jIvana paryanta adattAdAna grahaNa kI kriyA mana, vacana, kAyA se na karU~gA, na karAU~gA, na karane vAle kA anumodana kruuNgaa| caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika 6 ASST.. Admin LADMP)

Page #108
SAAAAA bhante ! maiM atIta meM kiye adattAdAna grahaNa kA pratikramaNa karatA hU~, usakI nindA karatA hU~, usakI garhA karatA hU~ aura AtmA dvArA vaisI pravRtti kA tyAga karatA huuN| kA bhante ! maiM tIsare mahAvrata meM upasthita huA huuN| isameM sarva adattAdAna kI virati hotI hai // 13 // 13. Bhante! After this, the third great-vow is abstinence from taking what is not given. Bhante! I hereby abstain completely from taking what is not given. Wherever I am, in a village, city or forest; whether of the object is less or more minute or gross, living or non-living; I will not take what is not given; neither will I induce others to do so or approve of others doing so. All my life I will observe this great vow through three means and three methods. In other words, throughout my life I will, through mind, speech or body, neither do, induce others to do or approve of others doing such an act of taking what is not given. Bhante! I critically review any such act of taking what is not given that I have done in the past, denounce it, censure it and earnestly desist from indulging in it. Bhante! I have now taken the third great-vow in which one abstains from taking what is not given. 14. ahAvare cautthe bhante ! mahavvae mehuNAo veramaNaM / savvaM bhaMte ! mehuNaM paccakkhAmi - se divvaM vA mANusa vA tirikkhajoNiyaM vA, neva sayaM mehuNaM sevijjA nevannehiM mehuNaM sevAvijjA mehuNaM sevate vi anne na samaNujANAmi, jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM na karemi na kAravemi karaMtaM pi annaM na samaNujANAmi / tassa bhaMte ! paDikkamAmi niMdAmi garihAmi appANaM vosirAmi / 60 OF For Private zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Personal Use Only ghola DLLETI

Page #109
AMIRIDIA) MWan OAD ghautthe bhaMte ! mahavvae uvaDhiomi savvAo mehuNAo vermnnN| bhente ! isake pazcAt cauthe mahAvrata meM maithuna kI virati hotI hai| bhante ! maiM sarva maithuna kriyA kA pratyAkhyAna karatA huuN| divya (deva sambandhI), 7 mAnuSika (manuSya sambandhI) aura tiryaMca sambandhI sabhI prakAra ke maithuna kA maiM svayaM sevana nahIM karU~gA, anya se maithuna kA sevana nahIM karAU~gA aura maithuna kA sevana karane vAle kA anumodana nahIM kruuNgaa| maiM samasta jIvana paryanta tIna karaNa aura tIna yoga se isakA pAlana kruuNgaa| arthAt maiM jIvana paryanta maithuna kriyA mana, vacana, kAyA se na karU~gA, na karAU~gA, na karane vAle kA anumodana kruuNgaa| bhante ! maiM atIta meM kiye maithuna sevana kA pratikramaNa karatA hU~, usakI nindA karatA hU~, usakI gardA karatA hU~ aura AtmA dvArA vaisI pravRtti kA tyAga karatA bhante ! maiM cauthe mahAvrata meM upasthita huA huuN| isameM sarva maithuna kI virati hotI hai|||14|| 14. Bhante! After this, the fourth great-vow is abstinence from sexual intercourse. Bharite! I hereby abstain completely from sexual intercourse. I will not indulge in the act of sexual intercourse with any being, divine, human or animal; neither will I induce others to do so or approve of others doing so. All my life I will observe this great vow through three means and three methods. In other words, throughout my life I will, through mind, speech or body, neither do, induce others to do or approve of others doing such an act of sexual intercourse. Bhante! I critically review any such act of sexual intercourse done in the past, denounce it, censure it and earnestly desist from indulging in it. caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika RA AUTTube SuM FCITIER

Page #110
OM Bhante! I have now taken the fourth great-vow in which one completely abstains from sexual intercourse. 15. ahAvare paMcame bhaMte ! mahavvae pariggahAo vermnnN| __savvaM bhaMte ! pariggahaM pcckkhaami| se gAme vA nagare vA raNNe vA' appaM vA bahuM vA aNuM vA thUlaM vA cittamaMtaM vA acittamaMtaM vA, neva sayaM pariggahaM parigeNhijjA nevannehiM pariggahaM parigiNhAvejjA pariggahaM parigiNhate vi anne na samaNujANAmi, jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karemi na kAravemi karataM pi annaM na smnnujaannaami| tassa bhaMte ! paDikkamAmi niMdAmi garihAmi appANaM vosiraami| paMcame bhaMte ! mahavvae uvaDiomi savvAo pariggahAo vermnnN| bhante ! isake pazcAt pA~caveM mahAvrata meM parigraha kI virati hotI hai| bhante ! maiM sarva parigraha kA pratyAkhyAna karatA huuN| gA~va meM, nagara meM yA araNya meM, alpa yA bahuta, sUkSma yA sthUla, sacitta yA acitta kisI bhI parigraha kA grahaNa svayaM nahIM karU~gA, anya dvArA parigraha kA grahaNa nahIM karavAU~gA aura parigraha grahaNa karane vAloM kA anumodana nahIM kruuNgaa| maiM samasta jIvana paryanta tIna karaNa aura tIna yoga se isakA pAlana kruuNgaa| arthAt maiM jIvana paryanta parigraha grahaNa mana, vacana, kAyA se na karU~gA, na karAU~gA, na karane vAle kA anumodana kruuNgaa| bhante ! maiM atIta meM kiye parigraha kA pratikramaNa karatA hU~, usakI nindA karatA hU~, usakI gardA karatA hU~ aura AtmA dvArA vaisI pravRtti kA tyAga karatA ___ bhante ! maiM pA~caveM mahAvrata meM upasthita huA huuN| isameM sarva parigraha kI virati hotI hai||15|| ___15. Bhante! After this, the fifth great-vow is abstinence from keeping any possession. 1. kucha pratiyoM meM yaha pATha adhika hai| 62 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra Bio GODITURA Gwwwww IP

Page #111
CILPHm Gurum Bhante! I hereby abstain completely from keeping any possession. Wherever I am, in a village, city or forest; whether the object less or more, minute or gross, living or non-living; I will not keep any possession; neither will I induce others to do so, or approve of others doing so. All my life I will observe this great vow through three means and three methods. In other words, throughout my life I will, through mind, speech and body, neither do, induce others to do or approve of others doing such an act of keeping any possession. Bhante! I critically review any such act of keeping any possession done in the past, denounce it, censure it and earnestly desist from indulging in it. Bhante! I have now taken the fifth great-vow in which one completely abstains from keeping any possession. 16. ahAyare chaThe bhaMte ! vae rAibhoyaNAo vermnnN| savvaM bhaMte ! rAibhoyaNaM paccakkhAmi-se asaNaM vA pANaM vA khAimaM vA sAimaM vA, neva sayaM rAI bhuMjijjA nevannehiM rAiM bhuMjAvijjA rAiM bhuMjate vi anne na samaNujANAmi jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karemi na kAravemi karataM pi annaM na smnnujaannaami| tassa bhaMte ! paDikkamAmi nindAmi garihAmi appANaM vosiraami| chaThe bhaMte ! vae uvaDhiomi savvAo rAIbhoyaNAo vermnnN| bhante ! isake pazcAt chaThe vrata meM rAtri-bhojana kI virati hotI hai| F bhante ! maiM sarva prakAra ke rAtri-bhojana kA pratyAkhyAna karatA huuN| rAtri meM koI bhI azana, pAna, khAdya va svAdya vastu maiM svayaM nahIM khAU~gA, anyoM ko nahIM So khilAU~gA aura khAne vAloM kA anumodana nahIM kruuNgaa| yaha maiM samasta jIvana paryanta ra tIna karaNa aura tIna yoga se pAlana kruuNgaa| arthAt maiM jIvana paryanta rAtri-bhojana mana, vacana, kAyA se na karU~gA, na karAU~gA, na karane vAle kA anumodana kruuNgaa| caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika THILITIT ANUSHMAN wwwwwww

Page #112
C.IITTIS Gumawww bhante ! maiM atIta meM kiye rAtri-bhojana kA pratikramaNa karatA hU~, usakI nindA karatA hU~, usakI gardA karatA hU~ aura AtmA dvArA vaisI pravRtti kA tyAga karatA ___ bhante ! maiM chaThe vrata meM upasthita huA huuN| isameM sarva rAtri-bhojana kI virati hotI hai|||16|| 16. Bhante! After this, the sixth vow is abstinence from eating during the night. ___Bhante! I hereby abstain completely from eating at night. I will not indulge in the act of eating during the night, whether it be ashan, paan, khadya or svadya; neither will I induce others to do so or approve of others doing so. All my life I will observe this great vow through three means and three methods. In other words, throughout my life I will, through mind, speech or body, neither do, induce others to do or approve of others doing such act of eating during the night. Bhante! I critically review any such act of eating during the night done in the past, denounce it, censure it and earnestly desist from indulging in it. Bhante! I have now taken the sixth vow in which one completely abstains from eating during the night. vizeSArtha : sUtra 16. rAtri-bhojana viramaNa vrata-pA~ca mahAvrata kA kathana karane ke bAda chaThe rAtribhojana viramaNa vrata ko mahAvratoM se bhinna batAne kA kAraNa yaha hai ki pA~ca mahAvrata mUla guNa haiN| rAtri-bhojana viramaNa unakI rakSA meM sahAyaka hone se uttaraguNa mAnakara use chaThA vrata kaha diyA hai| vaise rAtri-bhojana kA prAyazcitta bhI utanA hI kaThora hai jitanA maithuna sevana kaa| rAtri-bhojana karane vAlA zramaNa ahiMsA mahAvrata kA bhaMga karatA hai tathA rAta meM AhAra saMgraha karake aparigraha mahAvrata kA bhI bhaMga karatA hai ataH isakA mahAvratoM ke samAna hI mahattva hai| (vistAra ke lie dekho dasaveAliyaM yuvAcArya mahAprajJa, adhyayana 4 ke TippaNa, pR. 143-144) 64 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #113
azana-bhUkha miTAne ke lie jisa vastu kA bhojana kiyA jAya vaha azana hai, jaise-gehU~, aram, 3tfal pAna-jo pIyA jAya, jaise-drAkSA kA jala aadi| gra- Cry Hry, hey, HTC Bufal Fella-frucht Fala Perel Hiru, Haizem, sid, salut ELABORATION: (16) The vow of abstaining from eating during the nightAfter mentioning the five great vows, the reason for mentioning this separately is this--The five great vows are the basic virtues, but as abstaining from eating during the night is helpful in observing the great vows, it has been taken as a secondary virtue and has been called the sixth vow. However, the atonement for breaking it is as harsh as that for the fourth great vow. One who eats during the night breaks the first vow, ahimsa, as well as the fifth one, because he stores food. These are the reasons that it is considered as important as the great vows. (Dashavaikalik by Acharya Mahaprajna, page 143-144) Ashan--That which is eaten specifically to satisfy hunger. Staple food like wheat, rice, pulses, etc. Paan--That which is drunk. Water, juice, etc. Khadya--That which is eaten generally. Fruits and other eatables. Svadya--That which is eaten to enjoy its taste. Cardamom, clove, beetle-leaf, etc. For the benefit of the self I accept these five great vows along with the sixth vow of abstaining from eating during night, and commence my itinerant way. 17. icceyAiM paMca mahavvayAiM rAIbhoyaNaveramaNachaTThAiM attahiyaTThiyAe uvasaMpajjittANaM vihraami| KSSSSSoy Lo SS SS SSL caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika

Page #114
Zhu Snigg maiM Atmahita ke hetu ye pA~ca mahAvrata aura rAtri - bhojana virati nAmaka chaThA vrata aMgIkAra kara vihAra karatA hU~ // 17 // 17. For the benefit of the self I accept these five great vows along with the sixth vow of abstaining from eating during night, and commence my itinerant way. pRthvIkAya samAraMbha - viramaNa 18. se bhikkhU vA bhikkhuNI vA saMjaya - viraya-paDihaya-paccakkhAyapAvakamme diA vA rAo vA egao vA parisAgao vA sutte vA jAgaramANe vA - se puDhaviM vA bhittiM vA silaM vA leluM vA sasarakkhaM vA kAyaM, sasarakkhaM vA vatthaM, hattheNa vA pAeNa vA kaTTeNa vA kiliMceNa vA aMguliyAe vA silAgAe vA silAgahattheNa vA, na AlihijjA na vilihijjA na ghaTTijjA na bhiMdijjA annaM na AlihAvijjA na vilihAvijjA na ghaTTAvijjA na bhiMdAvijjA annaM AlihaMtaM vA vilihaMtaM vA ghaTTataM vA bhidaMtaM vA na samaNujANejjA jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM na karemi na kAravemi karaMtaM pi annaM na samaNujANAmi / tassa bhaMte ! paDikkamAmi niMdAmi garihAmi appANaM vosirAmi / aise saMyata, virata, pApakarma-pratihata tathA pApakarma-pratyAkhyAta bhikSu athavA bhikSuNI dina yA rAta meM, ekAnta yA pariSada meM, sote hue yA jAgate hue pRthvI, bhitti (nadI-taTa kI miTTI), zilA, Dhele, sacitta dhUla bharI kAyA, dhUla bhare vastrAdi para, hAtha, pA~va, kATha, khapaccI, aMgulI, salAI, salAI ke gucche Adi se kucha bhI likhe nahIM, chue nahIM, chede nahIM; anyoM se alpAdhika likhAve nahIM, chuAve nahIM, chidavAve nahIM; anyoM dvArA alpAdhika likhe gaye, chue gaye, chede gaye kA anumodana nahIM kre| yaha maiM, samasta jIvana paryanta tIna karaNa aura tIna yoga se pAlana karU~gA / arthAt maiM jIvana paryanta yaha saba mana, vacana, kAyA se na karU~gA, na karAU~gA, na karane vAle kA anumodana karU~gA / zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra NILI 66 aa For Private Personal Use Only

Page #115
Suutiwal Swami bhante ! maiM atIta meM kiye aise pRthvI-samArambha kA pratikramaNa karatA hU~, usakI nindA karatA hU~, usakI gardA karatA hU~ aura AtmA dvArA vaisI pravRtti kA tyAga karatA huuN||18|| ABSTINENCE FROM HARMING : THE EARTH-BODIED BEINGS 18. Such a disciplined, detached (austere), self-absolved (of sins of the past), and abstinent (of sinful activities in future) bhikkhu or bhikkhuni (male or female ascetic) during the day or the night, alone or in a crowd, while awake or asleep should not write on, touch, or pierce earth, beach-sand, rock, a lump of LE sand, a body covered with sachit dust, clothes covered with dust, etc. with hand, foot, wood, wood-splinter, finger, needle, a bunch of needles, etc.; neither should he or she induce others to do so or approve of others doing so to a lesser or greater degree. All my life I will observe this great vow through three means and three methods. In other words, throughout my life I will, through mind, speech or body, neither do so, induce others to do so or approve of others doing so. Bhante! I critically review any such act of harming the earth bodied beings done in the past, denounce it, censure it, and earnestly desist from indulging in it. vizeSArtha : ___ sUtra 18. saMjaya-viraya-paDihaya-paccAkhAya pApakarmo-yahA~ cAra zabdoM kA prayoga mahAvrata grahaNa kI saMpUrNa prakriyA kA bhAva spaSTa karate haiN| jaise mahAvrata grahaNa kI vidhi meM tIna krama haiM-(1) atIta meM kiye pApoM kA pratikrama, (2) bhaviSya ke pApoM kA pratyAkhyAna, (3) vartamAna meM pApa na karane kI prtijnyaa| ___atIta meM kiye pApoM se jo nindA-gardA dvArA nivRtta ho cukA hai-unako raoNka cukA hai, vaha HUA pratihata paapkrmaa| jo bhaviSya meM pApa karane kA sarvathA parityAga kara cUkA hai vaha pratyAkhyAta paapkrm| jo vartamAna meM 17 prakAra ke saMyama meM sthira hai vaha saMyata tathA 12 prakAra kI tapaHsAdhanA meM nirata hai vaha rata athavA pApa se dUra virt| (jinadAsa cUrNi, pR. 87) caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika 67 E GCIDITITLIDR ayuruwww

Page #116
ai.99 ELABORATION: (18) Sanjaya-viraya-padihaya-pachchakhaya pavakamme--This combination of four words conveys the complete process of accepting the great vows. This process has three marked Pron stages-to atone for the sins committed in the past (one), to resolve KKA not to commit sin in the present (two), and in future (three). Sanjaya-to be firm in the prescribed 17 types of disciplines, viraya--to be detached from sin and engage in twelve types of austerities, padihaya--to become absolved from the sins of the past through ninda and garha, pachchakhaya pavakamme-to resolve not to indulge in any sinful activity in the future. (Jinadas Churni, page 87) apakAya samAraMbha-viramaNa 19. se bhikkhU vA bhikkhuNI vA saMjaya-viraya-paDihaya-paccakkhAyapAvakamme diA vA rAo vA egao vA parisAgao vA sutte vA jAgaramANe vA-se udagaM vA osaM vA himaM vA mahiyaM vA karagaM vA harataNugaM vA suddhodagaM vA udaollaM vA kAyaM udaollaM vA vatthaM sasiNiddhaM vA kAyaM sasiNiddhaM vA vatthaM, na AmusijjA na saMphusijjA na AvIlijjA na pavIlijjA na akkhoDijjA na pakkhoDijjA na AyAvijjA na payAvijjA annaM na AmusAvijjA na saMphusAvijjA na AvIlAvijjA na pavIlAvijjA na akkhoDAvijjA na pakkhoDAvijjA na AyAvijjA na payANijjA annaM AmusaMtaM vA saMphusaMtaM vA AvIlaMtaM vA pavIlaMtaM vA - akkhoDataM vA pakkhoDataM vA AyAvaMtaM vA payAvaMtaM vA na samaNujANejjA jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karemi na kAravemi karataM pi annaM na smnnujaannaami| ka tassa bhaMte ! paDikkamAmi niMdAmi garihAmi appANaM vosiraami| aise saMyata, virata, pApakarma-pratihata tathA pApakarma-pratyAkhyAta bhikSu athavA bhikSuNI dina meM yA rAta meM, ekAnta yA pariSada meM, sote hue yA jAgate hue pAnI, * 41 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra MINJEE ai Sature PAIDUIDAS WALLSDAM DA

Page #117
7 ale EarLITER CHITTER I osa, hima (barpha yA pAlA), dhundha, ole, bhUmi ko bhedakara nikale jala-kaNa yA varSA ke jala se bhIge zarIra yA vastra kA athavA snigdha hue (gIlA) zarIra yA vastra kA eka bAra yA bAra-bAra sparza na kare, eka bAra yA bAra-bAra dabAve nahIM, eka bAra yA bAra-bAra jhAr3e nahIM, eka bAra yA bAra-bAra sukhAve nahIM; anya se eka bAra yA bAra-bAra sparza na karAve, eka bAra yA bAra-bAra dabavAve nahIM, eka bAra yA bAra-bAra jhar3avAve nahIM, eka bAra yA bAra-bAra sukhavAve nahIM; athavA anya dvArA eka bAra yA bAra-bAra sparza kiye jAne kI, eka bAra yA bAra-bAra dabAye jAne kI, eka bAra yA bAra-bAra jhAr3e jAne kI, eka bAra yA bAra-bAra sukhAye jAne kI anumodanA nahIM kre| yaha maiM samasta jIvana paryanta tIna karaNa aura tIna yoga se pAlana kruuNgaa| arthAt maiM jIvana paryanta yaha saba mana, vacana, kAyA se na karU~gA, na karAU~gA, na karane vAle kA anumodana kruuNgaa| bhante ! maiM atIta meM kiye aise jala-samArambha kA pratikramaNa karatA hU~, usakI nindA karatA hU~, usakI gardA karatA hU~ aura AtmA dvArA vaisI pravRtti kA tyAga karatA huuN||19|| ABSTINENCE FROM HARMING : THE WATER-BODIED BEINGS 19. Such a disciplined, detached (austere), self-absolved (of sins of the past), and abstinent (of sinful activities in future) bhikkhu or bhikkhuni (male or female ascetic), during the day or the night, alone or in a crowd, and while awake or asleep should not touch, squeeze, flick, or spread-dry, once or repeatedly, the body or clothes drenched or wet with water, dew, snow or frost, mist, hailstone, ground water or rain water; neither should he or she induce others to do so, or approve of others doing so to a lesser or greater degree. All my life I will observe this great vow through three means and three methods. In other words, throughout my life I will, through mind, speech or body, neither do so, induce others to do so or approve of others doing so. caturtha adhyayana :SaDjIvanikA Fourth Chapter : Shadjeevanika al Sto

Page #118
MMS Bhante! I critically review any such act of harming the water bodied beings done in the past, denounce it, censure it, C and earnestly desist from indulging in it. agnikAya samAraMbha-viramaNa 20. se bhikkhU vA bhikkhuNI vA saMjaya-viraya-paDihaya-paccakkhAyapAvakamme diA vA rAo vA egao vA parisAgao vA sutte vA jAgaramANe vA-se agaNiM vA iMgAlaM vA mummuraM vA acciM vA jAlaM vA alAyaM vA suddhAgaNiM vA ukkaM vA, na uMjijjA na ghaTTijA na ujjAlijjA na nivvAvijjA annaM na uMjAvijjA na ghaTTAvijjA na ujjAlAvijjA na nivvAvijjA annaM uMjaMtaM vA ghaTTataM vA ujjAlaMtaM vA nivvAvaMtaM vA na samaNujANijjA jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karemi na kAravemi karataM pi annaM na smnnujaannaami| tassa bhaMte ! paDikkamAmi niMdAmi garihAmi appANaM vosiraami| aise saMyata, virata, pApakarma-pratihata tathA pApakarma-pratyAkhyAta bhikSu athavA bhikSuNI dina meM yA rAta meM, ekAnta meM yA pariSada meM, sote hue yA jAgate hue agni, aMgAre (jalatA huA koyalA), murmura (kaNDoM kI agni), arci (zikhA), a jvAlA, alAta, zuddha agni tathA ulkA (AkAzIya agni) ko IMdhana DAlakara bar3hAve nahIM, saMghaTana (sparza) na kare, bhedana na kare, prajvalita na kare tathA bujhAve nahIM; anya se bar3havAve nahIM, saMghaTana na karavAve, bhedana na karAve, prajvalita na karAve tathA bujhavAve nahIM; athavA anya dvArA bar3hAne kA, saMghaTana karane kA, bhedana karane kA, prajvalita karane kA tathA bujhAne kA anumodana nahIM kre| yaha maiM samasta jIvana paryanta tIna karaNa aura tIna yoga se pAlana kruuNgaa| arthAt maiM jIvana paryanta yaha saba mana, vacana, kAyA se na karU~gA, na karAU~gA, na karane vAle kA anumodana kruuNgaa| __ bhante ! maiM atIta meM kiye aise agni-samArambha kA pratikramaNa karatA hU~, usakI nindA karatA hU~, usakI gardA karatA hU~ aura AtmA dvArA aisI pravRtti kA tyAga karatA huuN||20|| 10 ) 70 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #119
ELBER Zhu ABSTINENCE FROM HARMING : THE FIRE-BODIED BEINGS 20. Such a disciplined, detached ( austere), self-absolved (of sins of the past), and abstinent (of sinful activities in future) bhikkhu or bhikkhuni (male or female ascetic), during the day or the night, alone or in a crowd, awake or asleep should not feed by adding fuel, touch, stir, blast, or extinguish a fire, embers of coal or other fuel, a large or small flame, a hearthfire, a sacred-fire, or a terrestrial fire; neither should he or she induce others to do so or approve of others doing so to a lesser or greater degree. All my life I will observe this great vow through three means and three methods. In other words, throughout my life I will through mind, speech or body, neither do so, induce others to do so or approve of others doing So. Bhante! I critically review any such act of harming the firebodied beings done in the past, denounce it, censure it, and earnestly desist from indulging in it. NOSS vAyukAya samAraMbha - viramaNa 21. se bhikkhU vA bhikkhuNI vA saMjaya - viraya-paDihaya-paccakkhAyapAvakamme diA vA rAo vA egao vA parisAgao vA sutte vA jAgaramANe vA-se sieNa vA vihuyaNeNa vA tAliaMTeNa vA patteNa vA sAhAe vA sAhAbhaMgeNa vA pihuNeNa vA pihuNahattheNa vA celeNa vA celakaNNeNa vA hatthe vA muheNa vA appaNo vA kArya bAhiraM vA vi puggalaM, na phumijjA na vIejjA annaM ma phumAvijjA na vIyAvijjA annaM phumaMtaM vA vIyaMtaM vA na samaNujANijjA jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karemi na kAravema karataM pi annaM na samaNujANAmi / tassa bhaMte ! paDikkamAmi niMdAmi garihAmi appANaM vosirAmi / caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika Wan *Tu 71 Daba

Page #120
MISM __ aise saMyata, virata, pApakarma-pratihata tathA pApakarma-pratyAkhyAta bhikSu athavA bhikSuNI dina meM yA rAta meM, ekAnta yA pariSada meM, sote hue yA jAgate hue cAmara, paMkhe, vIjana, patte, DAla, DAla ke Tukar3e, mora-paMkha, mora-picchI, vastra, vastra ke palle, hAtha yA mu~ha se apane zarIra athavA bAharI pudgaloM ko phUMka na mAre aura havA na kare; anya se phUMka na dilavAve, havA na karavAve; athavA anya dvArA phUMka KS mArane yA havA karane kA anumodana na kre| maiM samasta jIvana paryanta tIna karaNa aura tIna yoga se isakA pAlana kruuNgaa| arthAt maiM jIvana paryanta yaha saba mana, vacana, kAyA se na karU~gA, na karAU~gA na karane vAle kA anumodana kruuNgaa| ___ bhante ! maiM atIta meM kiye aise vAyu-samArambha kA pratikramaNa karatA hU~, usakI 5 nindA karatA hU~, usakI gardA karatA hU~ aura AtmA dvArA vaisI pravRtti kA tyAga karatA huuN||21|| ABSTINENCE FROM HARMING : THE AIR-BODIED BEINGS 21. Such a disciplined, detached (austere), self-absolved (of sins of the past), and abstinent (of sinful activities in future) bhikkhu or bhikkhuni (male or female ascetic), during the day or the night, alone or in a crowd, awake or asleep should not blow or throw air on particles, or on the body or other things, with the help of a whisk, fan, leaf, branch of a tree, piece of wood, pea-cock feathers, a fan made of pea-cock feathers, a piece of cloth or its end, the hand or mouth; neither should he or she induce others to do so or approve of others doing so to a lesser or greater degree. All my life I will observe this great vow through three means and three methods. In other words, throughout my life I will, through mind, speech or body, neither do so, induce others to do so, or approve of others doing so. Bhante! I critically review any such act of harming the airbodied beings done in the past, denounce it, censure it, and earnestly desist from indulging in it. Paul 72 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra ) kA EXAMS viraima

Page #121
Suwal vanaspatikAya samAraMbha-viramaNa ___ 22. se bhikkhU vA bhikkhuNI vA saMjaya-viraya-paDihaya-paccakkhAyapAvakamme diA vA rAo vA egao vA parisAgao vA sutte vA jAgaramANe vA-se bIesu vA bIyapaiDesu vA rUDhesu vA rUDhapaDheesu vA jAesu vA jAyapaiTTesu vA hariesu vA hariyapaiDesu vA chinnesu vA chinnapaiDesu vA saccittakolapaDinissiesu vA, na gacchejjA na cidvejjA na nisIijjA na tuahijjA annaM na gacchAvijjA na ciTThAvijjA na nisiyAvijjA na tuyaTTAvijjA annaM gacchaMtaM vA ciTuMtaM vA nisIyaMtaM vA tuaTuMtaM vA na samaNujANejjA jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karemi na kAravemi karataM pi annaM na smnnujaannaami| tassa bhaMte ! paDikkamAmi niMdAmi garihAmi appANaM vosiraami| aise saMyata, virata, pApakarma-pratihata tathA pApakarma-pratyAkhyAta bhikSu athavA bhikSuNI dina meM yA rAta meM, ekAnta yA pariSada meM, sote hue yA jAgate hue, bIjoM para, bIjoM para rakhe anya padArthoM para, aMkurita bIjoM para, aMkurita bIjoM para rakhI vastuoM para, pallavita vanaspati para, pallavita vanaspati para rakhI | vastuoM para, harita vanaspati para, harita vanaspati para rakhI vastuoM para, chinna huI vanaspati para, chinna huI vanaspati para rakhI vastuoM para, sacitta athavA kIr3e lage kATha para na cale, na khar3A rahe, na baiThe aura na soye; anya ko na calAve, na khar3A kare, na baiThAve, na sulAve; anya dvArA calane kA, khar3A hone kA, baiThane kA, sone kA anumodana nahIM kre| maiM samasta jIvana paryanta tIna karaNa aura tIna yoga se isakA pAlana kruuNgaa| arthAt maiM jIvana paryanta yaha saba mana, vacana, kAyA se na ISS karU~gA, na karAU~gA, na karane vAle kA anumodana kruuNgaa| __ bhante ! maiM atIta meM kiye aise vanaspati-samArambha kA pratikramaNa karatA hU~, usakI nindA karatA hU~, usakI gardA karatA hU~ aura AtmA dvArA vaisI pravRtti kA tyAga karatA huuN||22|| caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika 73 Catuwal

Page #122
COMMANDU ABSTINENCE FROM HARMING : THE PLANT-BODIED BEINGS 22. Such a disciplined, detached (austere), self-absolved (of sins of the past), and abstinent (of sinful activities in future) bhikkhu or bhikkhuni (male or female ascetic), during the day or the night, alone or in a crowd, while awake or asleep should not walk, stand, sit or sleep on seeds or things placed on seeds, sprouts or things placed on sprouts, growing plants or things placed on growing plants, grown plants or things placed on grown plants, severed plants or things placed on severed plants, or wood infested with insects; neither should he or she induce others to do so or approve of others doing so to a lesser or greater degree. All my life I will observe this great vow through three means and three methods. In other words, throughout my life I will, through mind, speech or body, neither do so, induce others to do so or approve of others doing so. Bhante! I critically review any such act of harming the plant-bodied beings done in the past, denounce it, censure it, and earnestly desist from indulging in it. trasakAya samAraMbha-viramaNa 23. se bhikkhU vA bhikkhuNI vA saMjaya-viraya-paDihaya-paccakkhAyapAvakamme diA vA rAo vA egao vA parisAgao vA sutte vA jAgaramANe vA-se kIDaM vA payaMgaM vA kuMthu vA pivIliyaM vA hatthaMsi vA pAyaMsi vA bAhuMsi vA UruMsi vA udaraMsi vA sIsaMsi vA vatthaMsi vA paDiggahaMsi vA rayaharaNaMsi vA gocchagaMsi vA uDagaMsi vA daMDagaMsi vA pIDhagaMsi vA phalagaMsi vA sejasi vA saMthAragaMsi vA annayaraMsi vA tahappagAre uvagaraNajAe tao saMjayAmeva paDilehia paDilehia pamajji pamajjia egaMtamavaNijjA no NaM sNghaaymaavjjijjaa| zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra 74 a

Page #123
7 AMIRITUAM aise saMyata, virata, pApakarma-pratihata tathA pApakarma-pratyAkhyAta bhikSu athavA bhikSuNI dina meM yA rAta meM, ekAnta yA pariSada meM, sote hue yA jAgate hue yadi KR kITa, pataMga, kuMthu, pipIlikA (cIMTI) unake hAtha, paira, bAhu, uru (jA~gha), udara, SS sira, vastra, pAtra, kaMbala, pA~vapoMcha yA Asana, rajoharaNa, gocchaga (pAtra poMchane kA vastra), undaka (sthaMdila-pAtra, mUtra-pAtra), daMDA, pITha (caukI), phalaka (pATa), - zayyA, saMstAraka (bichaunA) tathA aise anya kisI upakaraNa para car3ha jAye to yatnapUrvaka dekha-dekhakara, poMcha-poMchakara ekAnta sthAna meM rakha deve kintu unheM ekatra karake pIr3A na phuNcaave||23|| ABSTINENCE FROM HARMING : THE MOBILE-BODIED BEINGS 23. Such a disciplined, detached (austere), self-absolved (of sins of the past), and abstinent (of sinful activities in future) bhikkhu or bhikkhuni (male or female ascetic), during the day or the night, alone or in a crowd, and while awake or asleep, if he or she finds that some insect, moth, worm or ant has crept on his or her hand, feet, arm, thigh, belly, head, apparel, utensil, blanket, mattress, broom, duster, chamber pot, stick, seat, bench, cot, bed or any other such equipment, then he should carefully look for, collect and place the insects separately at some safe place and avoid causing pain by bunching them together. ayatanA kA kaTu phala 1 : ajayaM caramANo u pANabhUyAiM hiNsii| baMdhai pAvayaM kammaM taM se hoi kaDuyaM phlN|| ayatanApUrvaka calane vAlA jIvoM kI hiMsA karatA hai jisase pApakarma kA baMdha hotA hai jo usake lie kar3ave phala dene vAlA hotA hai||1|| THE GRAVE CONSEQUENCES OF CARELESSNESS 1. One who is careless while moving injures living beings. SSSSSOWan ATION caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika 75 hain Gymuwww CHLILOR

Page #124
This results in bondage of sinful karma with bitter consequences. 2 : ajayaM ciTThamANo u pANabhUyAiM hiNsii| baMdhai pAvayaM kammaM taM se hoi kaDuyaM phlN|| ayatanApUrvaka khar3A hone vAlA jIvoM kI hiMsA karatA hai jisase pApakarma kA baMdha hotA hai jo usake lie kaTu phaladAyaka hotA hai||2|| 2. One who is careless while standing injures living beings. This results in bondage of sinful karma with bitter consequences. 3 : ajayaM AsamANo u pANabhUyAiM hiNsii| baMdhai pAvayaM kammaM taM se hoi kaDuyaM phlN|| ayatanApUrvaka baiThane vAlA jIvoM kI hiMsA karatA hai jisase pApakarma kA baMdha * hotA hai jo usake lie kaTu phaladAyaka hotA hai||3|| 3. One who is careless while sitting injures living beings. This results in bondage of sinful karma with bitter consequences. 4 : ajayaM sayamANo u pANabhayAiM hiNsii| baMdhai pAvayaM kammaM taM se hoi kaDuyaM phlN|| ayatanApUrvaka sone vAlA jIvoM kI hiMsA karatA hai jisase pApakarma kA baMdha KA hotA hai jo usake lie kaTu phaladAyaka hotA hai||4|| 4. One who is careless while lying down injures living beings. This results in bondage of sinful karma with bitter consequences. 5 : ajayaM bhuMjamANo u pANabhUyAiM hiNsii| baMdhai pAvayaM kammaM taM se hoi kaDuyaM phalaM // anta Panon Srianp 18 76 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra FOTai jyaa GEunu 0

Page #125
ayatanApUrvaka bhojana karane vAlA jIvoM kI hiMsA karatA hai jisase pApakarma | kA baMdha hotA hai jo usake lie kaTu phaladAyaka hotA hai||5|| 5. One who is careless while eating injures living beings. This results in bondage of sinful karma with bitter consequences. 6 : ajayaM bhAsamANo u pANabhUyAiM hiNsii| baMdhai pAvayaM kammaM taM se hoi kaDuyaM phlN|| ayatanApUrvaka bolane vAlA jIvoM kI hiMsA karatA hai jisase pApakarma kA baMdha | PM hotA hai jo usake lie kaTu phaladAyaka hotA hai||6|| One who is careless while speaking injures living beings. This results in bondage of sinful karma with bitter consequences. yatanApUrvaka AcAra 7 : kahaM care kahaM ciDhe kahamAse kahaM se| kahaM bhuMjaMto bhAsaMto pAvaM kammaM na bNdhi|| kaise cale ? kaise khar3A ho? kaise baiThe ? kaise soye ? kaise khAye? aura kaise bole? jisase pApakarma kA baMdha na ho||7|| CAREFUL CONDUCT 7. How does one move, stand, sit, lie down, eat and speak so as avoid the bondage of sinful karma? 8 : jayaM care jayaM ciTThe jayamAse jayaM se| jayaM bhaMjaMto bhAsaMto pAvaM kammaM na bNdhdd| yatanApUrvaka (hiMsA se bacate hue, sAvadhAnIpUrvaka) cale, yatanApUrvaka khar3A ho, yatanApUrvaka baiThe, yatanApUrvaka bhojana kare aura yatanApUrvaka bole to jIva pApakarma kA bandhana nahIM krtaa||8|| caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika 77 aa GOTTLinm (AamruN sa

Page #126
URAL Gautam 8. If one moves with care, stands with care, sits with care, lies down with care, eats with care and speaks with care, he avoids bondage of sinful karmas. vizeSArtha : __zloka 1-8. jayaM care-yatanApUrvaka cale-ahiMsA Adi pA~ca mahAvratoM kA nirdoSa pAlana karane ke lie jIvana ke pratyeka vyavahAra meM yatanA (sAvadhAnI) kI bahuta AvazyakatA hai| yatanA meM donoM dRSTiyA~ haiM-ahiMsA, satya Adi kA pAlana ho tathA vyAvahArika dRSTi se asabhyatA va apriyatA bhI na jhlke| zAstra meM ina saba ke lie niyama va vidhi batAI hai| jaise calane meM yatanA-dhIre-dhIre apane zarIra pramANa bhUmi ko sAmane dekhate hue cle| Upara-nIce-tirachA na dekhe, calate hue bAteM na kare, ha~satA huA na cle| kIcar3a, hilate patthara, ITa Adi para paira na rakhe tathA sacitta pathvI. jala Adi para na cle| jora se havA. A~dhI cala rahI ho, kITa-pataMge ur3ate hue hoM to na cale, varSA Adi meM na cale, Adi calane sambandhI sabhI niyamoM kA pAlana karanA-gati yatanA hai| vaise hI khar3e hone, baiThane, sone, bhojana karane va bolane ke bhI zAstra meM vidhi vidhAna haiN| __ jaise bhojana ke viSaya meM kahA hai-azuddha aprAsuka bhojana na leve, thor3A khAye, asvAda vRtti se khAye, sabako bA~Takara khAye, gRhastha ke bartana meM na khAye, gariSTa bhojana na leve yaha sava bhojana kI yatanA hai| ___ bolane kI yatanA-asatya va mizra bhASA na bole, cugalI na khAye, karkaza kaThora, sAvadya bhASA na bole| jise sunakara dUsarA kupita ho, kisI ko apriya lage tathA jisase kisI jIva kA ghAta hotA ho yA jisa bhASA se dharmasaMgha kI avahelanA hotI ho vaha bhASA na bole-yaha bhASA kI yatanA hai| ina saba vyavahAroM meM sAvadhAnI baratanA yatanA hai| yatanApUrvaka jIvanacaryA calAne vAlA pApakarma kA baMdhana nahIM karatA citra kramAMka 7 meM isakI vidhi darzAyI gaI hai| (vistAra ke lie dasaveAliyaM dekheM-pR. 149) ELABORATION: (1-8) Jayam chare-It is necessary to be careful in every activity in order to observe perfectly the five great vows. This care has to be from both angles, that of the observance of great vows as well as of the following of social norms, so that the action does not appear to be repulsive or ill mannered. Scriptures have mentioned ways to ensure this result. In brief they are KA 78 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra www S uruwrit

Page #127
antes .

Page #128
AIIMIM citra paricaya :7 Illustration No. 7 yatanAsahita caryA CAUTIOUS ACTIVITY jayaM care jayaM cir3he-sAdhaka yatanA (sAvadhAnI) pUrvaka sAmane kI bhUmi ko dekhakara pA~va rkhe| calane meM yatanA rkhe| isI prakAra khar3e rahane meM, baiThane meM, sone meM, bhojana karane meM aura bolane meM bhI yatanA rkhe| jaise bhojana karate samaya zAnta aura taTastha bhAva rkhe| bolate samaya jayaNA rakhe aura kisI prakAra kI pApakArI sAvadha bhASA na bole-isa prakAra yatanAsahita jIvanacaryA karane vAlA pApoM ke baMdha se bacatA rahatA hai| citra meM pratyeka kriyA meM yatanA rakhane kA bhAva darzAyA hai| (adhyayana 4, zloka 8) An ascetic should step forward only after carefully examining the ground ahead. In other words, he should be cautious in walking. In the same way, he should be cautious in the activities of standing, sitting, sleeping, eating and speaking. While eating he should be calm and composed. While speaking he should not utter harsh words or foul language. Such a disciplined life-style saves him from the bondage of Karma. The illustrations convey the sense of caution in various activities. (Chapter 4, verse 8) Lyrum

Page #129
a swww Careful movement--Walk slowly, observing about six feet of ground ahead. While walking, avoid looking above or below or sideways, talking to someone, or laughing about something. Do not step on slime, unstable brick or stone, wet ground or ground infested with insects. Do not move out in a storm, rain or when the air is full of moth like creatures. Similar rules apply to standing, sitting and lying down. Careful eating-Do not eat food that is impure or infested with living organisms. Eat a limited quantity. Do not eat to enjoy the taste or flavor. Share your food with others. Do not eat in the same plate with a householder. Do not eat rich food. Careful speech-Do not tell a lie or a half truth. Do not speak ill of someone. Do not speak in a harsh tone or with harsh language. Do not use language that hurts or causes harm to someone. Do not utter words that are detrimental to the religious order. (for more details see Dashavaikalik by Acharya Mahaprajna, page 149) One who as cautious in all these activities avoids bondage of sinful karmas. (illustration No. 7) 9 : savvabhUyappabhUyassa sammaM bhUyAiM paaso| pihiyAsavassa daMtassa pAvaM kammaM na bNdhi|| jo samasta jIvoM ko apane samAna mAnatA hai aura isI samyak dRSTikoNa se savako dekhatA hai, jisane Asrava ko roka diyA hai aura pUrNatayA Atma-niyaMtrita hai vaha pApakarma kA bandhana nahIM karatA // 9 // 9. One who considers every living being as equal to his own self and looks at them with this right attitude, one who has stopped the inflow of karma, and who is absolutely selfdisciplined, avoids bondage of sinful karmas. vizeSArtha : __zloka 9. savvabhUyappabhUyassa-sarvabhUtAtmabhUta-zabda se dhvanita hotA hai ki jo saba bhUtaprANiyoM ke sukha-duHkha ko AtmabhUta-arthAt apane samAna samajhatA hai, use samyagdRSTi kI caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika OSHOOLS OOMTanWan SOTHOSH New

Page #130
upalabdhi ho jAtI hai| vaha hiMsA Adi pA~ca AsravoM kA nirodha karake pihitAsrava ho jAtA hai| aisA saMyamI yatanAzIla zramaNa kabhI hiMsA se lipta nahIM hotaa| isake lie eka udAharaNa diyA gayA hai| jalamajjhe jahA nAvA savvao nipprissvaa| gacchaMti ciTThamANA vA na jalaM parigiNhai / / evaM jIvAule loge sAhU sNvriyaasvo| gacchaMto ciTThamANo vA pAvaM no prigennhi|| jaise chidrarahita nAva athAha jalarAzi para calatI yA ThaharI huI- ho, parantu usameM jala IAS praveza nahIM kara pAtA to vaha nirvighna apanI maMjila para pahu~ca jAtI hai| usI prakAra Asrava kA nirodha karane vAlA pihitAsrava zramaNa jIvAkula loka meM calatA, ThaharatA sabhI kriyAe~ karatA huA pApa kA bhAgI nahIM bntaa| (AdhAra-jinadAsa cUrNi) isI bhAva ko citra saMkhyA 7 meM dikhAyA gayA hai| sarvabhUtAtmabhUta-vizeSaNa ko spaSTa karate hue jinadAsa cUrNi meM kahA hai jisake mana meM isa prakAra kI saMvedanA ho ki jaise mere pA~va meM tIkSNa kA~TA cubhane se mujhe vedanA hotI hai, vaise sabhI ko hotI hai, vaha saba jIvoM ko apane samAna samajhane lagatA hai, vaha sarvabhUtAtmabhUta hai kaTeNa kaMTaeNa va pAde viddhassa vedaNA tss| jA hoi aNevvANI NAyavvA savva jiivaannN|| __ -pR. 160 ____ pihitAsava ko pApakarma kA baMdha nahIM hotaa| isI bhAva kA samarthana karate hue gItA meM / kahA hai yogayukto vizuddhAtmA vijitAtmA jitendriyH| sarvabhUtAtmabhUtAtmA kurvannapi na lipyte|| -gItA 5/7 jo yogayukta vizuddha AtmA hai, jisane indriyoM ko jIta liyA hai tathA sarvabhUta-prANiyoM ke prati Atma-tulya bhAvanA rakhatA hai, vaha saMsAra meM karma karatA huA bhI pApa se lipta nahIM hotaa| ELABORATION: (9) Savvabhuyappabhuyassa--One who feels the pleasures and miseries of others as his own attains the state of right zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra ( Suruwa ya

Page #131

Page #132
citra paricaya :8 Illustration No.8 jJAnI : ajJAnI SAGE: IGNORANT 1. pihiyAsavassa daMtassa-jagat ke saba jIvoM ko Atma-samAna samajhane vAlA muni Asrava dvAroM kA nirodha karake usa nAva kI taraha ho jAtA hai jisameM kahIM bhI koI chidra nahIM ho| chidrarahita nAva samudra meM tairatI huI nirvina apanI maMjila taka pahu~catI hai| isI prakAra Asrava nirodha karane vAlA zramaNa nirvighna saMsAra-sAgara ko pAra kara jAtA hai| 1. An ascetic who identifies all beings with himself blocks the pathways through which karmas enter, and makes his way of life like a boat without any hole anywhere. Just as a boat without a hole moves on the sea and reaches its destination without any trouble, in the same way an ascetic who has blocked the inflow of karmas crosses the ocean of life without any trouble. 2. pAvakammaM na baMdhaI-saMsAra meM vividha jIvoM se saMkula bhUmi para muni yatanApUrvaka nirdoSa gamanAgamana karatA huA kisI bhI jIva kI hiMsA nahIM karatA aura na hI pApakarma kA baMdha karatA hai| (adhyayana 4, zloka 9) 2. When an ascetic walks cautiously and properly on the ground that is infested with a multitude of beings, he does not harm any being and thereby avoids the bondage of karma. (Chapter 4, verse 9) 3. annANI kiM kAhI-sAdhanA mArga meM pahale jJAna aura phira dayA (AcaraNa) kA mahattva hai| jise jIva-ajIva kA jJAna nahIM hai vaha usa aMdhe puruSa ke samAna hai jisake cAroM ora nagara meM Aga laga rahI hai, kintu Aga se bacane ke lie nagara se nikalane kA dvAra bhI use nahIM sUjha rahA hai| vaha kyA kare? kidhara jAye? (adhyayana 4, zloka 10) 3. On the spiritual path the importance of knowledge is greater than that of compassion or proper conduct. One who is ignorant about living and non-living organisms is like a blind man on the streets of a town afire. He is unable to find the way to the city gate and save himself from the conflagration. What does he do? Where does he go? In the same way an ignorant man is helpless and finds himself unable to rush out of the conflagration that is mundane life and reach the safety of the disciplined ascetic way. (Chapter 4, verse 10) Ta ECIMILITAR -

Page #133
ID perception. This insulates him from the five types of inflow of karmas. Such a disciplined and cautious ascetic never engages in any type of violence. In Jinadas Churni (page 160) this has been clarified by an KAI example. Just as a boat without a hole, stationary or moving on the sea, is not filled with water and finally reaches its destination without any trouble, in the same way an ascetic who has blocked the inflow of karmas does not incur sin, even while moving or staying or engaging in other activities, and finally crosses the ocean of life without any trouble. (illustration No. 7) Explaining further, it is stated that one who has the attitude that, just as he feels acute pain when a thorn pierces his skin, so all others likewise feel pain; such a person possesses the true feeling of equality with all beings. Such a person is called Sarvabhutatmabhuta. The Gita also affirms this--When a pure soul involved in yoga vanquishes all the senses and acquires the feeling of equality with all beings, such a soul does not indulge in sin even while engaged in various mundane activities. (Gita 5/7) jJAnapUrvaka kriyA vidhAna 90:967 T ATT Get a farse Healing! annANI kiM kAhI kiM vA nAhIi sey-paavgN|| pahale jJAna hai aura taba dayA-isI prakAra sabhI saMyamI sthita hote haiM athavA AcaraNa karate haiN| ajJAnI kyA karegA? vaha kaise jAnegA ki zreya kyA hai aura 919 Rent ? 1190 11 CADE OF ACTION WITH KNOWLEDGE 10. Knowledge comes first, and then mercy; this is how all ascetics establish themselves in discipline or follow the code. What can an ignorant person do? How could such a person discriminate between merit and sin? caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika WETNW MULTIWA

Page #134
CHILLLL Commuwww vizeSArtha : zloka 10. kiM vA nAhii seya-pAvagaM-ajJAnI zreya (hita) aura pApa (ahita) ko kaise jAnegA? isa viSaya meM agastyasiMha cUrNi meM aMdhe kA dRSTAnta diyA gayA hai| jahA aMdho mahAnagara dAhe palittameva visamaM vA pavisati-mahAnagara meM Aga lagane para aMdhA nahIM jAnatA ki kisa dizA meM bhAganA caahie| vaha dizA jJAna zUnya hokara idhara-udhara ThokareM khAtA hai aura kisI viSama sthAna para bhI calA jAtA hai| isI prakAra ajJAnI yaha nahIM jAna pAtA ki asaMyamarUpI dAvAnala se bacane ke lie kyA karanA caahie| yahI bhAva citra saMkhyA 8 meM darzAyA gayA hai| ELABORATION: (10) Kim va nahia cheya-pavagam-How could an ignorant person know about merit and sin? About this Agastya Simha has given the example of a blind man. When a city is on fire a blind man does not know in which direction he should run. In the absence of knowledge of his surroundings, he is lost; he stumbles around and proceeds in the direction of suffering. In the same way, an ignorant person is not aware of ways in which to save himself from the conflagration of indiscipline. (illustration No. 8) 11 : soccA jANai kallANaM soccA jANai paavgN| ubhayaM pi jANaI soccA jaM seyaM taM smaayre|| sunakara kalyANa ko jAnatA hai aura sunakara hI pApa ko jAnatA hai| ye donoM sunakara hI samajhe jAte haiN| inameM jo zreya hai usI kA AcaraNa karanA caahie||11|| 11. Only by hearing does one know about beneficence and the same is true of sin. These two can be understood only by hearing about them. Out of these two, what is good should be followed. 12 : jo jIve vi na yANei ajIve vi na yaanni| jIvAjIve ayANaMto kahaM so nAhIi sNjmN|| zrIdazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #135
ARMAN ___ jo jIvoM ko bhI nahIM jAnatA, ajIvoM ko bhI nahIM jAnatA vaha jIva aura ajIva ko na jAnane vAlA saMyama ko kaise samajhegA? kaise paalegaa?||12|| ____ 12. He who neither knows about the living nor the nonliving, how can that ignorant about both living and non-living beings understand discipline or follow it? vizeSArtha : zloka 12. cUrNi evaM TIkAkAra kA kathana hai ki AcArya (guru) ko cAhie ki vaha pahale ziSya ko jIva-ajIva kA jJAna kraaye| phira usa para vizvAsa-zraddhA sthira kraaye| jJAnapUrvaka zraddhA karAne ke pazcAt hI usakA tyAga kiyA jA sakatA hai| jJAna evaM zraddhAhIna ziSya ko vratArohaNa nahIM karanA caahie| jJAna zraddhAyukta ziSya ko vratArohaNa karAne para yadi vaha usakA pAlana nahIM karatA hai to guru usakA doSa bhAgI nahIM hotaa| -jinadAsa cUrNi 144, TI. 145 ELABORATION: ___(12) The commentators say that the acharya should first teach the disciple about living and the non-living. After this he should strengthen the disciple's faith and belief. Abstinence is possible only with faith based on knowledge. Vows should never be administered to a disciple devoid of faith. If such a disciple is negligent in following the vow, it is the guru who bears the consequence. (Jinadas Churni, page 144) 13 : jo jIve vi viyANei ajIve vi viyaanni| jIvAjIve viyANaMto so hu nAhIi sNjmN|| ___ jo jIvoM ko bhI jAnatA hai, ajIvoM ko bhI jAnatA hai aura jo jIva aura ajIva donoM ko bhalI prakAra samajhatA hai vaha saMyama ko avazya hI samajha skegaa|||13|| ___13. He who knows the living and the non-living and understands them properly will certainly become capable of understanding discipline. | caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika 83 rowaunuw / VI

Page #136
EGETA jaba manuSya jIva aura ajIva - ina donoM ko samajha letA hai tabhI vaha saba jIvoM kI vividha prakAra kI gatiyoM ko bhI jAna letA hai || 14 || SACSI 14 : jayA jIvamajIve ya do'vi ee viyANa | tayA gaI bahuvihaM savvajIvANa jANai // 14. When a man understands the living and the non-living, he comes to know about the numerous types of existence of beings (real and hypothetical species and their habitats). jaba manuSya saba jIvoM kI vividha gatiyoM ko samajha letA hai taba vaha puNya aura pApa tathA bandha aura mokSa ko bhI jAna letA hai // 15 // 15 : jayA gaI bahuvihaM savvajIvANa jANai / tayA puNNaM ca pAvaM ca baMdhaM mokkhaM ca jANai // 15. When a man understands the numerous types of existence of beings, he gains the knowledge of good and bad karmas as well as knowledge of the bondage of karma and liberation. 84 jaba manuSya puNya aura pApa tathA bandha aura mokSa ko samajha letA hai taba jo devoM aura manuSyoM sambandhI bhoga haiM unase paricita hokara virakta ho jAtA hai // 16 // 16 : jayA puNNaM ca pAvaM ca baMdhaM mokkhaM ca jANai | tayA nivviMda bhoe je divve je ya mANuse // 16. When man understands good and bad karmas as well as the bondage of karma and liberation, he also understands the indulgences related to gods and human beings and gets detached from them. 17 : jayA nivviMdae bhoe je divve je ya mANuse / tayA cayai saMjogaM sabbhiMtarabAhiraM // zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Da For Private Personal Use Only aniru

Page #137
Human ra jaba manuSya daivika aura manuSya sambandhI bhogoM se virakta ho jAtA hai taba vaha Antarika aura bAhya saMyogoM kA (sambandhoM va mamatva kA) tyAga kara detA hai||17|| ___17. When man gets detached from the indulgences related to gods and human beings, he abandons all individual and social relationships and becomes free of physical, mental and social attachments. 18 : jayA cayai saMjogaM sbbhiNtrbaahirN| tayA muMDe bhavittANaM pavvaie anngaariyN|| jaba manuSya Antarika aura bAhya saMyogoM ko tyAga detA hai taba vaha muNDita (dIkSita) hokara anagAra-vRtti ko svIkAra karatA hai||18|| 18. When man abandons individual and social relationships and becomes free of physical, mental and social attachments, he gets his head shaved (gets initiated) and accepts the itinerant ascetic way. vizeSArtha : ___zloka 18. sabbhintaraM-sAmyantaraM-AMtarika saMyoga-kaSAya Adi kA sNyog| bAhiraMbAhya-bAhya saMyoga-kuTumbAdi kA sNyog| ELABORATION: (18) Sabbhintaram--inner relationships or indulgence in passions like anger. Bahiram-outer relationships or social attachments as with family and friends. 19 : jayA muMDe bhavittANaM pavvaie anngaariyN| tayA saMvaramukkiTThe dhammaM phAse annuttrN|| jaba manuSya muNDita hokara anagAra-vRtti ko svIkAra karatA hai taba vaha utkRSTa saMvarayukta anuttara (sarvazreSTha) dharma kA sparza karatA hai||19|| ____19. When man gets his head shaved (gets initiated) and accepts the itinerant ascetic way, he embraces the unique caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika 85 Sad SHO ITTLIDS Sumaunil Hanuma

Page #138
JAMMA dharma that includes superlative samvar (the process of blocking the inflow of karmas). sajJAna kriyA kA antima phala mokSa 20 : jayA saMvaramukkiTuM dhammaM phAse annuttrN| tayA dhuNai kammarayaM abohikalusaM kddN|| jaba manuSya utkRSTa saMvarayukta anuttara (zreSTha) dharma kA sparza karatA hai taba vaha ajJAnapUrvaka saMcita karmaraja ko jhAr3akara dUra kara detA hai||20|| THE FINAL OUTCOME OF ACTION WITH KNOWLEDGE 20. When man embraces the unique dharma that include superlative samvar (the process of blocking the inflow of karmas), he wipes off the particles of karma that he had accumulated in ignorance. 21 : jayA dhuNai kammarayaM abohikalusaM kddN| tayA savvattagaM nANaM daMsaNaM caabhigcchi|| ___ jaba manuSya abodhi-ajJAnarUpa pApa dvArA saMcita karmaraja ko jhAr3akara dUra kara detA hai taba vaha sarvavyApI jJAna aura darzana (kevalajJAna, kevaladarzana) ko prApta kara letA hai||21|| 21. When a man wipes off the particles of karma that he had accumulated in ignorance, he acquires all-enveloping knowledge and perception (Kewal Jnana and Kewal Darshan). 22 : jayA savvattagaM nANaM daMsaNaM caabhigcchdd| tayA logamalogaM ca jiNo jANai kevlii|| jaba manuSya sarvavyApI jJAna aura darzana (kevalajJAna aura kevaladarzana) ko prApta kara letA hai taba vaha jina evaM kevalI loka-aloka ko jAna letA hai||22|| 22. When a man acquires all-enveloping knowledge and perception (Kewal Jnana and Kewal Darshan), he becomes a * A zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Mywood sAtha

Page #139
m b

Page #140
41010 citra paricaya : 9 Zhu mukti kA krama THE PROCESS OF LIBERATION 1. jayA saMvaramukkiTThe-jaise ruI dhunane vAlA purAnI ruI ko dhunakara nirmala banA detA hai, jaise dhobI maile vastroM ko dhokara ujjvala kara detA hai, usI prakAra saMyama sAdhanArata jJAnI zramaNa utkRSTa saMvara-dharma kA sparza karatA huA ajJAna dazA meM kiye hue pApakarmoM kA nAza karake AtmA ko nirmala banA letA hai| ( adhyayana 4, zloka 20 ) Illustration No. 9 1. The dirt within old cotton is removed by carding and the dirt on cloth is removed by washing; in the same way a sagacious shraman washes the dirt of karma collected while indulging in sinful activities in the state of ignorance, and purifies his soul. This is done by further advancing into spiritual practices after perfecting the discipline of Samvar (to stop the inflow of karmas by controlling desires). (Chapter 4, verse 20) 2. selesiM paDivajjai - isake bAda vaha zramaNa kramazaH cAra ghAti karmoM kA nAza karake kevalajJAna prApta kara lokAloka ko dekhane lagatA hai / phira antima samaya meM yogoM kA nirodha karake zaileSI (parvatarAja kI bhA~ti sthira niSkampa) avasthA ko prApta kara cAra aghAtiyA karmoM kA bhI kSaya kara DAlatA hai| ( adhyayana 4, zloka 23) 2. After this, that shraman gradually destroys the four ghati karmas (the karmas that have a vitiating effect upon the qualities of the soul), acquires omniscience, and opens up his vision to all inhabited and uninhabited space. When his life-span approaches its end he goes into the shaileshi state, becoming completely immobile like a mountain, and is elevated into the state of absolute inactivity. He now destroys the four Aghati karmas (the karmas that generate embodiment and particular conditions thereof) as well. (Chapter 4, verse 23) 3. siddhiM gacchai - zaileSI avasthA ke pazcAt zramaNa karmaraja se rahita hokara loka ke agra bhAga para sthita zAzvata siddhagati ko prApta kara lete haiM / jahA~ ananta siddha AtmAe~ jyotisvarUpa meM sthita ( adhyayana 4, zloka 25 ) haiN| 3. As a result of absolute inactivity, even the infinitesimal acquisition of karmas is stopped and the four Aghati-karmas get destroyed. Getting absolutely free of the karmic particles, the shraman attains the immortal siddha state located at the edge of the inhabited universe. This is a hypothetical area in deep space inhabited by innumerable liberated souls in there formless but eternally pulsating existence shown here as flames. (Chapter 4, verse 25 ) ELLEN AARI99 For Private Personal Use Only

Page #141
ANS Jina (conqueror of senses) and a Kewali (omniscient) and knows all there is to know in the inhabited and uninhabited universe. 23 : jayA logamalogaM ca jiNo jANai kevlii| tayA joge nilaMbhittA selesiM pddivjji|| jaba vaha jina evaM kevalI loka-aloka ko jAna letA hai taba vaha yogoM (mana, vacana, kAyA kI pravRttiyoM) kA nirodha kara zailezI avasthA (parvatatulya nizcala sAmyAvasthA) ko prApta kara letA hai||23|| 23. When a man, that Jina and Kewali, knows all there is to know in the inhabited and uninhabited universe, he blocks all union (indulgence of mind, speech and body) and attains the shaileshi state (completely immobile like a mountain or the state of absolute inactivity). 24 : jayA joge nilaMbhitta selesiM pddivjji| tayA kamma khavittANaM siddhiM gacchai niiro|| jaba manuSya tInoM yoga kA nirodha kara zailezI avasthA ko prApta kara letA hai taba vaha karmoM kA kSaya karake rajarahita ho siddhi ko prApta karatA hai|||24|| 24. When a man blocks all union and attains the shaileshi state, he sheds all karmas and, becoming absolutely pure, attains Siddha status. 25 : jayA kammaM khavittANaM siddhiM gacchai niiro| tayA logamatthayattho siddho havai saaso|| jaba manuSya karmoM kA kSaya karake rajarahita ho siddhi ko prApta karatA hai taba vaha loka ke mastaka (aMtima bhAga) para sthita ho zAzvata siddha bana jAtA hai|||25|| saMvara sAdhanA se siddhi prApti taka ke isa krama ko citra saMkhyA 9 dvArA samajhAyA gayA hai||25|| caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika GILIDA yA Fol AWUNDA ziva

Page #142
Chao Ji Mi Ji i 25. When man sheds all karmas and, becoming absolutely pure, attains Siddha status, he rises into the eternal siddha state located at the edge of the inhabited universe (This is a conceptual area in deep space inhabited by innumerable liberated souls in their formless but eternally pulsating existence). (illustration No. 9) sukha kA rasika jo zramaNa sAtA (sukha) ke lie Akula, akAla meM sone vAlA (maryAdA viruddha sone vAlA) aura hAtha, paira Adi ko asAvadhAnI se dhone vAlA (vibhUSApriya) hotA hai usake lie sugati durlabha hai // 26 // 26 : suhasAyagassa samaNassa sAyAulagassa nigAmasAissa / uccholaNApahoissa dullahA sugai tArisagassa // 26. A righteous end evades that shraman who is fond of pleasures, craves for joy, sleeps at the wrong times, washes his limbs carelessly (or is fond of making himself attractive). jo zramaNa tapoguNa se pradhAna aura Rjumati (mokSa ke anukUla buddhi vAlA) hai tathA saMyamarata hai aura parISahoM ko jItane vAlA hai usake lie sugati sulabha hai // 27 // 27 : tavoguNapahANassa ujjumai khaMtisaMjamarayassa / parIsahe jiNaMtassa sulahA sugai tArisagassa // 27. A righteous end is easy for the shraman who abounds in virtues of austerity, strives for liberation, follows the code of conduct, and does not waver in the face of afflictions. 88 jinheM tapa, saMyama, kSamA aura brahmacarya priya haiM ve pichalI avasthA (praur3ha vaya) meM dIkSita hone para bhI zIghra hI devagati meM cale jAte haiM // 28 // zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 28 : pacchA vi te payAyA khiSpaM gacchaMti amarabhavaNAI / siM pio tavo saMjamo ya khaMtI ya baMbhaceraM ca // For Private Personal Use Only

Page #143
H TMLIP MUNIWM 28. Those who like austerity, discipline, clemency and celibacy reincarnate as gods even if they get initiated in old age. 29 : icceyaM chajjIvaNiyaM sammaddiThThI sayA je| dullahaM labhittu sAmaNNaM kammuNA na viraahijjaasi|| tti bemi| samyagdRSTi aura satata sAvadhAna zramaNa durlabha zramaNabhAva ko prApta kara isa SaDjIvanikAya kI karmaNA (mana, vacana aura kAyA se) virAdhanA na kre| aisA maiM kahatA huuN||29|| 29. A shraman with a righteous attitude who is ever alert should accept the peerless ascetic way and never ever harm the six types of living beings by any of his actions (of mind, speech and body). . . . . . So I say. upasaMhAra nirdoSa zuddha AcAra kA AdhAra hai-ahiNsaa| ahiMsA kA pUrNa rUpa meM pAlana tabhI ho sakatA hai jaba sAdhaka ko jIva-ajIva kA samyak parijJAna hogaa| isa Azaya se isa adhyayana meM zramaNa ke lie jIva-ajIva kA parijJAna dete hue hiMsA tathA ayatanA se bacakara vivekapUrvaka jIvanacaryA kA bodha diyA gayA hai| Conclusion Ahimsa is the basis of faultless and pure conduct. Ahimsa can be turned into conduct only after complete knowledge of living and non-living things. With this in mind, the present chapter details the living and non-living worlds and inspires one to lead a disciplined life, avoiding careless behavior and harm to others. // caturtha adhyayana samApta // END OF FOURTH CHAPTER caturtha adhyayana : SaDjIvanikA Fourth Chapter : Shadjeevanika

Page #144
Ayuwww [ paMcama adhyayana : piNDeSaNA ) prAthamika cauthe adhyayana meM zramaNa ke paMcamahAvrata rUpa mUlaguNoM kA varNana karane ke pazcAt prastuta ha paMcama adhyayana meM nirdoSa bhikSAcarI rUpa uttaraguNoM kA varNana kiyA gayA hai| isa adhyayana kA nAma hai pinnddaissnnaa| piNDa kA zabdArtha hai kisI Thosa vastu kA samUha/saMghAta athavA Thosa khAdya pdaarth| jaina AgamoM meM piNDa zabda mukhya rUpa se bhojana va pAnI, azana-pAna-khAdya-svAdya rUpa caturvidha AhAra ke lie prayukta huA hai| ataH piNDaiSaNA kA artha hotA hai piNDa (AhAra-pAnI) kI eSaNA-zuddhA'zuddhi kA nirIkSaNa karanA, viveka rkhnaa| eSaNA tIna prakAra kI hai(1) gaveSaNA-AhAra kI utpatti sambandhI zuddhA'zuddhi kA vivek| (2) grahaNaiSaNA-AhAra lene sambandhI doSoM kA vivek| (3) paribhogaiSaNA-AhAra (khAne) sambandhI doSoM kA vivek| bhagavAna mahAvIra ne kahA hai-zramaNa nirgrantha kI bhikSA navakoTi parizuddha honI caahie| isa navakoTi parizuddha bhikSA ko prathama adhyayana maiM mAdhukarI vRtti kahA gayA hai| navakoTi zuddhatA isa prakAra haibhojana ke lie jIvahiMsA na kareM, na karavAyeM, karane vAle kA anumodana na kreN| bhojana Adi na mola leM, na livAyeM lene vAle kA anumodana na kreN| bhojana Adi na pakAyeM, na pakavAyeM, pakAne vAle kA anumodana na kreN| -sthAnAMgasUtra 9 isa adhyayana meM bhikSA meM lagane vAle vibhinna doSoM kA bhinna-bhinna prasaMgoM ke anusAra varNana karake sadoSa bhikSA kA niSedha aura nirdoSa bhikSA kA vidhAna karate hue nirdoSa bhikSA dene vAle (mudhAdAyI) aura lene vAle (mudhAjIvI) donoM ko hI sugati kA adhikArI batAyA hai| 90 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra AMPARE OuuuN

Page #145
Gyaan SWise ___ isa adhyayana meM bhikSA ke jina doSoM kA varNana hai, unheM hama tIna zreNiyoM meM bA~Ta sakate (1) gaveSaNA doSa-AhAra Adi kI utpatti-sambandhI doSa udgama doSa haiN| yaha gRhastha dvArA lagate haiN| udgama doSa 16 haiM 1. AhAkamma- AdhAkarma 2. uddesiya- auddezika 3. pUikamma- pUtikarma 4. mIsajAya- mizrajAta 5. ThavaNA- sthApanA 6. pAhuDiyA- prAbhRtikA 7. pAoyara- prAduSkaraNa 8. kIya (kIa)- krIta 9. pAmicca- prAmitya 10. pariyaTTi- parivartya 11. abhihaDa- abhihata 12. ubbhinna- udbhinna 13. mAlohaDa- mAlApahRta 14. acchijja- Acchedya 15. aNisiTTa- anisRSTa 16. ajjhoyaraya- adhyavataraka (2) grahaNaiSaNA doSa-AhAra Adi grahaNa karane meM lagane vAle doSa utpAdana doSa kahalAte haiN| ye sAdhu dvArA lagate haiN| inakI saMkhyA bhI 16 hai1. dhAI- dhAtrI 2. dUI3. nimitta- nimitta 4. AjIva- AjIva 5. vaNImaga- vanIpaka 6. tigicchA- cikitsA 7. kohakrodha 8. mANa mAna 9. mAyA mAyA 10. loha lobha 11. puvviM-pacchA-saMthava- pUrva-pazcAt-saMstava 12. vijjA13. maMta 14. cuNNa cUrNa 15. joga yoga 16. mUlakamma- mUlakarma (3) eSaNA doSa-AhArAdi vidhipUrvaka na lene-dene meM arthAt zuddhA'zuddhi kI bhalIbhA~ti chAna-bIna na karane se lagane vAle doSa eSaNA doSa haiN| ye gRhastha evaM sAdhu donoM dvArA laga sakate haiN| eSaNA doSa 10 haiM 1. saMkiya- zaGkita 2. makkhiya 3. nikkhitta- nikSipta 4. pihiya- pihita paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 91 vidyA maMtra mrakSita

Page #146
Zhu 5. sAhariya 7. ummissa 9. litta ( litta ) - saMhata dAyaka apariNata unmizra lipta 10. chaDiuya chardita 16 udgama, 16 utpAdana aura 10 eSaNA doSa tInoM milakara bayAlIsa (42) doSa hote haiN| isake alAvA bhojana sambandhI pA~ca doSa haiM jinheM paribhogaiSaNA doSa kahA jAtA hai| ye AhAra kI sarAhanA va nindA karane ke kAraNa lagate haiN| ye pA~ca doSa nimna prakAra haiM 1. aMgAra, 2. dhUma, 3. saMyojanA, 4. pramANAtikrAnta, aura 5. kAraNAtikrAMta kula milAkara piNDaiSaNA ke ye 47 doSa mAne gaye haiM / AcArya zrI mahAprajJa ne Agama anusaMdhAna karake likhA hai ki ye 47 doSa Agama meM ekatra kahIM varNita nahIM haiM / kintu prakIrNarUpa meM bhinna-bhinna AgamoM meM upalabdha haiN| (dekheM dasave Aliya, pR. 179) 92 6. dAyaga 8. apariNaya uttarAdhyayana 24 /11-12 meM saMketa rUpa meM ukta doSoM kA nAma sUcana huA hai| AcArya zrI bhadrabAhu ne yaha adhyayana karma pravAda nAmaka AThaveM pUrva se uddhRta batAyA hai| zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra ja 100 Curio

Page #147
56061 DE [ FIFTH CHAPTER : FOOD SELECTION] INTRODUCTION OSS SO After describing in the fourth chapter the fundamental virtues of a shraman, namely the five great-vows, this fifth chapter discusses the codes of collecting alms as secondary virtues. The title of this chapter is Pindaishana. The general meaning of the word pind is 'a lump' or 'solid food'. In the Jain canonical literature this word has been mainly used for solid or liquid food, or the four types of food, ashan, paan, khadya and svadya (details in chapter 4, para 16). Eshana means to select and accept after inspecting for purity and impurity. Eshana is of three types-- 1. Gaveshana-checking the origin and purity of food, or the discipline about purity of food. 2. Grahanaishana-checking the procedure of accepting food, or the discipline of obtaining alms. 3. Paribhogaishana-checking the procedure of consuming food, or the discipline of eating food. Bhagavan Mahavir has said that the solicitation of alms by a shraman should have nine fold purity. This has been called the bumble-bee attitude in the first chapter. The nine fold purity is For food do not harm beings, or inspire others to do so, or approve of others doing so. Do not buy food, or inspire others to do so, or approve of others doing so. Do not cook food, or inspire others to do so, or approve of others doing so. (Sthanang Sutra 9) OSSOS qu3TEURTU NUT (2 874) Fifth Chapter : Pindaishana (Ist Section)

Page #148
Zhu In this chapter various faults in various situations connected with begging alms have been described. Faulty methods have been proscribed and rules for faultless collecting have been formulated. The faultless donor and acceptor have both been commended by stating that they both are worthy of a righteous end. The faults in begging alms described in this chapter can be divided into three broad categories (1) Faults in the origin and purity of food. The householder is responsible for these and they are 16 in number 1. Ahakamm aadhakarma 3. Pooikamm pootikarma 5. Thavana sthapana 7. Paoyar 10. Pariyatti 9. Pamiccha pramitya 11. Abhihad abhihrat 13. Malohad 12. Ubbhinna 14. Acchijja 15. Anisitta 16. Ajjhoyaraya adhyavatarak (2) Faults in the procedure of accepting food. The shraman is responsible for these and they are 16 in number 2. Dooee 4. Aajiva 6. Tigiccha 8. Maan 10. Loha 2. Uddesiya 4. Meesjaya 6. Pahudia pradushkaran 8. Keeya 94 1. Dhaee dhatree 3. Nimitta nimitta 5. Vanimag vanipak 7. Koha krodh 9. Maya maya 11. Puvvim-paccha-santhav 12. Vijja 14. Chunna 16. Moolakamma malapahrat anisrisht vidya choorna Wan Tu 13. Mant 15. Joga moolakarma auddeshik mishrajaat prabhritika kreet parivartya udbhinn acchedya purva-pashchat-samstava aay n dootee aajiva chikitsa For Private Personal Use Only maan lobh zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra mantra yoga

Page #149
gori + $<> 5 3EEKE CHILILL LISELT Zhu (3) Faults in selecting and accepting food after inspecting for purity and impurity. Householders and shramans both can be responsible for these. They are 10 in number 1. Sankiya 3. Nikkhitta shankit nikshipt 5. Sahariya samhrat 7. Ummissa unmishra 9. Litta lipt In total these make 42 faults. Besides these, there are five faults related to praising or criticizing food -ELIEVe? 1. Angar, 2. Dhoom, 3. Samyojana, 4. Pramanatikrant, 5. Karanatikrant. 2. Makkhiya 4. Pihiya 6. Dayag 8. Aparinaya 10. Chadiuya mrakshit pihit dayak The grand total of all these faults is 47. Acharya Mahaprajna, after a thorough study of canonical literature, writes that all these 47 faults cannot be found at one place. As elaborations they can be found in different Agams. (Dashavaikalik by Acharya Mahaprajna, page 179). These faults find a brief mention in Uttaradhyayan Sutra, 24/11-12. aparinat chardit According to Acharya Bhadrabahu this chapter has been reproduced from Karma Pravad, the eighth Purva. paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter Pindaishana ( Ist Section ) For Private Personal Use Only 84 #4 EUR* 5 6EELEY

Page #150
alla paMcamaM ajjhayaNaM : piMDesaNA : paDhamo uddeso paMcama adhyayana : piNDaiSaNA : prathama uddezaka bhikSA kA samaya va vidhi FIFTH CHAPTER: PINDAISHANA: FOOD SELECTION PADHAMO UDDESO: FIRST SECTION 1 : saMpatte bhikkhakAlammi asaMbhaMto amucchio / imeNa kamajogeNaM bhattapANaM gvese|| bhikSA kA samaya ho jAne para sAdhu asaMbhrAnta - citta kI vyAkulatA ko chor3akara tathA amUrcchita bhAva ke sAtha isa prakAra ( Age kahe jAne vAle tarIke se ) anna-pAnI kI gaveSaNA kare // 1 // THE TIME AND METHOD OF SEEKING ALMS 1. When it is time to seek alms, the ascetic should, by means of a detached attitude, free himself from the eagerness of a wavering mind, and then should look for food and water as follows. vizeSArtha : zloka 1. bhikkhakAlammi- bhikSAkAle-dharmAcaraNa meM pratyeka kArya kA sthAna, paristhiti tathA samaya ke anusAra vidhi kA nirdeza hotA hai| jaina zramaNa kI AcAra saMhitA meM dinacaryA kA prAthamika vibhAjana hai - " sUryodaya ke pazcAt vidhipUrvaka pratilekhanAdi kara lene ke bAda sAdhu dina ke prathama prahara meM svAdhyAya kare / pazcAt dhyAna kare / tRtIya prahara meM upayogapUrvaka bhikSA ke lie jAye / " ataH 'bhikSA kA samaya' kA artha dina kA tIsarA pahara mAnanA cAhie / yahI vaha samaya hai jaba sAmAnyatayA gRhastha kI AhAra grahaNa kI caryA samApti para hotI hai| 96 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra For Private Personal Use Only 10

Page #151
Zhu MESO AcAryoM kA kathana hai ki sAmAnyataH bhikSA kA samaya dezakAla kI paristhiti ke anusAra hotA hai| jisa pradeza meM jo samaya logoM ke bhojana kA hotA hai, muni usa samaya bhikSAcaryA karatA hai| usase pahale yA bAda meM bhikSA ke lie jAne meM to vaha 'akAlacaryA' ho sakatI hai aura akAlacaryA kA bhI niSedha hai| ataH 'bhikSAkAla' pradeza kI paristhiti sApekSa hai| ( AcArya zrI AtmArAma jI mahArAja dazavai., pR. 143) asaMbhaMto- asaMbhrAnta- bhikSA ke lie jAte hue kisI bhI prakAra kI AturatA kA na honA / 'dera ho gaI, aba bhojana mile na mile,' 'anya bhikSuoM ke le jAne para kucha bace yA na bce|' aise aneka bhAva, vikalpa mana meM uTha sakate haiM aura isase jo AkulatA hotI hai vaha asAvadhAnI ko janma detI hai| ataH zAnta citta se prasthAna kareM / amucchio-amUrcchita - moha, lAlasA yA Asakti kA abhAva / bhikSA ke lie jAte samaya mana meM kisI viziSTa athavA susvAdu bhojana grahaNa karane kI abhilASA kA honA mUrcchA hai| sAtha hI bhikSA grahaNa karate samaya anya kisI AkarSaNa ke prati Asakta honA niSiddha hai| amUrcchA bhAva ko samajhAne ke lie eka dRSTAnta diyA gayA hai eka sajI-dhajI navelI sundara dulhana gAya ke bachar3e ko ghAsa, cArA, pAnI detI hai / bachar3A usake hAtha se yaha saba khAtA hai para khAte samaya usa dulhana ke mohaka rUpa, sundara vastra, camacamAte gahane, lubhAvanI gaMdha aura snehila sparza Adi kisI para bhI vaha dhyAna nahIM detA / basa ekAgracitta ho apanA cArA cabAtA rahatA hai| ThIka isI prakAra sAdhu kA citta dAtA ke rUpa, vaibhava, aizvarya va bhojya-sAmagrI ke prati AkarSita yA mUrcchita na ho, kevala AhAra kI gaveSaNA ke prati sAvadhAna rahe yahI amUrcchA bhAva hai| (jinadAsa cUrNi, pR. 167 / citra 10 / 1 dekheM) Note: The term generally used in this and following chapters for eatables is ahar-pani or bhojan-pani, or simply ahar or bhojan. In fact it means the four types of food-ashan, paan, khadya and svadya (details in chapter 4, para 16). As this term is oft repeated, to avoid clumsy reading, we have just used food' for this in the English rendering. Therefore, wherever the word 'food' occurs in this and the following chapters it includes all the four types of food. ELABORATION: Bhikkhakalammi-In the code of conduct are included directions for procedures to be followed in every situation, at every place, at every time. In the code book for the Jain shraman the paMcama adhyayana : piNDeSaNA (prathama uddezaka) Fifth Chapter: Pindaishana (Ist Section) ELLEN For Private Personal Use Only 97 LEASE Cum

Page #152
primary schedule of time is--"after getting up in the morning and completing the daily essential chores, the first quarter of the day should be devoted to self-study. The next one should be devoted to meditation. During the third quarter one should go out to seek alms." Therefore, the term 'time to seek alms' should be taken as the third quarter of the day. This coincides with the end of the normal time of lunch of householders. The learned acharyas say that generally the time to seek alms depends on the conditions prevailing during a particular period at a particular place. Ascetics go for alms at about the conventional time for meals in a particular area. Going before or after beco an untimely activity, which also is prohibited. Thus the time of begging alms is related to the prevailing situation in a given area. (Dashavaikalik Sutra by Acharya Shri Atmaram ji M., page 143) Asambhanto-Absence of any eagerness while going to seek alms. 'I am late, I might not get food or others might have collected all that was available.' Such apprehensions might give rise to eagerness and anxiety, and in turn to carelessness. Therefore, one should go after composing oneself. Amucchio-Absence of fondness, desire and craving for a thing. To have a desire for some particular or tasty food is fondness. Getting involved in some other attraction during the seeking of alms is also proscribed. An example is mentioned to clarify this feeling -- A well dressed and adorned, beautiful bride is giving fodder and water to a calf. It munches all this, ignoring the enchanting beauty, attractive dress, glittering ornaments, intoxicating fragrance and caressing touch. In the same way when an ascetic is conscious of his search for the proper food without being attracted towards the beauty, grandeur, wealth and the richness of the food, the state of his mind is called ammorcha-bhav. (Jinadas Churni, page 167) (illustration No. 10/a) ODKOWO05 * *SSSSSSS 98 zrI dazavaikAlika sU, Shri Dashavaikalik Sutra

Page #153
NU } ."

Page #154
POWRIMAN citra paricaya : 10 Illustration No. 10 gocarI kI vidhi THE PROCEDURE OF BEGGING ALMS KAS 1. asaMbhaMto amucchio-bhikSA lene kA samaya hone para zramaNa mUrchArahita bhAva se gRhastha ke ghara se bhikSA grahaNa kre| amUrchA bhAva ko samajhAne ke lie dRSTAnta diyA hai| jaise-taruNI bachar3e ko bhojana detI hai to vaha vatsa AhAra lete samaya strI ke raMga-rUpa Adi kI tarapha AkarSita/mUrchita nahIM hotA, kevala AhAra lene se hI usakA sambandha hotA hai, isI prakAra muni AhAra dene vAlI sundariyoM kI tarapha se virakta rahakara bhikSA grahaNa karatA hai| (adhyayana 5, zloka 1) 1. At proper time a shraman should visit householders and collect alms with a serene attitude and without any distractic The serene attitude is explained by giving an example. When a young woman feeds a calf it is least bothered about the complexion or beauty of the woman; it is only concerned about the food it gets. Similarly, an ascetic accepts alms in a state of complete indifference towards the person who gives. (Chapter 5, verse 1) 2. goyaragga gao muNI-gocarI ke lie gayA huA muni U~ce-nIce madhyama parivAroM meM sAmudAnika bhAva se thor3A-thor3A AhAra grahaNa kre| gAya ke ghAsa carane ke dRSTAnta dvArA sAdhu kI gocarI meM sAmudAnika aura para-pIr3Arahita vRtti samajhAyI gaI hai| (vizeSArtha meM dekheN)| (adhyayana 5, zloka 2) 2. A shraman out to collect alms should accept a little from every house he visits irrespective of the status of the householder. The shraman's desire not to cause inconvenience to others and his lack of any partiality towards anyone is explained by giving the example of the activity of grazing of cows. (see elaboration) (Chapter 5, verse 2) COM NITITIO SMARuul yA CtrinTIER ayuuuN

Page #155
PECILITRA OMUTTOM 2 : se gAme vA nagare vA goyaraggagao munnii| care maMdamaNuvviggo avvakkhitteNa ceysaa|| gocarAgra meM gayA huA vaha asaMbhrAnta muni grAma meM, nagara meM (yA anya KA kheTakAdi meM) udvegarahita aura avyAkSipta citta se manda-manda dhIre-dhIre cale // 2 // 2. That composed ascetic going for gocharagra (seeking alms) in a village, town (or other inhabited area) should walk slowly with tranquil mind. vizeSArtha : __zloka 2. goyaragga-gocarAgra-go + cara kA artha hai gAya kI taraha crnaa| gAya ghAsa, tinake Adi kI prApti ke lie ghUmatI hai| jahA~ jo jitanA milA utanA khAtI calatI hai; na svAda kA dhyAna rakhatI hai, na sthAna kI zreSThatA kA tathA ghAsa ko Upara se thor3A-thor3A caratI hai, use jar3a se nahIM ukhAr3atI, tabhI vaha go-carita ghAsa punaH harI-bharI hotI rahatI hai| usI prakAra sAdhu bhI uttama, madhyama aura nimna kuloM kA vicAra na karatA huA tathA sarasa va nIrasa AhAra kA bheda na karatA huA samabhAva se dAtA kI zakti va bhakti kA dhyAna rakhakara thor3A-thor3A AhAra prApta kre| yaha kriyA gocara yA gocarI kahalAtI hai| gAya sAvadha Adi doSoM kA bheda nahIM kara pAtI, kintu sAdhu ina doSoM se rahita AhAra lete haiM-yaha spaSTa karane ke lie-'agra' zabda jor3A gayA hai jo zuddha eSaNA kA sUcaka hai| (citra saMkhyA 10/3-4) ___annuvviggo-anudvign-shaant/nishcint| jo bhikSA na milane para tathA tiraskAra, apamAna, pratAr3anA Adi parISahoM meM zAnta rahe, samatA rkhe| ___ avvakkhitteNa-avyAkSipta-vyAkulatArahita, viSayoM meM anAsakta mana se| ELABORATION: Goyaragga--This means grazing like a cow. A cow moves about in search of grass or hay. Whatever it gets and wherever it gets it, it consumes what it finds and continues to move. It does not care for the taste of the thing or attributes of a place. It grazes only the top of the grass and does not uproot it as sheep do. That is the reason that the meadow regains its vegetation. In the same way, an ascetic should not care about the high, medium or low caste or status of the donor, or the rich and poor quality of the food. With paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 99 | SuTION sumitLIDR LAMul

Page #156
outuviin equanimity, he should collect a little food from numerous places depending on the capacity and devotion of the donor. This activity of an ascetic is known as gochar or gochari. A cow cannot discriminate between the purity and impurity of food as the ascetic does. The adverb 'agra' is added to indicate the ascetic act of inspecting the food before accepting it. (illustration No. 10/3-4) ____ Anuvviggo-calm; free of anxiety. He who remains calm and does not feel like abusing chiding, or insulting the donor. Avvakkhittena--undisturbed; free of eagerness or craving. 3 : purao jugamAyAe pehamANo mahiM cre| vajaMto bIyahariyAI pANe a dg-mttttiyN|| sAdhu calate samaya zarIra pramANa arthAt apane hAtha se sAr3he tIna hAtha kI dUrI taka Age dekhatA huA aura bIja, vanaspati, prANI, jala tathA sacitta miTTI Adi ko TAlatA huA cale // 3 // 3. While walking an ascetic should look ahead, observing the ground to a distance equal to his height, i.e., about six feet, and avoid seeds, plants, creatures, water and sachit sand, etc. vizeSArtha : ___ zloka 3. jugamAyAe-yugapramANa-zarIrapramANa-apane zarIra kI U~cAI jitanI dUrI, lagabhaga sAr3he tIna hAtha yA chaha phuTa kI duurii| calate samaya dRSTi ko isase dUra yA adhika pAsa DAlA jAye to choTe jIva yA sUkSma padArtha dekha pAne meM kaThinAI hotI hai| 'yuga' kA artha hai-gAr3I kA juaa| gAr3I kA Age kA bhAga saMkar3A tathA pIche kA bhAga caur3A hotA hai| gati ke samaya bhI isI prakAra sAmane dekhate calane ke lie 'yugapramANa' zabda kA prayoga huA hai| (agastyasiMha cUrNi) __daga-maTTiyaM-daka-mRttikAm-daka kA artha hai pAnI aura mRttikAm kA artha hai mittttii| isake atirikta yaha zabda saMyukta rUpa se bhI prayukta hotA hai-gIlI miTTI yA sacitta mittttii| AcArya zrI AtmArAma jI mahArAja tathA anya TIkAkAroM ke anusAra yahA~ ya (ca) zabda se agnikAya kA artha bhI sammilita hai| MINISTEROilitary 100 zrIdazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #157
ELABORATION: (3) Jugamayae--of the dimension of the human body; a distance equal to the average height of human body or about six feet; yuga also means yoke of a bullock-cart, so this term also means the length of the yoke; the structure of a cart is triangular with apex in front, so with reference to perspective this term means covering an area of the shape of a cart. If while walking the eye is covering lesser or greater distances, it becomes difficult to be aware of small things or creatures lying on the way. (Agastya Simha Churni) Dag-mattiyam-It means water and sand, and also moist sand. According to Acharya Shri Atmaram ji M. and other commentators the use of the letter ya or cha etc. indicates the inclusion of fire-bodied beings also. 4 : ovAyaM visamaM khANuM vijjalaM privjje| saMkameNa na gacchejjA vijjamANe prkkme|| sAdhu khaDDe Adi sthAna, viSama (Ubar3a-khAbar3a) sthAna yA dUMTha Adi tathA / . kIcar3a Adi ko TAlakara cale tathA anya mArga ke vidyamAna hone para jala nadI ki Adi ko saMkramaNa (pAra) karake na jaave||4|| 4. An ascetic should avoid pot-holes, ditches and other such uneven places, as well as tree stumps, slime, etc. As long as alternatives are available, he should avoid crossing bodies of water such as rivers. vizeSArtha : ___ zloka 4. ovAyaM-anapAtaM-jo nIcA ho yA jisameM gira par3ane kI saMbhAvanA ho-khaDDA, khAI, garta aadi| khANuM-sthANu-sataha se Upara nikale hue yA uThe hue yA par3e hue kATha athavA sUkhe vanaspati bhAga ko sthANu kahate haiM-ThUTha, DaMThala, lakar3I yA DAla ke Tukar3e aadi| saMkamaNa-saMkrameNa-saMkramaNa karake yA kisI kATha, patthara Adi kI sahAyatA se pAra karake yA Upara se hokara jaanaa| jala, khaDDe, nadI, nAle Adi ko pAra karane ke lie kisI | paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 101 | ATI OUNTRIEDOM

Page #158
prakAra ke pula Adi kA upayoga krnaa| isa sambandha meM AcArya zrI AtmArAma jI mahArAja kA mata hai-"yadi anya mArga vidyamAna na hove to sAdhu yatna dvArA uparokta sUcita mArgoM se bhI jA sakatA hai| yadyapi utsarga mArga se to ukta mArgoM kA ullaMghana na karanA cAhie, kintu apavAda mArga ke Azrita hokara sAvadhAnIpUrvaka ukta mArgoM se bhI jA sakate haiN|" ukta gAthAoM meM bhikSu ko Atma-virAdhanA se bacate hue saMyama-virAdhanA se bhI bacane kA nirdeza hai| ELABORATION: (4) Ovayam-that which is lower and there are chances of falling into; ditch, ravine, gorge, etc. ___Khanu-a protrusion, bulge or projection from the surface, specifically of wood; dry stump or branch of a tree or another piece of wood lying on or protruding out of the ground. Samkamena-to cross with the help of a plank or piece of rock; to cross a water body or ditch using some sort of bridge. According to Acharya Shri Atmaram ji M.--"If there is no alternative available, an ascetic can cross. At the higher level of practices where discipline should be observed strictly, such crossing is not allowed. But as an exception, at lower level of ascetic practices, discipline can be slightly relaxed. The above verses instruct the ascetic to avoid drifting away from the mental as well as physical discipline. 5 : pavaDate va se tattha pakkhalate va sNje| hiMsejja pANabhUyAiM tase aduva thaavre|| vaha sAdhu una gaDDhe Adi sthAnoM meM girane se tathA skhalita hone se prANiyoM kI tathA bhUtoM kI, trasa jIvoM kI athavA sthAvara jIvoM kI virAdhanA hiMsA karatA hai||5|| 5. An ascetic causes harm to or injures mobile or immobile beings and organisms if he stumbles at or falls into such ditches and the like. 102 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #159
sa7 nuTIMIMM 6 : tamhA teNa na gacchejjA saMjae susmaahie| sai anneNa maggeNa jayameva prkkme|| isalie saMyama meM bhalIbhA~ti samAdhi rakhane vAlA sAdhu anya mArgoM ke hone para ukta mArgoM se na jaave| yadi anya mArga na ho to yatanApUrvaka usa mArga meM gamana kre||6|| 6. Therefore an ascetic, properly following the code of conduct, should avoid such paths as long as alternatives are available. If no alternative is available he should tread that path carefully. 7 : iMgAlaM chAriyaM rAsiM tusarAsiM ca gomyN| sasarakkhehiM pAehiM saMjao taM nikkme|| sAdhu aMgAre yA koyaloM ke Dhera, rAkha, ke Dhera, tuSa ke Dhera aura gobara ke Dhera ko sacitta raja se bhare hue pagoM se atikrama kara na jaaye||7|| 7. An ascetic with sachit dust sticking to his feet should not walk or cross over heaps of embers, coal, ash, fodder or dung. 8 : na carejja vAse vAsaMte mahiyAe vA pddNtie| mahAvAe va vAyaMte tiriccha saMpAimesu vaa|| jaba varSA barasa rahI ho, dhundha par3a rahI ho, mahAvAyu (A~dhI) calatI ho tathA pataMge Adi ur3a rahe hoM aise samaya sAdhu gocarI Adi ke lie na jaave||8|| 8. An ascetic should not go out to collect alms while it is raining, mist is falling, a storm is blowing, or the atmosphere is filled with moth-like insects. vizeSArtha : zloka 8. tiriccha saMpAimesu-tiryak saMpAtima-jo jIva vakra athavA tirache ur3ate haiM unheM tiryak saMpAtima kahate haiM, jaise-macchara, bha~vare, kITa, pataMge aadi| paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section)

Page #160
PATE Humal yuuumpu AMRUT KAN ELABORATION: (8) Tiricch sampaimesu--the insects that fly obliquely, like the mosquito, bumble-bee, locust, moth, etc. 9 : na carejja vesasAmaMte bNbhcerbsaannue| baMbhayArissa daMtassa hujjA tattha visuttiaa| brahmacArI vezyAoM ke samIpa ke sthAnoM (vezyAvAr3A) meM gocarI ke lie na jaave| kyoMki indriyoM kA damana karane vAle brahmacArI ko bhI vahA~ para saMyamarUpI dhAnya ke sukhAne vAlA manovikAra utpanna ho sakatA hai||9|| 9. A celibate person (an ascetic) should not go into areas of ill repute (a red-light district). This is because even a celibate person who has achieved victory over his senses can be overwhelmed by lust that clogs the stream of virtues and causes the (plant of) discipline to wither. 10 : aNAyaNe caraMtassa saMsaggIe abhikkhnnN| hujja vayANaM pIlA sAmaNNaMmi a sNso|| vezyAdi ke muhalloM meM jAne vAle sAdhu ko bAra-bAra ke saMsarga se vratoM ko pIr3A (hAni) utpanna ho sakatI hai arthAt vratoM kA hrAsa ho sakatA hai aura zrAmaNyabhAva meM saMzaya (logoM ko saMdeha yA mana meM) vicikitsA bhI utpanna ho jaayegaa|||10|| ____10. If he goes into such areas the consequent frequent interaction may damage his vows of discipline. It may also give rise to feelings of doubt and revulsion for him in the minds of people. 11 : tamhA eyaM viANittA dosaM duggivddddhnnN| vajjae vesasAmaMtaM muNI egNtmssie|| isalie ekAnta meM rahane vAlA arthAt mokSamArga para calane vAlA muni, durgati ke bar3hAne vAle ina doSoM ko jAnakara vezyAoM ke samIpa ke mArga ko bhI chor3a de||11|| 104 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra COURLINDI

Page #161
niSida kSetra AS / aswimmtarama nana Land

Page #162
citra paricaya:11 Illustration No. 11 bhikSAcarI ke niSiddha kSetra PROHIBITED PLACES 1. na carejja vesasAmaMte-sAdhu bhikSAcarI ke lie nikale to aise sthAnoM kI tarapha nahIM jAe jahA~ vezyAoM kA muhallA ho evaM jahA~ kAmI puruSoM kA AvAgamana bhI rahatA ho| (adhyayana 5, zloka 9) 1. While wandering to collect alms an ascetic should not visit the areas inhabited by prostitutes and frequented by lascivious people. (Chapter 5, verse 9) 2. sANaM sUiyaM gAviM-bhikSA ke lie jAte hue mArga meM jahA~ kuttoM kI lar3AI hotI ho, jahA~ prasUtA gAya yA kutiyA apane baccoM ko stanapAna karAtI ho, madonmatta baila Adi A rahe hoM, bAlaka krIr3A kara rahe hoM yA Apasa meM yuddha (lar3AI) ho rahA ho to aise sthAna kI tarapha nahIM jaae| (adhyayana 5, zloka 12) 2. While moving about to collect alms an ascetic should avoid the places and paths where dogs are fighting, a cow or a bitch is feeding a calf or a pup, a mad bull is approaching, children are playing, or a fight or a quarrel is going on. (Chapter 5, verse 12) 3. sAhaTu nikhivittANaM-sAdhu bhikSA ke lie gRhastha ke ghara meM praveza kare taba yadi bhojana cUlhe para car3hA ho, agni Adi kA sparza hotA ho yA sacitta vastu, harI vanaspati Adi usa para rakhI ho athavA dAtA kacce jala se hAtha dhokara detI ho, isI prakAra sacitta-acitta kA mizraNa karake detI ho to muni use kahe-isa prakAra kI bhikSA lenA mujhe nahIM kalpatA aura vaha bhikSA binA liye vApasa lauTa jaay| (adhyayana 5, zloka 30-36) 3. While entering a house, if a shraman observes that the food to be offered to him is being cooked on a stove and flames are touching it, green vegetables are placed on its cover, or the donor prepares to give after washing his or her hands with fresh water, or after mixing sachit food (food having living organisms, or raw and half cooked food) and achit food (food without living organisms or properly cooked food), the shraman should frankly say that it is not allowed for him to accept such food. He should retreat without accepting alms. (Chapter 5, verses 30-36) PIC ADHIE Sd utuv AWULTUN

Page #163
Guutuwal KA 11. Therefore the solitude-loving ascetic, striving for liberation, should become aware of these faults and avoid even the paths leading to houses of ill repute. vizeSArtha : zloka 9, 10, 11. vesasAmaMte-vezyAsAmante-usa sthAna ke nikaTa jahA~ vezyAe~ KA athavA anya nIca striyoM ke nivAsa hoN| jahA~ kAmI puruSoM kA AnA-jAnA rahatA hai| (dekheM citra saMkhyA sa11/1) visottiyA-vinotasikA-kisI pravAhamAna vastu (vAyu, jala, vikAra, bhAvanA Adi) kA srota ruka jAne para usakA dUsarI dizA meM mur3a jAnA aura phalataH usake svAbhAvika prabhAva kSetra meM usake abhAvajanita prabhAva utpanna honA visrotasikA hai| jaise kUr3e-karakaTa ke dvArA jala Ane kA mArga ruka jAne se usakA bahAva mur3a jAtA hai aura phalasvarUpa khetI sUkha jAtI hai| usI prakAra kUr3A-karakaTarUpI vezyAoM ke hAva-bhAva kI ora AkarSita hone se jJAna, darzana, cAritrarUpI pravAha mur3a jAtA hai aura phalasvarUpa Atma-saMyamarUpI khetI sUkha jAtI hai| saMsaggIe abhikkhaNaM-saMsargeNA'bhIkSNam-bAra-bAra jAne se sambandha bana jAtA hai| saMsarga kA Arambha dekhane se hotA hai aura anta praNaya meN| isakA krama hai-dekhane se prIti, prIti se rati, rati se vizvAsa aura vizvAsa se prnny| vayANaM pIlA-vratAnAM pIr3A-vratoM kA vinaash| vezyA saMsarga se brahmacarya naSTa hotA hai aura pariNAmataH sabhI vrata naSTa ho jAte haiN| cUrNikAra ise samajhAte hue kahate haiM-vaha citta kI caMcalatA ke kAraNa eSaNA yA IryApatha kI zuddhi nahIM kara paataa| ataH ahiMsA vrata naSTa ho jAtA hai| vaha striyoM kI ora dekhatA hai aura pUchane para apanI durbalatA chupAne ke lie jhUTha bolatA hai| ataH satya vrata naSTa ho jAtA hai| tIrthaMkaroM ne zramaNa ke lie strI-saMga kA niSedha kiyA hai, isa kAraNa vaisA karane vAlA jina-AjJA tor3atA hai| ataH acaurya vrata naSTa ho jAtA hai| anta meM striyoM ke prati mamatva kI bhAvanA hone se aparigraha vrata bhI naSTa ho jAtA hai| ___ egaMtaM-ekAntaM-jIva kA upayoga ekAnta arthAt nirjana sthAna meM jitanA sthira hotA hai utanA bhIr3a yA kolAhala vAle sthAna para nahIM hotA hai| binA upayoga ke sthira hue jIva kA koI bhI kAma bhalIbhA~ti saphala nahIM hotaa| sAmAyika, svAdhyAya, japa, tapa, manana, dhyAna Adi kAmoM meM to upayoga kI sthiratA kI nitAnta AvazyakatA hai| munivarga ke lie ye kArya pradhAnatama haiN| isalie unheM ekAnta arthAt nirjana sthAna kI atyanta AvazyakatA hai| isalie ekAnta sthAna bhI mokSa prApta karane ke lie pradhAna kAraNa hai| ataH 'egaMtamassie' kA jan REVIGE paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 105 | FOLTURE Hin ziva

Page #164
artha 'mokSamArga ke Azraya meM rahane vAlA muni' kiyA gayA hai| isa dRSTi se ekAnta kA Azraya lene vAlA arthAt mokSamArga kA anugamana karane vAlA hotA hai| (AcAryazrI AtmArAma jI mahArAja) ELABORATION: (9, 10, 11) Vesasamante-near the place where prostitutes or other women of ill repute live and which are frequented by lascivious people. (illustration No. 11/1) Visottiya-change of direction of the natural flow of a thing (like air, water, attitude, feeling, etc.) due to some blockage and the effects on the area of influence consequent to the absence of the flow. The flow of a stream changes when it is blocked by trash or rocks and the area irrigated by it suffers a drought. In the same way, when the stream of knowledge, perception and conduct is blocked by the trash of lascivious gestures of prostitutes, it changes its natural direction and the crop of self-discipline shrivels up. Sansaggae abhikkhanam-frequent visiting breeds familiarity and ends up in close relationships. Interaction commences with looking and ends up in love. The chronology is look-attraction-desire-faith-love. * F * Vayanam peela-damage to vows. Interaction with a prostitute destroys celibacy, and as a consequence all other vows also suffer damage. The commentators explain that the resulting mental instability does not allow an ascetic to be steadfast in the norms of movement, and this results in damage to the ahimsa vow. He steals a glance at women, and then resorts to lying to hide his weakness, destroying the second vow. The Tirthankars have proscribed the proximity of women; by being near them the ascetic sneaks out of the bounds of the codes, and in the process breaks the third vow. Caught in a web of carnal desire for women, he accumulates things and breaks the fifth vow. Egantam-Concentration in spiritual efforts can best be attained in seclusion. Crowds and noise are detrimental to 106 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra * SOLOTILITER CITS

Page #165
ayuuuurwa concentration. Without concentration man cannot achieve success in any field. It is all the more necessary in activities like samayik, self-study, chanting, austerity, contemplation and meditation. And for ascetics these are the activities of prime importance. That is the reason that they need solitude. That is why solitude is seen as conducive to effort in the seeking of liberation. Hence an ascetic who desires solitude is one who strives to attain liberation. (Acharya Shri Atmaram ji M.) 12 : sANaM sUiyaM gAviM dittaM goNaM hayaM gyN| saMDibbhaM kalahaM juddhaM dUrao privjje|| __sAdhu ke mArga meM yadi kuttA, byAhI huI gAya, madonmatta baila, ghor3A, hAthI, bAlakoM ke krIr3A-sthAna, kalaha yA yuddha kA sthAna mila jAye to unheM dUra se TAlakara gamana kre||12|| 12. When going to seek alms an ascetic should change h is path, while still keeping a safe distance, if he comes across a dog, a cow feeding a calf, a mad bull, a place where children are playing or a place where people are fighting or quarreling. vizeSArtha : zloka 12. kalaha-kalaha-vAk-yuddha, bAtoM kA jhgdd'aa| juddhaM-yuddha-hAthA-pAI, mArapITa tathA zastroM se kI jAne vAlI ldd'aaii| dUrao parivajjae-dUrataH parivarjayet-dUra se TAlakara jaaye| dUra se hI TAlane ke nirdeza kA kAraNa yaha hai ki aise sthAnoM para Atma-virAdhanA aura saMyama-virAdhanA Adi aneka doSa utpanna hone kI saMbhAvanA rahatI hai| kutte Adi pazu kATa sakate haiM, byAhI huI gAya, unmatta hAthI Adi pazu mAra sakate haiM, krIr3A karate bAlaka zarIra ko yA upakaraNoM ko hAni pahu~cA SC sakate haiM, kalaha ke sthAna para bhI aisI hI saMbhAvanAe~ hotI haiN| isake atirikta aise kisI bhI 50 sthAna para anAyAsa sAdhu ke bIca meM bolane Adi kI saMbhAvanAe~ bhI bana jAtI haiN| (dekheM citra saMkhyA 11/2) NIA paMcama adhyayana :piNDaiSaNA (prathama uddezaka) Fifth Chapter: Pindaishana (Ist Section) 107 HINDI GALI

Page #166
ELABORATION: (12) Kalaham-a verbal quarrel. Juddham-a physical fight. Durao parivajjaye--avoid from a distance. The reason for avoiding from a distance is that at such places there is danger of damage to the self as well as to the discipline. Dogs and other such animals can bite; a cow feeding a calf and a mad bull can hit or gore; playing children and fighting people may harm the body and the equipment. Besides this, at all such places there are chances of the ascetic interfering in the ongoing quarrel on impulse. (illustration No. 11/2) 13 : aNunnae nAvaNae appahiDhe annaaule| iMdiyANi jahAbhAgaM damaittA muNI cre|| ___ sAdhu calate hue na to ati unnata ho, na ati avanata ho, na harSita ho, na vyAkula ho kintu indriyoM ko apane-apane viSayoM meM vaza meM karatA huA gamana kre||13|| 13. While walking, an ascetic should neither move high nor low. He should neither be excited nor agitated. Instead, he should keep all his senses in control while walking. vizeSArtha : zloka 13. aNunnae-anunnato-unnata hokara na cle| "unnatapane se gamana do taraha kA haieka dravya se, dUsarA bhAva se| IryAsamiti ko chor3akara U~cA AkAzAdi ko nihArate hue gamana karanA dravya rUpa unnatapane se gamana karanA hai aura apanI zreSTha jAti Adi kA abhimAna-bhAva mana meM rakhate hue gamana karanA bhAva rUpa unnatapane se gamana karanA hai|" (AcArya zrI AtmArAma jI mahArAja dazavai., pR. 158) nAvaNae-nAvanata-avanata hokara na cle| AcArya zrI AtmArAma jI mahArAja ke anusAra jaise unnatapana kA prakAra hai vaise hI avanatapana bhI do prakAra kA hai-eka dravya se, dUsarA bhAva se| itanA nIce dekhakara calanA ki tIna hAtha pramANa Age bhI na dekha sake dravyarUpa avanatapanA hai aura AhAra-pAnI kI prApti na hone para mana meM dIna vRtti athavA hIna bhAvanA ke kAraNa calanA bhAvarUpa avanatapanA hai| 108 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #167
FAAACSR TIT S ELABORATION: (13) Anunnaye -- not to move high. This term has two meanings. In a physical context it means to move keeping a high line of vision or looking at the sky. In a mental context it means to move with a feeling of pride for being a high-born or other such status. (Dashavaikalik Sutra by Acharya Shri Atmaram ji M., page 158) Navanaye-not to move low. According to Acharya Shri Atmaram ji M. to move low also has two meanings like those of moving high. In physical context it means to move keeping a low line of vision so that over six feet distant things are not visible. In a mental context it means to move with a depressed state of mind or inferiority complex caused by failure to get alms. 14 : davadavassa na gacchejjA bhAsamANo a goyare / hasaMto nAbhigacchejjA kulaM uccAvayaM sayA // sAdhu gocarI ke lie U~ce-nIce kula meM jAte samaya kabhI bhI jaldI-jaldI yA daur3ate hue gamana na kare, bAtacIta karatA huA evaM ha~satA huA bhI gamana na kare // 14 // 14. While going to families of high and low status to seek alms, an ascetic should not walk fast or run. He should also neither talk or laugh while walking. vizeSArtha : zloka 14. kulaM uccAvayaM - kulamuccAvacaM - ucca-nIca kula meM arthAt mahala, havelI Adi vizAla bhavana, dravya se ucca-kula kahalAte haiN| jAti, vidyA Adi se samRddha vyaktiyoM ke ghara bhAva se ucca kula kahalAte haiN| tRNa kuTI, jhoMpar3I, dhana Adi dravya se nIca kula kahalAte haiM aura jAti, vidyA Adi se hIna logoM ke ghara bhAva se nIca kula kahalAte haiM / ( hAribhadrIya TIkA, pR. 166 ) ELABORATION: (14) Kulam uchchavayam - families of high and low status. Economic or physical status is measured in terms of movable or paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter: Pindaishana (Ist Section) 109 For Private Personal Use Only a

Page #168
AMALAMIUIR immovable wealth, like mansions, houses, cottages, gold, silver, etc. Social status is measured in terms of high or low caste and high or low education, etc. (commentary by Acharya Haribhadra Suri, page 166) 15 : AloaM thiggalaM dAraM saMdhiM dagabhavaNANi / caraMto na viNijjhAe saMkaTThANaM vivjje|| __ gocarI ke lie jAtA huA sAdhu jharokhA, khir3akI Adi ko, cunI huI ka dIvAra, dvArAdi ko, seMdha yA galI ko aura jala-gRhoM ko na dekhe tathA zaMkA ke saba sthAnoM ko TAla kara cle||15|| 15. An ascetic, while going to seek alms, should not look at : balconies, windows or other such openings in houses; nor should he look at partition walls, doors, alleys, or gaps, and water-huts or bathrooms. He should avoid all such shady or suspicious places. vizeSArtha : zloka 15. AloaM-AlokaM-makAna ke ve bhAga jahA~ se bAhara dekhA jAtA hai-gavAkSa, jharokhA, khir3akI aadi| thiggalaM-ghara kA vaha bhAga yA dvAra jise dIvAra cunakara Dhaka diyA gayA ho| saMdhi-do gharoM ke bIca kI galI; seNdh| daga bhavaNANi-udaka bhavanAni-jala-gRha, jala-maMcikA, snAna-maNDapa, sArvajanika upabhoga ke jala bharane tathA snAna karane ke sthaan| ukta sabhI sthAnoM ko 'zaMkA-sthAna' batAyA hai| arthAt aise sthAnoM para jhA~kane se loga use cora, ucakkA, pAradArika Adi sandeha bharI dRSTi se dekha sakate haiM tathA aisA dekhanA svayaM va brahmacarya ke lie bhI khatare ke ThikAne bana jAte haiN| (hAribhadrIya TIkA) ELABORATION: (15) Aaloyam-Those parts of a house from where one looks outside--balcony, window, etc. 110 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra 60

Page #169
O MILITAR Thiggalam-that part of a house where a partition wall has been raised or where a gate has been closed by raising a wall. Sandhim-an alley or gap between two houses. Dug bhavanani-room or place where water for general use is stored; water-hut, bathroom, etc. All these places are considered sensitive areas because looking at these places is considered to be a violation of privacy and people might take the onlooker to be a thief or someone of doubtful character. Peeping into such private places also provokes desires and is thus detrimental to discipline. (commentary by Acharya Haribhadra Suri) 16 : raNNo gihavaINaM ca rahassArakkhiyANa y| saMkilesakaraM ThANaM dUrao privjje| rAjA, nagaraseTha, kotavAla Adi ke gupta vArtAlApAdi karane ke sthAnoM ko aura anya saMkleza-asamAdhi utpanna karane vAlA duHkhadAyI sthAnoM ko sAdhu dUra se hI TAla de||16|| 16. An ascetic should also keep his distance and avoid places where a king, merchants, police chiefs, and other such people have secret conversations. He should also avoid such places that might cause agitation and misery in his mind. 17 : paDikuTuM kulaM na pavise mAmagaM privjje| aciattaM kulaM na pavise ciattaM pavise kulN|| nindita kula meM, niSedha karane vAle kula meM, jisa kula meM jAne se aprIti utpanna ho jAya usa kula meM sAdhu na jaaye| jisa kula meM jAne se prasannatA pragaTa ho usI kula meM jaaye||17|| ____17. An ascetic should not visit families having a bad reputation or families where his visit is prohibited or unwelcome. He should visit only those families that heartily welcome ascetics. paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 111 / ( S uvUPUT

Page #170
FCIT Sunuwww vizeSArtha : ___ zloka 17. paDikuTuM kulaM-pratikruSTaM kulaM-niSiddha yA nindita kul| ye do prakAra ke haiM alpakAlika (jaise-sUtaka, mRtaka Adi ghara) aura yAvatkAlika (sadA ke lie) samAja-maryAdA ke anusAra garhita kula (jaise-hiMsaka va mA~sAhArI kul)| AcArya zrI AtmArAma jI mahArAja ke anusAra yaha niSedha isalie hai ki vyavahAra kI sthiti jo durAcAra ko haTAne ke lie aura sadAcAra ko prerita karane ke lie kI jAtI hai vaha yathAvat banI rhe| vaise sAdhu ko vyaktigata rUpa meM kisI kula se koI dveSa nahIM hotaa| kintu vaha lokAcAra ke viruddha bhI nahIM cala sktaa| mAmagaM-mAmakaM-vaha ghara jisake gRhapati dvArA kisI bhI kAraNavaza 'mere ghara para na AnA' yaha kahakara bhikSu ke Ane para roka lagA dI gaI ho| aciattaM kulaM-aprItaM kulaM-jisa ghara meM sAdhu kA AnA ghara vAloM ko apriya lge| ciattaM kulaM-jahA~ para jAne se prIti, Adara va dharmabhAvanA bar3hatI ho vaha ciattaMprItikara kula kahA gayA hai| ELABORATION: (17) Padikuttham kulam-prohibited families or those with a bad reputation. These are of two types--(1) Families that are prohibited for a short period due to some specific situation, such as the birth of a child or a recent death. (2) Families that are marked permanently or socially ostracized, viz. non-vegetarians, violent people, etc. According to Acharya Shri Atmaram ji M., this rule is to supplement the social norm that vices should be discouraged and virtues be encouraged. The point is, an ascetic does not indulge in social discrimination, but he also cannot go against the established social norms. Mamagam--where the head of the family has for some reason declared ascetics as unwelcome. Achiyattam kulam-families where ascetics are not liked. Chiyattam kulam-families where ascetics are not only welcome but their visits enhance the faith and regard for religion. 112 si cerchercher : Shri Dashavaikalik Sutra BEARS

Page #171
SALAA appaNA nAvapaMgure / kavADaM no paNullijjA uggahaMsi ajAiyA // Wan *Tu 18 : sANIpAvArapihiyaM sana (alasI kA banA vastra ) kI banI huI cika se athavA kapar3e yA parde se Dhake hue dvAra ko gRha svAmI kI AjJA ke binA sAdhu apane Apa na khole // 18 // 18. An ascetic should not, on his own, remove the curtain made of hessian or cloth from a door without the permission of the owner of the house. 19 : goyaraggapaviTTho a vaccamuttaM na dhArae / ogAsaM phAsunaccA aNunnavia vosire // mala-mUtra kI bAdhApUrvaka sAdhu gocarI ke lie nahIM jaave| yadi vahA~ jAne para bAdhA ho jAya, taba prAsuka ( nirdoSa-nirjIva) mala-mUtra tyAgane kA sthAna dekhakara aura gRhastha kI anumati lekara hI mala-mUtra kA parityAga kare // 19 // 19. An ascetic should not go out to seek alms without relieving himself of any natural physical urge (like urinating). If the urge comes after he has moved out, he should find a proper place free of living organisms and relieve himself after getting permission from the householder. 20 : nIaduvAraM tamasaM kuTThagaM acakkhuvisao jattha pANA jisakA daravAjA bahuta nIcA ho, jisa koThe (koSThaka - kamare) meM andhakAra ho, jahA~ para A~kheM kucha kAma na detI hoM aura jahA~ para jIva dikhAI na par3ate hoM, sAdhu aise sthAna ko ttaale| ( vahA~ gocarI ke lie na jAya ) // 20 // 20. An ascetic should avoid going to a room which has a low or small gate, which is dark and gloomy, and where eyes fail to see the presence of any creatures or insects. paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter: Pindaishana (Ist Section) 113 Wan *Tu parivajjae / duppaDilehagA || For Private 44130 Personal Use Only

Page #172
Gyuuum UBE 21 : jattha puSphAiM bIyAiM vippainnAI kotttthe| ahuNovalittaM ullaM daNaM privjje|| jahA~ para phUla aura bIja bikhare hue hoM, tathA jo sthAna abhI-abhI lIpA-potA hone se gIlA ho, usa sthAna ko sAdhu dUra se hI dekhakara chor3a de||21|| 21. An ascetic should avoid going near a place where seeds or flowers are scattered on the floor, or it is still wet after being freshly mopped or plastered or washed. 22 : elagaM dAragaM sANaM vacchagaM vA vi kutttthe| ullaMghiyA na pavise viUhittANa va sNje|| koThe (bhavana yA kakSa) ke daravAje para yadi koI bakarA, bAlaka, kuttA yA bachar3A Adi mila jAya to sAdhu ko cAhie ki vaha unheM lA~dhakara athavA haTAkara ghara meM praveza na kre||22|| 22. If an ascetic finds a goat, a child, a dog or a calf, etc. sitting or lying across the door, he should not enter the gate by crossing over or shifting them. vizeSArtha : ___ zloka 22. cUrNikAra ne batAyA hai-meSa Adi ko haTAne se vaha sIMga mAra sakatA hai| kuttA kATa sakatA hai| pAr3A, bachar3A bhayabhIta hokara baMdhana tor3akara bhAga sakatA hai| bAlaka ko haTAne se use pIr3A bhI ho sakatI hai tathA gRha svAmI ko vaha apriya laga sakatA hai| isa prakAra saMyama virAdhanA evaM zarIra ko hAni pahu~cAne kI saMbhAvanA ke kAraNa ukta kAryoM kA niSedha kiyA gayA hai| (jinadAsacUrNi, pR. 176) ELABORATION: (22) The commentators explain that in such situations there is a chance that the animals might bite or hit or run away out of fear. If it is a child it might get hurt or the parents might get angry. All these are detrimental to the discipline of the ascetic besides being physically harmful. (Jinadas Churni, page 176) 114 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #173
SI5 Wan *Tu saMyata AcaraNa paloijjA nAidUrAvalo ae / upphullaM na viNijjhAe niyaTTijja ayaMpiro || 23 : asaMsattaM sAdhu Asakta hokara kisI ora na dekhe ; ati dUra se kisI cIja ko na dekhe, netroM ko phAr3a-phAr3akara bhI na dekhe| yadi kisI ghara se AhAra na mile to binA AlocanA avahelanA kiye ghara se nikala Ave // 23 // PROPER CONDUCT 23. An ascetic should not look at something with yearning, from a distance or with wide eyes. If he does not get alms from anyone, he should leave without comment or any belittling gesture. vizeSArtha : zloka 23. asaMsattaM paloejjA - asaMsaktaM praloketa - anAsakta dRSTi se dekhe / gocarI lete samaya sAdhu kI dRSTi jisa vastu para bhI par3e- cAhe vaha strI ho athavA anya AkarSita kara lene vAlI vastu ho - usake prati Asakta na bane / Asakta dRSTi mana meM vikAra utpanna karatI hai, sAtha hI loka AkSepa ko bhI janma detI hai, jabaki taTastha vRtti loka - vizvAsa ko dRr3ha banAtI hai| upphullaM na viNijjhAe - utphullaM na vinidhyAyet -visphArita netroM se athavA A~kha phAr3akara na dekhe| isameM utsukatA, kautUhala, Azcarya Adi bhAva prakaTa hote haiM aura mana meM doSa na hote hue bhI loga doSI samajha sakate haiN| niaTTijja ayaMpiro - nivarttetA'jalpAka - binA kucha kahe vApasa calA jaay| sAdhu kI zAstrokta caryA hai bhikSA hetu jAnA kintu gRhastha kI icchA hai ki vaha AhAradAna kare athavA nahIM / ataH apanA karttavya karate samaya anya kI icchA - anicchA kI prazaMsA athavA nindA nahIM karanI caahie| kintu cupacApa vahA~ se lauTa AnA caahie| ELABORATION: (23) Asamsattam paloejja -- to look without yearning. An ascetic while seeking alms should not look at anything coveteously, paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter: Pindaishana (Ist Section) F For Private Personal Use Only 115 PYAAAAJE C COTLIN

Page #174
LE even if it is a woman or other attractive thing. A yearning look reveals inner desire and also bolsters it. Besides this, it draws criticism and disrespect. A detached look draws respect and inspires faith. Upfullam na viniijhaye-should not give a wide-eyed look. This conveys eagerness, curiosity and surprise, and consequently draws criticism despite one's not being at fault. Niattiija ayampiro-to return without any comment. As required by the scriptures, it is the duty of an ascetic to go seeking alms, but at the same time it is up to the householders whether to give or not. Therefore, while performing one's duty one should not evaluate decisions of others, nor should one praise or condemn decisions favorable or unfavorable to him. One should simply return without comment. 24 : aibhUmiM na gacchejjA goyaraggagao munnii| kulassa bhUmiM jANittA miaM bhUmiM prkkme|| ___ gocarAgra meM gayA muni, atibhUmi arthAt gRhastha kI maryAdita kI huI bhUmi ko atikrama karake Age na jAye kintu kula kI bhUmi ko jAnakara ghara kI maryAdita kI huI bhUmi taka hI jaay||24|| __24. An ascetic seeking alms should not transgress the limits set by a householder. He should know about such limits and should go only up to the permissible areas. vizeSArtha : zloka 24. kulassabhUmi-kulabhUmi-gRhastha ke ghara kI vaha sImA jahA~ taka kisI bhI bhikSAcara ke Ane se use apriya na lage kulabhUmi kahI jAtI hai| isakA nirNaya aizvarya, dezAcAra, kulAcAra Adi kI apekSA se karanA hotA hai| AcArya zrI AtmArAma jI mahArAja kA isa sambandha meM kathana hai ki "bhikSu ko pratyeka kula kI maryAdA kA bodha honA cAhie kyoMki nAnA prakAra ke kuloM meM nAnA prakAra kI maryAdA hotI hai|" agastyasiMha cUrNi meM isakA mahattva eka saTIka udAharaNa se samajhAyA hai-"lAkha kA golA Aga para car3hAne se 116 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Swami

Page #175
GCILLA Ayuuuva MIUIDAI pighala jAtA hai aura Aga se atidUra rahane para use icchita rUpa AkAra nahIM diyA jA TO sktaa| isI prakAra gRhastha ke ghara se dUra rahane para sAdhu ko bhikSA prApta nahIM ho sakatI aura eSaNA kI zuddhi bhI nahIM ho paatii| atyanta nikaTa cale jAne para aprIti yA sandeha utpanna ho sakatA hai| ataH vaha kula kI bhUmi ko pahale jAna le| (a. cU. 2) ELABORATION: (24) Kulassabhumim-The area of a house where alms seekers or other outsiders are allowed to come. This depends on many factors like status, local convention, family norms, etc. In this context Acharya Shri Atmaram ji M. says--"An ascetic should have knowledge of the norms of all clans and families because these differ from area to area and family to family." An example illustrating the reason behind this rule is as follows--"A lump of A shellac melts if it comes very close to fire. On the other hand, if it remains too far away it cannot be moulded into the desired shape. In the same way, if an ascetic is too far from the house, he cannot inspect and get proper food, and going too near it will result in suspicion and aversion. So it is better that he is aware of the permissible areas." (Agastya Simha Churni 2) 25 : tattheva paDilehijjA bhUmibhAgaM viakkhnno| siNANassa ya vaccassa saMlogaM privjje|| vicakSaNa sAdhu, usa maryAdita bhUmi-bhAga kA pratilekhana kare aura vahA~ khar3A | huA snAna-ghara tathA zauca-gRha kI ora dekhane se bce||25|| 25. Such ascetic, unique among men, should inspect that permissible area, and should avoid looking into bathrooms or other facilities while standing there. vizeSArtha : zloka 25. saMloga-saMlokaM-dekhanA yA dikhAI pdd'naa| isa gAthA meM maryAdita bhUmi meM khar3e hone kI bhI maryAdA nizcita kI gaI hai| maryAdita bhUmi kA pratilekhana kara usa sthAna ko TAle jahA~ se snAna-gRha tathA zauca-gRha dikhAI pdd'e| sAtha hI aise sthAnoM kI ora dekhane se bce| Sunil paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 117 ANSCitraa

Page #176
wall kAraNa ki ina donoM sthAnoM para strI va puruSa nagnAvasthA me dikhAI par3ane kI saMbhAvanA hotI hai, jisase Atma-doSa tathA para-doSa donoM prApta ho sakate haiN| ELABORATION: (25) Samlogam--to look at or to chance to look at. Even the norms of standing in the permissible area have been set. An ascetic should avoid standing near or facing facilities like a bathroom or lavatory because there is a chance that at some careless moment he or she might happen to see some men or women in a disheveled, semi-nude, or nude condition. This may result in provocation of the self as well as others. akalpa kA varjana 26 : dagamaTTia AyANe bIANi hariANi a| parivajjaMto ciTThijjA svviNdiasmaahie|| jisa mArga se loga pAnI, miTTI, bIja tathA vanaspati lAte hoM vahA~ sarvendriya kI samAdhi vAlA sAdhu una padArthoM se bacakara ucita pradeza meM khar3A hove||26|| PROHIBITIONS 26. If on the way there is a movement of people carrying water, sand, seeds and vegetables, then an ascetic who has vowed to discipline all his senses should stand keeping a safe distance from such things. vizeSArtha : zloka 26. savviMdiya samAhie-jisakI saba indriyA~ samAhita hoM, samAdhistha hoM athavA antarmukhI ho| arthAt jo bAhya viSayoM se virata hokara AtmalIna ho gayA ho aise sAdhu ko sarvendriya samAhita kahate haiN| ELABORATION: (26) Savvindiya samahiye-One who has disciplined or indrawn drawn all his senses. An ascetic who has detached himself from anything mundane and is involved with the self only. 118 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra PRO SWium

Page #177
- TREEE) Zhu 27 : tattha se ciTTamANassa Ahare pANabhoyaNaM / akappiyaM na gihijjA paDigAhijja kappiaM // usa sthAna para khar3A huA sAdhu bhojana pAnI svIkAra kre| yadi vaha kalpatA nahIM ho to grahaNa na kare, kintu yadi kalpatA ho to grahaNa kara leve // 27 // 27. Standing at such place the ascetic should accept food and water. He should take only what is proper (kalp) for him and not what is not proper (akalp) for him. vizeSArtha : AcAra, zloka 27. akappiyaM, kappiyaM-akalpikaM, kalpikaM - kalpa kA artha hai zAstra, nIti, maryAdA, vidhi, samAcArI Adi se sammata / ataH kalpya athavA kalpika kA artha hai| ukta nIti Adi se yukta grAhya, karaNIya aura yogya / sAdhu ko jina niyamoM tathA maryAdAoM kA pAlana karanA hotA hai unake anusAra jo lene yA karane yogya ho vaha kalpya yA kalpika hai| jainAgamoM ke anusAra sAdhu ko bhikSA sambandhI bayAlIsa doSoM se mukta bhikSA lenA kalpatA hai| AcArya umAsvAti ke anusAra- jo kArya jJAna, zIla aura tapa kA upagraha ( vRddhi ) aura doSoM kA nigraha karatA hai, vaha nizcayadRSTi se kalpya hai tathA zeSa akalpya hai sAtha deza, kAla, puruSa avasthA va bhAvanA kI samIkSA karake hI kalpya akalpya kA nirNaya kiyA jAtA hai / (prazamarati prakaraNa, gA. 143 ) ELABORATION: (27) Akkapiyam, kappiyam-Kalp means that which is proper according to the scriptures, ethics, codes of conduct, rules, methodology, essentials of routine, etc. Accordingly, kapppiya means that which is acceptable according to these rules. With regard to an ascetic this refers specifically to the ascetic norms and codes of conduct. According to Jain canons, the only things that are acceptable to an ascetic are those that are free of 42 listed faults connected with seeking alms. According to Acharya Umaswati the act that enhances knowledge, virtues and austerity is kalpya, i.e., acceptable from the spiritual viewpoint, while all else is unacceptable or akalpya. From the empirical and behavioral or paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter: Pindaishana (Ist Section) 119 BEEFO ale Comu

Page #178
IITTMAIN kA mundane viewpoint, parameters like place, time, situation, age, etc., and norms connected with them, are also taken into consideration before deciding what is acceptable. (Prashamrati Prakaran 143) 28 : AharaMtI siyA tattha parisADijja bhoynnN| ditiaM paDiAikkhe na me kappai taarisN|| dene vAlI strI kadAcit idhara-udhara girAtI huI bhojana lAve to sAdhu use yaha kahe ki "bahana, yaha bhojana lenA mujhe nahIM kalpatA hai|" arthAt usake hAtha se na leve||28|| 28. If, while bringing food, a woman spills it around, the ascetic should say--"Sister! I am not allowed to accept such _ food." In other words, he should not accept food from her. 29 : saMmaddamANI pANANi bIANi hariANi y| asaMjamakari naccA tArisiM privjje|| prANiyoM ko, bIjoM ko aura vanaspati ko kucalatI huI strI ko asaMyamakarI jAnakara sAdhu usake hAtha se bhI AhAra-pAnI na leve|||29|| 29. An ascetic should also not accept food from a woman who, while bringing food, crushes insects, seeds or vegetables; he should consider her to be undisciplined. vizeSArtha : ___ zloka 29. asaMjamakari-asaMyamakarI-asaMyama karane vaalii/vaalaa| bhikSA dene se pUrva athavA bhikSA dene ke lie Ate samaya kisI prakAra kA asaMyama (hiMsA) karane vAle se sAdhu bhikSA na le| asaMyama kA saMkSipta vivaraNa ukta gAthA meM hai| AcArya zrI AtmArAma jI mahArAja isakA mahattva batAte hue kahate haiM-"sAdhu yadi asaMyamakarI strI ke hAtha se AhAra-pAnI grahaNa kara leM to unheM asaMyama kA doSa to lagegA hI, isake alAvA asaMyama kI anumodanA kA bhI doSa lage binA na rhegaa|" 120 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #179
ITUITO Minimum AMITRAK ELABORATION: (29) Asanjamakarim--undisciplined. The discipline required while giving food has been explained above in brief. Stressing its importance, Acharya Shri Atmaram ji M. says--"If an ascetic accepts food from such an undisciplined woman he commits the faults of becoming undisciplined himself and that of approving indiscipline." 30 : sAhaTTa nikkhivittANaM sacittaM ghaTTiyANi y| taheva samaNaTThAe udagaM sNpnnulliyaa|| 31 : ogAhaittA calaittA Ahare paannbhoynnN| ditiaM paDiAikkhe na me kappai taarisN|| isI taraha koI dAtA-strI sAdhu ke lie eka pAtra se dUsare pAtra meM DAlakara, sacitta aura acitta ko milAkara, acitta ke Upara sacitta ko rakhakara, acitta se sacitta ko chuAkara athavA ragar3akara, jala ko calAkara athavA jala meM calakara AhAra-pAnI de to sAdhu usase kahe ki mujhe yaha grAhya nahIM hai||30-31|| 30, 31. Further, if a donor woman transfers food from one pot to another, mixes sachit with achit, places achit over sachit, touches or rubs achit with sachit, stirs water or walks over water before or while bringing food to an ascetic, he should say that it is not allowed for him to accept such food. vizeSArtha : ___ zloka 30, 31. sAhaTu-saMhRtya-sameTakara athavA bar3e bartana se choTe meM nikAlakara athavA eka bartana se dUsare meM nikaalkr| aisA karane se acitta athavA prAsuka ko sacitta meM milAnA ho jAtA hai| ataH aisA AhAra lenA niSiddha hai| vizeSa varNana piNDaniyukti meM upalabdha hai| ___ udaMga saMpaNulliyA-jala ko hilaakr| yahA~ jala ko hilAkara, calAkara aura usa para calakara bhojana diyA jAye use niSiddha batAyA hai| jala meM pratyeka sacitta vastu kA samAveza hai| yaha sabhI eSaNA ke vividha doSa haiN| paMcama adhyayana :piNDaiSaNA (prathama uddezaka) Fifth Chapter: Pindaishana (Ist Section) 121

Page #180
Maul ELABORATION: (30, 31) Sahattu-reduce quantity by transferring from a large vessel to a smaller one. This action is deemed as mixing sachit with achit, thereby making it unacceptable. (more details in Pinda Niryukti). Udang sampanulliya-to disturb water. This includes stirring shaking, or walking over water. Here water has been used as a generic term for anything sachit. All these are faults of seeking and accepting food. | 32 : purekammeNa hattheNa davvIe bhAyaNeNa vaa| ditiaM paDiAikkhe na me kappai taarisN|| 33 : evaM udaulle sasiNiddhe sasarakkhe maTTiA uuse| hariAle hiMgulae maNosilA aMjaNe lonne|| 34 : gerua-vanniya-sedia-soraTThia-piTTha-kukkusakae y| ukkiTThamasaMsaDhe saMsaDhe ceva bodhavve // sAdhu ko AhAra-pAnI dene se pahale hI sacitta-aprAzuka-jala se dhoye hue hAtha se, karachulI yA kisI anya pAtra se AhAra-pAnI dene vAlI strI ko sAdhu yaha kaha de ki maiM isa prakAra kA AhAra-pAnI grahaNa nahIM kara sktaa| usI prakAra se | pAnI kI bUMdeM Tapakate hAthoM se athavA snigdha (gIle) hAthoM se, sacitta raja se bhare hue hAthoM se, miTTI (kIcar3a) aura kSAra (naunI miTTI) bhare hue hAthoM se, haritAla vA hiMgula bhare hue hAthoM se, manaHzilA, aMjana vA lavaNa se bhare hAthoM se gerU (lAla miTTI) polI miTTI, sapheda miTTI, phiTakarI, cAvaloM kA ATA, anachanA ATA, anAja kA bhUsA Adi se tathA phaloM ke Tukar3e Adi se asaMsRSTa tathA saMsRSTa hAthoM ke sambandha meM jAnanA caahie||32-33-34|| 32, 33, 34. If, just before giving food to an ascetic, a woman washes her hands or the serving spoon or other serving vessel with sachit water, the ascetic should refuse, stating that he is zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 122 AyuuND

Page #181
not allowed to accept such food. The same is true for hands and serving vessels drenched with water or soiled with sachit dust, slime, sand, yellow pigment, vermilion powder, bitumen, collyrium, salt, red, yellow and white sand, alum, rice-flour, other unstrained flour, husk, scraps of vegetables and fruits and other such things. vizeSArtha : zloka 32. pure kammeNa - puraH karmaNA - sAdhu ko bhikSA dene ke nimitta pahale se sacitta jala se hAtha, bartana Adi dhonA athavA anya kisI prakAra kI hiMsA karanA pUrva-karma doSa hai| zloka 33, 34. asaMsaTTe saMsaTTe ceva bodhavve - sajIva pAnI, pRthvI aura vanaspati se sane hAtha ko saMsRSTa hAtha kahA jAtA hai| yahA~ una padArthoM kI saMkSipta sUcI dI hai tathA inase sane yA binA sane hAthoM se AhAra lene- na lene kA vidhAna samajhane kI bAta kahI hai| (spaSTatA ke lie dekheM citra saMkhyA 11 / 3) ELABORATION : (32) Pure kammena-any action that entails harming any organism just prior to, and with the purpose of, giving food to an ascetic. (33, 34 ) Asamsatthe-soiled with something sachit, such as water, sand and vegetables. For guidance a brief list of such things is given here with the code of accepting and rejecting alms given by hands soiled with them. (illustration No. 11/3) 35 : asaMsaTTeNa hattheNa davvIe bhAyaNeNa vA / dijjamANaM na icchijjA pacchAkammaM jahiM bhave // jahA~ para pazcAt karma doSa lage vahA~ asaMsRSTa hAtha se vA kar3achI tathA bartana se diye jAne vAle AhAra- pAnI ko sAdhu nahIM leve // 35 // 35. An ascetic should not accept food, even with clean and dry hands, serving spoons or vessels, if there is any chance of consequent faults. paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter: Pindaishana ( Ist Section ) 123 ASEA For Private Personal Use Only 402

Page #182
Gautam vizeSArtha : zloka 35. pacchAkamma-pazcAt-karma-jisa vastu kI hAtha athavA zarIra ke anya aMga athavA bartana para cipakane kI, lepa laga jAne kI saMbhAvanA ho aura phira hAtha dhonA par3e, vaisI vastu dene para pazcAt karma-doSa lagatA hai| kAraNa ki bhikSA dene ke lie jo hAtha, bartana Adi AhAra se lipta ho gaye hoM unheM gRhastha sacitta jala se dhotA hai| aise pazcAt-karma kI saMbhAvanA hone para binA sane hAtha yA kar3achI se bhI AhAra lene kA niSedha hai| alepakRta AhAra ke sambandha meM piNDaniyukti meM kahA gayA hai-pazcAt-karma doSa kI saMbhAvanA na rahe ataH muni alepakRta jo cupar3A na ho, rUkhA ho, aisA AhAra leve| isake samAdhAna meM cUrNikAra kahate haiM-"Avazyaka hone para muni cupar3A salepa AhAra bhI le sakatA hai, kintu zarta yahI hai ki vahA~ pazcAt-karma doSa kI saMbhAvanA na ho| (dekheM vistAra ke lie AcArya zrI mahAprajJa dazavai., pR. 230-231) ELABORATION: (35) Pacchakammam-consequent faults. If, while serving a thing, the hands or serving vessels get soiled and have to be washed and cleaned, it is known as a consequent fault. This is because the householder generally washes these things with sachit water. An ascetic is not allowed to accept such food, even if it is given with unsoiled hands. In Pind-Niryukti it is stated that to avoid this fault ascetics should take only dry and oil-free food. However, the commentators clarify that an ascetic may take oily food provided he avoids the chances of such consequent faults. (for more details see Dashavaikalik Sutra by Acharya Mahaprajna, page 230-231) 36 : saMsadveNa ya hattheNa davvIe bhAyaNeNa vaa| dijjamANaM paDicchijjA jaM tatthesaNiyaM bhve|| saMsRSTa hAtha, kar3achI tathA bhAjana se diyA huA anna-pAnI yadi nirdoSa hove to sAdhu grahaNa kara sakatA hai||36|| 36. An ascetic can accept food when it is served with soiled hands or serving vessels but is free of the above said faults or acceptable according to the codes. 124 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra auram Goups AURUITMIN S

Page #183
jalAla vizeSArtha : zloka 36. esaNIyaM-eSaNIya-lene yogya yA nirdoss| eSaNIya zabda bar3e vyApaka artha meM prayukta kiyA jAtA hai-sabhI niyamoM ke anusAra saba prakAra se nirdoSa vastu ko eSaNIya kahate haiN| AcArya zrI AtmArAma jI mahArAja isakA mahattva samajhAte hue kahate haiM-"sAdhu yadi isa bAta kA nizcaya kara leve ki yaha anna-pAnI tathA bhojanAdi sarvathA nirdoSa hai, pazcAt-karma yA pUrva-karma doSa kI saMbhAvanA nahIM kI jA sktii| ataH yaha anna-pAnI grAhya hai, taba usa nirdoSa anna-pAnI ko le leve| kAraNa ki jaba sAdhu ke navakoTi pratyAkhyAna hai taba usako pratyeka padArtha kI ora atyanta viveka rakhane kI AvazyakatA hai; tabhI vaha doSoM se baca sakatA hai|" 10 ELABORATION: (36) Esaniyam-acceptable (conforming to the codes) or faultless. This term is used in its all enveloping meaning and not just in a specific context. Eshaniya is a thing that conforms to the codes from every possible angle and is thus acceptable, Acharya Shri Atmaram ji M. explains its importance--"An ascetic should first ensure that the food he is inspecting is absolutely faultless and there is no chance of some preceding or consequent fault if he accepts it; such food is acceptable. Only then should he accept such faultless food. The reason for so much precaution is that an ascetic has an iron clad commitment to the nine rules of abstinence, and he can avoid straying into faults only if he is alert and choosy about each and every thing." 37 : duNhaM tu bhuMjamANANaM ego tattha nimNte| dijjamANaM na icchijjA chaMdaM se pddilehe|| __ yadi eka hI vastu ko do vyakti bhogane vAle hoM taba unameM se yadi koI eka vyakti sAdhu ko nimantraNa kare, taba sAdhu na dene vAle vyakti kA abhiprAya avazya jaane||37|| 37. If there are two owners or consumers of a thing and only one of them invites the ascetic, then before accepting he must inquire about the intention of the other. Meng IS IS S SS Le Hui Tuan Wei 9 S SSSSS paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 125 | HELILLAIME Awamil Latur

Page #184
SRA HINA THRITI AMIRIRAMA vizeSArtha : zloka 37. bhuMjamANANaM-svAmI athavA khAne vAlA-eka vastu ke do svAmI hoM athavA eka hI bhojana ke do khAne vAle hoM to donoM vyaktiyoM kI manaHsthiti dene kI ho tabhI AhAra leve, yadi eka nahIM denA cAhe to vaha AhAra na leve| paDilehae-dekhakara samajhe aura dAtA kI icchA ko jaane| sAdhu ko dUsare svAmI athavA bhojana karane vAle ke abhiprAya ko usake mukha kI ceSTAoM yA bhAva se samajhane kA prayatna karanA caahie| yadi usakI bhI anumati ho, use koI Apatti na ho, use bhI bhikSA denA acchA lage tabhI AhAra grahaNa kare anyathA nhiiN| ELABORATION: ___ (37) Bhunjamananam-plural of eater. This rule relates to a situation where the food is either owned by or meant for more than one person. An ascetic has to avoid becoming cause of harm to any of them. Padilehaye--see and understand. An ascetic should observe the expression on the face of the joint owner and try to discern whether he has any objection. He should accept only when he is sure that both the owners are desirous of giving the food. 38 : duNhaM tu bhuMjamANANaM dovi tattha nimNte| dijjamANaM paDicchijjA jaM tatthesaNiyaM bhve|| yadi eka padArtha ke bhogane vAle donoM hI vyakti sAdhu ko AhAra grahaNa karane kA nimantraNa kareM to, muni usa dete hue padArtha ko yadi vaha zuddha-nirdoSa ho to grahaNa kara le||38|| 38. If both the owners ask him to accept the food, then the ascetic should accept the food after ensuring that it is pure and acceptable. 39 : guThviNIe uvaNNatthaM vivihaM paannbhoynnN| bhuMjamANaM vivajjijjA bhuttasesaM pddicche|| 126 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra JIWITTER

Page #185
Buri 40 : siA ya samaNaTThAe guvviNI kaalmaasinnii| udviA vA nisIijjA nisannA vA punnutttte| 41 : taM bhave bhattapANaM tu saMjayANa akppi| ditiaM paDiAikkhe na me kappai taarisN|| garbhavatI strI ke lie khAsa rUpa se taiyAra kiye gaye sAmAnya bhojana ke nimitta bane hue vividha prakAra ke khAdya tathA peya padArthoM ko ahiMsAvratI muni grahaNa na kre| yadi ve padArtha bhuktazeSa hoM-khAne ke bAda bace hue hoM to grahaNa kara le||39|| ___ yadi kadAcit kAla mAsavatI garbhavatI strI, sAdhu ko AhAra-pAnI baharAne ke lie khar3I huI baiThe aura baiThI huI phira khar3I hove to vaha AhAra-pAnI sAdhu ko agrAhya hai| ataH vaha dene vAlI strI se kaha de ki isa prakAra kA AhAra-pAnI lenA mujhe nahIM kalpatA hai||40-41|| 39, 40, 41. An ascetic, who has taken the ahimsa vow, should not accept any food specially prepared for, and meant even for normal feeding of, a pregnant woman. He is allowed such food only if it is left over after the pregnant woman has eaten. If, during the last month of her pregnancy, a pregnant woman stands up or sits down in order to serve food to an ascetic, then he must not accept such food. He should inform the woman that he is not allowed to accept such food. vizeSArtha : zloka 39. bhujjamANaM vivajjejjA-jo bhojana garbhavatI strI ke lie banA ho aura jisako vaha grahaNa kara rahI ho| isake pIche dohada-pUrti kA niyama hai| dohada-pUrti na hone se garbhavatI strI tathA usake garbha donoM ko hAni pahu~catI hai| dohada-pUrti hetu banI sAmagrI se sAdhu ke le lene se kadAcit kama par3a jAe isa saMbhAvanA ko dhyAna meM rakhakara yaha niyama banAyA gayA hai| (agastyasiMha cUrNi, pR. 111; jinadAsa cUrNi, pR. 120 tathA hAribhadrIya TIkA, pR. 171) / isa sambandha meM AcAryazrI AtmArAma jI ma. kA mahattvapUrNa kathana hai-"jaina sAdhuoM ke ahiMsA vrata kA varNana atyanta sarvatovyApinI sUkSmadRSTi se kiyA hai|" paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 127 / Pricine

Page #186
zloka 40, 41. kAlamAsiNI-kAla mAsavatI-pUre mahIne vAlI, jisake garbha kA prasUti mAsa yA navA~ mahInA cala rahA ho use kAla mAsavatI kahate haiN| jo sthavirakalpI muni hote haiM ve to ukta doSa kA vicAra kAlamAsa para rakhate haiM kintu jo jinakalpI muni hote haiM ve to garbha dhAraNa ke samaya se hI garbhavatI strI se AhAra-pAnI grahaNa karanA chor3a dete haiN| (AcArya zrI AtmArAma jI mahArAja tathA jinadAsa cUrNi) ELABORATION: (39) Bhujjamanam vivajjeija-food specially prepared for a pregnant woman, or the food she is eating. The reason for this negation is related to pregnancy desire (dohad). It is believed that if the pregnancy desire is not fulfilled it is harmful to the mother as well as the fetus. If an ascetic takes such food there is a chance that there will be a shortfall in the required quantity. (Agastya Simha Churni, page 111; Jinadas Churni, page 120; commentary by Acharyashri Haribhadra Suri, page 171). Acharyashri Atmaram ji M. comments about the importance of these rules--"The ahimsa vow of the Jain ascetics has been formulated with a minute but all enveloping angle." ___ (40, 41) Kaalamasini-A pregnant woman during the last month of her pregnancy (the ninth month). The sthavir kalpi ascetics follow this rule. The jina kalpi ascetics are even more strict. They do not accept food from a pregnant woman from the moment she becomes pregnant. (Acharyashri Atmaram ji M. and Jinadas Churni) 42 : thaNagaM pijjamANI dAragaM vA kumaariaN| taM nikkhivittu roaMtaM Ahare paannbhoynnN|| 43 : taM bhave bhattapANaM tu saMjayANa akppi| diti paDiAikkhe na me kappai taarisN|| zizu (bAlaka-bAlikA) ko stana-pAna karAtI huI strI, una rote hue bAlaka-bAlikA ko nIce bhUmi Adi para rakhakara sAdhu ko AhAra-pAnI de to vaha 128 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #187
AMIRPOWADI LS AhAra-pAnI sAdhu ko agrAhya hai| ataH dene vAlI mAtA se kaha de ki isa prakAra kA AhAra-pAnI mujhe nahIM kalpatA hai / / 42-43 // 42, 43. If a woman who is breast-feeding a child (boy or girl) puts that crying child on the floor and proceeds to give food to an ascetic, then he should not accept that food. He should inform the woman that he is not allowed to accept such food. vizeSArtha : zloka 42, 43. isa niyama ko adhika spaSTa karate hue AcAryazrI AtmArAma jI mahArAja kahate haiM-isa niSedha kA kAraNa zizu ke dugdhapAna meM antarAya par3anA tathA asAvadhAnI se dharatI para rakhane ke kAraNa zizu ko hAni pahu~cane kI saMbhAvanA hai| sthavirakalpI yA apavAdamArgI sAdhu yadi zizu stana-pAna na kara rahA ho, use pIr3A kI saMbhAvanA na ho, goda se utArane se ruSTa na hotA ho to AhAra-pAnI grahaNa kara sakatA hai kintu jo jinakalpI yA utsargamArgI sAdhu haiM ve aisA nahIM kara skte| kintu apavAdamArgI sAdhu ko bhI apane dravya, kSetra, kAla aura bhAva kA pUrNa vicAra karake hI ucita mArga kA Azraya lenA caahie| ELABORATION: (42, 43) Clarifying this rule Acharyashri Atmaram ji M. saysThe reason for this negation is that the arrival of the ascetic interrupts the feeding of the baby, causing him inconvenience. Also there are chances of harm to the child due to putting it on the floor in a hurry. The sthavir kalpi shraman may accept such food if the child is not being fed or does not cry when placed on the floor. But the jina kalpi ascetic strictly refuses to accept. Even the ordinary ascetic who follows the relaxed codes should examine the situation on the basis of the matter at hand, area, time and attitude of those involved. kalpa-akalpa kA nizcaya kare 44 : jaM bhave bhattapANaM tu kappAkappammi sNkiaN| ditiaM paDiyAikkhe na me kappai taarisN|| paMcama adhyayana H piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 129

Page #188
SHIVA yadi aisI zaMkA ho jAye ki yaha AhAra-pAnI mujhako kalpanIya hai yA akalpanIya hai to sAdhu dene vAlI strI se kaha de ki mujhe aisA AhAra-pAnI lenA kalpatA nahIM hai||44|| DECISION ABOUT ACCEPTABILITY ___44. Even if there is only some slight doubt about whether the food at hand is acceptable or not, the ascetic should inform the woman that he is not allowed to accept such food. vizeSArtha : zloka 44. AhAra-pAnI ke pUrva kathita doSoM kA nizcaya ho jAne para to vaha sadoSa sAmagrI kalpatI hI nahIM kintu jaba una doSoM meM kisI prakAra kI zaMkA sAdhu ke mana meM utpanna ho jAye to bhI vaha sAmagrI grahaNa yogya nahIM hotii| kAraNa ki zaMkA sahita liyA AhAra zuddha hone para bhI zaMkA ke kAraNa karmabaMdha kA hetu hone se azuddha ho jAtA hai| sAtha hI vaisA AhAra le lene se mana meM eka prakAra kA anucita sAhasa utpanna ho jAtA hai aura kAlakrama se sAdhu azuddha AhAra lene laga jAtA hai| piNDaniyukti (pR. 529-530) ke anusAra apanI ora se pUrI jA~ca karake liyA huA AhAra yadi azuddha bhI ho to bhI sAdhu ke karmabandha kA hetu nahIM bntaa| ELABORATION: ___ (44) Once the food is properly examined and is found conforming to the above said codes it is acceptable. However, if there is even a slightest doubt about it in the mind of the ascetic, the food should not be accepted. This is because even if the food is actually pure and acceptable the doubt in the mind of the shraman becomes the cause of the bondage of karmas, rendering the food faulty. Besides this, such acceptance, with a doubt in the mind, leads to relaxation of the discipline and in due course the ascetic starts accepting food that is unacceptable or faulty. When an ascetic accepts a food after finding it faultless to the best of his knowledge, it does not become the cause of bondage of karmas even if it really is faulty (Pind Niryukti, page 529-530) SEKSI 130 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra kA SO -thrITY MUNT A

Page #189
10 BEFO Tu 217799 45 : dagavAreNa pihiyaM nIsAe pIDhaeNa vA / loDheNa vAvi leveNa sileseNa va keNai // 46 : taM ca ubbhiMdiA dijjA samaNaTThAe va dAvae / diMtiaM paDiyAikkhe na me kappai tArisaM // pAnI ke ghar3e se, patthara kI cakkI se, caukI se, zilAputra (lor3hI) se, miTTI ke lepa se, lAkha Adi kI mudrA se athavA anya kisI vastu AhAra- pAnI yadi DhakA huA ho aura yadi dAtA usako sAdhu ke hI nimitta ughAr3akara detA ho to sAdhu dAtA se kaha de ki isa prakAra kA AhAra- pAnI lenA mujhe nahIM kalpatA hai||45-46|| 45, 46. If the food is covered with a pitcher, a grinding wheel, a stool, a grinding stone or any other thing or is sealed with flour-putty or shellac and the donor uncovers it for the sole purpose of giving alms to an ascetic, the ascetic should inform the donor that he is not allowed to accept such food. vizeSArtha : zloka 45, 46. isa niyama meM kisI bhI prakAra ke Dhake hue yA baMda kiye AhAra ko lene kA niSedha hai kyoMki DhakanA sacitta ho sakatA hai| acitta bhI ho to kholane baMda karane kI kriyA meM hiMsA kI saMbhAvanA banI rahatI hai| yahA~ sIvana kholane yA kivAr3a kholane kA ullekha nahIM haiN| kintu upalakSaNa se vaha bhI niSiddha hai / (dekheM, piNDaniryukti, gAthA 347 ) ELABORATION: (45, 46) The reason for this negation is that the cover might be sachit. Even if it is not, the process of uncovering and covering entails chances of harm to micro-organisms. The opening and closing of doors, drawers, etc., is not mentioned here, but they are also included in the term 'cover'. (Pind Niryukti 347 ) 47 : asaNaM pANagaM vAvi khAimaM sAimaM tahA / jaM jANijja suNijjA vA dANaTThA pagaDaM imaM // paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter: Pindaishana (Ist Section ) Wan Tu atka For Private Personal Use Only 131

Page #190
MUTTORY 48 : taM bhave bhattapANaM tu saMjayANa akappiI ditiaM paDiAikkhe na me kappai taarisN|| anna-pAnI, khAdya vA svAdya padArtha ke viSaya meM sAdhu ne jAna liyA ho athavA suna liyA ho ki yaha padArtha dAna ke lie hI taiyAra kiyA gayA hai, to isa prakAra kA (dAnArtha) anna-pAnI sAdhuoM ko lenA ucita nahIM hai| ataH vivekavAna sAdhu dene vAlI strI se spaSTa kaha de ki isa prakAra kA anna-pAnI lenA mujhe nahIM kalpatA hai||47-48|| 47, 48. If an ascetic has heard or otherwise become aware of the fact that some food has been specifically prepared for the purpose of charity, it is not proper for him to accept such food. So a disciplined ascetic should inform the woman that he is not allowed to accept such food. vizeSArtha : ___zloka 47, 48. dANaTThA pagaDaM-dAnArthaprakRtaM-dAna dene ke prayojana se banAyA gyaa| hamAre sAmAjika jIvana meM aise aneka avasara Ate haiM jaba dAna dene ke viziSTa uddezya se bhojana pakAyA jAtA hai| aise bahuta se yAcakAdi hote haiM jinakI jIvikA kA yahI sAdhana bana jAtA hai| unake nimitta banAyA bhojana grahaNa karane se unako antarAya par3atA hai| ELABORATION: ____ (47, 48) Danattha pagadam-prepared for the purpose of charity. In our social life there are numerous occasions when food is prepared for the welfare of destitute. There are many poor people ka who live only on such food. If an ascetic takes some food out of this, then he deprives someone of his source of survival. And so such food is akalpya for a shraman. 49 : asaNaM pANagaM vAvi khAimaM sAimaM thaa| jaM jANijja suNijjA vA puNNaTThA pagaDaM imN|| 50 : taM bhave bhattapANaM tu saMjayANa akppi| ditiaM paDiAikkhe na me kappai taarisN|| 132 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Outawww UWRI

Page #191
7 waama AMMADIWAN anna-pAnI khAdya aura svAdya padArtha ke viSaya meM sAdhu ne svayaM yA anya kisI se sunakara yadi yaha jAna liyA ho ki vaha padArtha puNya ke vAste banAyA gayA hai, KH to vaha anna-pAnI sAdhu ke lie agrAhya hai| ataH sAdhu dAnakartA se kaha de ki SS Tea mujhe isa prakAra kA anna-pAnI lenA nahIM kalpatA hai||49-50|| 49, 50. If an ascetic has heard or otherwise become aware that some food has been specifically prepared for the purpose of earning meritorious karma, then it is not proper for him to accept such food. So a disciplined ascetic should inform the woman that he is not allowed to accept such food. vizeSArtha : zloka 49, 50. puNNaTThA pagaDaM-puNyArthaprakRtaM-puNya hone ke prayojana se banAyA gyaa| dAnArtha tathA puNyArtha zabda paryAyavAcI hote hue bhI sUkSma antara hai| dAna prAyaH yaza-kIrti va sahAyatA Adi ke lie kiyA jAtA hai aura puNya prAyaH paraloka sudhArane ke lie| grahaNa, saMkrAnti Adi parva tithiyoM para prAyaH puNya kI bhAvanA se vizeSa azana pAna Adi banAyA jAtA hai| ra ELABORATION: (49, 50) Punnattha pagadam-prepared for the purpose of earning meritorious karmas. Generally speaking the terms daanarth and punyarth are synonymous. However, there is a slight difference in meaning. Daan is a form of charity that is generally done to earn name and fame, whereas punya is a form of charity done to earn meritorious karmas in order to gain a good rebirth. This is generally done on some specified occasions like a day of eclipse, a day of some astrological conjunction and also on some festival days. 51 : asaNaM pANagaM vAvi khAimaM sAimaM thaa| jaM jANijja suNijjA vA vaNimaTThA pagaDaM imN|| 52 : taM bhave bhattapANaM tu saMjayANa akppi| diti paDiAikkhe na me kappai taarisN|| paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 133 6 Pumitha Autum

Page #192
___ anna-pAnI, khAdya aura svAdya padArthoM ke viSaya meM sAdhu svayaM yA kisI se PA sunakara yaha jAna le ki ye padArtha yAcakoM ke vAste taiyAra kiye gaye haiM to ve padArtha sAdhu ko akalpanIya haiN| ataH dene vAlI strI se spaSTa kahe ki isa prakAra kA bhojana-pAnI mere yogya nahIM hai, ataH maiM grahaNa nahIM kara sktaa||51-52|| 51, 52. If an ascetic has heard or otherwise become aware that some food has been specifically prepared for the purpose of giving to some beggars, then it is not proper for him to accept such food. So a disciplined ascetic should inform the woman that he is not allowed to accept such food. vizeSArtha : zloka 51, 52. vaNimaTThA pagaDaM-vanIpakArthaprakRtaM-dUsaroM ko apanI daridratA dikhAne se yA unakI prazaMsA karane se jo dravya milatA hai use vanI kahate haiM aura vaisA padArtha pAne vAle ko vniipk| ataH yAcaka yA bhikhArI ke nimitta banAyA bhojana bhI pUrvokta kAraNoM se niSiddha hai| sthAnAMgasUtra meM pA~ca prakAra ke vanIpaka batAye gaye haiM, jaise-(1) atithi vanIpaka, (2) kRpaNa vanIpaka, (3) brAhmaNa vanIpaka, (4) zva-vanIpaka, tathA 5. shrmnn-vniipk| vyakti kI zraddhA dekhakara usI prakAra ke dAna kI prazaMsA karane vAle, jaise-atithi-bhakta ke sanmukha atithidAna kI, kRpaNa (daridra) ke prati dayAlutA rakhane vAle ke sanmukha kRpaNadAna kI, isI prakAra brAhmaNa-bhakta, zvAna-bhakta tathA zramaNa-bhakta ke sanmukha unakI prazaMsA karake dAna cAhane vAloM ko ukta pA~ca zreNI meM vibhakta kiyA gayA hai| to efh , SGGESE(A ELABORATION: ___ (51, 52) Vanimattha pagadam-the things one gets by exhibiting one's poverty or by praising others is called vani, and he who gets such thing is called vanipak (beggar). Such food is also unacceptable for a shraman for the above said reasons. In the Sthanang Sutra there is a mention of five types of beggars depending upon the object of praise-(1) one who praises hospitality, (2) one who praises clemency, (3) one who praises Brahmins, (4) one who praises dogs, and (5) one who praises shramans. 134 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Huawww

Page #193
OMINARUM 53 : asaNaM pANagaM vAvi khAimaM sAimaM thaa| jaM jANijja suNijjA vA samaNaTThA pagaDaM imN|| 54 : taM bhave bhattapANaM tu saMjayANa akppi| diti paDiAikkhe na me kappai taarisN|| anna-pAnI, khAdya, svAdya padArtha ke sambandha meM sAdhu svayaM yA anya kisI se na sunakara yaha jAna le ki ve padArtha zramaNoM ke vAste banAye gaye haiM, to ve padArtha sAdhu ko akalpanIya hote haiN| ataH sAdhu dene vAlI strI se kaha de ki ye padArtha mujhe lene nahIM kalpate haiN||53-54|| 53, 54. If an ascetic has heard or otherwise become aware that some food has been specifically prepared for the purpose of giving to shramans, then it is not proper for him to accept such food. So a disciplined ascetic should inform the woman that he is not allowed to accept such food. 55 : uddesiaM kIagaDaM pUikammaM ca aahddN| ajjhoara pAmiccaM mIsajAyaM vijje|| ___auddezika, krItakRta, pUtikarma, AhRta, adhyavatara, prAmitya aura mizrajAta doSayukta AhAroM ko sAdhu lene se manA kara de ki yaha mujha nahIM kalpatA hai||55|| 55. An ascetic should refuse to accept such faulty food as auddeshik, kreetkrit, pootikarma, ahrit, adhyavatar, pramitya and misrajat, saying that he is not allowed to accept such food. vizeSArtha : zloka 55. uddesiyaM-auddezikaM-sAdhu ke hI nimitta banAyA aahaar| kIagaDaM-krItakRtam-sAdhu ke hI lie kharIdakara ma~gAyA gayA aahaar| pUikamma-pUtikarma-jo AhAra sAmagrI sAdhu ke lie banAI jAe vaha 'AdhAkarma' kahalAtA hai| jisa sAmagrI meM aisI 'AdhakarmI' sAmagrI kA thor3A-sA aMza bhI milA huA ho vaha sadoSa | paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 135 |

Page #194
5 Siro TIO L GAUSERIAL ho jAtI hai| aisI AhAra-sAmagrI ko 'pUtikarma' yukta kahate haiN| jisa ghara meM AdhAkarmI AhAra pakA ho vaha tIna dina taka pUtikarmadoSayukta hotA hai| isalie sAdhu vahA~ se cAra dina taka bhikSA nahIM le sktaa| AhaDaM-AhRtaM-sAdhu ke upAzraya meM lAkara diyA athavA sAdhu ke lie anya sthAna se ma~gAyA aahaar| ajhoyara-adhyavataraM-apane lie AhAra banAte samaya sAdhu kI yAda A jAne para usakI mAtrA bar3hA denaa| aisA AhAra adhyavatara kahalAtA hai| pAmicca-prAmitya-sAdhu ko dene ke lie koI vastu anya se udhAra lenaa| aisA AhAra prAmitya hotA hai| mIsajAyaM-mizrajAta-gRhastha jo bhojana apane aura sAdhu donoM ke lie eka sAtha pakAtA hai vaha mizrajAta hotA hai| OM ELABORATION: (55) Uddesiyam-prepared for shramans. Ke-agadam-purchased for shramans. Pooikammam-any food cooked for ascetics is called aadhakarma; even if only a small quantity of such food is mixed with other food, that food also becomes faulty and is called pootikarma food. The house where such food is cooked is believed to be affected with such a fault for three days. Therefore, an ascetic is not allowed to accept food from such a house for four days. Ahadam-food that is brought to the place of stay of an ascetic and given to him. yar-food of which the quantity has been increased during cooking in anticipation of an ascetic's arrival. Pamiccham--food that is taken on loan for the specific purpose of giving to ascetics. Meesjayam--food cooked jointly for family and ascetics. 136 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #195
56 : uggamaM se a pucchijjA kassaTThA keNa vA kddN| succA nissaMkiyaM suddhaM paDigAhijja sNje|| pUrvokta AhArAdi ke viSaya meM zaMkA ho jAne para sAdhu dAtA se usa AhAra kI utpatti ke viSaya meM pUche ki yaha AhAra kisalie aura kisane taiyAra kiyA hai ? isa prakAra pUchane para yadi vaha AhAra zaMkArahita evaM nirdoSa jAna par3e to sAdhu grahaNa kare anyathA nhiiN||56|| 56. If an ascetic has some doubt about any of these types of food, he should ask about its source as well as by whom and for whom it was cooked. When informed, if he is convinced that the food is faultless he may accept, otherwise not. 57 : asaNaM pANagaM vAvi khAimaM sAimaM thaa| pupphesu hujja ummIsaM bIesu hariesu vaa|| 58 : taM bhave bhattapANaM tu saMjayANa akppiyN| deMtiyaM paDiyAikkhe na me kappai taarisN|| ___ yadi AhAra-pAnI, khAdya tathA svAdya padArtha puSpoM se, bIjoM se tathA vanaspati Adi se mizrita hoM to vaha anna-pAnI sAdhu ke grahaNa karane yogya nahIM hotA hai| ataH dene vAlI strI se sAdhu spaSTa kaha de ki yaha padArtha mujhe lenA nahIM kalpatA hai||57-58|| 57, 58. If some food is mixed with flowers, seeds or other vegetables, then it is not proper for a shraman to accept such food. So a disciplined ascetic should inform the woman that he is not allowed to accept such food. vizeSArtha : zloka 57, 58. ummIsaM-unmizra-sAdhu ko dene yogya zuddha AhAra ko na dene yogya azuddha AhAra (sacitta yA mizra) meM milAkara diyA jAye athavA jo acitta AhAra sahaja hI sacitta athavA mizra AhAra se milA huA ho use unmizra kahate haiN| paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 137 mymavad

Page #196
ELABORATION: (57, 58) Ummisam-a faultless food mixed with impure or sachit food naturally or intentionally. 59 : asaNaM pANagaM vAvi khAimaM sAimaM thaa| udagammi hujja nikkhittaM uttiMga paNagesu vaa|| 60 : taM bhave bhattapANaM tu saMjayANa akppi| ditiaM paDiAikkhe na me kappai taarisN|| anna-pAnI, khAdya tathA svAdya padArtha, yadi sacitta jala para yA kIr3I Adi ke nagara para yA phaphUMda para rakhe hue hoM to ve padArtha sAdhu ko agrAhya hote haiN| ataH muni dene vAlI strI se kaha de ki yaha AhAra mujhe grahaNa karanA yogya nahIM hai, maiM nahIM le sktaa||59-60|| 59, 60. If the food being offered to an ascetic is lying where it is in direct or indirect contact with sachit water, an anthill or moss, it is not proper for a shraman to accept such food. So a disciplined ascetic should inform the woman that he is not allowed to accept such food. vizeSArtha : zloka 59, 60. uttiMga-kIr3I Adi jIvoM ke ngr| paNagesu-panaka-kAI yA phphuuNd| nikkhittaM-nikSipta-rakhA huaa| yaha do prakAra kA hotA hai-(1) anantara nikSipta-jahA~ jala Adi se sIdhA samparka bne| jaise-makkhana ko pAnI meM rkhnaa| (2) parampara nikSipta-jahA~ jala Adi se sIdhA samparka na bne| jaise-dahI Adi ke bartana ko cIMTI Adi jIvoM se surakSita rakhane ke lie pAnI se bhare bar3e bartana meM rkhnaa| ELABORATION: (59, 60) Utting-abode of ants or other such insects; anthill. Panagesu-moss; mildew. AVM N 138 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #197
Yu Feng Lu Wu SANIL Nikkhittam-placed in contact with. This contact is of two types (1) Direct contact, such as butter being stored in a bowl of water. (2) Indirect contact, as when a bowl containing food is placed in a larger bowl containing water in order to protect it from insects. 61 : asaNaM pANagaM vAvi khAimaM sAimaM tahA / teummi hujja nikkhittaM taM ca saMghaTTiyA dae // 62 : taM bhave bhattapANaM tu saMjayANa akappiaM / ditiaM paDiAikkhe na me kappai tArisaM // yadi azana Adi cAroM prakAra kA AhAra agni para rakhA huA ho athavA dAtA agni se saMparka karake deve to sAdhu ko vaha padArtha nahIM lenA cAhiye aura dAtA se kaha denA cAhiye ki yaha AhAra mere grahaNa karane yogya nahIM hai ataH maiM nahIM le sakatA // 61-62 // 61, 62. If the food is placed on fire or the donor gives some food after touching a thing in contact with fire, then it is not proper for a shraman to accept such food. So a disciplined ascetic should inform the woman that he is not allowed to accept such food. vizeSArtha : zloka 61, 62. saMghaTTiyA - saMghaTya - samparka karake athavA chUkara / sAdhu ko bhikSA dU~ utane samaya meM roTI Adi jala na jAya, dUdha Adi uphana na jAya, yaha socakara roTI Adi ko palaTakara, dUdha Adi ko nIce utArakara athavA kisI kAraNa se jalate IMdhana ko chUkara baharAnA saMghaTya doSa hai| ELABORATION: (61, 62) Sanghattiya-touching. Shifting or taking a thing off from a fire or also touching the other end of burning wood or stirring embers, in order to facilitate giving alms to an ascetic. This paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter: Pindaishana ( Ist Section) 139 For Private Personal Use Only

Page #198
Ayuum a 5 2 is generally done by a cook to avoid over-cooking while he or she is attending to the ascetic. 63 : evaM ussakkiyA osakkiyA ujjAliyA pajjAliyA nivvaaviyaa| ussiMciyA nissiMciyA ovattiyA oyAriyA de|| 64 : taM bhave bhattapANaM tu saMjayANa akppiaN| ditiaM paDiAikkhe na me kappai taarisN|| isI prakAra yadi koI dAtA cUlhe meM IMdhana DAlakara, cUlhe meM se IMdhana nikAlakara, cUlhe ko sulagAkara, cUlhe kI A~ca bar3hAkara, jalatI huI agni ko bujhAkara, agni para rakhe pAtra meM se thor3A-sA anna nikAlakara, agni para sthita pAtra meM jala kA chIMTA DAlakara, agni para rakhe anna ko anya pAtra meM u~Delakara tathA agni para se pAtra utArakara sAdhu ko AhAra-pAnI deve to vaha AhAra-pAnI sAdhu ke grahaNa karane yogya nahIM hotA, ataH sAdhu dene vAlI se kaha de ki yaha AhAra mere ayogya hai, isaliye maiM nahIM le sktaa||63-64|| ___63, 64. In the same way if a donor proceeds to give alms to an ascetic immediately after putting fuel into a stove, taking fuel out from a stove, igniting a stove, stepping up the flame of a stove, extinguishing a fire, taking out some food from the cooking pot on the stove, sprinkling water into the cooking pot on the fire, pouring the food from the cooking pot on the fire into other pot or shifting the cooking pot from the fire, it is not proper for a shraman to accept such food. So a disciplined ascetic should inform the woman that he is not allowed to accept such food. 65 : hujja kaTuM silaM vA vi iTThAlaM vA vi egyaa| ThaviyaM saMkamaThThAe taM ca hojja claaclN|| 66 : na teNa bhikkhU gacchejjA diTTho tattha asNjmo| gaMbhIraM jhusiraM ceva svviNdiysmaahie|| 140 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra MALISA RO Muniauwily

Page #199
STUDEN Commi MUITOUS (AyuuuN yA varSA Adi ke samaya rAste meM kATha, zilA va IMTa Adi vastu (jAne-Ane ke) 7 lie rakhI huI hoM aura ve asthira hoM, hilatI hoM to sAdhu usa mArga se gamanAgamana na kare, kyoMki aisA karane se asaMyama kI saMbhAvanA hai| isI prakAra sarvendriya-samAhita sAdhu anya andhakAramaya aura pole mArgoM se bhI gamanAgamana na kre||65-66|| 65, 66. If, during the rainy season, things like wooden planks, boulders or bricks placed on the path to help movement are loosely placed or shaky, an ascetic should not use that path, as there are chances of forced indiscipline. Similarly a disciplined shraman should also avoid a dark or loose and spongy path. 67 : nisseNiM phalagaM pIDhaM ussvittaannmaaruhe| maMcaM kIlaM ca pAsAyaM samaNaTThAe eva daave|| ___yadi koI dAtA kevala sAdhu ko AhAra dene ke liye nizreNI (nisainI/sIr3hI), phalaka (takhtA), pITha (pIr3hA, caukI), maMca aura kIla khaMbhA ke sahAre yA ina para car3hakara prAsAda para U~cA car3he aura sAdhu ko AhAra de to sAdhu vaha AhAra na le||67|| 67. If a donor climbs a ladder, a bench, a stool, a table or raises himself using a peg or a pillar in order to get food for an 18 ascetic, the shraman should not accept such food. 68 : durUhamANI pavaDejjA hatthaM pAyaM va luuse| puDhavi jIve vi hiMsejjA je ya tannissiyA jge|| 69 : eyArise mahAdose jANiUNa mhesinno| tamhA mAlohaDaM bhikkhaM na paDigeNhaMti sNjyaa| pUrvokta nizreNI Adi dvArA duHkhapUrvaka Upara car3hane se dAtA ke gira jAne, hAtha-paira Adi aMga-bhaMga ho jAne kI tathA pRthvIkAyika evaM pRthvIkAya Azrita paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 141

Page #200
COMMEINDIA I jIvoM kI virAdhanA ho jAne kI AzaMkA jur3I rahatI hai| saMyatAtmA mahAmuni, pUrvokta mahAdoSoM ko acchI prakAra se jAnakara kadApi mAlApahRta arthAt Upara ke makAna se sIr3hI Adi se utArakara lAI huI bhikSA grahaNa nahIM krte||68-69|| ___68, 69. There is a chance that such climbing might be painful or that a fall might occur during climbing resulting in hurt or the fracture of bones or harm to earth bodied and other beings. The disciplined shramans, being well aware of these gross faults, do not accept such food brought down from higher places. vizeSArtha : ___ zloka 68, 69. mAlohaDaM-mAlApahRta-anya sthala stara se lAyA huaa| isa doSa ke tIna prakAra haiM-(1) Urdhva-mAlApahata-Upara se utArA huA, (2) adho-mAlApahRta-talaghara se lAyA huA, tathA (3) tiryag-mAlApahRta-U~De bartana yA koThe Adi meM se jhukakara nikAlA huaa| TIkAkAra kA mata hai ki yahA~ kevala Urdhva-mAlApahRta kA hI niSedha hai| (dasaveAliyaM, pR. 242) AcAryazrI AtmArAma jI ma. ke matAnusAra yaha utsarga sUtra hai| apavAda mArga meM dravya-kSetra-kAla-bhAva kA vicAra kara zramaNa ucita AcaraNa kre| (dazavai., pR. 208) ELABORATION: (68, 69) Malohadam--brought from a different level. This is of three types--(1) brought down from a higher level, (2) brought up from a lower level, and 3. taken out from a deep vessel by bending into it. The commentator infers that here the negation is only for the things brought down from higher level. (Dashavaikalik by Acharya Mahaprajna, page 242) According to Acharyashri Atmaram ji M. this is an optional rule meant only for the ascetics at a higher level of discipline. The ordinary ascetic should take a decision based on the prevailing situation. (Dashavaikalik Sutra, page 208) 70 : kaMdaM mUlaM palaMbaM vA AmaM chinnaM va snnirN| tuMbAgaM siMgaberaM ca AmagaM privjje|| 142 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #201
(duwwwww D kanda, mUla, phala, patrazAka, tumbaka aura adaraka Adi yadi kacce hoM aura KAN kevala chIle yA kATe hue hoM, arthAt Aga meM pakAkara pUrNatayA prAsuka na kiye hoM to AtmArthI muni unheM kadApi grahaNa na kre||70|| 70. An ascetic should never accept freshly cut or peeled bulbs, roots, fruits, leafy vegetables, cucumber, ginger, etc., that are not properly cooked and made achit. 71 : taheva sattucunnAiM kolacunAiM aavnne| sakkuliM phANiyaM pUyaM annaM vA vi thaavihN|| 72 : vikkAyamANaM pasaDhaM raeNa priphaasiyN| ditiaM paDiAikkhe na me kappai taarisN|| isI taraha bAjAra meM dukAnoM para bikrI ke liye sajAe hue sacitta raja se mizrita sattU-cUrNa, bera-cUrNa, tila, pApar3I, rAba yA DhIlA gur3a, pUA tathA anya isI prakAra ke khAdya padArtha yadi sAdhu ko milate hoM to sAdhu na le aura dene vAle se kaha de ki ye padArtha mujhe lenA nahIM kalpatA // 71-72 // 71, 72. In the same way, if an ascetic is offered eatables like sattu powder, berry powder, sesame, seed cake, jaggery, puwa, etc., displayed in shops for sale and contaminated with sachit dust, he should refuse and tell the donor that he is not allowed to accept such food. 73 : bahu-aTThiyaM puggalaM aNimisaM vA bhu-kNttyN| __atthiyaM tiMduyaM billaM ucchukhaMDa va siNbliN|| 74 : appe siyA bhoyaNajAe bhu-ujjhiy-dhmmie| ditiaM paDiAikkhe na me kappai taarisN|| isI prakAra bahuta adhika guThaliyoM vAle bIjoM sahita, gUde vAle phala, animiSa (-varjita, na khAne yogya) phala, bahuta kA~ToM vAle phala, asthika paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section). 143 16

Page #202
untu IMI (ekaphalI vizeSa) phala, tinduka (teMda) phala, bilva (bela) phala, ganne kI ganeriyA~ tathA phaliyA~ Adi aise padArtha jinameM khAne lAyaka bhAga to thor3A ho aura pheMkane lAyaka bhAga adhika ho to sAdhu aisA AhAra grahaNa na kare aura dAtA se spaSTa kaha de ki ye padArtha mere yogya nahIM, ataH maiM nahIM le sakatA // 73-74 // 73, 74. If an ascetic is offered fruits with many seeds, scales, thorns, asthik, tinduk and bilva fruits, sugar-cane slices, pods or other such fruits or vegetables with little to eat and much to throw, he should refuse and tell the donor that he is not allowed to accept such food. vizeSArtha : ___ zloka 73, 74. puggalaM-pudgala-jaina-sAhitya meM yaha eka viziSTa tathA bahu-prayukta zabda hai| sUkSma kaNoM ke aise samUha ko jo saMgaThita hone ke kAraNa apekSAkRta sthUla bane use pudgala kahate haiN| yahA~ eka samUha rUpa meM-phala (guThalI, gUdA, chilakA, jaise-Ama, kelA Adi), phala kA gUdA bIja, reze, chilakA (tvacA) dAne, jaise-anAra, nAraMgI) Adi arthoM meM prayoga kiyA gayA hai| isa zloka meM Aye hue bahuaTThiyaM tathA aNimisaM zabda mA~saparaka artha kI bhrAnti paidA karate haiN| aneka vidvAn isa bhrAnti ke zikAra ho cuke haiN| AcAryazrI AtmArAma jI ma. ne apanI asaMdigdha bhASA-zailI meM animisaM kA spaSTa artha vanaspati phala-vizeSa kiyA hai| unakA tarka hai ki zloka ke agale caraNa meM bela, Ikha Adi phaloM kA spaSTa hI ullekha hai ataH eka hI prakaraNa meM phala ke sAtha mA~sa kA artha karanA prakaraNa viruddha hai| phira yahA~ muni ke lie nirdoSa-bhikSA kA prakaraNa cala rahA hai, vahA~ para mA~sa kA vidhAna kaise ho sakatA hai ? bahuta-sI vanaspatiyA~ aisI haiM jinake nAma pazu, pakSI tathA manuSyoM ke nAma para hote haiM, jaise-brAhmaNI, kumArI, mArjArI, kaapotii| Ayurveda meM ye phala va vanaspati haiN| inakA artha phalaparaka karane ke sthAna para yadi mAnava va pazu-pakSI kara deMge to anartha ho sakatA hai| (dekheM-dazavaikAlika AcAryazrI AtmArAma jI. ma., pR. 212) ELABORATION: ___(73, 74) Puggalam-this is a term much used in Jain literature. It means a comparatively large cluster made up of minute particles. Here it has been used for gross things made up of 144 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #203
comparatively smaller constituents. A fruit is made up of skin, pith, seed, juice, etc. In these, verses words like bahuatthiyam and animisam have dual meanings. The other meanings are connected with meat products. This has confused many scholars who have translated these terms as 'lump of flesh with many bone pieces' and 'fish with many scales and thorns'. Acharyashri Atmaram ji M. has emphatically denied this and has translated them as specific scaly and thorny fruits and vegetables. He argues that the following part of the verse lists things of plant origin, so a reference to meat would be against the conventional style of not mixing categories. The entire chapter is about the faults in the things otherwise acceptable to ascetics and so meat or things of animal origin are completely beyond the scope of this chapter. Moreover, there are numerous vegetables having the names of animals merely because of some superficial similarities in attributes. Some examples from Ayurveda are-Brahmani (Brahmin lady), Kumari (young woman), Marjari (cat), and Kapoti (pigeon). It would be wrong and confusing to translate them literally without seeing the context. (Dashavaikalik Sutra by Acharyashri Atmaram ji M., page 212) 75 : tahevuccAvayaM pANaM aduvA vaardhoannN| saMseimaM cAulodagaM ahuNAdhoaM vivjje|| jisa prakAra azana bhojana ke viSaya meM kahA gayA hai, usI prakAra ucca- / (svAdiSTa yA zreSTha jaise drAkSAdi kA pAnI) aura avaca (besvAda yA kharAba kAMjI Adi kA pAnI) jala, gur3a ke thar3e kI dhovana, ATe kI dhovana, cAvaloM kI dhovana kA pAnI ityAdi tatkAla kI dhovana kA pAnI muni kadApi grahaNa na kre||75|| 75. As it is said about solid food, so the ascetic should also never accept high quality fluids (tasty and nutritious drinks like grape juice) and low quality fluids (drinks with bad taste like stale mustard water), wash of jaggery vessels, flour wash, rice wash and any other fresh wash. 097 37eztu : Pusqun (7879 JET45) Fifth Chapter : Pindaishana (Ist Section) 984 CULTA TOD AUSTUW) MWALIMU

Page #204
vizeSArtha : zloka 75. uccAvayaM-uccAvaca-U~cA aura nIcA arthAt jisake varNa, gandha, rasa aura sparza zreSTha ho vaha U~cA aura jisake ye guNa zreSTha na hoM vaha niicaa| ____ ahuNAdhoaM-adhunA-dhauta-tatkAla kA dhovn| AcArAMga cUlA ke anusAra aprAsuka jala ke cAra lakSaNa haiN| anAmla yA jisakA svAda nahIM badalA ho, avyutkrAnta arthAt jisakI gaMdha nahIM badalI ho, apariNata arthAt jisakA raMga na badalA ho, avidhvasta arthAt virodhI zastra ke dvArA jisake jIva dhvasta na hue hoM-vaha tatkAla kA dhovana hotA hai aura sajIva yA aprAsuka hone ke kAraNa sAdhu ko lenA nahIM klptaa| ELABORATION: (75) Uchawayam-high or low; a thing with good attributes of colour, smell, taste and touch is high quality and that with bad attributes is low quality. Ahunadhoyam--fresh wash. According to Acharang Chula there are four signs of sachit water or fluid--without any change in normal taste; without any change in normal smell; without any change in normal color; and not rendered achit (lifeless or made free of living organisms) by mixing some antidote as explained in chapter 4. These are the qualities of a fresh wash. And as it is sachit it is not acceptable to an ascetic. 76 : jaM jANejja cirAdhoaM maIe daMsaNeNa vaa| paDipucchiUNa soccA vA jaM ca nissaMkiaM bhve|| yadi sAdhu svayaM kI viveka-buddhi se, pratyakSa dekhakara, dAtAra se pUchakara yA sunakara ki "yaha jala cirakAla kA bahuta dera kA hai" aisA zaMkArahita zuddha nizcaya ho jAne para muni vaha dhovana pAnI grahaNa kara le||76 / / 76. When an ascetic ascertains beyond any doubt by his own experience, by proper inspection, by asking the donor, or by hearing that this wash was prepared long back, the ascetic may accept that wash water. 146 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra IN

Page #205
SCLIMILLER vizeSArtha : zloka 76. maIe-matyA-mati, buddhi, jJAna athavA tarka kI kasauTI para kharA utare vh| isameM paramparAgata anubhava kA mahattvapUrNa sthAna hai, jaise-prAyaH dhovana kaba aura kaise taiyAra hotA hai ? grahaNa karane ke samaya use taiyAra hue kitanA samaya bIta cukA hai ? aadi| dNsnnenn-dekh-jaaNckr| sAmAnya tathA dhovana ke jala Adi ko dekha-jA~cakara nirNaya karanA ki kalpatA hai yA nhiiN| paDipucchiUNa-pUchakara-dAnadAtA se samyak jAnakArI prApta kr| succaa-sunkr| zaMkA samAdhAna ke sabhI mAdhyamoM kA ullekha sAdhu ko apanI maryAdApAlana meM pUrNatayA sthira rahane ke lie kiyA hai| ELABORATION: ___(76) Maiye-that which has been examined by wisdom, knowledge, experience and logic, and found acceptable. Traditional experience plays an important role here. Information such as when or how a wash is prepared, or how much time must elapse before it becomes acceptable, is very helpful. Damsanena--by seeing and examining; to decide if it is acceptable or not by seeing and examining ordinary or wash water. Padipucchiun--after asking; after getting all and correct information from the doner. Succha-after hearing or listening. The mention of all possible means of examining is to place emphasis on being steadfast in observing discipline. 77 : ajIvaM pariNayaM naccA paDigAhijja sNje| ___aha saMkiyaM bhavejjA AsAittANa roye|| sAdhu, ajIva bhAvapariNata arthAt jIvarahita pUrNa prAsuka jala hI grahaNa kre| yadi kisI anya prAsuka jala ke viSaya meM yaha zaMkA ho jAya ki yaha jala merI prakRti yA svAsthya ke anukUla nahIM par3egA to cakhakara lene-na lene kA nirNaya kre||77|| paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 147 CLITTITURE

Page #206
LILaws AMIUIIII 77. An ascetic should accept only the water that has been rendered completely free of living organisms. If there is some doubt about some achit water, namely that it could be unsuitable to his system or health, he should decide to accept it only after tasting. vizeSArtha : zloka 77. saMkiyaM bhavijja-zaMkA ho jAne pr| zaMkA ke viSaya meM AcAryazrI AtmArAma jI mahArAja spaSTa karate haiM ki yadi yaha zaMkA ho jAya ki yaha jala duHsvAda--virasaarucikara hai ataH yaha merI zArIrika prakRti ke anukUla nahIM hogA to usa jala ko cakhakara apanI zaMkA miTAnI caahiye| zarIra kI upamA yaMtra se dI jAtI hai| yadi yaha zarIra yaMtra avyavasthita ho jAtA hai arthAt asvastha ho jAtA hai to AtmA ke utthAna ke lie dhArmika kriyAe~ karane meM asamartha ho jAtA hai| ataH sAdhu ko khAna-pAna ke viSaya meM sadA satarka rahanA caahie| cakhakara zaMkA miTAnA isa sAvadhAnI kA hI eka aMga hai ataH dUSaNa nahIM hai| ELABORATION: ___(77) Sankiyam bhaviija-if there is any doubt; Acharyashri Atmaram ji M. has given importance to removing even the slightest doubt before accepting. He equates the body to a machine. If this machine is disturbed, it will be unable to perform necessary tasks for spiritual uplift. So an ascetic should be very careful about matters of food intake. Tasting in order to remove doubt is a part of this caution. 78 : thovamAsAyaNaTThAe hatthagammi dalAhi me| ____ mA me accaMbilaM pUI nAlaM taNhaM vinnitte|| (sAdhu dAtA se kahe) he bahana ! cakhane ke liye thor3A-sA pAnI mujhe hAtha meM de| kyoMki bahuta khaTTA, sar3A huA, pyAsa nahIM miTAne vAlA jala mujhe anukUla nahIM, ataH vaha grahaNa yogya nahIM hai|||78|| ___78. (The ascetic should address the donor,) "Sister! Please pour a little water in my palm for tasting, because excessively 148 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra SC SHARA

Page #207
- - - sour and stale water, or that which cannot quench my thirst, does not suit me and so it is unacceptable. vizeSArtha : ___zloka 78. acaMbilaM-bahuta khttttaa| Agama racanA kAla meM sAdhuoM ko yavodaka, tuSodaka, sauvIra aranAla Adi khaTTe jala hI adhika mAtrA meM prApta hote the| ve kAMjI kI taraha khaTTe hote the| adhika samaya ke hone para unakI khaTAsa bar3ha jAtI thI tathA badabU bhI paidA ho jAtI thI, aise jala se pyAsa bhI nahIM bujhatI aura ve svAsthya ke lie bhI hAnikAraka hote haiN| ataH unakA niSedha hai| isa saMdarbha ko Age bar3hAte hue AcAryazrI AtmArAma jI mahArAja kahate haiM"zaMkita padArtha kI usI sthAna para parIkSA kara le jisase use pheMkanA na pdd'e| kyoMki pheMkane meM prAyaH ayatnA ho jAne kI saMbhAvanA rahatI hai|" azAca UR kI , ELABORATION: (78) Acchambilam-extremely sour. During the period when the Agams were written the ascetics mostly got sour fluids that included various types of wash-water. These used to be sour like mustard water. After preparing such water the sourness used to increase with lapse of time and it started giving a stink. Such water did not quench thirst and it also became toxic. That is why such water was prohibited. Acharyashri Atmaram ji M. adds that when in doubt the thing should be examined at once and before taking it. If examined after acceptance, it will have to be discarded. This creates chances of carelessness in conduct and should be avoided. 79 : taM ca accaMbilaM pUaM nAlaM tiNhaM vinnitte| ditiaM paDiAikkhe na me kappai taarisN|| (sAdhu dvArA manA karane para bhI) yadi dAtAra strI Agraha karake isa prakAra kA khaTTA, sar3A huA, pyAsa bujhAne ke ayogya pAnI dene lage, to sAdhu usa dene vAlI bahana se spaSTa kaha de ki isa prakAra kA dUSita pAnI mujhe grahaNa karanA nahIM kalpatA hai||79|| 79. If, even after refusing, the donor insists on giving such sour, stale and flat water, the ascetic should emphatically paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 149 | ECURITTER Guruwal Com

Page #208
AMUDIO deny and explicitly state that such impure water is not a acceptable to him. 80 : taM ca hojja akAmeNaM vimaNeNa pddicchi| taM appaNA na pibe novi annassa daave| yadi pUrvokta prakAra ke agrAhya pAnI binA icchA ke aura binA mana ke arthAt asAvadhAnatA se grahaNa kara liyA ho, to sAdhu kA kartavya hai ki usa jala ko na KES to svayaM pIve aura na dUsaroM ko pilaave||80|| Ka 80. If by chance he has unintentionally and unwillingly kn accepted such water due to the insistence of the donor, it is the duty of the ascetic neither to drink it himself nor give it to others to drink. 81 : egaMtamavakkamittA acittaM pddilehiyaa| jayaM pariTThavijjA pariThThappa pddikkme|| kintu ekAnta sthAna para jAkara, nirdoSa jIvarahita sthAna kI pratilekhanA karake, yatanApUrvaka usa pAnI ko paraTha de (dhIre se pheMka de) aura paraThakara pratikramaNa kara le // 81 // 81. Instead, he should go to some isolated place, find a proper place free of living organisms and carefully discard it. | After discarding it he should do the prescribed Pratikraman (critical review). vizeSArtha : zloka 81. acittaM-yahA~ acitta bhUmikA saMketa hai-dagdha sthAna Adi zastropahata bhUmi tathA jisa bhUmi para logoM kA AvAgamana hotA hai vaha bhUmi acitta hotI hai| pariTThavejjA-parityAga krnaa| parityAga karane kI vidhi yaha hai ki ekAnta sthAna cunakara, use bhalI prakAra dekha-jA~cakara, rajoharaNa Adi se sApha kara dhIre-dhIre DAla denaa| paDikkamme-pratikramaNa karanA, vApasa lauttnaa| paraThane kI kriyA ke sAtha pratikramaNa ko spaSTa karate hue AcAryazrI AtmArAma jI ma. kahate haiM-"yadyapi vRttikAra 'pratikrAmeta' __ zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 150 DOWNLOD

Page #209
COTLIC Ma kriyApada ke artha meM IryApathikAm kA dhyAna kare aisA batAte haiM / parantu pratikrAmeta kriyApada kA artha yahA~ pIche haTanA hai arthAt paraThakara 'vosirAmi - vosirAmi' kahanA yahI arthayukti saMgata lagatA hai| kyoMki jaba daivasika pratikramaNa kiyA jAtA hai taba dina meM lage hue saba aticAroM kI vidhipUrvaka AlocanA kI hI jAtI hai|" ELABORATION: (81) Achittam-free of living organisms; here it refers specifically to the earth or ground. The ground that has been disturbed by some instrument or by frequent movement of people is considered achit. Paritthavejja--to discard or throw away. The process of discarding for ascetic is that he should select an isolated spot, inspect it properly for living organisms, sweep it with his broom to ensure the removal of any unseen insects and then slowly pour or throw the things he has to discard. Padikkamme-to retrace steps; to return; to do critical review; Acharyashri Atmaram ji M. says that here this word does not mean critical review but just returning after throwing and uttering 'vosirami-vosirami ( I am discarding, I am throwing). This is because the critical review of all the activities of the day is routinely done every evening and this activity will naturally be included in that. AhAra kaise kareM? 82 : siA ya goyaraggagao icchejjA paribhuttuyaM / kuTTagaM bhittimUlaM vA paDilehittANa phAsUyaM // 83 aNunnavittu mehAvI paDicchannammi saMbuDe / hatthagaM saMpamajjittA tattha bhuMjijja saMjae || bhikSAcarI ke liye gA~va meM gaye hue buddhimAn muni ko kadAcit kisI kAraNavaza vahA~ para hI bhojana karane kI AvazyakatA ho jAya, to vaha sUne nirjana - ghara meM athavA kisI dIvAra ke pAsa prAsuka zuddha bhUmi kI pratilekhanA paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter: Pindaishana (Ist Section) 151 Wan Tu For Private Gafas Personal Use Only zu

Page #210
ScitTILITR AMERIWAN na karake gRhastha kI AjJA lekara apane zarIra ke avayavoM kA bhalI prakAra se pramArjana karake chAyAdAra sthAna para baiThakara upayogapUrvaka bhojana kre||82-83||. HOW TO EAT FOOD ? 82, 83. If an ascetic, who has gone into some village to seek alms, is for some reason forced to eat there only, he should find some proper and shaded spot in an isolated room or near a wall, inspect and clean the ground, seek permission from the owner, wipe clean his limbs, sit down and eat with discipline. vizeSArtha : zloka 82, 83. sAmAnyatayA sAdhu ko gocarI se vApasa upAzraya meM Akara bhojana karanA caahiye| parantu jo sAdhu dUsare gA~va meM bhikSA lene jAve aura vaha bAlaka, bUr3hA, bhUkha se pIr3ita tapasvI pyAsA Adi ho to upAzraya meM lauTane se pahale hI sImita AhAra kara sakatA hai yaha aisI hI apavAda-sthiti ke niyama haiM (zloka 82-86) / bhittimUlaM-do gharoM ke bIca kA bhAga, dIvAra kI jar3a athavA konaa| aNunnavettu-anujJApya-anujJA prApta karane kI vidhi isa prakAra hai-"he zrAvaka ! tumheM dharmalAbha hai| maiM muhUrta bhara yahA~ vizrAma karanA cAhatA hU~''-sAdhu isa prakAra khe| aisA na kahe ki khAnA-pInA cAhatA hU~, kyoMki vaisA kahane se zrAvaka kautUhalavaza vahA~ Ane kI ceSTA kara sakatA hai| hatthagaM-hAtha meM rahA jhAr3ane-poMchane kA vastra athavA choTA rajoharaNa yA puuNjnii| mahattvapUrNa kriyA pramArjana kI hai, cAhe vaha rajoharaNa se kiyA jAya athavA anya vastra dvaaraa| isakA uddezya hai zarIra para par3e sUkSma jIva tathA dhUla Adi padArtha utAra diye jAveM aura bhojana ke samaya zarIra zuddha tathA nirAkula rhe| ELABORATION: (82, 83) Normally a shraman should bring back the food to his place of stay (upashraya) and eat there only. However, if the shraman is a child, aged, extremely hungry and thirsty due to fasting or sick, he is allowed to eat out in limited quantity. These are the rules for exceptional circumstances (82 to 86). 152 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra wmILLDA OM uTA Gyawww

Page #211
iand raMMEDIA Bhittimoolam--an alley between two houses; base of a wall; meeting point of two walls. Anunnavettu--to seek permission; the prescribed process is to say--"O Shravak! May you be blessed with dharma! I want to rest here for some time." The ascetic should not say that he desires to eat his food there, because that might make the shravak curious enough to come to the spot while the ascetic is eating. Hatthagam-the handkerchief-like square piece of cloth or a small brush like broom. The important thing is the act of cleaning, not the instrument of cleaning. The purpose of this cleaning is that, while eating, the body should be undisturbed, clean and free of dust or insects. THEHWan to 84 : tattha se bhuMjamANassa aTThiaM kaMTao siyaa| taNa-kaTTha-sakkaraM vA vi annaM vA vi thaavihN|| 85 : taM ukkhivittu na nikkhive AsaeNa na chdddde| hattheNa taM gaheUNa egNtmvkkme|| 86 : egaMtamavakkamittA acittaM pddilehiaa| jayaM paridRvijjA pariThThappa pddikkme|| pUrva meM kahe anusAra yogya sthAna meM bhojana karate samaya yadi sAdha ke AhAra meM guThalI, kA~TA, tinakA, kATha, kaMkara tathA anya bhI isI prakAra ke koI padArtha A jAyeM to sAdhu una padArthoM ko na to hAtha se uThAkara idhara-udhara So pheMke aura na mukha se AvAja karatA huA thuuke| kintu unako sa~bhAlakara tra yatanApUrvaka hAtha meM lekara ekAnta jIvarahita sthAna meM calA jAve aura vahA~ acitta bhUmi ko dekhabhAlakara paraThane yogya sthAna para paraThe aura paraThakara pratikramaNa kre||84-85-86|| 84, 85, 86. If, while eating at such a place, the ascetic finds some hard seed, thorn, piece of straw or wood, pebble or any paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 153 FETTIT SitlauAWNo BETTE Musal MIRMILIdi

Page #212
duniaWN other such thing, he should neither throw it around nor spit it a producing noise. Instead, he should carefully take it in his hand, move to an isolated spot, inspect it properly for living organisms, carefully discard it and do pratikraman. bhikSA ke doSoM kI vizuddhi 87 : siA ya bhikkhU icchijjA sejjamAgamma bhottuyN| sapiMDapAyamAgamma uMDuyaM pddilehiyaa|| __ yadi koI vizeSa kAraNa upasthita na ho aura sAdhu yaha cAhe ki upAzraya meM Kes jAkara hI bhojana karU~, to nirdoSa bhikSA liye hue vaha sAdhu apane upAzraya meM Ave aura bhojana-sthAna kI pratilekhanA karake lAye hue bhojana kI vizuddhi kre||87|| ATONING FOR THE FAULTS IN ALMS COLLECTION 87. Unless faced with some unforeseen situation, when the ascetic desires to return to his upashraya and eat, he should take the food, return to the upashraya, wipe clean the allotted spot, place the food and proceed to purify it (the ritual process of atoning for any faults committed during alms collection). 88 : viNaeNaM pavisittA sagAse guruNo munnii| iriyAvahiyamAyAya Agao ya pddikkme|| sarvaprathama vinayapUrvaka 'matthaeNa vaMdAmi' kahatA huA upAzraya meM praveza kare / aura gurudeva yA AcArya ke samIpa Akara 'iriyAvahiyAe' sampUrNa sUtra ko par3hakara | kAyotsarga kre||88|| 88. First of all he should enter the upashraya uttering'Matthayena vandami' (I hereby offer my salutations). He should approach the guru, recite the complete iriyavahiyayesutra (a rite meant to atone for the faults committed while moving about), and stand in meditation. zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra 154

Page #213
Agriilium Kunwa 89 : AbhoittANa nIsesaM aiyAraM jhkkm| gamaNAgamaNe ceva bhattapANe ca sNje|| gocarI lekara Ane vAlA muni kAyotsarga meM gamanAgamana kI kriyA se tathA anna-pAnI ke baharane se lage hue samasta aticAroM ko kAyotsarga meM anukrama se eka-eka karake smaraNa karake apane hRdaya meM dhAraNa kre||89|| 89. This ascetic who has brought alms should, while meditating, recall all the faults committed during every act of the process, beginning with going out to collect alms and ending with his return, all in the correct sequence. 90 : ujjuppanno aNuvviggo avvakkhitteNa ceysaa| Aloe gurusagAse jaM jahA gahiaM bhve|| sarala svabhAvI evaM AkulatArahita sAdhu jo padArtha jisa rUpa se grahaNa kiyA ho usakI usI rUpa se sthira mana hokara gurudevazrI ke samakSa AlocanA kre||10|| 90. The humble and serene shraman should critically review before the guru exactly what he got as alms and how he got it. 91 : na sammamAloiaM hojjA puTviM pacchA va jaM kddN| puNo paDikkame tassa vosaTTho ciMtae imN|| jina sUkSma aticAroM kI samyak prakAra se AlocanA na huI ho aura jo pUrvakarma tathA pazcAtakarma doSa lage hoM, unheM Age pIche-kiye hoM to unakA phira pratikramaNa kare aura punaH kAyotsarga karake ciMtana kre||11|| 91. The subtle faults or the preceding and consequential faults related to an action, that were overlooked or those that were misplaced in the sequence during the initial review, should be reviewed and meditated upon again. e paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 155 Swamaya

Page #214
Sriniww FATHLIUILE WwUMAN vizeSArtha : zloka 87-91. ina zlokoM meM bhikSA lekara apane sthAna para Ane ke bAda kI vidhi batAI gaI hai| ___ oghaniyukti meM isa viSaya meM vistAra ke sAtha batAyA hai-upAzraya meM praveza karate samaya pahale rajoharaNa se pAda-pramArjana kare, phira 'nissahI' do bAra bole| isa zabda kA Azaya hai ki "he bhagavan ! maiM jisa kAma ke lie gayA thA use pUrNa kara A gayA huuN|'' isake bAda matthaeNaM vaMdAmi namo khamAsamaNANaM-mastaka jhukAkara maiM apane kSamAzramaNa gurujana ko vandanA karatA huuN| aisA vinayapUrvaka uccAraNa karatA huA guruoM ke nikaTa aaye| guru ke samakSa bhikSA kI jholI ko rakhakara sthira-citta se icchAkAreNa tathA tassottarI-karaNeNaM sUtra ko par3he phira 'logassa ujjoyagare' kA dhyAna kre| isake sAtha hI kAyotsarga kre| kAyotsarga meM pahale gamanAgamana kI kriyA meM lage aticAroM kA cintana-smaraNa kare aura phira anukrama se AhAra-grahaNa karane meM lage aticAroM kI vicAraNA kre| AlocanA karane se bhUlavaza yA anya kAraNa se lage doSoM kA nivedana karane se hRdaya meM niSkapaTatA AtI hai tathA doSoM kI zuddhi bhI ho jAtI hai| (dazavai. A. AtmArAmajI ma., pRSTha 205-209) ELABORATION: ___(87-91) In these verses in given the process of returning to the place of stay after alms-collection. This process has been mentioned in greater detail in Ogh Niryukti-On return, while entering the upashraya, first of all he should clean his feet with his broom. He should utter 'nissahi' twice (the gist of words uttered is--"O Lord! I have returned after completing the work I went for."). Then, while approaching the guru, he should humbly utter the followingBowing my head I offer my salutations to my compassionate guru and elders. He should place the bag of alms before the guru, and, composing himself, recite the prescribed texts such as Icchakarena and Tassottari-karanena. After this he should start his meditation with Logassa Ujjoyagare (a panegyric) and proceed to review and atone as mentioned above. The importance of this process is that such a critical review, before the guru, of one's own faults during some action nurtures purity of heart besides the required 156 __ zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra Marainine ALLIrLAR Guump

Page #215
Syuuuwal atonement. (Dashavaikalik Sutra by Acharyashri Atmaram ji M., pages 205-209) 92 : aho jiNehiM asAvajjA vittI sAhUNa desiyaa| mukkhasAhaNaheussa sAhudehassa dhaarnnaa|| aho, kitanA acchA hai ki tIrthaMkara devoM ne sAdhuoM ke liye pAparahita usa gocarIrUpavRtti kA upadeza kiyA hai, jo mokSa-sAdhanA ke kAraNabhUta sAdhu ke zarIra ko dhAraNa karane meM sahAyaka hotI hai||12|| 92. (At the end of the meditation he should think....) Oh! How good of the Tirthankars that they have prescribed this sinless process of seeking alms for the ascetic way of life; the process that maintains the body of the ascetic; the body which is the vehicle of spiritual practices directed at liberation. 93 : namukkAreNa pArittA karittA jinnsNthvN| sajjhAyaM paTThavittANaM vIsamejja khaNaM munnii|| isa prakAra AlocanA vicAraNA ke bAda sAdhu 'namoarihaMtANaM' ke pATha se kAyotsarga dhyAna kre| dhyAna ke bAda jina stuti kare arthAt 'logassa' kA pATha bole phira sUtra svAdhyAya pUrNa karake kucha dera vizrAma kre||93|| 93. After all this he should once again commence meditation, silently reciting the Namokar mantra. He should then recite 'Logassa' or some other panegyric of the Jina and start his normal studies. Later he should take some rest. vizeSArtha : zloka 93. karittA jiNasaMthava-pATha kA pracalita artha to 'logassa ujjoyagare' pATha se kiyA jAtA hai kintu bhagavad stuti kI koI bhI 2-4-5 gAthAe~ bolane se bhI jina-saMstava ho jAtA hai| AhAra karane se pUrva yaha vidhi karanI caahie| isa vidhi se kaI lAbha hote haiN| bhikSAcarI ke doSoM kI vizuddhi ho jAtI hai| svAdhyAya Adi meM samaya lagane se gocarI meM huA zrama bhI dUra ho jAtA hai| | paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 157 hAmI

Page #216
SANLLLLUX ELABORATION: (93) Karitta Jinasanthavam-The traditional meaning of this term is 'Logassa Ujjoyagare', but uttering 2-4-5 verses from any other panegyric of the Jina also serves the purpose. This ritual should be done before eating. This complete process detailed above besides atoning for faults also helps in pacifying any physical or mental agitation or exertion incurred during seeking alms. sAdharmikoM ko nimaMtraNa 94 : vIsamaMto imaM ciMte hiyamaTuM laabhmttttio| jai me aNuggahaM kujjA sAhU hujjAmi taario|| ___ karmanirjarArUpa mahAn lAbha kI icchA karane vAlA sAdhu, vizrAma karatA huA apane kalyANa ke lie yaha vicAra kare ki yadi koI kRpAlu munivara mujhase kucha AhAra lene kI kRpA anugraha kare to maiM samajhU ki unhoMne mujhe saMsAra-samudra se tAra diyaa||94|| INVITING OTHER ASCETICS 94. An ascetic desirous of the boon of shedding of karmas should, while resting, think for his benefit thus--if some benevolent shraman obliges me by sharing the food I have brought, I will feel that he has helped me cross the ocean of mundane existence. 95 : sAhavo to ciatteNa nimaMtejja jhkkm| jai tattha kei icchijjA tehiM saddhiM tu bhuNje|| gurudeva kI AjJA milane para sAtha ke sAdhuoM ko bar3e-choTe ke krama se prItipUrvaka nimaMtraNa kre| yadi nimaMtraNA svIkAra karake koI sAdhu bhojana karanA cAhe to prasannatApUrvaka unake sAtha bhojana kre||15|| 95. On getting permission from the guru he should affectionately invite other ascetics in the order of protocol. If 158 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra ya

Page #217
HARIA Jr. sudhA mudhAjIvI

Page #218
7 eio SLuli Anmol (AyuuuN citra paricaya : 12 Illustration No. 12 K 0 0 400 prApta bhikSA meM se sabako AmaMtrita kareM INVITE ALL TO SHARE THE ALMS 1. namokkAreNa pArittA-sAdhu bhikSA lekara apane sthAna para Akara pAtra ko rakha deve| phira zAMta citta se namokkAra maMtra Adi ke pATha se kAyotsarga kre| gamanAgamana meM lage doSoM ko zuddha kre| kucha dera vizrAma kre| (adhyayana 5, zloka 93) 1. After collecting alms the shraman should return to his place of stay and put the pot on the ground. He should compose himself and chant the Namokar mantra, followed by meditation. He should atone for the possible sins committed during his movement outside, and finally take rest briefly. (Chapter 5, verse 93) 2. sAhU hujjAmi tArio-phira vaha bhojana gurujanoM ko batAve aura guru evaM anya sAdharmikoM ko premapUrvaka AmaMtraNa deve-"koI kRpAlu muni mere bhojana meM se kucha AhAra lekara mujhe taareN| nihAla kreN|" (adhyayana 5, zloka 94-95) 2. After rest he should show the food to his seniors and affectionately invite all his colleagues including the guru to share in the repast. He should say: "Someone oblige me by sharing my food and allowing me take one more step towards liberation." (Chapter 5, verses 94-95) 3. muhAladdhaM mahAjIvI-sAdhu ko bhikSA dene vAlA gRhastha mudhAdAyI arthAt niHsvArtha buddhi se dene vAlA ho aura lene vAlA sAdhu bhI mudhAjIvI-kevala saMyama yAtrA nirvAha ke lie bhikSA leve| vaha vicAra kare-"jaise koI gAr3IvAna apanI gAr3I ke pahiyoM ko tela Adi dekara use calane lAyaka rakhatA hai; vaise hI maiM apanI zarIra gAr3I ko bhojana kA tela pAnI detA huuN-akkhovNjnnlevaannubhuuyN|" (bhagavatI sUtra 7/1-25) 3. The householder giving alms to an ascetic should be unselfish in this act. The ascetic should also take the alms with the sole aim of sustenance on the spiritual path. He should think to himself: "As a driver oils the wheels of his chariot to keep it fit for the road, so do I oil with food the chariot that is my body." (Bhagavati Sutra 7/1-25) aise mudhAdAyI gRhastha aura mudhAjIvI sAdhu donoM hI sadgati ko prApta karate haiN| Such an unselfish householder and ascetic will both meet with a good end. - 5.5

Page #219
LLLULI AAMILINDIA ayuuuuN AU a any of them accepts the invitation, he should eat the food happily with the guest. 96 : aha koi na icchijjA tao bhuMjijja ekko| Aloe bhAyaNe sAhU jayaM aprisaaddiyN|| yadi bAra-bAra AgrahapUrvaka nimaMtraNa dene para bhI koI sAdhu bhojana karane ke liye taiyAra na ho to phira muni akelA hI prakAzamaya khule pAtra meM (caur3e mu~ha vAlA pAtra), yatanApUrvaka idhara-udhara binA bikhere bhojana kre||16|| 96. If none of the ascetics is interested in sharing his food even after this request, he should eat alone from a wide and open pot carefully and without splattering around. 97 : tittagaM va kaDuaM va kasAyaM aMbilaM va mahuraM lavaNaM vaa| ea laddhamannaTTha pauttaM mahughayaM va bhuMjijja sNje|| saMyamI sAdhu vahI bhojana grahaNa kare jo gRhastha ne apane lie banAyA ho aura jo Agama meM batAI vidhi se liyA huA ho| phira cAhe vaha tIkhA ho, kar3avA ho, kaSailA ho, khaTTA ho, mIThA ho, khArA ho, cAhe bhojana kaisA hI ho usI ko madhu-ghRta ke samAna (rasayukta) mAnatA huA prasannatApUrvaka khaave||97|| ____97. The disciplined shraman should eat only that food which a householder has prepared for himself and has been collected conforming to the procedure mentioned in Agams. He should eat it happily, considering it to be good and tasty, like butter and honey, irrespective of the fact that it is hot, bitter, astringent, sour, sweet or salty. 98 : arasaM virasaM vA vi sUiyaM vA asuuiyN| ullaM vA jai vA sukkaM mnthu-kummaas-bhoynnN|| 99 : uppaNNaM nAihIlijjA appaM vA bahu phaasuyN| muhAladdhaM muhAjIvI bhuMjijjA dosvjjiaN|| paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 159

Page #220
Anml NULLUS Gvative ___ AtmArthI mudhAjIvI (dharma ke lie jIne vAlA) sAdhu Agamokta vidhi se prApta arasa, virasa, sUcita, asUcita, Ardra, zuSka tathA baira. kA cUrNa, mUMga-ur3ada ke bAkale Adi kisI bhI prakAra ke nikRSTa bhojana kI ghRNA se nindA na kre| thor3A TRA yA bahuta jo bhI prApta huA ho, binA kisI nanunaca ke usI se saMtuSTa rhe| prApta vastu kI avahelanA na kre| astu mudhAjIvI sAdhu ko to jo AhAra mile vaha SG mudhAlabdha (niHsvArtha vRtti) se prApta aura prAsuka honA cAhiye, use hI saMyojanAdi doSoM kA varjana karatA huA niHspRhabhAva se khA leve||98-99|| 98, 99. An ascetic who is a spiritualist and mudhajivi should not condemn with aversion any food collected in the prescribed manner, no matter if it is with or without taste, flavor, richness and other qualities. He should be content with what little or much he gets without any feeling of annoyance. He should not belittle what he gets. Thus, a mudhajivi ascetic should eat, with a detached attitude, whatever acceptable food he has collected without yearning. While eating he should avoid faults like mixing anything to improve taste. vizeSArtha : zloka 98, 99. arasaM-arasa-saMskArarahita yA baghArarahita bhojana; besvaad| virasaM-virasa-jisakA svAda bigar3a gayA ho; bAsI aadi| sUiyaM-vyaMjanAdi se yukta bhojana; masAledAra; cttpttaa| ullaM-Ardra-tarI vAlA AhAra-jisameM adhika ghI, tela va masAlA ho| sukkaM-zuSka-Ardra kA vipriit| maMthu-manthu-bera kA cUrNa; anya prakAra ke cUrNa yA sttuu| kummAsa-kulmASa-ubale hue ur3ada, mUMga Adi ke bAkale; yava-mAsa Adi arthAt jaisA bhI AhAra bhikSA meM prApta huA ho use isa prakAra udara meM DAle jaise koI gAr3IvAna apanI gAr3I calAne ke lie usake pahiyoM ko tela Adi lagAtA ho| (dekheM citra saMkhyA 12) muhAladdha-mudhAlabdha-binA kisI svArthabhAva ke milA arthAt upakAra, maMtra, taMtra aura - auSadhi ke dvArA hita-sampAdana ke binA milA huA pavitra aahaar| 160 160 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #221
Guruwal muhAjIvI-mudhAjIvI-jo apanI pUrva jAti, kula, vyavasAya, prasiddhi Adi ke sahAre nahIM jItA ho tathA pratiphala dene kI bhAvanA rakhe binA jaisA AhAra mile usase jIvana yApana karane vAlA anAsaktabhAva se jIne vAlA nispRha tyaagii| mudhAjIvI ke viSaya meM AcArya mahAprajJajI ne eka prAcIna dRSTAnta uddhRta kiyA hai| jisase prastuta viSaya adhika spaSTa hotA hai| dRSTAnta isa prakAra hai___ eka rAjA thaa| eka dina usake mana meM vicAra AyA ki sabhI loga apane-apane dharma kI prazaMsA karate haiM aura usako mokSa kA sAdhana batAte haiM ataH kauna-sA dharma acchA hai usakI parIkSA karanI caahie| dharma kI pahacAna unake guru se hI hogii| vahI saccA guru hai jo niHsvArtha bhikSAjIvI hai| usI kA dharma sarvazreSTha hogaa|' aisA soca usane apane naukaroM se ghoSaNA karAI ki rAjA modakoM kA dAna denA cAhatA hai| rAjA kI modaka-dAna kI bAta suna aneka kArpaTika Adi vahA~ dAna lene aaye| rAjA ne dAna ke icchuka una ekatra kArpaTika Adi se pUchA-"Apa loga apanA jIvana-nirvAha kisa taraha karate haiM ?" upasthita bhikSuoM meM se eka ne kahA-"maiM mukha se nirvAha karatA huuN|" dUsare ne kahA-"maiM pairoM se nirvAha karatA huuN|" tIsare ne kahA-"maiM hAthoM se nirvAha karatA huuN|" cauthe ne kahA-"maiM lokAnugraha se nirvAha karatA huuN|'' pA~caveM ne kahA-"merA kyA nirvAha ? maiM mudhAjIvI huuN|" rAjA ne kahA-"Apa logoM ke uttara ko maiM acchI taraha nahIM samajha sakA ataH isakA spaSTIkaraNa kreN|" taba pahale bhikSu ne kahA-"maiM kathaka hU~, kathA kahakara apanA nirvAha karatA hU~, ataH maiM mukha se nirvAha karatA huuN|" dUsare ne kahA-"maiM sandeza pahu~cAtA hU~, lekhavAhaka hU~, ataH pairoM se nirvAha karatA huuN|" tIsare ne kahA-"maiM lekhaka hU~, ataH hAtha se nirvAha karatA huuN|" cauthe ne kahA- maiM logoM kA anugraha prApta kara nirvAha karatA huuN|" pA~caveM ne kahA-"maiM saMsAra se virakta nirgrantha huuN| saMyama-nirvAha ke hetu niHsvArtha buddhi se letA huuN| maiM AhAra Adi ke lie kisI kI adhInatA svIkAra nahIM karatA, ataH maiM mudhAjIvI huuN|" isa para rAjA ne kahA"vAstava meM Apa hI sacce sAdhu haiN|" rAjA usa sAdhu se pratibodha pAkara pravrajita huaa| ___ dosavajjiyaM-doSavarjita-bhojana karane ke doSa do prakAra ke haiM-(1) gaveSaNA doSa, tathA (2) bhogaiSaNA doss| gaveSaNA ke AdhAkarmI Adi doSoM kI carcA pUrva meM kI jA cukI hai| bhogaiSaNA doSa nimna pA~ca prakAra ke kahe haiM (1) aMgAra-AhAra grahaNa kara usameM mUrchita, gRddha hokara AhAra krnaa| isase saMyama koyalA jaisA malina ho jAtA hai| paMcama adhyayana : piNDaiSaNA (prathama uddezaka) Fifth Chapter : Pindaishana (Ist Section) 161

Page #222
7. The kA (2) dhUma-AhAra grahaNa kara usa para tIvra dveSa, krodha, ghRNA Adi karate hue AhAra krnaa| yaha saMyama ko dhUmila kara detA hai| IS (3) saMyojanA-AhAra grahaNa kara usakA svAda bar3hAne hetu dUsare dravya se milAkara AhAra krnaa| (4) pramANAtikrAnta-mAtrA se adhika AhAra karanA; ati bhojn| (5) kAraNAtikrAnta-sAdhu ke lie bhojana karane ke chaha kAraNa batAye haiM-(1) bhUkha ka miTAnA, (2) AcAryAdi kI sevA, (3) IryA hetu, (4) saMyamArtha, (5) prANa-dhAraNArtha, tathA 6. dhrm-cintnaarth| ina kAraNoM ke atirikta kisI anya kAraNa se AhAra karanA doSa hai| ELABORATION: Arasam-without spices; tasteless. Virasam-having bad taste; stale. Suiyam-spicy; tasty food. Ullam-food with rich curry; greasy and spicy. Sukkam-dry; opposite of Ullam. Manthu-powder of forest blum; other powders or sattu. Kummas-lumps of husk or skin of pulses like Udad and Moong removed when these pulses are boiled. The list of foods of different quality is given to emphasize that an ascetic should eat whatever he gets. For an ascetic the act of eating is just like the act of oiling the wheels of a cart. It is functional, not joyous. (illustration No. 12) Muhaladdh-Pure food obtained without any obligation like helping someone with mantra, tantra, healing, etc. Muhajivi-One who survives on alms sought without reference to past achievements like family background, business involvements or fame, and also without offering any service in return. Such a detached and uninvolved renouncer is called Mudhajivi. An interesting incident quoted from ancient texts by Acharya Mahaprajna to explain this term is as follows 162 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #223
A king one day thought that, since everyone praises his own religion claiming that it is the only path to liberation, why not conduct a test to find out which is the best. This can only be done by finding out from the respective leaders or gurus. He who is unselfish and subsists on non-obligatory alms is a true guru. Only his religion could be termed the best. After coming to this conclusion, he made an announcement that he wanted to distribute sweets. Many different types of alms seekers arrived. The king asked a group of five, "What do you do for your living?" Their replies were--I live by my mouth. I live by my legs. I live by my hands. I live on mercy of people. I do not bother about living as I am a mudhajivi. The king said, "I don't understand a word of what you said. Please explain." One by one they explained. I am a story teller and get alms in return for that; thus I live by my mouth. I am a messenger and get alms in return for that; thus I live by my legs. I am a writer and get alms in return for that; thus I live by my hands. I invoke mercy in people and get alms in return for that; thus I live on mercy of people. I am a nirgranth who has renounced the world. I seek alms with an unselfish attitude just in order to subsist while on the path of discipline. I do not accept dependence on food. Thus I am a mudhajivi. The king bowed and said, "You are a true ascetic," and became his disciple. Dosavajjiyam-faultless. There are two types of faults related to food--(1) of seeking, (2) and of eating. The first type has already been discussed. The second type has five categories (1) Angar-like ember. To enjoy food and get greedy for it. As a result of this the radiance of discipline is completely lost as an ember turns into coal. (2) Dhoom-like smoke. To eat food with intense aversion, anger, and dislike. This makes discipline hazy like smoke. (3) Samyojana-mixing. To mix different types of foods before eating, in order to add to the taste. Jan 374274a : POUSTU (1214 JECT) Fifth Chapter : Pindaishana (1 st Section) 983 1

Page #224
(4) Pramanatikrant-over eating. (5) Karanatikrant-to eat for a purpose other than those prescribed for an ascetic. The prescribed ones are six in number (1) to satisfy hunger, (2) to serve the acharya and seniors, (3) to al facilitate movement, (4) to observe discipline, (5) to survive, and (6) to pursue the spiritual path. 100 : dullahA u muhAdAI muhAjIvI vi dullhaa| muhAdAI muhAjIvI do vi gacchaMti suggiN|| isa saMsAra meM, niHsvArthabhAva se dene vAle dAtA aura niHsvArtha buddhi se lene vAle sAdhu-donoM hI durlabha haiN| ataH ye donoM hI satpuruSa ucca sadgati ko prApta karate haiM // 100 // 100. In this world an unselfish donor and selfless seeker of food both are rare. These two class of pious individuals attain a higher and good rebirth. vizeSArtha: muhAdAI-mudhAdAyI-pratiphala kI kAmanA ke binA niHsvArthabhAva se dene vaalaa| phala kI kAmanA sahita diyA dAna-dAna nahIM, AdAna-pradAna hai yA vinimaya hai| mudhAdAyI kA eka rocaka dRSTAnta isa prakAra hai eka saMnyAsI eka gRhastha ke pAsa Akara bolA-"maiM tumhAre yahA~ cAturmAsa vyatIta karanA cAhatA huuN| mujhe vizvAsa hai ki tuma mere nirvAha kA bhAra vahana kara skoge|" bhakta ne kahA"Apa mere yahA~ varSAkAla bitA sakate haiM kintu merI bhI eka zarta hai ki Apa mere ghara kA koI bhI kAma nahIM kreNge|" sAdhu ne zarta mAna lI aura usake yahA~ Thahara gyaa| bhakta usakI saba prakAra se sevA karane lgaa| ___eka rAta bhakta ke ghara cora Ae aura gRhastha kA ghor3A curA liyaa| rAta meM hI use le jAkara nadI-taTa ke eka per3a se use bA~dha diyaa| saMnyAsI subaha apanI niyamita caryAnusAra snAna karane nadI para gayA, vahA~ usane gRhastha ke ghor3e ko per3a se ba~dhA dekhaa| saMnyAsI se rahA 2 nahIM gayA aura vaha jhaTa se gRhastha ke ghara lauttaa| vahAM pahuMca apanA bolA-"maiM nadI-taTa para apane kapar3e bhUla AyA huuN|" gRhastha ne apane naukara ko daur3A diyA jA kapar3e le aa| naukara ne jaba ghor3e ko vRkSa se ba~dhA dekhA to vaha ghor3A khola lAyA aura 164 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra ARO Mritten Oint Autum Sunaum

Page #225
MILITA apane svAmI se saba bAta btaaiiN| gRhastha saMnyAsI ke bhAva ko tAr3a gayA aura usase bolA"Apa apanI pratijJA bhUla ge| aba maiM ApakI sevA nahIM kara sakatA kyoMki koI apekSA rakhakara sevA karane kA phala bahuta kama hotA hai| (A. AtmArAma jI ma. dazavai., pRSTha 244) ELABORATION: (100) Muhadayee-one who donates without any expectations. To give with expectations is not donation, it is give and take, i.e., a business transaction. An interesting incident explaining this is A mendicant once approached a householder and said, "I want to spend the monsoon season at your place. I hope you will be able to look after my needs." The devotee said, "You can certainly spend the monsoon season at my place. But I have a condition; as repayment you will not attend to any work in my household." The mendicant accepted the condition and stayed in the house. The devotee served him well with all reverence. One night some thieves entered the house and took away the horse belonging to the devotee. They took it to the bank of a nearby river and tethered it to a tree. In the morning the mendicant went to the river bank for his daily bath and saw the horse. He could not contain himself and rushed back to the house leaving some of his clothes at the river bank. Hiding his true intent he said to the devotee, "I left some of my clothes at the river bank, please arrange to get them back." The devotee sent his servant. While fetching the clothes the servant saw the horse and brought it back. When the servant explained how he saw the horse, the devotee understood what the mendicant had done. He said to the mendicant, "You broke your promise of attending to no work in my household. To serve you with an expectation is no service at all. Please excuse me." And he sent the mendicant away. (Dashavaikalik Sutra by Acharyashri Atmaram ji M., page 244) // piNDaiSaNA (prathama uddezaka) samApta // END OF THE FIRST SECTION OF FIFTH CHAPTER 144 Hz4H : Rusyun (924 JE875) Fifth Chapter : Pindaishana (Ist Section) 984 WWW -pyaa MILLION

Page #226
Vow ya HTION gauul paMcamaM ajjhayaNaM : piMDesaNA : bIo uddeso paMcama adhyayana : piNDaiSaNA : dvitIya uddezaka FIFTH CHAPTER : PINDAISHANA : FOOD SELECTION BEEO UDDESO : SECOND SECTION Tu SSSSSS | AhAra vidhi 1 : paDiggahaM saMlihittANaM levamAyAi sNje| duggaMdhaM vA sugaMdhaM vA savvaM bhuMje na chdddde|| ___ muni jaba AhAra kare taba pAtra ko poMcha-poMchakara sApha kara leveM, lepa mAtra bhI na lagA rahane de| durgandhita yA sugandhita jaisA bhI padArtha ho, saba kA saba lepa paryaMta khA le, jhUThA na ddaale||1|| THE PROCESS OF EATING 1. When an ascetic eats he should wipe the pot clean so that not a grain of food is left in it. He should finish even what is sticking on the walls of the pot, ensuring that there are no leftovers, whether or not the food has an agreeable or a disagreeable smell. 2 : sejjA nisIhiyAe samAvanno a goyre| ayAvayaTThA bhuccA NaM jai teNaM na sNthre|| 3 : tao kAraNamuppaNNe bhattapANaM gvese| vihiNA puvva utteNa imeNaM uttareNa y|| apane upAzraya meM athavA svAdhyAya karane ke sthAna para baiThA huA gocara prApta sAdhu, aparyApta AhAra bhogakara yadi utane AhAra se na raha sake aura phira 166 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra GOATTTTTTLIDR waww WHATIWAN

Page #227
Catuwal AhAra kI AvazyakatA samajhe to (bhikSAkAla Ane para) pahale batAI huI vidhi ra anusAra tathA Age batAI gaI vidhi se dubArA AhAra-pAnI kI gaveSaNA kare arthAt dubArA gocarI ke liye jaave||2-3|| 2, 3. If an ascetic, who has brought the food and has eaten it while sitting in the upashraya or the place of study, is still hungry and requires more food, he may go again to seek alms at the proper time in the manner prescribed earlier. vizeSArtha : zloka 2-3. sejjA-zayyA-sone kA sthAna yA Thaharane kA sthAna arthAt upAzraya, koSThaka yA vsti| nisIhiyAe-naiSedhikyAM-niSiddha sthAna athavA vaha ekAnta sthAna jahA~ jana sAmAnya ke AvAgamana kA niSedha ho aura isa kAraNa svAdhyAya ke lie upayukta ho aisI svaadhyaaybhuumi| yaha prAyaH upAzraya se bhinna hotI thii| digambaroM meM pracalita 'nasiyAM' isI zabda kA apabhraMza hai| ___ na saMthare-na saMstaret-na raha sake to| sAmAnyatayA sAdhu ke lie alpa bhojana hI vAMchita hai kintu vizeSa paristhiti meM apavAdasvarUpa yaha iMgita hai ki aparyApta bhojana se vaha raha na sake to punaH gocarI ke lie jaave| yaha vizeSa niyama TIkAkAroM ke mata meM asvastha, tapasvI, bAla Adi sAdhu ke lie hI batAyA gayA hai| ELABORATION: (2, 3) Seija-place of sleeping; here it means place of stay like | upashraya. Niseehiyaae--a prohibited place for common man but suitable for ascetics; a place where people are not allowed to come and as a result it becomes a place with sufficient solitude for self-study. This is generally different from the place of stay. The popular Digambar term for such places, nasiyan, is derived from this word, Na samthare-cannot do without. Normally speaking an ascetic is supposed to eat only a little. But as an exception, he is allowed to go to seek alms if he cannot do without additional food under special circumstances. According to the commentators, this paMcama adhyayana : piNDaiSaNA (dvitIya uddezaka) Fifth Chapter : Pindaishana (2nd Section) 167 /

Page #228
Muwauuul rule is made only for child, sick and weak ascetics or those who are engaged in harsh austerities. 4 : kAleNa nikkhame bhikkhU kAleNa ya pddikkme| akAlaM ca vivajjittA kAle kAlaM smaayre|| __ jisa kSetra meM bhikSA kA jo samaya ho, sAdhu ko usI samaya bhikSA ke lie vahA~ jAnA cAhie aura ucita samaya para hI vApasa lauTa AnA caahie| akAla ko TAlakara samaya aura kAla ke niyamAnusAra kriyAoM meM pravRtti kre||4|| 4. An ascetic should go out to seek alms and return only during the traditionally allotted period of a specific geographic area. He should avoid odd times and indulge in any activity only at its proper time. vizeSArtha : ___ zloka 4. jisa kArya kA jo niyata samaya hai vahI usako karane kA kAla hai aura anya kArya ke lie vaha akAla hai| sAdhu kI caryA niyata hotI hai, niyamita hotI hai ataH kAla kA vyatikrama mAnasika asantoSa paidA karatA hai| ELABORATION : (4) The traditionally allotted time for any specific activity is the right time to engage in it. For all other activities that time is the wrong time. An ascetic follows an organized routine and so any departure from it causes mental disturbance. akAla pravRtti 5 : akAle carasi bhikkhU kAlaM na pddilehsi| appANaM ca kilAmesi sannivesaM ca grihsi|| _he muni ! tuma pahale to akAla meM bhikSA ke liye jAte ho, bhikSAkAla ko dekhate hI nahIM ho tathA phira akAla meM bhikSA na milane para phalasvarUpa apane Apako khinna, duHkhita karate ho aura vyartha hI gA~va-kSetra kI nindA bhI karate ho| (yaha zloka akAlacArI muni ko lakSya karake kahA gayA hai)||5|| | 168 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Gywww

Page #229
Anusum AURREDIRINDI UNTIMELY ACTIVITY 5. O Muni! First of all you set out to seek alms at odd times and without checking if it is the proper time to seek alms. Then when you do not get anything you are annoyed and sad and unnecessarily condemn the village or the area. 6 : sai kAle care bhikkhU kujjA puriskaari| alAbhu tti na soijjA. tavu tti ahiaase|| muni bhikSA kA samaya hone para athavA smRti kAla hone para hI bhikSA ke liye jAve aura yathocita puruSArtha kre| yadi bhikSA na mile to zoka va duHkha na kare, 'mere anazana Adi tapa hI ho gayA hai'-aisA vicAra kara kSudhA Adi parISaha ko sahana kre||6|| 6. An ascetic should go for alms only when it is time to do so. He should make the required effort. Even then, if he does not get alms he should not feel sorry. He should tolerate the pain of hunger, thinking that he got an opportunity to observe the austerity of fasting. vizeSArtha : ___zloka 6. sai kAle-smRti kAle-jisa samaya bhikSA dene ke lie gRhastha bhikSu ko yAda | kare vaha samaya smRti-kAla kahalAtA hai ELABORATION: (6) Sai kale--the time when a householder thinks of an ascetic to offer him alms. 7 : tahevuccAvayA pANA bhattaTThAe smaagyaa| ___taM ujjuaM na gacchijjA jayameva prkkme|| gocarI gaye hue muni ko, yadi mArga meM kahIM para bhojanArtha ekatra hue vibhinna jAtiyoM ke pazu-pakSI Adi prANI mila jAyeM to muni unake sammukha na jaave| unase bacakara yatanApUrvaka gamana kare // 7 // paMcama adhyayana :piNDaiSaNA (dvitIya uddezaka) Fifth Chapter: Pindaishana (2nd Section) 169

Page #230
7. If while going for alms an ascetic comes across animals or birds of different species collected at a place for feeding, he should not go near them and move carefully so as to avoid them. 8 : goyaragga paviTTho a na nisIijja ktthii| kahaM ca na pabaMdhejjA ciTTittANa va sNje|| 9: aggalaM phalihaM dAraM kavADaM vAvi sNje| avalaMbiyA na ciThThijjA goyaraggagao munnii|| gocarI ke lie gayA huA muni kahIM para bhI na baiThe aura na hI kahIM khar3A hokara vizeSa dharmakathA yA tattvacarcA kre| gocarI ke liye gharoM meM gayA huA pUrNa yatanAvAn zramaNa vahA~ kI Agala kA, parigha kA, dvAra kA athavA kapATa Adi kA avalambana lekara, sahArA lekara khar3A na hove||8-9|| 8, 9. An ascetic out to collect alms should neither sit nor stand at a place in order to discuss religion or philosophy. That cautious shraman should also not stand leaning on the fastening bar of a door, door panel, the door itself or other such things. vizeSArtha : zloka 8-9, kaha-kathA-kathA ke tIna prakAra haiM-dharma kathA, vAda kathA, aura nigraha || kthaa| sAdhu gRhastha ke yahA~ jAkara, khar3A hokara yA baiThakara inameM se kisI bhI prakAra kI kathA kA Ayojana na kre| parigha-nagara dvAra ko banda karane ke bAda pIche se diyA jAne vAlA pATa yA bar3I aagl| avalaMbiyA-sahArA lekara khar3A honA ziSTAcAra ke viparIta hai tathA durbalatA kA cihna bhii| sAtha hI isase svayaM ke tathA anya vastu ke girane kI saMbhAvanA rahatI hai| ELABORATION: ___(8, 9) Kaham-talk. This includes discourse, discussion or simple exchange of words. An ascetic is supposed to conduct only 170 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #231
ayuuuuN awwwwal that specific work for which he has emerged; and so he should not a engage in any of these. Parigh--the fastening bar or chain used to lock large city gates or main gates from inside. Avalambiya-to take the help of; to stand leaning on something; this is against normal courtesy and a sign of weakness. Moreover, there are chances of falling down as well as toppling things. yAcakoM ko lA~ghakara na jAve 10 : samaNaM mAhaNaM vAvi kiviNaM vA vnniimgN| uvasaMkamaMtaM bhattaTThA pANaTTAe va sNje|| 11 : tamaikkamittu na pavise na ciTThe cakkhu goare| egaMtamavakkamittA tattha ciTThijja sNje|| AhAra tathA pAnI ke lie gRhastha ke dvAra para apane barAbara se jAte hue yA pahale se pahuMce hue zramaNa, brAhmaNa, kRpaNa (bhikSuka) tathA daridra puruSoM ko lA~ghakara | saMyamI muni gRhastha ke ghara meM praveza na kare tathA gRha-svAmI va una zramaNa Adi kI A~khoM ke sAmane bhI khar3A na hove, apitu ekAnta meM jAkara khar3A rhe||10-11|| NO PUSHING AHEAD 10, 11. An ascetic approaching a house should not push ahead of or cross over, other seekers including shramans, Brahmins, beggars or destitute persons, in an effort to enter the house ahead of them. He should not even stand in the view of the householder in order to draw his attention; instead he should wait at an isolated spot. 12 : vaNImagassa vA tassa dAyagassubhayassa vaa| appattiaM siyA hujjA lahuttaM pavayaNassa vaa|| paMcama adhyayana : piNDaiSaNA (dvitIya uddezaka) Fifth Chapter :Pindaishana (2nd Section) 171

Page #232
dvAra para khar3e yAcakoM ko lA~ghakara jAne se eka to yAcakoM ko, dAtA ko, tathA yAcaka aura dAtA donoM ko aprIti utpanna hogI aura Arhat pravacana (jinazAsana) kI laghutA ( nindA ) hogii| gRha svAmI ke dvArA unheM dAna dene kA niSedha kara dene yA dAna ke bAda jaba ve zramaNa, brAhmaNa Adi yAcaka loga usa sthAna se lauTa jAyeM taba sAdhu AhAra -pAnI Adi ke liye ukta ghara meM bhikSA ke lie praveza kare / 12-13 // 13 : paDisehie va dinne vA tao tammi niyattie / uvasaMkamijja bhattaTThA pANaTThAe va saMjae // 12, 13. This pushing ahead will provoke the antagonism of the seekers as well as the donor. Besides this, it will also reflect badly on the ascetic organization or the word of the Jina. When the donor either gives them alms or refuses to do so and the seekers leave that place, only then should the shraman enter that household to seek alms. sacitta AhAra varjana 172 14 : uppalaM paumaM vAvi kumuaM vA magadaMtiaM / annaM vA puSphasaccittaM taM ca saMluMciyA dae // dAna dene vAlI strI, utpala (nIla kamala ) kA, padma (rakta kamala ) kA, kumuda (candra vikAzI zveta kamala) kA, magadantikA ( mAlatI puSpa) ko tathA anya bhI aise hI sacitta puSpoM kA yadi chedana-bhedana karake AhAra -pAnI dene lage to vaha AhAra-pAnI sAdhuoM ko akalpanIya hotA hai| ataH sAdhu dene vAlI se kaha de ki yaha AhAra-pAnI lenA mujhe kalpatA nahIM hai, isaliye maiM nahIM le sakatA / 4-15 // PROHIBITION OF SACHIT FOOD 14, 15. If a donor woman proceeds to give food to an ascetic immediately after piercing holes into different zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 15 : taM bhave bhattapANaM tu saMjayANa akappiaM / ditiaM paDiAikkhe na me kappai tArisaM // Wan For Private Personal Use Only

Page #233
varieties of lotus (blue lotus, red lotus, white lotus), Malati or TEN other sachit flowers, it is not proper for him to accept such food. So a disciplined ascetic should inform the woman that he is not allowed to accept such food and therefore he cannot take it. 16 : uppalaM paumaM vA vi kumuaM vA mgdNtiaN| annaM vA puSpha saccittaM taM ca sammadiyA de|| 17 : taM bhave bhattapANaM tu saMjayANa akppiaN| ditiaM paDiAikkhe na me kappai taarisN|| gRhastha ke ghara meM yadi koI strI pUrvokta nIlotpala Adi sacitta puSpoM ko kucalakara, mardana karake AhAra-pAnI dene lage to sAdhu aisA AhAra-pAnI nahIM leve tathA kaha deve ki yaha AhAra-pAnI mere yogya nahIM hai ataH maiM nahIM le sktaa||16-17|| 16, 17. If a donor woman proceeds to give food to an ascetic immediately after crushing or rubbing such lotuses or other sachit flowers, it is not proper for him to accept such food. So a disciplined ascetic should inform the woman that he is not allowed to accept such food and therefore he cannot take it. 18 : uppalaM paumaM vAvi kumuaM vA mNgdNtiaN| annaM vA puppha saccittaM taM ca saMghaTTiyA de| 19 : taM bhave bhattapANaM tu saMjayANa akppiyN| ditiyaM paDiAikkhe na me kappai taarisN|| yadi dAna dene vAlI koI strI nIlotpala Adi sacitta padArthoM kA saMghaTana sparza karatI huI zramaNa ko AhAra-pAnI dene lage to sAdhu vaha AhAra-pAnI nahIM Ke leve tathA dene vAlI strI se kahe ki vahana, yaha AhAra-pAnI mujhe lenA nahIM kalpatA hai||18-19|| paMcama adhyayana : piNDaiSaNA (dvitIya uddezaka) Fifth Chapter : Pindaishana (2nd Section) 173 i

Page #234
atto Jing Hai Wan Shan SEARC 18, 19. If a donor woman proceeds to give food to an ascetic touching different varieties of lotus or other flowers, it is not proper for him to accept such food. So a disciplined ascetic should inform the woman that he is not allowed to accept such food and therefore he cannot take it. : 20 sAluaM vA virAliaM kumuuppalanAliyaM / muNAliaM sAsavanAliaM ucchukhaMDaM anivvuDaM // 21 : taruNagaM vA pavAlaM rukkhassa taNagassa vA / annassa vA vi hariassa AmagaM parivajjae || kamala kA kanda, palAza kA kanda, zveta kamala kI nAla, nIla kamala kI nAla, kamala ke tantu, sarasoM kI nAla aura ganne kI ganeriyA~ ye saba sacitta padArtha haiM ataH sAdhu ko grahaNa karanA nahIM kalpatA / vRkSa kA, tRNa kA tathA anya kisI dUsarI vanaspati kA taruNa pravAla ( naI koMpala) yadi kaccA hai to muni usa sacitta padArtha ko grahaNa na kare // 20-21 // 20, 21. Lotus root, palash (a flower) root, lily stalk, lotus stalk, lotus bulb, mustard bunch and sugar-cane are all sachit things and so it is not proper for an ascetic to accept them. He should also not accept fresh sprouts of trees, grass or other vegetation while it is still raw. vizeSArtha : zloka 20-21. sAluyaM-kamalakanda yA kamala kI jar3a / virAliyaM - palAzakanda yA palAza kI jar3a / muNAlayaM - mRNAlikA - kamala nAla | sAsavanAliyaM - sarasoM kI nAla | taNasa - tRNa- isake vibhinna TIkAkAroM ne vibhinna artha lie haiN| jinadAsacUrNi meM arjaka aura mUlaka artha kiyA hai| agastyasiMha ise madhura tRNa batAte haiM jo lAla gannA athavA cAvala ho sakatA hai| yaha bhI saMbhava hai ki yaha tRNadruma kA saMkSepa ho, isa zreNI meM nAriyala, tAla, khajUra, ketaka, chuhAre Adi ke vRkSa Ate haiN| 174 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Tie Lu Wan For Private Personal Use Only 1000

Page #235
ELABORATION: Saluyam--lotus root. Viraliyam--Palash (a flower tree) root. Munaliyam-lotus stalk. Sasavanaliyam--mustard bunch or stalk. Tanagassa-straw or reed; different commentators have interpreted it differently. Jindas Churni interprets it as arjak (one who earns) and moolak (radish). Agastya Simha interprets it as sweet-reed which may be pink sugar-cane or rice. Another possibility is that it may be short form of Trindrum (plants of palm variety) and thus it may mean coconut, date, palm, pandanus, etc. 22 : taruNiaM va chivADiM AmiaM bhajjiaM siN| ditiaM paDiAikkhe na me kappai taarisN|| jisameM acchI taraha dAne nahIM par3e hoM, aisI mUMga, caulA, mUMgaphalI Adi kI phaliyA~ jo sarvathA kaccI athavA eka bAra bhunI huI hoM, yadi dAtA dene lage, to sAdhu dene vAlI se kaha de ki bahana, yaha AhAra lenA mujhe nahIM kalpatA hai|||22|| 22. If a donor gives pods of various grains that are raw or unripe or baked only once, the ascetic should inform the woman that he is not allowed to accept such food and therefore he cannot take it. vizeSArtha : zloka 22. taruNiaM-taruNI-aisI phalI jisameM bIja na par3e hoN| bhajjiaM saI-eka bAra bhUnI huii| dhAna kI phaliyA~ eka bAra bhUnane se pUrI taraha sikatI KES nahIM haiN| ataH unake kaccI athavA sacitta raha jAne kI saMbhAvanA rahatI hai| chivADiM-saMbAliyA-siMgA (mUMga dhAnya kI) phliyaaN| MANISHORE ELABORATION: Taruniyam-young; a pod that is yet to have seeds. paMcama adhyayana : piNDaiSaNA (dvitIya uddezaka) Fifth Chapter : Pindaishana (2nd Section) 175 A LLELITE

Page #236
| Bhajjiyam sai--once baked; when baked once there are chances that part of it remains uncooked and sachit. Chivadim-pods of moong (a cereal, kidney-bean). 23 : tahA kolamaNussinnaM veluaM kaasvnaali| tilapappaDagaM nImaM AmagaM privjje|| isI prakAra bhikSA ke lie gRhastha ke ghara jAne para sAdhu ko agni Adi zastra se apariNata binA pakAe badarIphala (bera), vaMza-karelA, zrIparNI phala (kAyaphala), tilapApar3I aura nIma kI niboliyA~ Adi bhI agara koI deve to vaha nahIM lene caahie|||23|| ___23. In the same way if, when going for alms, an ascetic is offered unprocessed and uncooked berries or other different varieties of fruits, including bamboo shoots, shriparni fruit, sesame seeds, margosa berry, etc., he should refuse to accept it. 24 : taheva cAulaM piTuM viyarDa vA tttnivvuddN| tilapiThTha-pUipinnAgaM AmagaM privjje|| cAvaloM kA piSTa (ATA), zuddhodaka (dhovana kA jala), mizrita jala, tiloM kA piSTa, sarasoM kI khalI ye saba yadi acitta na hue hoM to sAdhu ko grahaNa karanA nahIM kalpatA hai||24|| 24. If not achit, then rice flour, any type of wash, mixed water (hot and cold or treated and fresh), paste of sesame seeds, mustard husk and other such things should not be accepted by an ascetic. vizeSArtha : zloka 24. viyaDaM-vikRta jala arthAt aisA jala jo prAkRtika na ho| prAkRtika jala sacitta hotA hai| anya vastu ke mizraNa se vaha vikRta ho jAtA hai tathA acitta ho jAtA hai| dhovana, shuddhodk| 176 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #237
synuwal tattanivvuDaM-tapta-nivRtam-kama garma kiyA huA tathA garma ho jAne ke bAda jo ThaMDA ho gayA ho| aisI vastu ke sacitta raha jAne kI saMbhAvanA hotI hai| __ pUipinnAgaM-sarasoM kI piTThI yA khlii| pUI eka prakAra kA sAga bhI hotA hai tathA piNyAka zabda kA upayoga tila, alasI, sarasoM Adi kI khalI ke lie bhI kiyA jAtA hai| ELABORATION: (24) Viyadam-unnatural water; this term refers to wash water which becomes achit due to its mixing with other thingsrice-wash, flour-wash, etc. Natural water or fresh water comes in the sachit class. Tattanivuddam-water not heated up to the prescribed temperature; water that has cooled down; hot water mixed with cold; there are chances that these types of water remain sachit. Pooipinnagam--mustard husk or paste; pooi also means a leafy vegetable and pinnag is also used for husk of sesame, linseed, mustard, etc. 25 : kaviLaM mAuliMgaM ca mUlagaM muulgttiyN| AmaM asatthapariNayaM maNasA vi na ptthe|| 26 : taheva phalamaMthUNi bIyamaMthUNi jaanniyaa| bihelagaM piyAlaM ca AmagaM privjje|| isI prakAra sacitta bhojana tyAgI sAdhu, kacce aura agni Adi zastra se apariNata kaitha (koDha) bijorA, mUlI aura mUlakartikA lene kI mana se bhI icchA na kre| isI prakAra bera Adi phaloM ke cUrNa aura jau Adi bIjoM ke cUrNa, bibhItaka (baheDA) aura priyAla phala (ciroMjI) Adi bhI zAstrokta vidhi anusAra - kacce hoM to zramaNa unako grahaNa na kre||25-26|| 25, 26. In the same way if an ascetic who has abandoned sachit food should not even desire unprocessed and uncooked kapittha, bijora, mooli and moolkartika. In the same way, an ascetic should not accept things like powders of dry berries paMcama adhyayana : piNDaiSaNA (dvitIya uddezaka) Fifth Chapter : Pindaishana (2nd Section) 177 / HALCHING ILLLLLLUT Gyuuuunya

Page #238
Shi SARISA and grains, vibhitak and priyal if they do not conform to the standards set in the scriptures. vizeSArtha : zloka 25-26. kaviTTha- kapitthaM - kaitha - yaha eka prakAra kA ka~TIlA per3a hai jisameM bela ke AkAra ke kasaile aura khaTTe phala lagate haiM / mAuliMga-mAtuliMga-bijaurA, isI ke anya nAma - bIjapUra, mAtuluMga, rucaka tathA phalapUraka hai| mUlagaM-mUlaka kA artha pattoM sahita mUlI / mUlagattiyaM - mUlakartikA kA artha patte kATI huI mUlI / asatthapariNayaM - azastra pariNata - zastra kA artha Aga, pAnI Adi tathA anya vijAtIya padArtha se hai| jo vanaspati Aga aura pAnI ke yoga se vikArAntara ko prApta nahIM huI haiM ve sacitta hone se sAdhu ko sarvathA tyAjya haiN| phalamaNi - bera Adi phaloM ke cUrNa | maNi - dhAnAdi bIjoM ke cUrNa, jaise- ur3ada, mU~ga, canA, gehU~ Adi kA ATA / bilagaM - ( bibhItaka) baher3A - arjuna vRkSa kI jAti kA eka vizAla vRkSa jisake phala davA ke kAma Ate haiM / triphalA meM se eka phala / piyAlaM - priyAla - ciroMjI / vanaspati viSayaka uparokta zlokoM ke viSaya meM AcAryazrI AtmArAma jI ma. kA vizeSa kathana hai- " sUtrakAra ne nAma le-lekara bAra-bAra jo vanaspati kA savistAra varNana kiyA hai vaha ahiMsA mahAvrata kI rakSA para atyadhika jora dene ke uddezya se kiyA hai / granthakAra ko jaba kisI viSaya para adhika jora denA hotA hai taba vaha usa viSaya ko bAra-bAra punarAvRtti karake kahA karatA hai| aise meM punarukti doSa kI AzaMkA na kare / ELABORATION : (25, 26) Kavittham-kaith; a thorny tree producing an astringent and sour fruit. Mauling--bijora; a species of lemon; it is also called beejpur, Matulung, Ruchak and Phalpoorak. Moolagam-mooli; radish with leaves. 178 BALO zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra For Private Personal Use Only adhaa Beedeo

Page #239
CITILL MARRIORDIN Moolgattiyam-radish with its leaves cut-off. Asatthaparinayam--not converted by use of weapon. Here weapon means fire, water, etc. and things of a different class. The vegetables that have not been made achit by such treatment are absolutely prohibited because they are sachit. Phal Manthuni-powders of dry herries. Beeyamanthuni--flour or powder of grains and cereals like horse-bean, kidney bean, gram, wheat etc. Bihelagam-baheda; a large tree of Arjuna variety; a medicinal plant; one of the.constituents of Trifala. Piyalam-chiraunji; a medicinal plant. These repeated references to a variety of vegetables are designed to give stress on the ahimsa vow. Such repetition should not be considered as an aberration in the style of writing, as it is an established literary convention to use repetition where emphasis is desired. (Acharyashri Atmaram ji M.) 27 : samuANaM care bhikkhU kulaM uccAvayaM syaa| nIyaM kulamaikkamma UsaDhaM naabhidhaare|| zaddha bhikSA kI eSaNA karane vAlA sAdhu U~ca aura nIca kaloM meM samAna bhAva se AhAra ke liye jAve, parantu sarasa-nIrasa AhAra ke vicAra se dhanahIna kuloM ko lA~ghakara (chor3akara) dhana-sampanna U~ce kuloM meM kadApi na jaave||27|| 27. An ascetic seeking pure alms should go to houses of lower and higher status without any discrimination. He should not go only to the houses of the wealthy and high families, rejecting the poor and low, with an eye to the richness of the food. vizeSArtha : zloka 27. samuyANaM-samudAnaM-aneka sthAnoM se zuddha AhAra ekatra krnaa| eka athavA kucha vizeSa gharoM se bhikSA lI jAne se eSaNA zuddhi nahIM raha sktii| U~ca-nIca kA bheda cAhe paMcama adhyayana piNDaiSaNA (dvitIya uddezaka) Fifth Chapter : Pindaishana (2nd Section) 179 |

Page #240
AyuuuN AURImmon INyA II2 sAmAjika ho, Arthika ho athavA AhAra kI manojJatA ko lekara ho| sAdhu kI bhikSA meM bAdhaka nahIM bananA caahie| isase svayaM sAdhu kI AhAra ke prati lalaka prakaTa hotI hai tathA Me samAja meM bhedabhAva ko protsAhana milatA hai| ELABORATION: ___ (27) Samuyanam-to collect pure alms from many places. To collect from a few and selected houses is against the ascetic code. If the taste and quality of the food become the yardstick of such discrimination, it reveals the craving for food in the mind of the ascetic. It also encourages such social discrimination. 28 : adINo vittimesijjA na visIijja pNddie| amucchio bhoyaNammi mAyane esaNA re|| vahI sAdhu vAstava meM jJAnI hai jo dInatA se rahita hokara, prANa-nirvAha ke lie AhAra kI gaveSaNA karatA hai| jo AhAra na milane para kabhI vyAkula nahIM hotA hai aura jo sarasa bhojana mila jAne para usameM mUchita nahIM hotA hai| vaha AhAra kI mAtrA kA ucita jJAna bhI rakhatA hai aura usI AhAra kA upabhoga karatA hai, jo AhAra zAstrokta vidhi se eSaNIya sarvathA zuddha arthAt nirdoSa hotA hai||28|| 28. An ascetic is truly wise if he seeks food with humility and only for his subsistence. He is never disturbed if he does not get alms and never attracted if he gets rich food. He is knowledgeable about the right quantity of the food, eats only what is acceptable according to the prescribed codes and is completely faultless and pure. 29 : bahuM paraghare asthi vivihaM khAimaM saaimN| na tattha paMDio kuppe icchA dijja paro na vaa|| gRhastha ke ghara meM vividha prakAra ke khAdya tathA svAdya padArtha vidyamAna rahate haiN| parantu yadi gRhastha, sAdhu ko ve padArtha nahIM denA cAhe to sAdhu usa gRhastha para krodha nahIM kare, apitu vicAranA cAhie ki yaha gRhastha hai| isakI icchA hai deve yA na deve, merA isameM kyA Agraha hai ? // 29 // cha DAANA sa 180 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra also SCITITLILT BCCILLIRAM COMEDY

Page #241
Gurmwal 29. In a household there are numerous eatables and tasty things. But if a householder does not intend to give these to a shraman, the ascetic should not get annoyed with him. He should think that it is the donor's sweet will to give or not. The seeker has no right to interfere. 30 : sayaNAsaNa vatthaM vA bhattapANaM ca sNje| aditassa na kuppijjA paccakkhe vi a diiso|| gRhastha ke ghara meM bhale hI pratyakSa dikhate hue bhI zayana, Asana, vastra aura anna-pAnI Adi padArtha na deve, taba bhI sAdhu usa gRhastha para kiMcitmAtra bhI krodha na kre||30|| 30. A householder may even refuse to give things like a bed, mattress, clothing, or food, that are openly visible. Still the ascetic should not show even the slightest annoyance with the householder. 31 : itthiaM purisaM vA vi DaharaM vA mhllgN| vaMdamANaM na jAijjA no iNaM pharusaM ve|| __ vandanA (stuti) karate hue strI-puruSa Adi se zramaNa kisI prakAra kI yAcanA - na kre| yadi koI gRhastha yAcita vastu na deve, to sAdhu usako kaTu vacana bhI na khe||31|| 31. An ascetic should never seek anything from those who come and pay him homage. If a householder does not give what is sought, the ascetic should refrain from using abusive language. 32 : je na vaMde na se kuppe vaMdio na smukkse| evamannesamANassa saamnnnnmnnucitttthii|| 33 : siyA egaio lathu lobheNa vinnigRhii| mAmeya dAiaM saMtaM daThUNaM symaaye|| paMcama adhyayana : piNDaiSaNA (dvitIya uddezaka) Fifth Chapter : Pindaishana (2nd Section) 181 SriLINNI BSITER yA infus Pn yuuuuul

Page #242
7 , / ATM AMUDRA 9 cara 34 : attaTThAguruo luddho bahuM pAvaM pkuvvii| duttosao ya se hoi nivvANaM ca na gcchi|| jo sAdhu vandanA nahIM karane vAloM para aprasanna yA kupita nahIM hotA aura (rAjA Adi bar3e AdamiyoM dvArA) vandanA karane para ahaMkAra nahIM karatA hai usI sAdhu kA zramaNadharma surakSita rahatA hai|||32|| ____ "yadi sarasa AhAra gurudeva dekha leMge to svayaM hI le leMge mujhe nahIM deMge," isa lobhayukta ghRNita vicAra se yadi koI sAdhu lAe hue sarasa AhAra ko nIrasa AhAra se DhA~patA hai, chupA letA hai| jo kevala apane hI svArtha ko mukhya samajhatA hai, aisA rasalolupa sAdhu, bahuta adhika pApakarma kA baMdhana karatA hai| yahI nahIM, vaha kisI vastu se santuSTa nahIM hotA tathA nirvANa-pada bhI nahIM prApta kara sakatA hai||33-34|| 32, 33, 34. The ascetic who is not annoyed or angry at those who do not bow before him and is not elated or proud when people of high status bow before him is truly established in the shraman dharma. "If the guru sees this rich food he will take all and leave nothing for me." If, with this lowly and greedy idea, an ascetic hides the rich food he has brought, under repulsive simple food, he enters the deep bondage of sinful karmas. Such a selfish and indulgent ascetic is never contented, no matter what he gets. He can never attain liberation. mAyAcAra kA niSedha 35 : siyA egaio ladhuM vivihaM paannbhoynnN| bhaddagaM bhaddagaM bhoccA vivaNNaM virsmaahre|| koI vivekazUnya sAdhu aisA bhI karatA hai ki bhikSA meM taraha-taraha ke svAdiSTa bhojana-pAna milane para sarasa padArtha to vahIM ekAnta meM baiThakara khA-pI letA hai aura bacA huA asAra evaM virasa AhAra upAzraya meM lAtA hai||35|| 00 - 55 182 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra P ONDTV I

Page #243
AURIDIUM THE NEGATION OF DECEPTION 35. Some unworthy ascetic, when he gets tasty and rich food, goes to a solitary place and eats it all. He brings only the left over and repugnant food to the upashraya. 36 : jANaMtu tAime samaNA AyayaTThI ayaM munnii| saMtuTThA sevae paMtaM lUhavittI sutoso|| 37 : pUyaNaTThA jasokAmI maannsmmaannkaame| bahuM pasavaI pAvaM mAyAsallaM ca kuvvi|| rasa meM lolupatA rakhane vAlA vaha sAdhu aise bhAva rakhatA hai ki 'ye upAzraya meM rahane vAle anya sAdhu yaha samajheM ki yaha sAdhu kaisA saMtoSI aura mokSArthI hai jo isa prakAra ke rUkhe-sUkhe asAra padArthoM se hI saMtoSa kara letA hai| jaisA mila jAtA hai vaisA hI khA pIkara santuSTa ho jAtA hai|' pUjA, yaza aura mAna-sammAna kI jhUThI kAmanA karane vAlA vaha sAdhu isa prakAra kA kapaTa AcaraNa karake atyanta bhayaMkara pApakarmoM kA bandhana karatA hai tathA mAyArUpI zalya utpanna kara letA hai||36-37|| 36, 37. Such an indulgent ascetic thinks--These other ascetics staying in the upashraya will take me to be a contented ascetic desirous of liberation. They will think that he is content with dry, simple and worthless things. That he satisfies himself eating and drinking whatever he gets.' Driven by the desire for such false reverence, praise and respect, he indulges in deceitful conduct and attracts the bondage of acute and terrible sinful karmas and is pierced by the thorn of deceit. vizeSArtha : zloka 36, 37. mAyAsallaM-mAyA-zalya-zalya ke kaI artha haiM-zastra yA hathiyAra, bANa kI noMka athavA kaaNttaa| jisa prakAra zarIra meM ghusI huI astra kI noMka nirantara pIr3A pahu~cAtI hai usI prakAra pApakarma mana ko vyathita karate rahate haiM isalie unheM zalya kahA jAtA hai| paMcama adhyayana : piNDaiSaNA (dvitIya uddezaka) Fifth Chapter : Pindaishana (2nd Section) 183 K aniwww Lorum

Page #244
(Ayutuwww MAINMDMIN KENN mAyA, nidAna aura mithyAdarzana-ye tInoM satata cubhane vAle pApakarma haiM isalie inheM zalya kahA hai| pUjA va mAna-sammAna kI icchA rakhane vAlA vyakti sadA apane doSoM ko chipAne kA prayatna karatA rahatA hai yaha mAyA-zalya hai| ELABORATION: __ (36, 37) Mayasallam-the word shalya has numerous meanings such as weapon, tip of an arrow or a thorn. As a thorn or the tip of a weapon, sunk in the flesh, causes incessant pain, sinful karmas also cause incessant pain in the mind. That is why they are called shalya. Deceit, desire and falsehood are the sinful activities that cause continued pain and so they are known as shalya. A man desirous of respect and devotion always tries to hide his shortcomings, which is a deceitful activity. madyapAna kA niSedha 38 : suraM vA meragaM vAvi annaM vA majjagaM rsN| sasakkhaM na pibe bhikkhU jasaM saarkkhmppnno|| indriyoM ko vaza meM rakhane vAlA muni apane saMyama rUpa vimala yaza kI rakSA karatA huA, surA, meraka Adi nAnA prakAra ke mAdaka dravyoM kA Atma-sAkSI se tyAga karadeM arthAt unakA sevana (pAna) na kre||38|| PROHIBITION OF INTOXICATION 38. An ascetic desirous of disciplining his senses should, employing his self-control, try to protect his discipline by not consuming alcohol or various other types of intoxicating things. vizeSArtha : zloka 38. sasakkhaM-svasAkSyaM-Atma-sAkSI kA artha hai apanI saMyama pravRtta AtmA kI sAkSI meN| saMyama grahaNa karate samaya kevalI bhagavAna kI sAkSI mAnI jAtI hai, ataH yahA~ Atma-sAkSI kA artha kevalI bhagavAna kI sAkSI bhI kiyA jAtA hai| 184 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra S Suuwal CE

Page #245
vayA CILIEUTR Amium ELABORATION: (38) Sasakkham-under the witness of the self; employing self control; as the name of the omniscient is invoked at the time of initiation, this word also means under the witness of the omniscient. 39 : piyae egao teNo na me koi viyaanni| tassa passaha dosAiM niyaDiM ca suNeha me|| ___ jo sAdhu apane dharma se vimukha hokara, ekAnta meM chipakara madyapAna karatA hai aura samajhatA hai ki mujhe yahA~ kauna dekhatA hai, vaha jina AjJA kI corI karatA hai| usa mAyAcArI ke pratyakSa doSoM ko tuma svayaM dekho aura adRSTa mAyArUpa doSoM ke ko mujhase suno||39|| 39. An ascetic who, going against his duty, consumes alcohol stealthily in solitude and thinks that no body is seeing him, is going against the order of the Jin. You should observe the apparent faults of such a deceitful person and hear from me about those that are not so apparent. 40 : vaDDhaI suMDiyA tassa mAyAmosaM ca bhikkhunno| ayaso a anivvANaM sayayaM ca asaahuaa|| madyapAna karane vAle sAdhu ke mana meM lolupatA, chala, kapaTa, jhUTha, apayaza aura atRpti Adi doSa bar3hate jAte haiN| arthAt vaha nirantara asAdhutA kI ora bar3hatA rahatA hai||40|| 40. There is a continuous increase of vices like craving, deceit, duplicity, falsehood, ignominy and discontent. He falls unimpeded towards disgrace. 41 : niccuvviggo jahA teNo attakammehiM dummi| tAriso maraNaMte vi na ArAhei sNvrN|| | paMcama adhyayana : piNDaiSaNA (dvitIya uddezaka) Fifth Chapter : Pindaishana (2nd Section) 185

Page #246
aisA madyapAna karane vAlA durbuddhi sAdhu, apane kiye hue pApakarmoM se cora ke ANI samAna sadA (azAntacitta) rahatA hai| vaha jIvana ke antima samaya para bhI saMvara cAritrarUpa dharma kI ArAdhanA nahIM kara sktaa||41|| __41. Such a perverse ascetic who consumes alcohol is ever disturbed by his sinful karmas, just like a thief. Even during the fag end of his life he is unable to pursue the samvar conduct and stop the inflow of karmas. 42 : Ayarie nArAhei samaNe Avi taariso| gihatthA vi NaM garahati jeNa jANaMti taarisN|| vicAra evaM vivekamUr3ha madya pIne vAlA sAdhu na to gurujanoM/AcAryoM kI Wan ArAdhanA kara pAtA hai aura na sAdhuoM kii| aise viveka vikala sAdhu kI to gRhastha bhI nindA hI karate haiM, kyoMki ve acchI taraha jAnate haiM ki vaha kaisA hai ? // 42 // 42. Such a drunkard ascetic loses his rationality and intelligence and is unable to worship or follow either his guru and elders or other ascetics. Such an uncouth shraman is slandered even by householders because they know well what he is. 43 : evaM tu aguNappehI guNANaM ca vivjjo| tAriso maraNaMte vi na ArAhei sNvrN|| isa prakAra anekAneka avaguNoM kI prekSA arthAt jIvana meM dhAraNa karane vAlA aura sadguNoM kI upekSA karane vAlA sAdhu aura to kyA mRtyu ke samaya meM bhI saMvara dharma kI ArAdhanA nahIM kara sktaa||43|| 43. Thus, such an ascetic continues to imbibe numerous vices within him and neglects all virtues. He thereby makes himself incapable of pursuing the samvar conduct and stopping the inflow of karmas even at the time of his death. 186 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 4 Snuum

Page #247
6 buddhimAn sAdhu kI pahacAna 44 : tavaM kuvvai mehAvI paNIaM vajjae rsN| majjappamAyavirao tavassI aiukkso|| jJAnavAna aura buddhimAna sAdhu vahI hai, jo sadA tapa kI ArAdhanA karatA hai, kAma utpanna karane vAle snigdha bhojana kA tyAga karatA hai aura madya-pAna ke pramAda se bhI sarvathA vimukha rahatA hai| vaha kabhI apane tapa Adi guNoM para garva nahIM karatA hai||44|| THE RECOGNITION OF AN ASCETIC 44. Only he is a learned and wise ascetic who always practices austerities, abandons lust producing rich food and rejects the habit forming consumption of alcohol. He is never conceited about his virtues. 45 : tassa passaha kallANaM annegsaahupuuiaN| viulaM atthasaMjuttaM kittaissaM suNeha me|| ___ guru kahate haiM-he ziSyo ! tuma usa sAdhu ke kalyANakArI saMyama ko dekho jo aneka sAdhuoM se pUjita hai, kalyANa mokSa ko prApta karane vAlA hai tathA mokSamArga kA sAdhaka hai| maiM svayaM usake guNoM kA kIrtana karU~gA, isalie tuma sAvadhAna hokara mujhase suno||45|| ___45. The guru states-0 disciples! You should observe the beneficent discipline of the shraman who is revered by many ascetics, pursuing the path of liberation and destined to attain that bliss. I am going to praise his virtues, so you should listen attentively. 46 : evaM tu sa guNappehI aguNANaM ca vivjje| tAriso maraNaMte vi ArAhei sNvrN|| paMcama adhyayana : piNDaiSaNA (dvitIya uddezaka) Fifth Chapter : Pindaishana (2nd Section) 187 Prin CITTLD iTDP sara

Page #248
8 ukta prakAra se jo sAdhu sadguNoM ko dhAraNa karane vAlA aura durguNoM ko l chor3ane vAlA hai, vaha jIvana ke aMtima samaya meM bhI saMvara-cAritra dharma kI samyak ArAdhanA karatA hai|||46|| 46. The shraman who thus accepts virtues and rejects vices pursues the right practice of samvar dharma during the last part of his life. 47 : Ayarie ArAhei samaNe Avi taariso| gihatthA vi NaM pUyaMti jeNa jANaMti taarisN|| ____cAritra Adi guNoM se yukta guNavAn sAdhu, AcAryoM kI evaM anya sAmAnya hai sAdhuoM kI bhI bhalI prakAra se ArAdhanA, upAsanA karatA hai| aise guNI sAdhu kI | gRhastha bhI bhaktibhAva se sevA-pUjA karate haiM, kyoMki gRhastha usa zuddha saMyamadhArI ko bhalIbhA~ti pahacAnate haiN||47|| ____47. Such a virtuous ascetic, established in right conduct, also reveres and worships his acharya and other shramans properly. The householders also worship and serve him with devotion because they are well aware of his discipline and virtues. 48 : tavateNe vayateNe rUvateNe ya je nre| AyArabhAvateNe ya kuvvai devkibbisN|| jo sAdhu tapa kA cora, vacana kA cora, rUpa kA cora, AcAra kA cora tathA / bhAva kA cora hotA hai, vaha agale janma meM atyanta nIca yoni ke kilviSa devoM meM utpanna hotA hai||48|| ___48. The ascetic who has duplicity in all his acts of austerity, AL speech, appearance, conduct and thought begets a rebirth as the lowest of gods, the Kilvish gods. K 188 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 8 Ce ORIA witter HCius ALIRIm Gre Puhupna Ghim kura

Page #249
7 9 dwuul AURATION vizeSArtha : zloka 48. tavateNe-tapa kA cora-isakA bhAvArtha yaha hai ki jo sAdhu tapasvI nahIM hai, kintu lokoM meM tapasvI kI taraha apane ko pujAtA hai| isI prakAra vacana kA cora vaha hai jo dharmakathA nahIM karake bhI svayaM ko dharmakathI ke rUpa meM pujavAtA hai| utkRSTa AcAra sampanna na hokara bhI ucca AcArI kahalavAtA hai isa prakAra mAyAcAra karane vAlA kramazaH tapa kA cora, vANI kA cora, rUpa kA cora aura AcAra kA cora kahalAtA hai| devakibrisaM-daivakilviSam-adhama jAti ke deva ko deva kilviSa kahate haiN| aise deva ke rUpa meM utpanna hone yogya karma yA bhAva daivakilviSa kahalAtA hai| sthAnAMgasUtra (4/570) ke anusAra arihanta-prajJapta dharma, AcArya-upAdhyAya aura cAra tIrtha ke prati apazabda bolane vAlA vyakti isa karma kA baMdhana karatA hai| uttarAdhyayanasUtra ke anusAra jJAna, kevalI, dharmAcArya, saMgha aura sAdhuoM kA avarNavAda bolane vAlA tathA mAyA karane vAlA isa karma kA baMdhana karatA hai| (utta. 36/264) Cate ELABORATION: Tavtene--thief of tap; it means who gets himself worshipped as an austere person in spite of not being so. In the same way a thief of speech is one who gets himself worshipped as a preacher in spite of not being so, and a thief of conduct is one who gets himself worshipped as a man of high conduct in spite of not being so. Thus these are different names of an ascetic who resorts to such duplicity. Dev kivvisam--the lowest class of gods is known as Kilvish dev. The karmas that lead to a rebirth as such gods are known as daivakilvish karmas. According to Sthanang Sutra. (4/570), one who speaks ill of the dharma propagated by the Arihant, acharya, upadhyaya or the four fold teerth (shraman, shramani, shravak, shravika) earns these karmas. According to the Uttaradhyayan Sutra (36/264) one who is deceitful and speaks ill of jnana, omniscient, acharya, religious organization and ascetics earns these karmas. 49 : lakSNa vi devattaM uvavanno devkibbise| tatthA vi se na yANAi kiM me kiccA imaM phalaM? // | paMcama adhyayana : piNDaiSaNA (dvitIya uddezaka) Fifth Chapter : Pindaishana (2nd Section) 189 DO..

Page #250
IN vaha mAyAcAra karane vAlA sAdhu kilviSa deva ke rUpa meM utpanna hokara bhI yaha nahIM jAnatA ki maiM kisa duSkarma ke phala se isa nIca kilviSa deva jAti meM utpanna huA huuN||49|| 49. Such deceitful shraman, when reborn as a Kilvish god, does not know that for what evil action he was punished by that rebirth as a Kilvish god. 50 : tattovi se caittANaM labbhai elmuuaaN| naragaM tirikkhajoNiM vA bohI jattha sudullhaa|| devaloka se cyuta hokara (AyuSyapUrNa) vaha memane ke samAna mUka bhASA bolane vAlA (gUMgA) manuSya hotA hai athavA naraka yA tiryaMca yoni ko prApta karatA hai, jahA~ samyak bodha kI prApti honA atIva durlabha hai||50|| 50. On completing his life span there, he descends and is born as a lamb-like mute human being or a hell being or an animal. It is almost impossible to get enlightenment as such beings. 51 : eaM ca dosaM daNaM nAyaputteNa bhaasiyN| aNamAyaM pi mehAvI mAyAmosaM vivjje|| buddhimAna (maryAdA kA pAlana karane vAlA) sAdhu, jJAtaputra bhagavAna mahAvIra | dvArA kahe ina doSoM ko bhalIbhA~ti pahacAnakara aNumAtra bhI mAyA-mRSA (kapaTapUrvaka kes asatya) bhASaNa na kre||51|| 51. A disciplined shraman should properly understand these faults mentioned in the teachings of Jnataputra (Bhagavan Mahavir) and refrain from even the slightest of deception and duplicity. ___52 : sikkhiUNa bhikkhesaNasohiM saMjayANa buddhANa sgaase| tattha bhikkhU suppaNihiiMdi tivvalajja guNavaM vihrijjaasi|| tti bebhi| 190 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra ka Gyawal

Page #251
3A B 33555E 5989 5 aisA sAdhaka bhikSu zreSTha guNoM vAle saMyamI tattvajJa muniyoM ke pAsa vinaya bhakti se bhikSaiSaNA-zuddhi kA samyagjJAna prApta kare, bhalI prakAra indriyoM kA nigraha karane vAlI anAcAra sevana se lajjA rakhane vAlI eSaNAsamiti kI samAcArI kA vizuddha rUpa se pAlana karatA huA AnandapUrvaka saMyamamArga meM vicaraNa kare // 52 // aisA maiM kahatA hU~ / 52. Such disciplined ascetic should humbly learn about faultless alms-collecting from the virtuous, disciplined and learned sages. He should then be steadfast in observing the conduct of Eshanasamiti which inspires to discipline the senses and refrain from undisciplined activity.... So I say. upasaMhAra AcAryazrI AtmArAma jI ma. isa adhyayana kI mahattA batAte hue kahate haiM- " sAdhu ko sabase prathama bhikSaiSaNA ke jJAna kI atyanta AvazyakatA hai| kyoMki bhikSeSaNA ke jJAna se hI AhAra kI zuddhi hotI hai aura zuddha AhAra se hI prAyaH zuddha mana raha sakatA hai| jaba malina mana zuddha ho gayA to caMcala indriyA~ apane Apa kumArga-gamana se ruka jAyeMgI aura jisa samaya indriyA~ kumArga-gamana se ruka gaIM to phira mokSa apane hAtha hI meM hai|" (dazave, pRSTha 307 ) Conclusion Acharyashri Atmaram ji M. revealing the importance of this chapter states, "For an ascetic the first and prime necessity is to learn the proper way of alms-collection. Because this helps him collect pure food and purity of food is a must for maintaining the purity of mind. When a tarnished mind becomes pure, the ever wavering senses will automatically be disciplined and checked from going into wrong direction. And when this is attained, the path of liberation is not very far." (Dashavaikalik Sutra by Acharyashri Atmaram ji M.) // pA~caveM adhyayana kA dUsarA uddezaka samApta // END OF THE SECOND SECTION OF FIFTH CHAPTER | pA~cavA adhyayana samApta // END OF FIFTH CHAPTER paMcama adhyayana : piNDeSaNA (dvitIya uddezaka) Fifth Chapter: Pindaishana (2nd Section) S$ 5 191

Page #252
MULIDIN [ chaThA adhyayana : mahAcAra kathA ] prAthamika isa adhyayana kA nAma mahAcAra kathA hai| tIsare adhyayana kA nAma thA kSullakAcAra kathA arthAt AcAra-vicAra kA saMkSipta vrnnn| isa dRSTi se isa adhyayana meM sAdhu ke AcAra-anAcAra kA vistArapUrvaka varNana kiyA gayA hai| AcAryazrI AtmArAma jI mahArAja ke kathanAnusAra isakI pRSThabhUmi meM eka prasaMga jur3A hai| ___ koI eka bhikSA vizuddhi kA jJAtA muni nagara meM bhikSA ke lie gyaa| mArga meM use rAjA, rAja-maMtrI Adi mile| muni ko dekhakara unhoMne jijJAsA kI-"bhagavan ! ApakA AcAra-gocara-kriyA-kalApa kyA haiM ? kRpayA hameM btaaiye|" muni ne kahA-"rAjan ! abhI maiM bhikSA ke lie nikalA hU~ isa samaya dharma-kathA karanA upayukta nahIM hogaa| phira amuka udyAna meM hamAre AcArya bhagavanta virAjamAna haiM, ve bar3e jJAnI haiN| acchA ho Apa unase apanI jijJAsA kA samAdhAna prApta kreN|" ____ muni kA yaha uttara pAkara rAjA Adi AcAryazrI ke samakSa Ate haiM aura apanI jijJAsA rakhate haiN| samAdhAna svarUpa AcAryazrI kA vaha kathana isa adhyayana meM varNita hai| tRtIya adhyayana meM saMkSipta rUpa meM varNita anAcAroM kA isa adhyayana meM vistAra ke sAtha varNana huA hai| isameM una aThAraha sthAnoM kA varNana hai jo muni ke lie anAcaraNIya akaraNIya hai| unameM utsarga-apavAda niyamoM kA bhI saMketa milatA hai| niyukti ke anusAra yaha adhyayana pratyAkhyAna pravAda nAmaka nauveM pUrva kI tIsarI vastu se uddhRta hai| FOLILLER 192 zrIdazavakAlika sUtra : ShriDashavaikalik Sutra SHITATING FOUTH GYMUDDwar

Page #253
HOMES i SIXTH CHAPTER: ELABORATE CODES ] INTRODUCTION The name of this chapter is Mahachar Katha or great (elaborate) codes. The third chapter was titled Condensed Codes or brief mention of codes of conduct. This sixth chapter discusses these codes in details. As stated by Acharyashri Atmaram ji M., there is an incident related to this. An ascetic well versed with the right codes of alms-collection once came to a city seeking alms. On the way he met the king and his ministers. When he saw the ascetic the king inquired, "Bhante! Tell me about your conduct, way of life and other activities." The ascetic replied, "O king! At the moment I am out to seek alms. It is not proper time for a discourse. Our acharya, who is a great scholar, is staying in the city garden. It would be good if you get your answers from him." As advised by the ascetic the king and his ministers approached the acharya and put forth their question before him. The discourse by the acharya in response to the question is presented in this chapter. The faults in the ascetic conduct mentioned in brief in the third chapter have been discussed here in details. This chapter details the eighteen activities that are prohibited for an ascetic. There are indications about the rules of strict and relaxed adherence to the codes. According to the commentary this chapter has been taken from the third chapter of Pratykhyan Pravad, the ninth Purva. $ * E *DO KSSKO chaThA adhyayana : mahAcAra kathA Sixth Chapter :Mahachar Kaha 193 oleh RO GUD WASIDIR

Page #254
CCTITLLPA chaThThama ajjhayaNaM : mahAyAra kahA chaThA adhyayana : mahAcAra kathA SIXTH CHAPTER : MAHACHAR KAHA ELABORATE CODES AcAra-gocara kI jijJAsA 1 : nANadaMsaNasaMpannaM saMjame ya tave ryN| gaNimAgamasaMpannaM ujjANammi smosddhN|| 2 : rAyANo rAyamaccA ya mAhaNA aduva khttiyaa| pucchaMti nihuappANo kahaM bhe AyAragoyaro? // rAjA, rAja-mantrI, brAhmaNa tathA kSatriya Adi loga udyAna meM padhAre hue jJAna-darzana-sampanna, saMyama aura tapa kI kriyAoM meM pUrNatayA jAgarUka Agama ke jJAtA gaNivara se pUchate haiM ki bhagavan ! ApakA AcAra-gocara kaisA hai ? batAne kI kRpA kreN||1-2|| THE QUESTION __1, 2. The king, his ministers and other Brahmins and Kshatriyas ask the Agam knowing Gani (a great ascetic) who is endowed with right knowledge and perception and is strict follower of practices of discipline and austerities, "Bhante! Please tell us about your conduct and other activities." vizeSArtha : zloka 1, 2. nANa-jJAna-AcArya ke saMdarbha meM jJAna ke cAra vikalpoM meM se koI bhI ho sakatA hai| ye cAra vikalpa haiM-(1) mati aura zruta-do jJAna-sampanna, (2) mati, zruta aura avadhi athavA manaHparyava-tIna jJAnayukta, (3) mati, zruta, avadhi tathA manaHparyava-cAra jJAnayukta, evaM (4) kevljnyaanyukt| jJAna ke sAtha darzana rahatA hI hai| isalie yahA~ nANa-daMsaNa-saMpanne vizeSaNa hai| 194 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Saturns Awamin Gmai

Page #255
AyAra-goyaro-AcAra ke viSaya ko AcAra-gocara kahate haiN| sthAnAMga vRtti ke anusAra sAdhu ke AcAra ke aMgabhUta chaha vratoM ko AcAra-gocara kahA jAtA hai| AcAra aura gocara kA artha svataMtra bhAva se bhI kiyA jA sakatA hai| jJAna, darzana, cAritra, tapa aura vIrya yaha pA~ca prakAra kA AcAra hai aura bhikSAcarI Adi kA varNana gocara hai| (dazavaikAlika, AcArya zrI mahAprajJa, pRSTha 307) ELABORATION: ___ (1, 2) Nana-knowledge. There are four combinations of different types of knowledge an acharya is supposed to possess. An acharya can have any of these--(1) Mati (own intelligence and experience) and Shrut (scriptural), a combination of two; (2) Mati, Val Shrut and Avadhi (extrasensory perception of the physical dimension) or Manahparyav (direct awareness of thought-forms of others without the aid of mind or senses), a combination of three; (3) Mati, Shrut, Avadhi and Manahparyav, a combination of four; and (4) Kewal Jnana (omniscience). As knowledge and perception are two sides of the same coin both the terms have been used here to describe the lofty status of the great ascetic. ____Ayar-goyaro--the subject of conduct. According to Sthanang Vritti the six vows that form the basis of ascetic conduct are called Achar-gochar. Another comprehensive meaning can be derived by combining the meaning of the two component terms. Achar covers activities related to knowledge, perception, conduct, austerities and potency and gochar covers the activities related to physical or mundane activities like alms seeking. (Dashavaikalik by Acharya Mahaprajna, page 307) 3 : tesiM so nihuo daMto svvbhuuasuhaavho| sikkhAe susamAutto Aikkhai viykkhnno|| rAjA dvArA pUche jAne para-saMyama se sthira citta indriyoM kA nigraha karane vAle, saba jIvoM ko abhayadAna rUpa sukha pahu~cAne vAle, zikSAoM se saMyukta, parama vidvAn ve AcArya unheM uttara meM kahate haiM // 3 // chaThA adhyayana : mahAcAra kathA sixth Chapter : Mahachar Kaha 195

Page #256
MINI Aja OM 3. When asked by the king the acharya who had attained serenity through discipline, who had subdued his senses, who bestowed all beings with bliss in the form of amnesty, who had acquired and perfected all education, and was a great scholar, replied thus. vizeSArtha : zloka 3. sikkhAe-zikSA se yukt| zikSA do prakAra kI hotI hai-(1) grahaNa zikSA-sUtra So aura artha kA abhyAsa anuzIlana, tathA (2) Asevana zikSA-AcAra kA sevana aura anAcAra kA vrjn| yahA~ upadezaka AcArya ke guNoM ke varNana ke pIche bhAvanA yaha hai ki guNa-sampanna AcArya ke vacana hI prabhAvI ho sakate haiN| jaba taka upadezaka svayaM guNa aura AcaraNa meM dRr3ha nahIM hogA taba taka usakA pravacana tathA samAdhAna zrotA/zrAvaka meM na to dharma ke prati ruci utpanna kara sakegA na zaMkAoM kA samAdhAna de skegaa| ELABORATION: (3) Sikkhaye-educated. There are two types of education(1) Acquisition or reading, memorizing and understanding the text and the meaning of scriptures. (2) Work towards improving one's conduct by imbibing virtues and rejecting vices through the knowledge thus gained. The purpose of mentioning the virtues of an acharya here is that only his teaching can exert influence who has perfected the knowledge. As long as a preacher does not practice the acquired knowledge himself, his preaching cannot attract the shravaks (listeners, Jain laity) towards dharma nor can it remove their doubts. 4 : haMdi dhammatthakAmANaM niggaMthANaM suNeha me| AyAragoyaraM bhImaM sayalaM durhitttthiaN|| he jijJAsuo ! jo dharma ke artha (-phala rUpa mokSa) kI kAmanA karane vAle - nirgrantha haiM, unake bhIma (sunane se hI mana ko ka~pAne vAlA) aura kaThina ArAdhanA meM duSkara sampUrNa AcAra-gocara kA varNana mujhase sAvadhAna hokara suno||4|| ___ 4. 0 inquirers! Carefully listen to what I say about the Herculean and very hard to practice conduct that is practiced 196 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Fai AMILIUDPAD - -

Page #257
Syncouwl by the nirgranth's desirous of the fruit of dharma (moksha or liberation). vizeSArtha : __zloka 4. dhammattha-kAmANaM-arthAt dharma ke artha phala rUpa meM mokSa kI kAmanA rakhane vaale| AcArya bhadrabAhu ne kahA hai-dhammassa phalaM mokkho-dharma kA antima phala mokSa hai| ataH vahI dharma kA prayojana hai, artha hai| ELABORATION: (4) Dhammttha-kamanam-Those desirous of the meaning or fruit of dharma, which is liberation. Acharya Bhadrabahu saysthe ultimate fruit of dharma is liberation. Therefore, that is the meaning or purpose of dharma. 5 : nannattha erisaM vuttaM jaM loe prmduccrN| viulaTThANabhAissa na bhUyaM na bhvissii|| jaisA atyanta duSkara AcAra nirgrantha-zAsana meM varNita hai, vaisA anyatra kahIM nahIM hai| mokSamArga kI sAdhanA kA aisA utkRSTa AcAra na atIta meM kabhI huA aura na bhaviSya meM kabhI hogaa||5|| 5. The extremely difficult to practice conduct mentioned in the Nirgranth order has no parallel. Such superlatively perfect conduct directed at the spiritual path for liberation was neither formulated before this nor will it be done in the future. vizeSArtha : __ zloka 5. isa sandarbha meM aupapAtika sUtra (1/79) meM varNita yaha prasaMga yahA~ vizeSa mahattva rakhatA hai| bhagavAna mahAvIra jaba campAnagarI meM padhArate haiM to campA-nareza kUNika saparivAra bhagavAna kI dezanA sunane jAtA hai| bhagavAna ko utkRSTa dharmapravaNa vANI sunakara usakA hRdaya dharma ullAsa se gadgada ho jAtA hai| dharmaprIti se bhara jAtA hai| vaha uThakara "tikkhutto" ke pATha se vandanA karake apanA hRdayodgAra prakaTa karatA hai "suyakkhAe te bhaMte ! niggaMthe paavynne| supaNNate te bhaMte ! niggaMthe paavynne| chaThA adhyayana : mahAcAra kathA Sixth Chapter : Mahachar Kaha 197 CLEANING Cut AUMUVI

Page #258
Huawal subhAsie te bhaMte ! niggaMthe paavynne| suviNIe te bhaMte ! niggaMthe paavynne| subhAvie te bhaMte ! niggaMthe paavynne| aNuttare te bhaMte ! niggaMthe paavynne| dhamma NaM AikkhamANA uvasamaM aaikkhh| uvasamaM AikkhamANA vivegaM aaikkhh| vivegaM AikkhamANA veramaNaM aaikkhh|| veramaNaM AikkhamANA akaraNaM pAvANaM kammANaM aaikkhh| NatthiM NaM aNNe kei samaNe vA mAhaNe vA je erisaM dhmmmaaikkhitte| bhagavan ! ApakA nigraMtha pravacana suvikhyAta hai| suprajJapta hai| subhASita hai| ziSyoM meM samyak prakAra se niyojita/Acarita hai| subhAvita hai| anuttara hai| Apane apane dharma pravacana meM upazama bhAva ke sAtha viveka, virati aura pApakarmanivRttirUpa dharma kA samyak pratipAdana kiyA hai| koI bhI anya zramaNa aura brAhmaNa isa prakAra dharma vyAkhyA karane meM samartha nahIM hai| "kimaMga puNa etto uttarataraM?" isase zreSTha aura kyA ho sakatA hai ? ELABORATION: (5) In this context there is an important incident mentioned in the Aupapatik Sutra-When Bhagavan Mahavir arrived at Champa city, King Kunik and his family went to listen to his discourse. The eloquent and dharma-enriched discourse overwhelmed him with a pious joy. He was filled with a deep love for dharma. He got up and after paying due homage conveyed his feelings-Bhagavan! Your nirgranth-discourse is far-famed, perfectly propagated, eloquently worded, effectively organized, remarkably evoked and inimitable. In your discourse you have made the right propagation of the dharma that is based on sagacity with self-control, detachment and freedom from sinful activity (evil karmas). No other shraman or Brahmin is capable of defining dharma in this manner. What can be better than this? 198 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #259
Ayuuwal Ke 6 : sakhuDDagaviyattANaM vAhiyANaM ca je gunnaa| akhaMDaphuDiyA kAyavvA taM suNeha jahA thaa|| bAlaka, vRddha, vyAdhigrasta evaM sarvathA svastha sabhI vyaktiyoM ko jina guNoM kI ArAdhanA akhaNDa evaM asphuTita rUpa se pAlana karanI hotI hai usako dhyAnapUrvaka yathArtha rUpa se mujhase suno||6|| 6. Give heed to what I say about the true form of the Ta virtues for which every young or old and sick or healthy should strive always and practice unfailingly. vizeSArtha : zloka 6. sakhuDDuga-kSudraka-alpa Ayu, baalk| viytt-vykt-vRddh| akhaNDa'phuDiyA-akhaNDa asphuTita-AMzika virAdhanA na karanA 'akhaNDa' hai aura pUrNataH virAdhanA na karanA asphuTita hai| yaha sAdhanA kI pUrNatA kI ora iMgita hai| (dazavakAlika sUtra AcAryazrI AtmArAma jI mahArAja, pR. 318) ELABORATION: (6) Sakhuddag-young; child. Viyatta-old. Akhandaphudia--to avoid partial or complete indiscipline; absolute perfection in spiritual practices. (Dashavaikalik Sutra by Acharya Shri Atmaram Ji M., page 318) 7 : dasa aTTha ya ThANAI jAiM baalo'vrjjhii| tattha annayare ThANe niggaMthattAo bhssii|| jo vyakti sampUrNa aThAraha sthAnoM meM se kisI eka bhI sthAna- kI virAdhanA karatA hai, vaha sAdhutA ke sarvocca svarUpa se bhraSTa ho jAtA hai||7|| 7. The person who goes against even one of the eighteen principle codes falls from the lofty ideal of asceticism. chaThA adhyayana :mahAcAra kathA Sixth Chapter:Mahachar Kaha 199 CONThis: Gauwww ounwl

Page #260
GILETTER aThAraha sthAna 1 prANAtipAta Adi chaha vrata virAdhanA, pRthvIkAya Adi chaha jIvanikAya hAni, akalpanIya padArtha-grahaNa, gRhastha ke bhAjana meM bhojana karanA, paryaMka para baiThanA, gRhasthoM ke gharoM meM evaM gRhasthoM ke AsanoM para baiThanA, snAna karanA aura zarIra kI vibhUSA karanA ye saba sAdhu ke liye sarvathA tyAjya haiM // 8 // 8 vayachakkaM kAyachakkaM akappo gihibhAyaNaM / paliyaMka nisejjA ya siNANaM sohavajjaNaM // THE EIGHTEEN PRINCIPLE CODES 8. An ascetic should never indulge in-going against the six vows including harm to beings, harming the six classes of living beings including earth bodied ones, accepting what is not allowed, eating with householder, sitting on a bed, sitting in the house or on the seat of a householder, bathing and beautifying the body. vizeSArtha : zloka 8. AcAra ke aThAraha sthAna - ( 1 ) ahiMsA, (2) satya, (3) acaurya, (4) brahmacarya, (5) aparigraha (pA~ca mahAvrata ), (6) rAtri - bhojana tyAga, (7) pRthvIkAya-saMyama, (8) apkAya-saMyama, (9) tejas kAya- saMyama, (10) vAyukAya - saMyama, (11) vanaspatikAyasaMyama, (12) trasakAya-saMyama, (13) akalpa - varjana, (14) gRhastha-bhAjana - varjana, (15) paryaMkavarjana, (16) gRhAntara - niSadyA - varjana, (17) snAna varjana, tathA (18) vibhUSA varjana / 200 ELABORATION : ( 8 ) Eighteen Principle Codes - The five great vows-- (1) Ahimsa, (2) Truth, ( 3 ) Non-stealing, (4) Celibacy, ( 5 ) Nonpossession; sixth vow-6. Abstaining from eating during the night; not harming the six classes of living beings - ( 7 ) earth bodied, (8) water bodied, (9) fire bodied, (10) air bodied, ( 11 ) plant bodied, and (12) mobile bodied; abstaining from-(13) accepting the prohibited, (14) eating in the same plate with a householder, zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Wan Tu 199999

Page #261
. 12 110 sos Arn

Page #262
citra paricaya : 13 | Illustration No. 13 zramaNa kA mahA AcAra : aSTAdaza sthAna varjana THE LOFTY CONDUCT OF A SHRAMAN: THE EIGHTEEN PROSCRIBED ACTIVITIES 1. nANadaMsaNa saMpanne-nagara ke udyAna meM AcArya apane sAdhu-sAdhvI parivAra ke sAtha padhAre haiN| nagara ke rAjA, maMtrI, kSatriya, brAhmaNa Adi strI-puruSa pUchate haiM-"bhagavan ! ApakA AcAra-gocara kyA hai?" 1. In the garden outside the city has arrived the great Acharya with the group of his disciples. The king, ministers and citizens come to pay homage and ask : "What code you follow?" 2. dasa aTThayaThANAI-AcAryazrI ne kahA-"ye aThAraha sthAna haiM, jinakI virAdhanA karane vAlA sAdhu dharma se bhraSTa ho jAtA hai|" citra meM donoM tarapha tathA nIce kramazaH aThAraha sthAna kA nimna nirdeza dikhAyA gayA hai (1) hiNsaa-tyaag| Upara uThA hAtha ahiMsA kA pratIka hai| (2) vANI saMyama rUpa satya mhaavrt| (3) adttaadaan-nissedh| dA~ta kuredane ke lie eka tinakA bhI binA diyA na leN| (4) nArI-vimukhatA rUpa akhaNDa brahmacarya kA paaln| (5) dhana-bhavana tyAga kA pratIka aprigrh| (6) rAtri-bhojana nissedh| (7) pRthvI, (8) ap, (9) tejas, (10) vAyu, (11) vanaspati, (12) trasakAya kA hiMsA tyaag| (13) sacitta AhAra tyaag| (14) gRhastha ke bartanoM meM bhojana tyaag| (15) pala~ga Adi para nahIM baitthnaa| (16) ghara meM viche sophA (AsanoM) Adi para na baitthnaa| (17) snAna tyaag| (18) vibhUSA tyaag| pratIka rUpa meM yaha saba choTe citroM meM dikhAyA gayA hai| (adhyayana 6, zloka 7-66) 2. The Acharya replies, "There are eighteen proscribed activities. The ascetic who indulges in any of them falls from grace." These activities are shown below the illustration in eighteen small boxes-- (1) Abandoning violent activity, or the vow of ahimsa. A raised palm is the sign of amnesty. (2) Discipline of speech or the vow of truthfulness. (3) Not taking even a tooth-pick if not offered, or the vow of non-stealing. (4) Indifference towards the opposite sex, or the vow of celibacy. (5) Detachment from material wealth, or the vow of non-possession. (6) Not eating after sunset. Not harming living organisms that are in the--(7) earth, (8) water, (9) fire, (10) air, (11) plant bodied as well, (12) the mobile beings. (13) Not eating food containing living organisms. (14) Not sharing food in the same plate with a householder. (15) Not sitting on the same bed. (16) Seat (like a sofa) with a householder. (17) Not bathing. (18) Not embellishing the body or being conscious of one's appearance. (Chapter 6, verses 7-66) Kutumauve

Page #263
di Cunny a rAya I (15) sleeping on a bed, (16) sitting in a house, (17) bathing, and (18) beautifying the body. 9 : tatthimaM paDhamaM ThANaM mahAvIreNa desiaN| ahiMsA niuNA diTThA savvabhUesu sNjmo|| bhagavAna mahAvIra ne inameM se prathama sthAna ahiMsA kA batAyA hai| ise unhoMne atyanta sUkSma rUpa se dekhA hai aura batAyA hai ki saba jIvoM ke prati saMyama rakhanA hI ahiMsA hai||9|| 9. Of these the first is ahimsa according to Bhagavan Mahavir. He has observed it minutely and said that to keep discipline in behavior towards all beings is ahimsa. 1. hiMsA-tyAga 10 : jAvaMti loe pANA tasA aduva thaavraa| te jANamajANaM vA na haNe No vi ghaaye|| 11 : savve jIvA vi icchanti jIviuM na mrijjiuN| tamhA pANivahaM ghoraM niggaMthA vajjayaMti nnN|| saMsAra meM jitane bhI trasa, sthAvara prANI haiM, sAdhu jAne yA anajAne meM unakI hiMsA na kare aura na kisI se kraave||10|| saMsAra meM sabhI jIva jInA cAhate haiM maranA koI nahIM caahtaa| isI prANi-svabhAva ko jAnakara dayAlu muni bhayaMkara duHkha utpanna karane vAle prANivadha kA pUrNatayA tyAga karate haiM // 11 // 1. NEGATION OF HARMING OTHERS ___10, 11. An ascetic, knowingly or unknowingly, should not indulge in or induce others to do any act of harming any mobile or immobile being existing in this world. All beings in this world desire to live and none wants to die. Realizing this inherent nature of beings the chaThA adhyayana :mahAcAra kathA Sixth Chapter :Mahachar Kaha 201 -

Page #264
an compassionate ascetic should absolutely abandon killing of beings which is terrible in its effect. 2. asatya-tyAga 12 : appaNaTThA paraTThA vA kohA vA jai vA bhyaa| hiMsagaM na musaM bUyA no vi annaM vyaave|| - krodha athavA bhaya ke kAraNa se, apane lie tathA dUsaroM ke lie, sAdhu para-pIr3AkAraka vacana tathA mithyA-bhASaNa na svayaM kare aura na dUsaroM se krvaaye||12|| 2. NEGATION OF TELLING LIES 12. Driven by anger or fear, either for himself or for others, an ascetic should not utter painful or false words nor should he inspire others to do so. vizeSArtha : zloka 12. kohA vA-krodha dvArA prerit| yahA~ mithyA-bhASaNa ke hetu svarUpa krodha tathA bhaya kA ullekha sAMketika hai tathA isameM anya sabhI hetuoM kA samAveza ho jAtA hai| yathAkrodha, mAna, mAyA, lobha, bhaya tathA haasy| hiMsagaM-hiMsakaM-yahA~ hiMsaka zabda dvArA para-pIr3AdAyaka vacana kahane kA niSedha hai| ELABORATION: (12) Koha va-mention of anger and fear here includes all driving sentiments--anger, conceit, deceit, greed, fear and laughter. Himsagam--here this means words that cause pain to others. 13 : musAvAo u logammi savvasAhUhiM grihio| ___ avissAso ya bhUyANaM tamhA mosaM vivjje| isa saMsAra meM sabhI sAdhu puruSoM ne asatya-bhASaNa kI nindrA kI hai| asatya bolane vAlA manuSya kahIM bhI vizvAsa yogya nahIM rhtaa| ataH sAdhu ko asatya bhASaNa kA sarvathA parityAga karanA caahie||13|| 202 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #265
outuwww SELETESO hai __13. All sages in this world have condemned falsehood. Nowhere anyone relies on a person who speaks lies. Therefore, an ascetic should completely abstain from telling a lie. 3. adatta-tyAga 14 : cittamaMtamacittaM vA appaM vA jai vA bhuN| daMtasohaNamittaM pi oggahaMsi ajaaiyaa|| 15 : taM appaNA na giNhaMti no vi giNhAvae prN| annaM vA giNhamANaM pi nANujANaMti saMjayA / / mahAvrata dhArI-sAdhu sacetana yA acetana padArtha, alpa yA adhika padArtha aura to kyA dA~ta kuredane ke lie tRNa mAtra jaise sAdhAraNa padArtha bhI gRhastha svAmI kI AjJA lie binA na to svayaM grahaNa karate haiM, na dUsaroM se karavAte haiM, na hI grahaNa karate hue dUsaroM kA anumodana karate hai||14-15|| 3. NEGATION OF TAKING WHAT IS NOT GIVEN ____14, 15. An ascetic who has taken five great vows does not take anything, without the permission of the owner, may it be living or non-living and less or more and even as insignificant as a straw; neither does he induce others to do so nor approve of others doing so. 4. abrahmacarya-tyAga 16 : abaMbhacariyaM ghoraM pamAyaM durhitttthiyN| nAyaraMti muNI loe bheyaayynnvjjinno|| 17 : mUlameyamahammassa mhaadossmussyN| tamhA mehuNasaMsaggiM niggaMthA vajjayaMti nnN|| jo muni saMyama ko naSTa karane vAle sthAnoM ke tyAgI haiM, ve saMsAra meM rahate hue bhI durbaloM dvArA Asevita aura pramAda ke mUla kAraNa ghora abrahmacarya kA kabhI sevana nahIM krte||16|| KK chaThA adhyayana :mahAcAra kathA Sixth Chapter :Mahachar Kaha 203 44 Jee

Page #266
Minuunuwal yaha abrahmacarya saba adharma kA mUla hai aura mahAn se mahAn doSoM ko utpanna karane vAlA hai| isIlie nirgrantha sAdhu isa maithuna ke saMsarga kA sampUrNa bhAvapUrvaka parityAga karate haiN||17|| 4. CELIBACY ___16, 17. The ascetics who abstain from the discipline destroying activities, never indulge, as the weaklings do, in despicable lascivious activities which are the root cause of illusion. Sexual intercourse is the root cause of all evil and it is the soil in which vices thrive. Therefore, a nirgranth abstains from any indulgence in it through the body or the mind. vizeSArtha : ___ zloka 17. mehuNa saMsaggiM-maithuna ke saMsarga ko yaha maithuna kI ora prerita karane vAlI sabhI kriyAoM kI ora iMgita hai| striyoM kA ekAnta sAnnidhya, kAmottejaka vArtA, citra darzana Adi pratyeka kA niSedha isa nirdeza meM sammilita hai| ELABORATION: (17) Mehun Samsaggim--this indicates at abstaining from any and all activity leading to sexual intercourse and includes meeting with opposite sex in solitude, sexually exciting conversation, looking at erotic pictures, etc. 5. parigraha-varjana 18 : biDamubbheimaM loNaM tellaM sappiM ca phaanni| na te sannihimicchanti naayputtvoryaa|| jo muni, jJAtaputra (bhagavAna mahAvIra) ke pravacanoM para dRr3ha AsthA rakhane vAle haiM, ve biDa-lavaNa, sAmudrika-lavaNa, tela, ghRta tathA phANita-patalA gur3a Adi padArthoM kA saMgraha karane kI icchA nahIM karate / / 18 // 204 204 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #267
1966 CP SC 5. NON-POSSESSION 18. Those who have strong faith in the words of Jnataputra do not desire to hoard things like various types of salt, oil, butter, molasses, etc. vizeSArtha : zloka 18. sannihi-sannidhi-saMgraha krnaa| namaka Adi padArthoM kA saMgraha karanA yA rAta / ko apane pAsa rakhanA-'sannidhi' kahalAtA hai| jo padArtha lambe samaya taka saMgraha kiye jA sakeM unheM avinAzI dravya kahate haiM, jaise-namaka aadi| jo kucha kAla ke bAda naSTa ho jAte haiM unheM vinAzI dravya kahate haiN| yahA~ avinAzI dravya ke saMgraha ko sannidhi kahA hai| nizIthacUrNi meM vinAzI dravya ke saMgraha ko sannidhi aura avinAzI dravya ke saMgraha ko saMcaya kahA hai| ELABORATION: (18) Sannihim-to hoard or keep a thing overnight; here this refers to non-perishable things like salt. The things that can be stored for a long period are called non-perishable, like salt. Those that perish after some time are called perishable. Here storing of non-perishable things is termed as sannidhi. According to Nisheeth Churni this term is used for perishable things and the term used for non-perishable goods is sanchaya or collection. 19 : lobhassesa aNuphAse manne annyraamvi| je siyA sannihiM kAme gihI pavvaie na se|| yaha lobha kA hI prabhAva hai jo sAdhu-pada lekara bhI gRhastha kI bhA~ti sannidhi kA doSa lagAtA hai, aisA maiM mAnatA huuN| jo sAdhu, aNumAtra bhI sannidhi kI icchA rakhatA hai use gRhastha hI samajhanA cAhie, sAdhu nhiiN||19|| ___19. It is under the influence of greed that even those who have become ascetics indulge in a vice like hoarding, that is what I believe. An ascetic who has even a trace of a desire to a collect should be considered a householder not a shraman. ISony swinner w chaThA adhyayana : mahAcAra kathA Sixth Chapter:Mahachar Kaha 205

Page #268
bAlA mUrchA parigraha hai 20 : jaMpi vatthaM va pAyaM vA kaMbalaM paayupuNchnnN| taM pi saMjamalajjaTThA dhAraMti pariharaMti y|| 21 : na so pariggaho vutto nAyaputteNa taainnaa| mucchA pariggaho vutto ii vuttaM mhesinnaa|| mokSa kI ArAdhanA karane vAlA sAdhu kalpa ke anusAra jo vastra, pAtra, kambala tathA rajoharaNa Adi Avazyaka vastue~ rakhate haiM ve saMyama aura lajjA kI rakSA ke lie hI rakhate haiM tathA upayoga meM lAte haiM // 20 // ___ samasta jIvoM kI rakSA karane vAle jJAtaputra mahAvIra ne vastra, pAtra Adi upakaraNoM ko parigraha nahIM batAyA hai| una bhagavAna mahAvIra ke vacanoM ko dhAraNa karane vAle maharSi (gaNadharAdikoM) ne mUrchA bhAva ko parigraha mAnA hai|||21|| ATTACHMENT IS POSSESSION 20, 21. The things like clothing, utensils, blankets, broom, etc., the ascetics pursuing the spiritual path keep, are used only to facilitate their discipline and protect their modesty. Jnataputra Mahavir, the savior of all beings, has not called these essential equipment possessions'. The sages who followed his teachings (Ganadhars and others) have called attachment as possession. vizeSArtha : zloka 21. na so pariggaho vutto-ise parigraha nahIM kahA hai (vastrAdi ko) isa sambandha meM K spaSTIkaraNa dete hue vyAkhyAkAra AcArya mahAprajJa kA kathana hai-"muni ke vastroM ke sambandha meM do paramparAe~ haiM-eka niSedha karatI hai to dUsarI usakA vidhAna karatI hai| vaise digambara tathA zvetAmbara ye donoM zabda zAstrIya nahIM haiM kintu donoM paramparAoM ke vicAra zAstra-sammata haiN| bhASA va racanA-zailI kI dRSTi se yaha nirvivAda svIkRta hai ki upalabdha jaina-sAhitya meM AcArAMga (prathama zrutaskandha) prAcInatama Agama hai| AcAra cUlA (5/2) meM muni ko eka vastra sahita, do vastra sahita Adi kahA hai| anya AgamoM meM muni kI acelaka aura sacelaka donoM zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra 206 BCILLIO Satuwal AR

Page #269
br'|| avasthAoM kA ullekha milatA hai| jinakalpI muni ke lie zIta Rtu bIta jAne para acelaka rahane kA bhI vidhAna hai| vastutaH vastra rakhanA yA na rakhanA vivAda kA viSaya nahIM hai| paristhiti bheda se donoM hI anujJAta haiM / bandhana kI dRSTi se vicAra karane para parigraha kI paribhASA mUrcchA hai| jIvana-yApana ke lie Avazyaka vastrAdi rakhanA saMyama - sAdhanA meM upakArI hai| isalie inheM dharmopakaraNa kahate haiM- ye parigraha nahIM haiN| inheM rakhane ke prayojana haiM - saMyama aura lajjA / sthAnAMga meM lajjA, jugupsA-nivAraNa aura parISaha-nivAraNa kA ullekha hai| praznavyAkaraNa meM saMyama ke upagraha tathA vAta, Atapa, daMza aura macchara se bacane ke lie upadhi rakhane kA vidhAna hai| " AcAryazrI AtmArAma jI mahArAja kA kathana hai- " vastra, pAtra, kambala, rajoharaNa ye saba saMyama - rakSA va loka-lajjA meM upakArI hone ke kAraNa inheM upakaraNa ( sahAyaka ) batAyA hai| ina para bhI yadi mamatva rakhA jAyegA to ye bhI baMdhana ke kAraNa ho sakate haiM / " ELABORATION: (21) Na so pariggaho vutto-This (having clothings etc.) has not been called possessive attitude. In this context Acharya Mahaprajna states, "As regards the dress of a shraman there are two traditions-One negates dress and the other provides for it. Truly speaking, the popular terms Digambar (non-clad) and Shvetambar (white-clad) are not of scriptural origin; however, the concepts of both these traditions follow the scriptures. On the basis of its language and style of writing Acharang (the first Shrutskandh) is undoubtedly accepted as the oldest Agam in the Lavailable Jain literature. In Achar Chula (5 / 2 ) an ascetic is said to have one or two pieces of cloth. In other Agams there are mentions of both the states of an acetic-clad and non-clad. For a jin-kalpi ascetic there is a code to be non-clad after the lapse of winter season. Truly speaking, to keep clothing or not is not a matter of debate. As a situational variation both types have been known to exist. From the viewpoint of karmic bondage it is attachment that is possession. To possess clothing necessary for protection and subsistence is helpful in spiritual practices. That is the reason that these are called dharmopakaran or religious equipment and not possessions. The purpose of these possessions is to protect chaThA adhyayana : mahAcAra kathA Sixth Chapter: Mahachar Kaha Zhu For Private Personal Use Only 207

Page #270
discipline and modesty. In the Sthanang these aims are mentioned as protection of modesty, protection from inspiring repugnance, and protection from afflictions. In the Prashna Vyakaran this provision is for protection from air, sun and mosquito and other bites, and thereby facilitating the practice of discipline." ___According to Acharyashri Atmaram ji M., clothing, utensils, blanket and broom are helpful in protecting discipline and modesty and so these are called ascetic equipment. However, if one gets attached to them they too become the cause of bondage. 22 : savvatthuvahiNA buddhA sNrkkhnnprigghe| avi appaNo vi dehammi nAyaraMti mmaaiyN|| __ jo tattva ke pUrNa jJAtA muni haiM, ve SaTajIva-kAyoM kI rakSA hetu grahaNa kI gaI upadhi ke viSaya meM to kyA apane zarIra ke viSaya meM bhI kisI prakAra kA mamatvabhAva nahIM krte||22|| 22. The ascetics who have complete knowledge of the fundamentals do not nurture any feeling of attachment even for their body, what to say of the protective equipment. 6. rAtri-bhojana-niSedha 23 : aho niccaM tavokammaM savvabuddhehiM vnnnniyN| jA ya lajjAsamA vittI egabhattaM ca bhoynnN|| ___ aho ! (Azcarya) sampUrNa tattvoM ke jAnane vAle tIrthaMkara devoM ne sAdhuoM ke lie saMyama ke anukUla deha-rakSaNa rUpa vRtti meM kevala eka bAra hI bhojana karane kA nitya tapaHkarma ke rUpa meM pratipAdana kiyA hai|||23|| 6. NEGATION OF EATING DURING THE NIGHT 23. Oh! The Tirthankars, the knowers of all fundamentals, have ordained, as an austerity, for the shramans just one meal a day being all the subsistence necessary for pursuance of discipline. 208 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 2160

Page #271
PRILITAR duatuwal owww vizeSArtha : zloka 23. egabhattaM ca bhoyaNaM-ekabhakta bhojana athavA eka bAra khaanaa| rAtri-bhojana kA sarvathA niSedha hone ke kAraNa bhojana kevala dina meM hI karanA hai| ataH isakA artha divasa-bhojana bhI mAnA jAtA hai cAhe vaha eka bAra ho yA adhik| AcAryazrI AtmArAma jI mahArAja kA kathana hai-eka bAra bhojana karane se AyuSyaprANa kI rakSA bhI kI jA sakatI hai tathA deha tathA saMyama kI paripAlanA bhii| isalie eka bAra bhojana karane vAle ko nitya tapasvI batalAyA hai| ekabhakta zabda se taddivasa (vaha dina) samajhA jA sakatA hai| vizeSa paristhiti meM eka bAra se adhika bhI AhAra kiyA jA sakatA hai| (dazavai., pRSTha 338) __isa sambandha meM cUrNikAra va TIkAkAra eka mata haiM-unake anusAra dina meM kevala eka bAra bhojana karanA ekabhakta bhojana hai| AcArya vaTTakera ke anusAra bhI-"sUrya ke udaya aura asta kAla kI tIna ghar3I chor3akara arthAt madhyakAla meM eka muhUrta, do muhUrta yA tIna muhUrta kAla meM eka bAra bhojana karanA, yaha ekabhakta-mUlaguNa hai|" (mUlAcAra-mUlaguNAdhikAra 35) anya vibhinna saMdarbho se yaha bhI jJAta hotA hai ki dina meM ekAdhika bAra bhojana bhI kiyA jAtA thA tathA prAtaHkAla, sAyaMkAla meM bhii| lagatA hai yaha bAta vizeSa paristhiti ke lie hai| oghaniyukti meM vizeSa sthiti meM prAtaH, madhyAhna tathA sAyaM tInoM samayoM meM bhojana kI anujJA dI hai| ELABORATION: (23) Egbhattam can also mean--that particular day. This may be interpreted as another way of presenting the rule of not eating during the night. Then this verse would mean eating only during the day, may be once, may be many times. According to Acharyashri Atmaram ji M. one meal a day is enough for subsistence as well as practicing discipline. That is why one who takes just one meal a day is called 'ever austere'. However, in special situation more than one meal can be taken. (Dashavaikalik Sutra, page 338) In this regard the commentators are unanimous. According to them Egbhattam means only one meal a day. Acharya Vattaker also says, "Leaving three ghadis (45 minutes) from dawn and from dusk, having just one meal during the remaining three chaThA adhyayana : mahAcAra kathA Sixth Chapter : Mahachar Kaha 209 Mainawwa GETTITHI outuwww

Page #272
PONaam quarters of the day is called the true Egbhattam." (MoolacharMoolgunadhikaar 35) In some sources there are mentions that more than one meal a day were taken. According to others, morning and evening meals were also prevalent. It appears that these were exceptions. In the Ogh Niryukti morning, noon and evening meals are also allowed under special circumstances. 24 : saMti me suhamA pANA tasA aduva thaavraa| jAiM rAo apAsaMto kahamesaNiyaM care? // saMsAra meM jo trasa aura sthAvara prANI haiM, unameM bahuta se atIva sUkSma prANI haiN| jaba sAdhu rAtri meM inheM dekha hI nahIM sakatA to phira kisa prakAra inakI rakSA karatA huA eSaNIya nirdoSa AhAra ko bhoga skegaa||24|| 24. Of the mobile and immobile beings in this world there are many that are very minute. When it is not possible for an ascetic even to see these during the night how can he eat pure food avoiding harm to these. vizeSArtha : zloka 24. AcAryazrI AtmArAma jI mahArAja isa zloka ke Azaya kA vistAra karate hue kahate haiM-"jisa prakAra rAtri-bhojana vivarjita hai usI prakAra dina meM bhI jo andhakArayukta sthAnoM para baiThakara bhojana kiyA jAtA hai vaha sarvathA tyAjya hai| kyoMki jo dUSaNa rAtri meM lagatA hai, vaha yahA~ para bhI laga sakatA hai| (dazavaikAlika sUtra pRSTha 350) ra ELABORATION: __(24) Acharyashri Atmaram ji M. further adds-"As eating during the night is prohibited so is eating during the day sitting at dark and gloomy places and for the same reasons. (Dashavaikalik Sutra, page 350) 25 : udaullaM bIyasaMsattaM pANA nivaDiyA mhiN| diA tAiM vivajjejjA rAo tattha kahaM care? // 210 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #273
| tti L K 26 : eaM ca dosaM daTTeNaM nAyaputteNa bhaasi| savvAhAraM na bhuMjati niggaMthA raaibhoynnN|| pApa se bacane vAlA sAdhu dina meM to sacitta jala se AI aura bIjAdi se mizrita AhAra ko chor3a sakatA hai tathA pRthvI para jo aneka prakAra ke sUkSma jIva bhramaNa karate rahate haiM, unakI rakSA kara sakatA hai, parantu rAtri meM kaise kara sakatA hai ? yaha sambhava nahIM hai||25|| jJAtaputra bhagavAna mahAvIra ne rAtri-bhojana ke doSoM ko samyakarUpa se dekha-jAnakara kahA-sva-parahita kI AkAMkSA rakhane vAlA muni rAtri meM kabhI bhI kisI prakAra kA bhojana nahIM krte||||26|| 25, 26. An ascetic desirous of saving himself from sinful activities can, during the day, reject food that is mixed with seeds or moist with fresh water; he can also avoid causing any harm to the numerous minute creatures crawling on the ground. But how can he do that during the night? (That is not possible.) Observing and understanding properly the faults of eating during the night, Jnataputra Bhagavan Mahavir said--The ascetics desirous of welfare of the self and others never eat anything during the night. 7. pRthvIkAya hiMsA-niSedha 27 : puDhavikAyaM na hiMsaMti maNasA vayasA kaaysaa| tiviheNaM karaNajoeNa saMjayA susmaahiyaa|| 28 : puDhavikAyaM vihiMsaMto hiMsaI u tyssie| tase a vivihe pANe cakkhuse a ackkhuse|| samAdhibhAva meM sthira rahane vAle muni mana, vacana aura kAyarUpa tInoM yogoM se tathA kRta, kArita aura anumoditarUpa tInoM karaNoM se kabhI bhI pRthvIkAyika jIvoM kI hiMsA nahIM krte||27|| chaThA adhyayana : mahAcAra kathA Sixth Chapter : Mahachar Kaha 211 wwwpil

Page #274
Cai pRthvIkAya kI hiMsA karane vAlA kevala pRthvIkAya kI hI hiMsA nahIM karatA, apitu usa para Azrita nAnA prakAra ke jo trasa aura sthAvara dRzya aura adRzya prANI haiM, una sabhI kI hiMsA karatA hai // 28 // 7. NEGATION OF HARMING EARTH BODIED BEINGS 27, 28. A disciplined shraman never harms any earthbodied being through any of the three means-mind, speech or body or any of the three methods-do, induce or approve. One who does so does not harm earth-bodied beings alone but also puts to harm a variety of visible and invisible mobile and immobile beings that are dependent on earth. vizeSArtha : zloka 28. yaha iMgita vartamAna saMdarbha meM atyadhika mahattvapUrNa ho gayA hai| isakA paryAvaraNa se sIdhA aura gaharA sambandha hai| kisI jIvana kA hanana mAtra hI hiMsA nahIM hai, apitu jIvana jisa para Azrita hai usako naSTa karanA bhI hiMsA hai| ELABORATION: (28) This statement has acquired important significance in the prevailing circumstances. It has a profound but direct bearing on the environment as it states that violence is not only the destroying of life but also the destroying of the ecology that nurtures life. jIva-hiMsA durgati ko bar3hAne vAlA bhayaMkara doSa hai yaha acchI taraha jAnakara sAdhu jIvana paryanta pRthvIkAya ke samAraMbha kA parityAga kara de // 29 // 29 : tamhA eaM viANittA dosaM duggaivaDDhaNaM / puDhavikAyasamAraMbhaM jAvajjIvAiM vajjae // 29. Understanding well that harming life is a terrible fault that leads to bad rebirth, an ascetic should refrain from harming earth-bodied beings throughout his life. zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 212 Quan For Private mt Personal Use Only eG CLLLLLL

Page #275
S umi 8. apkAya hiMsA-niSedha 30 : AukAyaM na hiMsaMti maNasA vayasA kaaysaa| tiviheNa karaNajoeNa saMjayA susmaahiyaa|| 31 : AukAyaM vihiMsaMto hiMsaI u tyssie| tase a vivihe pANe cakkhuse ya ackkhuse|| 32 : tamhA eaM viyANittA dosaM duggivddddhnnN| AukAyasamAraMbhaM jAvajjIvAe vjje|| samAdhibhAva meM ramaNa karane vAle sAdhu, apkAya ke jIvoM kI bhI tIna karaNa aura tIna yoga se kabhI hiMsA nahIM krte||30|| ___ apkAya kI hiMsA karatA huA manuSya, usake Azrita aneka prakAra ke trasa aura sthAvara, cAkSuSa aura acAkSuSa anya prANiyoM kI bhI hiMsA karatA hai||31|| ___isalie ise durgati ko bar3hAne vAlA jAnakara, sAdhu ko apakAya ke samArambha kA yAvajjIvana ke lie parityAga kara denA caahie||32|| 8. NEGATION OF HARMING WATER-BODIED BEINGS 30, 31, 32. A disciplined shraman never harms any waterbodied being through any of the three means--mind, speech or body or any of the three methods-do, induce or approve. One who does so does not harm water-bodied beings alone but also puts to harm a variety of visible and invisible mobile and immobile beings that are dependent on water. Understanding well that harming life is a terrible fault that leads to bad rebirth, an ascetic should refrain from harming water-bodied beings throughout his life. 9. agnikAya hiMsA-niSedha 33 : jAyateaM na icchaMti pAvagaM jlitte| tikkhamannayaraM satthaM savvao vi duraasyN|| chaThA adhyayana : mahAcAra kathA Sixth Chapter :Mahachar Kaha 213

Page #276
____ agni jAta-teja-janma se hI tejomaya hotI hai dayAlu-muni aisI atIva tIkSNa, saba ora se dhAra vAle zastra ke samAna evaM sarva prakAra se durAzraya (jisa para kAbU karanA kaThina) agni jalAne kI kadApi icchA nahIM krte||33|| 9. NEGATION OF HARMING FIRE-BODIED BEINGS 33. Fire is radiant by nature. It is like an extremely sharp many edged weapon and difficult to contain. The compassionate ascetics never desire to burn such a fire. vizeSArtha : zloka 33. tikkhamannayaraM satthaM-anya zastroM se adhika tiikhaa| parazu, trizUla, talavAra Adi zastra eka, do, tIna yA cAra phAla hote haiN| ataH utanI hI dhAra hotI hai| kintu agni ke agaNita phAla va agaNita dhAra hotI hai| ataH yaha sabhI zastroM se adhika tIkhA hai| ELABORATION: (33) Tikkhamannayaram Sattham-sharper than other weapons; an axe, a double edged sword, a trident are weapons having one, two or three cutting edges. But fire has cutting edges all around, therefore, it is a many edged weapon sharper than all other weapons. 34 : pAINaM paDiNaM vAvi uDDhaM annudisaamvi| ahe dAhiNao vA vi dahe uttarao vi a|| 35 : bhUyANamesamAghAo havyavAho na sNso| taM paIvapayAvaTThA saMjayA kiMci naarbhe|| 36 : tamhA eaM viyANittA dosaM duggivddddhnnN| teukAyasamAraMbhaM jAvajjIvAe vjje|| prajvalita huI agni pUrva aura pazcima, uttara aura dakSiNa, Urdhva aura adhaHdizAoM meM tathA IzAna Adi vidizAoM meM rahe hue jIvoM ko sparza karatI huI unako bhasmIbhUta kara detI hai||34|| 214 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #277
nissandeha hI yaha havyavAha-(jIvita prANiyoM ke sAtha ajIva dravyoM kA bhI vinAza karane vAlI) hai| prANimAtra ko AghAta pahu~cAne vAlI hai, ataeva ISS saMyama-pAlaka muni ko prakAza evaM tApa (uSNatA) ke lie arthAta kisI bhI kArya SS ke lie kiMcitmAtra bhI agnikAya kA Arambha nahIM karanA caahie||35|| ataeva isa durgativarddhaka mahAdoSa ko bhalIbhA~ti jAnakara jIvoM kI rakSA karane vAlA saMyamI sAdhu, agni ke samArambha ko yAvajjIvana ke lie tyAga de||36|| 34, 35, 36. A burning fire touches and burns beings present in all directions including the cardinal points, zenith, nadir and quarters. Undoubtedly it is all consuming. Therefore, a disciplined ascetic should refrain from provoking the fire-bodied beings for any purpose including getting light or warmth. Understanding well that harming life is a terrible fault that leads to bad rebirth, an ascetic should refrain from disturbing fire-bodied beings throughout his life. 10. vAyukAya hiMsA-niSedha 37 : aNilassa samAraMbhaM buddhA mannaMti taarisN| sAvajjabahulaM ceaM neyaM tAIhiM seviaN|| 38 : tAliaMTeNa patteNa sAhAvihuaNeNa vaa| na te vIiumicchaMti vIyAveUNa vA prN|| 39 : jaMpi vatthaM va pAyaM vA kaMbalaM paaypuNchnnN| na te vAyamuIraMti jayaM pariharaMti y|| 40 : tamhA eyaM viANittA dosaM duggivddddhnnN| vAukAyasamAraMbhaM jAvajIvAI vjje|| * offer SCREE chaThA adhyayana :mahAcAra kathA Sixth Chapter : Mahachar Kaha 215

Page #278
DAINITION KA tIrthaMkara devoM ne agnikAya ke samArambha ke samAna hI vAyukAya se samArambha ko bhI pracura pApayukta mAnA hai| ataH sabhI jIvoM kI rakSA karane vAle muniyoM ko AS isa vAyukAya kA samArambha kadApi nahIM karanA caahie||37|| 5 isalie ve munijana, tAlavRta ke paMkhe se, patra se, vRkSa kI zAkhA se na to - svayaM havA karanA cAhate aura na dUsaroM se karAnA cAhate tathA karane vAloM kI anumodanA bhI nahIM krte||38|| ___ saMyamI, apane pAsa rahe vastra, pAtra, kambala tathA pAda-proMchana (rajoharaNa) Adi STS upakaraNa dvArA bhI ayatanA se kabhI vAyukAya kI udIraNA (upayoga) nahIM krte| ve apane una upakaraNoM ko yatanApUrvaka hI kAma meM lAte haiN||39|| (vAyu-samAraMbha sAvadha hai) yaha jAnakara sAdhuoM kA karttavya hai ki ve durgati ko bar3hAne vAle isa hiMsA-doSa ko bhalI prakAra samajheM aura jIvana paryanta vAyukAya ke samArambha kA parityAga kara deN||40|| 10. NEGATION OF HARMING AIR BODIED BEINGS 37, 38, 39, 40. Like disturbing the fire-bodied beings, the Tirthankars have accepted disturbing the air-bodied beings also as extremely sinful. Therefore, the ascetics who offer amnesty to all beings should refrain from doing so. So these ascetics do not blow or throw air with the help of a palm-leave-fan, leaf or a branch of a tree; neither do they induce others to do so nor approve of others doing so. The disciplined also never disturb the air-bodied beings with the help of their clothing, utensils, blankets or brooms. They use their equipment with caution. Understanding well that harming life is a terrible fault that leads to bad rebirth, an ascetic should refrain from disturbing air-bodied beings throughout his life. 216 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra @HBC HTTER AURATOR ayuuuuny

Page #279
Ple 11. vanaspati hiMsA-niSedha 41 : vaNassaiM na hiMsaMti maNasA vayasA kaaysaa| tiviheNa karaNajoeNa saMjayA susmaahiaa|| 42 : vaNassaiM vihiMsaMto hiMsaI u tyssie| tase a vivihe pANe cakkhuse ya ackkhuse|| 43 : tamhA eaM viyANittA dosaM duggivddddhnnN| vaNassaisamAraMbhaM jAvajjIvAiM vjje|| jo saMyama samAdhi meM ramaNa karane vAle muni haiM, ve mana, vacana aura kAyarUpa tIna karaNa aura tIna yoga se kadApi vanaspatikAya kI hiMsA nahIM krte||41|| vanaspati kI hiMsA karatA huA, isake sAtha vanaspatikAya ke Azrita jo anya trasa sthAvara, sUkSma-bAdara jIva haiM, una sabhI jIvoM kI hiMsA bhI karatA hai|||42|| isaliye vanaspatikAya-samArambha ko durgati bar3hAne vAlA doSa jaane| sAdhu | vanaspatikAya kA samArambha yAvajjIvana ke lie tyAga de||43|| 11. NEGATION OF HARMING PLANT BODIED BEINGS 41, 42, 43. A disciplined shraman never harms any plantbodied being through any of the three means--mind, speech or body or any of the three methods--do, induce or approve. One who does so does not harm plant-bodied beings alone but also puts to harm a variety of visible and invisible mobile and immobile beings that are dependent on plant-bodied beings. Understanding well that harming life is a terrible fault that leads to bad rebirth, an ascetic should refrain from harming plant-bodied beings throughout his life. chaThA adhyayana : mahAcAra kathA Sixth Chapter : Mahachar Kaha 217

Page #280
ME 12. sakAya hiMsA - niSedha 44 : tasakAyaM na hiMsaMti maNasA vayasA kAyasA / tiviheNa karaNajoeNa saMjayA susamAhiyA // 45 : tasakAyaM vihiMsaMto hiMsaI u tayassie / tase ya vivihe pANe cakkhuse a acakkhuse // jinake saba prakAra ke kaSAyabhAva zAnta hai, saMyama meM rata haiM, aise sAdhu mana, vacana aura kAyarUpa trikaraNa se evaM kRta, kArita aura anumodana trividha yoga se kabhI bhI sakAya kI hiMsA nahIM karate // 44 // jabasaba 46 : tamhA evaM viyANittA dosaM duggaivaDDhaNaM / tasakAyasamAraMbhaM jAvajjIvAiM vajjae // sakAya kI hiMsA karatA huA usake Azrita rahane vAle sa- sthAvara, sUkSma - bAdara Adi anya prANiyoM kI bhI hiMsA karatA hai // 45 // isaliye sakAya kI hiMsA ko durgati doSa ko bar3hAne vAlA jAnakara, sAdhu ko sakAya ke samArambha kA sarvathA jIvana paryanta parityAga kara denA caahie||46|| 12. NEGATION OF HARMING MOBILE BEINGS 44, 45, 46. A disciplined shraman never harms any mobile being through any of the three means-mind, speech or body or any of the three methods-do, induce or approve. 218 One who does so does not harm mobile beings alone but also puts to harm a variety of visible and invisible mobile and immobile beings that are dependent on mobile beings. Understanding well that harming life is a terrible fault that leads to bad rebirth, an ascetic should refrain from harming mobile beings throughout his life. zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Zhu For Private Personal Use Only atta

Page #281
13. akalpa grahaNa varjana 47 : jAiM cattAri'bhojjAiM isinnaa'haarmaaiinni| tAI tu vivajjaMto saMjamaM annupaale|| sAdhu ke lie jo cAra prakAra ke AhAra (Age batAye hue) Adi padArtha akalpanIya haiM, una cAroM ko chor3atA huA muni apane saMyama kI zuddha paripAlanA kre||47|| 13. NEGATION OF ACCEPTING THE PROHIBITED 47. An ascetic should faultlessly follow his discipline by rejecting all the four types of things including food that are prohibited for him (as stated earlier). vizeSArtha : zloka 47. abhojjAiM-akalpanIya-jo bhojana-pAnI, zayyA (Thaharane kA sthAna), vastra aura pAtra sAdhu ke lie lenA vidhi-sammata na ho tathA saMyama meM hAni pahu~cAtA ho use akalpanIya kahate haiN| mUlaguNoM kI rakSA ke lie uttaraguNa hote haiN| yahA~ akalpa nAmaka uttaraguNa kI carcA hai| akalpa ke do bheda haiM-zaikSa-sthApanA akalpa aura akalpa-sthApanA aklp| jo ziSya AhAra, zayyA, vastra, pAtra Adi grahaNa karane kI vidhi se samyak rUpa se paricita na ho usake dvArA lAyA AhAra Adi zaikSa-sthApanA akalpa hai tathA doSa sahita vastue~ grahaNa karanA akalpasthApanA akalpa hai| ELABORATION: (47) Abhojjaim-prohibited; the things which are not acceptable to an ascetic according to the codes of conduct and which are also detrimental to the observance of discipline. Those which are helpful in preserving and enhancing basic virtues are called complementary virtues. Rejection of the prohibited is one such complementary virtue. Its two categories are--shaiksh-sthapana akalp or the things brought by a disciple chaThA adhyayana : mahAcAra kathA Sixth Chapter : Mahachar Kaha 219 Janwww OuuuuuuN

Page #282
0 OM IO who is not fully conversant with the rules and akalp-sthapana akalp or the things that are genuinely faulty. 48 : piMDaM sijjaM ca vatthaM ca cautthaM pAyameva y| akappiaM na icchijjA paDigAhijja kppiaN|| 49 : je niyAgaM mamAyaMti kiiamuddesiaahddN| vahaM te samaNujANaMti ia uttaM mhesinnaa|| ___ 50 : tamhA asaNa-pANAiM kiiamuddesiyaahddN| vajjayaMti ThiappANo niggaMthA dhmmjiivinno|| AhAra, zayyA, vastra aura pAtra yadi ye cAroM padArtha doSa sahita hoM to akalpya hai, ise saMyamI sAdhu grahaNa na kare aura yadi nirdoSa hoM to grahaNa kara le // 48 // ___maharSi bhagavAna mahAvIra ne batAyA hai ki jo sAdhu nityAgra (AmaMtraNa diyA huA) AhAra, krIta-kRta (kharIdA huA) AhAra, auddezika AhAra tathA AhRta (lAyA huA) AhAra grahaNa karate haiM ve prakaTa rUpa meM SaTjIvanikAya ke vadha kI anumodanA karate haiN||49|| ___ ataH jinakI AtmA saMyama-sAdhanA se sthira hai aura jo dharma maryAdA ke anusAra jIvana vyatIta karane vAle haiM, ve parigraha tyAgI sAdhu niyAga, krIta-kRta, auddezika aura AhRta azana-pAnAdi padArtha kadApi grahaNa nahIM krte||50|| __48, 49, 50. If the four things-food, bed, clothing and utensils--have faults they are prohibited. A disciplined ascetic should not accept these. He should accept only what is without any fault. The great sage Bhagavan Mahavir has stated that the ascetics who accept food that is nityagra (served after invitation), kreet-krit (bought), auddeshik (meant for him), and ahrit (brought) are openly approving of harm to the six classes of living beings. 0 . 220 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra STARA

Page #283
Ayuwww 455500RPREET Therefore, the detached nirgranths who are stable in discipline and lead a life conforming to the codes of conduct never accept the said four types of food. 14. gRhibhAjana-niSedha 51 : kaMsesu kaMsapAesu kuMDamoesu vA punno| bhuMjato asaNapANAiM AyArA pribhssi|| 52 : sIodagasamAraMbhe mttdhoannchddddenne| jAI channaMti bhUyAiM diTTho tattha asNjmo|| 53 : pacchAkammaM purekammaM siyA tattha na kppii| eyamaTuM na bhuMjaMti niggaMthA gihibhaaynne|| jo muni gRhastha kI kAMse kI kaTorI meM, kAMsI kI thAlI meM tathA kAMse kI kUDI meM azana-pAna Adi bhojana karatA hai, vaha apane sAdhu-AcAra maryAdA se bhraSTa ho jAtA hai||51|| __ kevalajJAnI tIrthaMkara devoM ne batAyA hai-gRhastha ke pAtroM meM jo bhojana kiyA jAtA hai usameM jIva virAdhanA rUpa asaMyama spaSTataH dikhAI detA hai| jaise ki eka to dhone Adi ke liye kacce jala kA Arambha hotA hai, dUsare usa jala ko ayatanA se yatra-tatra girAne se jIvoM kA ghAta hotA hai||52|| gRhastha ke bhAjana meM bhojana karane se sAdhu ko pUrva-karma tathA pazcAta-karma kI saMbhAvanA rahatI hai| ataH nirgrantha ke lie kalpya nahIM hai| ataeva muni kisI bhI dazA meM gRhastha ke pAtroM meM bhojana nahIM krte||53|| 14. NEGATION OF EATING WITH A HOUSE HOLDER 51, 52, 53. The ascetic who eats in a plate, a large or a small bowl made of bronze and belonging to a householder falls from the grace of ascetic conduct. The Tirthankars have told that the indiscipline of harm to beings is clearly evident in the food eaten from the utensils of chaThA adhyayana : mahAcAra kathA Sixth Chapter : Mahachar Kaha 221 GO Stunni LALLA Laynition

Page #284
householders. For instance the use of fresh water for washing these utensils disturbs the water-bodied beings and also the careless splashing of this water is also harmful to beings. There are chances of attracting faults like purva-karma and pashchaat-karma by eating from a householder's utensils. Therefore, such eating is prohibited for a shraman. So under no circumstance should ascetics eat from a householder's utensils. 15. paryakaM-varjana 54 : AsaMdI-paliaMkesu maMcamAsAlaesu vaa| aNAyariyamajjANaM Asaittu saittu vaa|| gRhastha ke baiThane ke jo Asana haiM, jaise-AMsadI-bhadrAsana, pala~ga, khATa aura AsAlaka-kursI (jisake pIche Tekane kA sahArA ho) Adi AsanoM para baiThane se tathA sone se Arya (zreSTha AcAra-vicAra vAle) muniyoM ko anAcarita nAmaka doSa lagatA hai / / 54 // 15. NEGATION OF SITTING ON FURNITURE 54. If a disciplined ascetic sits or sleeps on a piece of furniture used by a householder such as a mattress, bed, cot and chair, he is responsible for a fault called anacharit (wrong conduct). apavAda mArga 55 : nAsaMdIpaliaMkesu na nisejjA na piiddhe| __ niggaMthA'paDilehAe buddhvuttmhitttthgaa|| tIrthaMkara devoM kI AjJA kA pUrNarUpa meM pAlana karane vAle muni AsaMdI, Ter paryaMka, gaddI aura pITha Adi para (apavAdasvarUpa yA vizeSa paristhiti meM) binA IA pratilekhana kiye baiThane, uThane aura sone kI kriyAe~ kadApi nahIM karate haiN||55|| 222 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Com/

Page #285
EXCEPTION 55. The shramans who follow the Tirthankar's doctrine, if at all have to use the said furniture under special circumstances, they are still strictly particular never to use it before properly examining the same. vizeSArtha : __ zloka 55. yaha apavAda niyama hai| cUrNikAra jimadAsamahattara tathA TIkAkAra ke anusAra rAjakula Adi viziSTa sthAnoM meM dharma-kathA ke samaya AsaMdI Adi kA pratilekhana kara prayoga karanA AcAra vihita hai| agastyasiMhacUrNi ke anusAra yaha zloka kucha paramparAoM meM nahIM hai| ___ AcAryazrI AtmArAma jI ma. ke kathanAnusAra roga Adi vizeSa paristhiti meM pratilekhanapUrvaka unakA upayoga kiyA jA sakatA hai| (dazavai., pRSTha 388) ELABORATION: (55) This is a rule for exceptional situations. According to the commentators the code of conduct allows for the use of such furniture at the time of discourse at important places like a king's palace. According to Agastya Simha Churni this verse is not accepted in some schools. According to Acharyashri Atmaram ji M. the special circumstances are ailing or emaciated condition of a shraman. (Dashavaikalik Sutra, page 388) KAS 56 : gaMbhIravijayA ee pANA duppddilehgaa| AsaMdI paliaMko ya eamaTuM vivjjiaa|| ye AsaMdI Adi Asana gambhIra chidra vAle yA aprakAzamaya hote haiM, ataH pratilekhana kara pAnA duSkara hai| isaliye sAdhuoM ke vAste ye Asana sabhI prakAra se varjita hai||56|| 56. Such furniture have deep and dark recesses that are difficult to examine. That is the reason that they are strictly prohibited for ascetics. chaThA adhyayana : mahAcAra kathA Sixth Chapter : Mahachar Kaha 223 BAR SSRO FCITITIme S

Page #286
yuwww vl 16. gRhAntara-zayyA-niSedha 57 : goaraggapaviTThassa nisijjA jassa kppii| imerisamaNAyAraM Avajjai abohiaN|| 58 : vivattI baMbhacerassa pANANaM ca vahe vho| vaNImagapaDigghAo paDikoho agaarinnN|| gocarI ke lie gayA huA sAdhu yadi gRhasthoM ke gharoM meM jAkara baiThatA hai to vaha nimnokta (Age batAye gaye) anAcAra evaM abodhirUpa duSphala ko prApta karatA hai||57|| ___gRhasthoM ke gharoM meM baiThane se-(1) brahmacarya kA nAza, (2) prANiyoM kA vadha, (3) saMyama kA ghAta, (4) bhikSAcara logoM ko antarAya, tathA (5) ghara ke logoM ko aprIti-krodha utpanna hotA hai||58|| 16. NEGATION OF RESTING IN A HOUSE 57, 58. If an ascetic out to seek alms goes and sits into the houses of citizens he violates the codes and declines in wisdom as stated below. Sitting in the house of a citizen results in causing(1) damage to celibacy, (2) harm to beings, (3) damage to discipline, (4) interference to other alms-seekers, and (5) displeasure and irritation to members of the household. vizeSArtha : ___ zloka 58. gRhastha ke basate ghara meM baiThane se striyoM ko bAra-bAra dekhane va bAtacIta karane se unake prati anurAga utpanna hone tathA brahmacarya ke naSTa hone kI saMbhAvanA hotI hai| ghara meM baiThane para muni ke lie AhAra-pAnI kI vyavasthA karane kI bhAvanA utpanna hotI hai jisase jIva-hiMsA kI saMbhAvanA rahatI hai| ghara meM sAdhu baiThA ho usa samaya bhikSAcara Ave to gRhasvAmI yA svAminI sAdhu kI avahelanA na ho isalie bhikSAcAra para dhyAna nahIM dete isa prakAra antarAya kI saMbhAvanA hai| gRhasvAminI jaba sAdhu ke rahane para usakA adhika dhyAna rakhatI hai to ghara ke anya sadasyoM ke kruddha hone kI saMbhAvanA banatI hai| zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 224

Page #287
S Amumt.. CITI ITUT AMITION TAURUITMMMM SP ELABORATION: (58) When an ascetic sits in a house he happens to see and talk to the women of the household again and again. This increases his chances of being attracted to them and lose his resolve of celibacy. The members of the household continue to offer food as common courtesy, thereby causing harm to beings. If the ascetic feels like accepting these he damages his discipline. While the ascetic is sitting, the members of the household tend to neglect any other alms-seeker. The lady of the house takes special care of a religious person thereby increasing the chances of other members of the household getting annoyed. 59 : aguttI baMbhacerassa itthIo vAvi sNknnN| kusIlavaDDhaNaM ThANaM dUrao privjje|| __isa kAraNa gRhasthoM ke gharoM meM baiThane se-brahmacarya meM zithilatA Ane kI vidha saMbhAvanA rahatI hai tathA striyoM ke dekhane se (anya logoM ke mana meM) brahmacarya meM zaMkA utpanna hotI hai| ataeva kuzIla ke bar3hAne vAle isa nIca sthAna ko brahmacarya vratadhArI sAdhu dUra se hI tyAga de||59|| 59. As it weakens the resolve of celibacy and provides opportunity to others to doubt the claimed celibacy, an ascetic observing the vow of celibacy should avoid even remote chances of indulging in this activity. 60 : tinhamannayarAgassa nisijjA jassa kppii| jarAe abhibhUyassa vAhiassa tvssinno|| yadi koI vRddha ho, rogI aura tapasvI ho to ina tInoM vyaktiyoM meM se koI vizeSa kAraNa par3ane para gRhastha ke ghara para (kucha samaya ke lie) baiTha sakatA hai| kyoMki inako pUrvokta doSoM ke ho jAne kI saMbhAvanA nahIM hai|60|| 60. If the ascetic is old, disabled, sick and weak due to austerities, he can sit in a house for a limited period in case of chaThA adhyayana : mahAcAra kathA Sixth Chapter:Mahachar Kaha 225 NO Munnao PRITian ACer AUDIO

Page #288
dire need. This is because these conditions offset the chances of the above faults. 17. snAna-niSedha 61 : vAhio vA arogI vA siNANaM jo u ptthe| vukto hoi AyAro jaDho havai sNjmo|| 62 : saMtime suhumA pANA ghasAsu bhilagAsu y| je a bhikkhU siNAyaMto viyddennuppilaave| 63 : tamhA te na siNAyaMti sIeNa usiNeNa vaa| jAvajjIvaM vayaM ghoraM asinnaannmhittgaa| jo koI sAdhu cAhe svastha ho yA asvastha hone para bhI yadi snAna kI icchA karatA hai, vaha apane sAdhu AcAra (kAya-kleza Adi. bAhyatapa) se evaM saMyama (-prANi rakSArUpa) se sarvathA bhraSTa ho jAtA hai||61|| zaSira (polI) tathA rAjiyukta (darAroM vAlI) bhUmi meM aneka prakAra ke sukSma jIva rahate haiM, ataH cAhe koI prAsuka jala se bhI snAna kare, to bhI una jIvA ke utplAvana (DUbane) se virAdhanA avazya hotI hI hai||62|| isa kAraNa sAdhu ThaMDe pAnI se athavA garma pAnI (prAsuka pAnI se) kadApi snAna nahIM krte| ve jIvana paryanta isa "asnAna vrata" nAmaka ghora vrata kA pUrNa rUpa meM pAlana karate haiN||63|| 17. NEGATION OF BATHING 61, 62, 63. An ascetic who desires to take a bath, irrespective of being healthy or ailing, falls from the lofty ideals of his conduct of austerities as well as his discipline of not harming life forms. The porous earth with numerous cracks is infested with a variety of beings. Therefore, even if one uses achit water for 226 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra Ed. S

Page #289
. SEAS his bath, the water floods these holes and crevices killing living organisms therein. This violates the ascetic discipline. That is why shramans never bathe either with fresh or warm water. The disciplined ascetics observe this harsh vow of not bathing strictly throughout their life. 18. vibhUSA-varjana 64 : siNANaM aduvA kakkaM loddhaM paumagANi a| gAyassuvvaTTaNaTThAe nAyaraMti kayA ivi|| zuddha saMyama-pAlana ke icchuka sAdhu ko snAna ke samAna hI apane zarIra para candana, lodhra, kuMkuma, kesara Adi sugandhita dravyoM kA ubaTana kadApi nahIM karanA caahie||64|| 18. NEGATION OF BEAUTIFYING THE BODY 64. Like bathing, an ascetic observing strict discipline should never use cleansing pastes made of fragrant things like Sandal-wood, lodhra and saffron to beautify the body. vizeSArtha : zloka 64. siNANaM-snAna-yahA~ snAna kA artha gandha cUrNa hai, aMga prakSAlana nhiiN| AcArya umAsvAti ne ise ghrANendriya kA viSaya batalAyA hai (pra. pra. 43) / kakkaM-kalkaM-snAna dravya; vilepana dravya; gandhATTaka; sugandhita ubaTana; yA gandha dravya kA aattaa| prAcIna kAla meM snAna hetu sugandhita dravyoM kA upayoga kiyA jAtA thaa| snAna se pahale tela mAliza aura phira cikanAI haTAne ke lie pisI huI dAla yA A~vale kA ubaTana lagAyA jAtA thaa| ise cUrNakaSAya bhI kahA jAtA hai (dazavaikAlika, A. mahAprajJa, pR. 329) loddha-lodhra-sugandhita vanaspati vishess| yaha baMgAla, AsAma aura himAlaya kI pahAr3iyoM meM pAyA jAtA hai| E ELABORATION: (64) Sinanam-to bathe; this also means use of liquid or powdered perfumes. According to Acharya Umaswati this is a subject of the sense of smell. (Prashamrati Prakaran 43) SSITEST chaThA adhyayana : mahAcAra kathA Sixth Chapter:Mahachar Kaha 227

Page #290
Kakkam-liquids, powders and pastes used as cleansing agents and perfumes. During the ancient times numerous preparations of fragrant things were used at the time of bathing. The traditional procedure was a massage of herbal or ordinary oil followed by rubbing the body with a de-greasing paste made of pulses, citrus fruits like amala and aromatic things like sandal-wood and finally washing with perfumed water. This is also called churn-kashaya (Dashavaikalik by Acharya Mahaprajna, page 329) Loddham-an aromatic herb generally found in the hilly terrain of Bengal, Assam and the Himalayas. FEELIN jo sAdhu, malina evaM alpavastradhArI hone se nagna haiM, dravya aura bhAva se (- kezaluMcana karane tathA kaSAyamukta) muNDita haiM, lambe roma aura nakhoM vAlA hai, maithunabhAva ke vikAra se sarvathA zAnta hai, usako vibhUSA ( zobhA - zRMgAra ) se kyA prayojana hai ? // 65 // 65 : nagiNassa vAvi muMDassa dIharomanahaMsiNo / mehuNA uvasaMtassa kiM vibhUsAe kAriaM // 65. An ascetic is nude or scantily dressed, bald physically (without hair on the head) and mentally (without passions in the mind), hairy on the body, with long nails and without the vice of lust. What for does he need beautifying his body? vizeSArtha : , zloka 65. nagiNassa - nagnasya - cUrNi meM isakA artha nagna hI kiyA hai / TIkA meM isake do prakAra batAe haiN| aupacArika nagna - sthavirakalpI ko kahA hai jo vastra pahanate haiM kintu ati sAmAnya tathA alpa hone se ve malina vastradhArI yA aupacArika nagna kahe gae haiN| nirupacarita nagna janakalpI ko kahA hai jo vastra pahanate hI nahIM / 228 AcAryazrI AtmArAma jI ma. ke kathanAnusAra purAne maile vastra rakhanA bhI acelakatva meM mAnA jAtA hai| dIrgha roma nakhoM vAlA vizeSaNa kevala jinakalpI muniyoM ke lie hai / (daza .. A. AtmA., pRSTha 378) EIRO Zhu zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra For Private Personal Use Only at bda

Page #291
GetAR Ayuowww ELABORATION: (65) Naginassa-nude; in one commentary (churni) the meaning of this word is given as nude. Another commentary (teeka) elaborates it into two classes. One without even a semblance of any cover is called a perfect nude. One who is scantily clad in very ordinary clothes is called a formal nude. According to Acharyashri Atmaram ji M. the use of old and unwashed clothes is also accepted as a type of nudity. The terms hairy and having long nails is meant for jin-kalpi ascetics who are perfect nudes. (Dashavaikalik Sutra, page 378) 66 : vibhUsAvattiyaM bhikkhU kammaM baMdhai cikknnN| saMsArasAyare ghore jeNa paDai duruttre|| 67 : vibhUsAvattiyaM ceyaM buddhA mannaMti taarisN| sAvajjabahulaM ceyaM neyaM tAIhiM seviyN|| 68 : khavaMti appANamamohadaMsiNo tave rayA saMjama ajjave gunne| dhuNaMti pAvAiM purekaDAiM navAI pAvAiM na te kreNti|| 69 : saovasaMtA amamA akiMcaNA savijjavijjANugayA jsNsinno| uuppasanne vimale va caMdimA siddhi vimANAI uveMti taainno|| tti bemi| jo muni zarIra sundaratA kI cintA meM lagA rahatA hai, vaha aise cikane (cIDhe) karma bA~dha letA hai, jinake prabhAva se vaha dustara evaM ghora saMsAra-sAgara meM jA giratA hai||66|| tIrthaMkara bhagavAna ne vibhUSA meM Asakta citta ko karmabaMdhana kA kAraNa batAyA hai| ataH vibhUSA sAvadya bahula (pApamaya) hone se SaTkAya ke rakSaka sAdhuoM dvArA sevanIya nahIM hai||67|| chaThA adhyayana : mahAcAra kathA Sixth Chapter : Mahachar Kaha 229

Page #292
___ jo muni moha se rahita samyak-tattva ke jAnane vAle haiM, vizuddha tapa meM rata rahane vAle haiM, saMyama aura Arjava guNoM se yukta haiM ve pUrvakRta karmoM ko kSaya karate haiM aura navIna karmoM ko nahIM baaNdhte||68|| Koi jo muni sadA upazAMta, mamatArahita hai, parigraha se mukta hai aura Atma-vidyA se 6 yukta haiM tathA zaradakAlIna candramA ke samAna vimala (svaccha) haiM, ve samasta jIvoM ke rakSaka saMyamI mokSa meM jAte haiM, anyathA vaimAnika devoM meM to avazya hI utpanna hote haiN|69|| aisA maiM kahatA huuN| 66, 67, 68, 69. A shraman who is involved in beautifying his body is drawn into the bondage of such tough and slippery karmas that drown him deeper into the endless expanse of the deep ocean that is mundane existence. The Tirthankars have said that the infatuation with beautification is the cause of bondage of karmas. As it is extremely sinful it is prohibited for an ascetic who is the protector of the six classes of living beings. The detached ascetic who know the fundamentals, indulge in strict austerities, are disciplined and guileless, endeavor to shed the karmas already acquired and stop the inflow of fresh karmas. . . . . . So I say. // chaThA adhyayana samApta // END OF SIXTH CHAPTER SATAN GOS 5000 HALAW Pakist 355 230 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra (GAMMADh ES - 15, 1 Sawal

Page #293
3000 / sAtavA~ adhyayana : suvAkya zuddhi ] prAthamika chaThe mahAcAra kathA adhyayana meM AcAra kA varNana hai| AcAra kA prarUpaNa karane ke lie vANI kI AvazyakatA hotI hai| vANI kA prayoga bhASAsamiti hai| bhASAsamiti kA artha haivivekapUrvaka bolnaa| niyuktikAra AcArya ne kahA hai-jise sAvadha aura anavadya bhASA kA viveka nahIM hai, use bolanA bhI ucita nahIM hai| upadeza dene kI bAta to bahuta dUra hai| bhASA yA vAkya zuddhi se bhAva zuddhi hotI hai| ahiMsA kI sAdhanA meM bolane se pUrva tathA bolate samaya bahuta hI sUkSma buddhi se vicAra kiyA jAtA hai| prastuta vAkya zuddhi adhyayana meM ahiMsA dRSTi ko kendra mAnakara vANI viveka para bahuta hI sUkSmatA ke sAtha varNana kiyA gayA hai| bhASA ke cAra prakAra-(1) satya bhASA, (2) asatya bhASA, (3) mizra (satyAsatya) bhASA, tathA (4) asatyA'mRSA (vyavahAra) bhASA, batAkara do ko (2-3) to sarvathA tyAjya aura do meM (1-4) vivekapUrvaka vacana prayoga karane kA nirdeza prastuta adhyayana kA viSaya hai| isalie dazavaikAlika kI niyukti meM eka mahattvapUrNa nirdeza diyA gayA hai puvviM buddhIe pehittA, pacchA vkkmudaahre| acakkhuo va netAraM buddhimanneu te giraa|| -dazavai. ni. 292 pahale buddhi se vicAra karo, phira vacana bolo| jaise aMdhA apane netA (le jAne vAle) kA anugamana karatA hai vaise hI vANI buddhi kA anugamana kre| prastuta adhyayana satya pravAda nAmaka chaThe pUrva se uddhRta mAnA jAtA hai| sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi 231 7 SHO Citin

Page #294
SEVENTH CHAPTER : PURITY OF SPEECH INTRODUCTION The sixth chapter discusses conduct. Speaking is instrumental in formulation of conduct, and proper speaking is known as regulation of speech, which means disciplined speaking. The commentator acharya (of Niryukti) states-What to say of preaching, it is not even proper for him to speak, who cannot differentiate between correct and incorrect language. With purity of speech comes purity of mind. While practicing ahimsa it is necessary to think analytically before and during speaking. In this chapter detailed analysis has been presented on the discipline of speech from the standpoint of ahimsa. Speech has been divided into four categories--(1) truth, (2) a lie, (3) mixed, and (4) neither truth nor a lie. Two of these are prohibited and the other two are to be used with discipline. This is the theme of this chapter. The commentator has summed up the process in one sentence-First think and then speak; the speech should lean on wisdom as a blind leans on his guide. (Dashavaikalik Niryukti 292) This chapter is believed to have been excerpted from Satya Pravad, the sixth Purva. 232 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #295
Acaum sattamaM ajjhayaNaM : suvakkasuddhIma sAtavA~ adhyayana : suvAkya zuddhi SEVENTH CHAPTER: SUVAKKASUDDHI PURITY OF SPEECH cAra prakAra kI bhASAeM 1 : cauNhaM khalu bhAsANaM parisaMkhAya pnnvN| duNhaM tu viNayaM sikkhe do na bhAsijja svvso|| prajJAvAn sAdhu bhASA ke catuSprakArI svarUpa ko bhalI prakAra jAnakara zuddha vacana prayoga karane ke liye do (bhASA) ko vinayapUrvaka sIkhe aura do (azuddha bhASAoM) ko bilkula hI chor3a deve||1|| FOUR CATEGORIES OF SPEECH 1. An intelligent ascetic understands well the four categories of speech, learns two of these correctly for proper use and completely avoids the other two. vizeSArtha : zloka 1. cauNhaM khalu bhAsANaM-cAra prakAra kI bhaassaaeN| yaha bhASA ke guNAtmaka bheda haiM(1) satya bhASA vaha hai jo vastusthiti kA yathArtha bodha ho jAne para vicArapUrvaka bolI jAtI hai| (2) asatya bhASA vaha hai, jo vastusthiti ke pUrNa jJAna ke binA ayathArtha evaM krodha, mAna, mAyA, lobha Adi anya bhAvanAoM se prerita hokara bolI jAtI hai| (3) mizra bhASA vaha hai, jisameM satya evaM asatya donoM bhASAoM kA saMmizraNa ho| (4) vyavahAra bhASA vaha hai, jo icchita artha ko spaSTa karatI hai aura sAmAnya jana ko grAhya hotI hai| yaha satya kI sahacarI ke rUpa meM prayukta hotI hai aura hAnikAraka nahIM hotii| inameM prathama aura caturtha bhASA zuddha mAnI jAtI hai tathA dUsarI aura tIsarI ashuddh| sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi 233 60 NC tamom ( DJ

Page #296
PATEL Atum viNayaM-jinadAsacUrNi (pR. 244) ke anusAra bhASA kA vaha prayoga jisameM dharma kA TAN atikramaNa na ho, vinaya kahalAtA hai| TIkAkAra ne bhASA ke zuddha prayoga ko vinaya kahA hai (hAribhadrIya TI., pR. 213) / ELABORATION : (1) Chaunham khalu bhasanam-This is the qualitative classification of language-(1) Truth is that which is spoken thoughtfully after the true understanding of the reality. (2) A lie is that which is spoken without the true understanding of the reality and under the influence of passions like anger, conceit, duplicity and greed. (3) Mixed speech is that which is a mixture of these two. (4) Common man's language (it is neither true nor false intentionally) is that which conveys the desired message and is understood by the common man. This generally follows truth and is benign. Of these the first and the fourth are considered to be correct and proper and the second and the third wrong and improper. Vinayam--the use of language that does not violate dharma is called vinaya (Jinadas Churni, page 244); the correct use of language is vinaya (commentary by Acharya Haribhadra Suri, page 213). 2 : jA ya saccA avattavvA saccAmosA a jA musaa| jA ya buddhehiM'NAinnA na taM bhAsejja pnnvN|| jo satya bhASA (sAvadha hone se) avaktavya hai tathA jo satyAmRSA (mizra) bhASA hai tathA jo kevala mRSA bhASA hai athavA jo vyavahAra bhASA bhI jJAniyoM ke dvArA anAcIrNa ho, abhiprAya yaha hai ki jina-jina bhASAoM kA tIrthaMkara devoM ne AcaraNa KA nahIM kiyA hai, prajJAvAn sAdhu una sabhI bhASAoM kA kadApi prayoga na kre||2|| 2. The truth that should not be expressed (as it causes harm), the mixed language, the false language and the usage of the common language that the wise have refrained from should never be used by the intelligent shraman. In other ISS 234 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra rwa FROY Guuuuuul

Page #297
words the types of language that have not been used by Tirthankars should never be used by the intelligent ascetic. 3 : asaccamosaM saccaM ca annvjjmkkksN| samuppehamasaMdiddhaM giraM bhAsijja pnnvN|| 4: eaM ca aTThamannaM vA jaMtu nAmei saasyN| sa bhAsaM saccamosaM pi taM pi dhIro vivjje|| SS buddhimAna muni, vyavahAra bhASA aura satya bhASA bhI vahI bole jo anavadya arthAt pApa se dUSita na ho, jo madhura tathA sandeharahita ho tathA vaha bhI hAni-lAbha kA pUrNa vicAra karake bole||3|| ___ vaha vicAravAn sAdhu aisI satya evaM vyavahAra bhASA bhI na bole jisakA | Azaya spaSTa na ho, athavA jo artha va paramArtha ke prati saMdeha utpanna karatI ho, | jo mokSa ke pratikUla jAtI ho||4|| 3, 4. A wise ascetic should utter only that common language or truth which is not sinful or doubtful and is sweet. That too should be uttered only after weighing the consequent loss and gain. He should also not utter such truth as well as common language which is not clear in its meaning, which creates doubt about the ultimate goal and which contradicts liberation. 5 : vitahaM pi tahAmuttiM jaM giraM bhAsae nro| tamhA so puTTho pAveNaM kiM puNa jo musaM ve|| jo puruSa satya padArtha kI AkRti ke samAna dIkhane vAlI asatya padArtha kI AkRti ko bhramavaza satya padArtha kahatA hai, to vaha bhI bhArI pApakarma kA baMdha karatA hai, taba phira jo kevala asatya hI bolatA hai, usake viSaya meM kahanA hI kyA hai||5|| 5. One who calls the illusion of a thing as that thing also attracts great karmic bondage, what to say of the one who utters white lies only. sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi 235 (Gunawal S

Page #298
zaMkita bhASA-niSedha 6: tamhA gacchAmo vakkhAmo amagaM vA Ne bhvissdd| ahaM vA NaM karissAmi eso vA NaM krissi|| 7 : evamAiu jA bhAsA esakAlammi sNkiyaa| saMpayAiyamaDhe vA taM pi dhIro vivjje|| pApabaMdha ke kAraNoM se bacate hue buddhimAn sAdhu, "kala hama avazya jAyeMge yA vyAkhyAna deMge yA hamArA amuka kArya hogA yA maiM amuka kArya karU~gA athavA yaha IN sAdhu amuka kArya karegA" ityAdi bhASA jo bhaviSya saMbaMdhI hone se phala kI dRSTi se zaMkAyukta ho athavA jinake vartamAna kAla evaM atIta kAla sambandhI artha ke viSaya meM zaMkA ho, aisI bhASA kadApi na bole // 6-7 // NEGATION OF AMBIGUOUS SPEECH 6, 7. To avoid the causes of karmic bondage a wise shraman does not give statements like "Tomorrow I will certainly go or will give discourse or this work will be done or I will do this work or that ascetic will do this work." In other words he should not say anything of uncertain future consequences or where there is any doubt about the message conveyed about the present or the past. vizeSArtha : ___ zloka 6-7. yahA~ zaMkita bhASA bolane kA niSedha hai| kAla kI dRSTi se zaMkita bhASA ke tIna prakAra hote haiM-prathama bhaviSyakAlIna bhASA kA sarvathA niSedha hai kyoMki vaha anizcita hone ke kAraNa sadaiva zaMkita hai| dUsarA vartamAnakAlIna tathA tIsarA bhUtakAlIna ina donoM ke viSaya meM bhASaNa ke pUrva pUrNa nizcaya kiyA jAnA cAhie aura taba usake anurUpa bhASaNa kiyA jAnA caahie| TIkAkAra ke anusAra jaise-jo strI hai yA puruSa hai aisA nizcaya na hone taka kisI ko strI athavA puruSa kahanA vartamAna zaMkita bhASA hai| jo dekhA thA vaha gAya thI yA baila yAda na hone para bhI yaha kahanA ki gAya dekhI thI atItakAlIna bhASA kA udAharaNa hai| ELABORATION: (6, 7) This is a negation of giving uncertain statements. With reference to time there are three types of uncertain language--The 236 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra FD LEANINO Muru lee -CITITrips (Ayuuuuny

Page #299
cam Guruww Artiwww first is related to the future. Any statement about the future is completely prohibited because the future is always uncertain. The second and third are the present and the past. Any statement about these should be made only after being certain of the facts. The commentators explain-To call someone you see as man or woman without making sure of the sex is a doubtful statement about the present. To say that it was a cow you saw when you do not remember if it was a cow or a bull is a doubtful statement ___about the past. | 8 : aiammi ya kAlammi pccuppnnmnnaage| jamaTuM tu na jANijjA evameaM ti no ve|| 9 : aiammi ya kAlammi pccuppnnmnnaage| jattha saMkA bhave taM tu evameyaM ti no ve|| 10 : aiammi ya kAlammi pccuppnnmnnaage| nissaMkiaM bhave jaM tu evameyaM ti niddise // atIta, vartamAna tathA anAgata (bhaviSya) kAla sambandhI jisa artha ke svarUpa ko bhalI prakAra nahIM jAnatA ho usake viSaya meM 'yaha aisA hI hai'-isa prakAra kathana nahIM karanA caahie||8|| bhUta, vartamAna aura bhaviSyakAla meM jisa tathya-kathya ke viSaya ke yadi koI zaMkA ho to, usake viSaya meM bhI 'yaha isI prakAra hai' aisA nizcayAtmaka vacana na SSA bole||9|| atItakAla, vartamAnakAla tathA AgAmIkAla sambandhI arthajJAna yadi niHzaMkita ho (saMdeharahita ho) to sAdhu usake viSaya ko 'yaha aisA hI hai' isa prakAra nizcayAtmaka kaha sakatA hai|||10|| 8, 9, 10. When one does not fully know any facts about the past, the present and the future he should not give a conclusive statement like-It certainly is like this. sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi 237

Page #300
Wan Can When one is doubtful about any facts about the past, the present and the future he should not give a conclusive statement like-It certainly is like this. Only when there is no doubt about any facts about the past, the present and the future he should give a conclusive statement like-- It certainly is like this. vizeSArtha : bhASaNa ke saMbaMdha meM AcAryazrI AtmAgama jI ma. kahate haiM- "sAdhu ko sarvadA bolate samaya pratyakSa, anumAna, upamAna aura Agama pramANa kA avazya dhyAna rakhanA caahie| kyoMki jisa pramANa ke Azrita hokara jo kahA jAtA hai vaha usI pramANa ke viSaya meM nizcayAtmaka hai | sAdhu ko sadA hitakArI aura parimita vacana hI bolanA caahie| mukha meM AyA huA aprAsaMgika vacana nahIM kahanA cAhie, isase sAtha kI garimA naSTa hotI hai| ELABORATION: About speech Acharyashri Atmaram ji M. says-"A shraman should know about the reality, surmise, simile and canonical evidence while speaking. This is because all authentication is with reference to the context. He should always be brief and benevolent in his speech. He should avoid making any irrelevant statement. He looses his respect if he does not do that. hiMsA evaM pradveSakArI bhASA na bole gurubhUovaghAiNI / saccA visA na vattavvA jao pAvassa Agamo // isI prakAra jo bhASA rUkhI (niSThura ) ho, bahuta prANiyoM kA ghAta karane vAlI ho, yadi vaha satya bhI ho, to bhI nahIM bolanI caahie| kyoMki yaha bhASA bolane se pApakarma kA baMdha hotA hai // 11 // 238 11 : taheva pharusA bhAsA AVOID VIOLENT AND PROVOCATIVE LANGUAGE 11. In the same way he should avoid harsh language and also a provocative statement that may cause harm to beings irrespective zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra ATALA Wan Tu ezin For Private. Personal Use Only

Page #301
Auntouwil of its being true. This is because such utterance or language is the cause of karmic bondage. vizeSArtha : zloka 11. gurubhU-ovaghAiNI-guru bhUtopaghAtinI-agastyasiMha cUrNi meM isake tIna artha kie gae haiM-(1) vRddha Adi gurujana athavA saba jIvoM ko saMtApa pahu~cAne vAlI, (2) guru arthAt bar3e vyaktiyoM kA upaghAta karane vAlI, tathA (3) guru arthAt vizAla yA vyApaka rUpa 55 meM bhUtopaghAta karane vAlI, jaise koI aisI bAta kahanA jisase hiMsA bhar3ake aura aneka jIvoM kA ghAta yA saMhAra ho jaae| aisA satya bhI varjanIya hai| ELABORATION: (11) Gurubhoo-ovaghaini--Agastya Simha Churni gives three meanings of this term-(1) That which hurts elders and gurus, (2) That which hurts people of high status, and (3) That which causes harm to a large number of beings; just like a statement that provokes war. 12 : taheva kANaM kANe tti paMDagaM paMDage ti vaa| vAhiyaM vA vi rogi tti teNaM core tti no ve| 13 : eeNanneNa adveNa paro jennuvhmmii| AyArabhAvadosannU na taM bhAsijja pnvN|| isI prakAra sabakA hita evaM priya cAhane vAle sAdhu, kANe ko kANA, napuMsaka || ko napuMsaka, rogI ko rogI evaM cora ko cora bhI na kahe // 12 // AcAra (-vacana sambandhI) tathA bhAva (-citta ke dveSa yA pramAda) ke doSoM ko jAnane vAlA prajJAvAn puruSa pUrvokta koTi kI athavA anya koTi kI vaisI bhASA na bole jisase kisI anya prANI ko duHkha pahu~catA ho||13|| (dekheM citra) ___12, 13. An ascetic who wishes well for all should note address someone as one-eyed, impotent, sick and thief, even if KI he is truly so. Ko sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi 239 SRO Pelamma Surwa wiuwww

Page #302
The wise man who is aware of the faults of conduct and thought should never use the above detailed prohibited styles of language or any other style that hurts any being. 14 : taheva hole gole ti sANe vA vasule ti / damae duhae vAvi nevaM bhAsijja pnnvN|| 15 : ajjie pajjie vAvi ammo mAussia tti y| piussie bhAiNijja tti dhUe nattuNie tti y|| 16 : hale hali tti ani tti bhaTTe sAmiNi gominni| ____ hole gole vasuli tti itthiaM nevmaalve|| isI prakAra prajJAzIla muni are hola ! are golA ! are kukkara (kutte) ! are vasula (nIca) ! are dramuka (daridra) ! are durbhaga (bhAgyahIna) ! ityAdi kaThora vAkya kabhI bhI na bole||14|| (dekheM citra 13) striyoM ke sAtha bAtacIta karate samaya bhI he Aryika (dAdI athavA nAnI) ! he prAryike (paradAdI) ! he amba (mA~) ! he mausI ! he buA ! he bhANajI ! he putrI ! he pautrI ! he hale ! he anne ! he bhaTTe ! he svAmini ! he gomini ! he hole ! he gole ! he vasule ! ityAdi snehasikta athavA cATukArIpUrNa tathA nindita-garhita zabdoM kA prayoga na kre||15-16|| 14, 15, 16. In the same way a wise shraman should never utter such offending words of address as-O fool! O slave! O dog! O rascal! O beggar! or Oill fated! (illustration 13) While talking to women an ascetic should avoid pleasing, flattering or offending terms of address such as-O grand mother! O great grand mother! O mother! O aunt! O niece! O daughter! O grand daughter! O friend! O Hali (a Brahmin woman)! O Anni (a term of address for sister-in-law. At some places it is used for aunt also)! O Bhatte! O Swamini! zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra A 240

Page #303
22 Te ve OKVIR

Page #304
Syntiiwal Gunuwa citra paricaya:14 Illustration No. 14 apriya kaThora bhASA na boleM AVOID USING HARSH AND UNPLEASANT LANGUAGE atta taheva kANaM kANetti-sAdhu asatya aura kaThora bhASA to kadApi na bole, kintu aisA apriya satya bhI na bole, jise sunane vAle kA hRdaya duHkhI, apamAnita va hIna-bhAvanA se pIr3ita ho| (citra meM batAye anusAra) satya kA ArAdhaka isa prakAra kI bhASA para pratibandha rkhe| kAne ko kAnA, napuMsaka ko napuMsaka, rogI ko rogI, cora ko cora, aMdhe ko aMdhA, daridra ko daridra, kisI ko kuttA, gadhA, baila jaise hIna apamAnajanaka sambodhana bhI na kreN| apriya kaThora bhASA na bole| (adhyayana 7, zloka 12-16) An ascetic should never tell a lie or utter harsh words. He should also not say things that, though true. are unpleasant, insulting. or humiliating to others. (As shown in the illustrations) One who observes the vow of truth should refrain from using such language. Do not address someone as one-eyed, impotent, sick, a thief, blind, or destitute, even if he is truly so; or also as a dog, donkey, ox; or by using other derogatory terms. Do not use harsh words or unpleasant language. (Chapter 7, verses 12-16) Auwainmen PRILums 7 .14

Page #305
ECTITITLUS: EN O Gomini! (these three are respectful terms of address for women; the like of your lady ship! Her Highness! Lady! Her real excellency! etc.) O slave! O witch! O bitch! etc... 17 : nAmadhijjeNa NaM bUA itthIgutteNa vA punno| jahArihamabhigijjha Alavijja lavijja vaa|| ___ yadi kisI kAraNa vaza sAdhu ko, striyoM se bolanA par3e to usake guNa-doSa kA vicAra kara usake prasiddha nAma se, usake prasiddha gotra se yA yathAyogya anya kisI upayukta zabda se eka bAra athavA kaI bAra AmaMtrita kre||17|| __17. If at all an ascetic has to address women he should observe her attributes and should call her by her popular name or clan name or any other suitable term of address once or more. vizeSArtha : zloka 17. nAmadhijjeNagotteNa-nAma... prAcIna kAla meM vyakti ke do nAma hote the-vyaktigata nAma tathA gotrnaam| donoM kA akele athavA saMyukta rUpa se sambodhana meM prayoga kiyA jAtA thaa| jaise-bhagavAna mahAvIra ke lie jJAtaputra varddhamAna zabda jJAtaputra unake gotranAma tathA vardhamAna vyaktigata nAma kA sUcana karatA hai| pANinI ke anusAra gotra kA artha pautra Adi apatya hai| ataH yazasvI aura prasiddha puruSa ke paraMpara-vaMzaja gotra kahalAte the| sthAnAMga meM kAzyapa, gautama, vatsa, kutsa, kauzika, maNDana tathA vAziSTa-ye sAta gotra batalAye haiN| vaidika sAhitya meM gotra zabda vyakti-vizeSa yA rakta-sambandha se sambaddha jana-samUha ke artha meM prayukta huA hai| ina zlokoM kA Azaya yaha hai ki kisI kA nAma yAda ho to nAma se, gotra yAda ho to gotra se yA avasthA, pada Adi dRSTi se jo ucita va guNavAcaka priya zabda ho, usakA AmaMtraNa kre| jaise-devAnupriya, dharmapriya, dharmAtmA aadi| ELABORATION: (17) Namdhijjen-In the past a person had two namespersonal and clan name. Both were used singly or jointly as terms of address. As the name of Bhagavan Mahavir - Jnataputra Vardhaman contains the personal name Vardhaman and the clan sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi 241

Page #306
name Jnataputra. According to Panini, the grammarian, gotra means progeny and therefore the descendents of a famous or illustrious man use his name as gotra or clan name. In the Sthanang Sutra there is a mention of seven gotras-Kashyap, Gautam, Vatsa, Kutsa, Kaushik, Mandan and Vashisht. In the Vedic literature gotra is defined as a group of people having blood relations with each other and some particular person. If one remembers the name or the clan name of a person he should use that as the term of address. If not he should use some term representing the person's virtues or attributes that is proper and not offending. For example--Beloved of gods! Revered one! etc. 18 : ajjae pajjae vA vi bappo cullapiu tti y| mAulo bhAiNijja ti putte nattuNia tti y|| 19 : he ho hale ti anne tti bhaTTe sAmiya gomie| hola gola vasuli ti purisaM nevmaalve|| saMsAra meM loka vyavahAra ko jAnane vAle vicAravAna muni, puruSa ke sAtha bhI, he Aryaka (dAdA), prAryaka (paradAdA) pitA, cAcA, mAmA, bhAnajA, putra, pautra, hala, anna, bhaTTa, svAmin, gomin, hola, gola, vasula ityAdi rAgavarddhaka aura dveSavarddhaka ayogya sambodhanoM se vArtAlApa nahIM kreN||18-19|| ___ 18, 19. Those intelligent monks who know the ways of the world do not use derogatory or flattering terms as mentioned above (verse 16) even when they talk to men. upayukta sambodhana kareM 20 : nAmadhijjeNa NaM bUyA purisagutteNa vA punno| jahArihamabhigijjha Alavijja lavijja vaa|| yadi Avazyaka hone para kabhI kisI puruSa se bolanA ho to usake prasiddha - nAma se yA usake prasiddha gotra se yA kisI upayukta sambodhana se, guNa-doSoM kA vicArakara, eka bAra athavA bAraMvAra bolA jA sakatA hai||20|| - 242 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra EUTER silILIER Lawunil R

Page #307
Zhu USE PROPER TERM OF ADDRESS 20. If at all an ascetic has to address men he should observe his attributes and should call him by his popular name or clan name or any other suitable term of address once or more keeping in mind its merits and demerits. Da 21 : paMciMdiyANa pANANaM esa itthI ayaM pumaM / jAva NaM na vijANijjA tAva jAi tti Alave // paMcendriya prANiyoM ke viSaya meM, java taka yaha strI hai athavA yaha puruSa hai isa prakAra nizcaya na ho jAya, taba taka bhASA - vivekI sAdhu ko kevala jAti kA AdhAra lekara hI volanA cAhie, yathA - gAya kI jAti, kutte kI jAti Adi // 21 // 21. About a five sensed being, as long as the ascetic, who follows the code of language, is not certain about its sex he should call it by the name of its species. For example-a bovine animal instead of cow and a canine instead of dog. 22 : taheva mANusaM pasuM, pakkhiM vAvi sarIsivaM / thUle meile vajhe pAyamitti ya no vae // 23 : parivuDDhe ttiNaM bUyA bUyA uvacia ttiya / saMjAe pINie vA vi mahAkAya ti Alave // isI prakAra manuSya, pazu, pakSI evaM sarpa Adi ko dekhakara, aisA kabhI na kahe ki yaha moTA hai, yaha peTU hai, yaha vadha karane yogya hai athavA yaha pakAne yogya hai||22|| usake viSaya meM AvazyakatAvaza bolanA hI par3e to " yaha saba prakAra se pUrNa hai, yaha paripuSTa hai, yaha saMjAta (yuvA) hai, yaha prINita (tRpta) hai, yaha mahAkAya hai" isa prakAra vicArakara nirdoSa va zAlIna bhASA kA prayoga karanA cAhie // 23 // 22, 23. In the same way looking at a human being, an animal, a bird and a reptile he should never utter that it is sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi Wan Tu For Private Personal Use Only 243 BEEGLO01006LE COLI Tr

Page #308
Auntiwwwal a / plump or it is voracious or it is fit to be killed or it is fit to be cooked. If at all a shraman has to comment he should use faultless and sober language such as it is complete in all respects or it is healthy or it is youthful or it is satiated or it is huge. jIvoM kI upaghAtakArI bhASA na boleM 24 : taheva gAo dujjhAo dammA gorahagatti y| vAhimA rahajogi tti nevaM bhAsijja pnnvN|| 25 : juvaM gavi ti NaM bUyA dheNuM rasadayatti y| rahasse mahallae vA vi vae saMvahaNe tti y|| pUrvokta viveka ke anusAra hI buddhimAn sAdhu aisA na bole-ye gAyeM dohane yogya haiM tathA ye bachar3e damana (badhiyA) karane yogya haiM, bhAra vahana karane yogya haiM, aura ratha meM jotane yogya haiM kyoMki ye para-pIr3AkArI vacana haiN||24|| ___ yadi kabhI Avazyaka hone para bolanA ho to dohya gAya ko dugdhadA, damana karane yogya vRSabha ko yuvA, choTe vRSabha ke lie laghu, vRddha vRSabha ke lie vRddha evaM ratha yogya vRSabha ke lie saMvahana-(dhurA kA vahana karane vAlA) Adi zabda kahA jA sakatA hai||25|| REFRAIN USING LANGUAGE HARMFUL TO BEINGS 24, 25. Following the same rule a wise shraman should avoid such statements--these cows are ready to be milked or this calf is ready to be castrated or to become load bearer or to be yoked to a cart-because they are fore-bearers of pain to ___ other beings. If at all a shraman has to comment he should use faultless and sober language such as--these cows are heavy with milk, this calf is mature (for the one to be castrated) or small or old or agile and strong (for the one to be yoked to a cart). 244 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra M Autum

Page #309
SATELARAK AAMRITED 26 : taheva gaMtumujjANaM pavvayANi vaNANi y| . rukkhA mahalla pehAe nevaM bhAsijja pnnvN|| 27 : alaM pAsAyakhaMbhANaM toraNANi gihANi a| phalihaggalanAvANaM alaM udgdonninnN|| prajJAvAn sAdhu udyAnoM, pahAr3oM evaM vanoM meM jAkara, vahA~ vizAlakAya vRkSoM ko dekhakara ye vRkSa prAsAda, stambha, toraNa (nagara-dvAra), gRha, parigha, argalA, naukA evaM pAnI kI kuNDI-DoMgI banAne ke yogya haiN| aisI sAvadha hiMsAkArI bhASA na bole / / 26-27 // 26, 27. When he is in a jungle and sees giant trees, a wise ascetic should avoid the use of faulty and offensive language such as--these trees are suitable for making mansions, pillars, arches or gates, houses, door-bars, boat and water-tub. 28 : pIDhae caMgabere ya naMgale maiaM siaa| jaMtalaTThI va nAbhI vA gaMDiyA va alaM siyaa|| 29 : AsaNaM sayaNaM jANaM hujjA vA kiNcvsse| bhUovaghAiNiM bhAsaM nevaM bhAsijja pnvN|| __aisA bhI na bole-ye vRkSa caukI ke lie, caMgerI (kASTha-pAtra) ke lie, hala ke lie, mayika (kRSi upakaraNa) ke lie, kolhU ke lie, pahiye kI nAbhi ke lie, sunAra Adi kI airaNa rakhane kI gaNDikA ke lie kAma ke haiN||28|| ___ tathA "yaha vRkSa acchA hai, isakI Asana, zayana, yAna athavA upAzraya yogya anya koI dvAra Adi vastu bahuta sundara bana sakatI hai'' vivekavAn sAdhu isa prakAra kI jIvoM kA ghAta karane vAlI hiMsaka bhASA kA prayoga na kre||29|| 28, 29. He should also not say--these trees are suitable for making stools, vessels, ploughs and their accessories, oil crusher, wheel-hubs, tool-stands for gold smiths, etc. Also a disciplined shraman should not utter offending words that cause harm to beings such as--this tree is good sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi 245 Patram UpluWD

Page #310
MURTIME and could be used to make a beautiful stool, bench and KA palanquin or things like gates for use in the abode of ascetics. 30 : taheva gaMtumujjANaM pavvayANi vaNANi a| rukkhA mahalla pehAe evaM bhAsijja pnnvN|| 31 : jAimaMtA ime rukkhA dIhavaTTA mhaalyaa| payAyasAlA viDimA vae darisaNi tti y|| isI prakAra udyAnoM, parvatoM tathA vanoM meM gayA huA sAdhu vahA~ para khar3e vizAlakAya vRkSoM ko dekhakara yadi jarUrata ho to sUtrokta rIti se niravadya bhASA kA prayoga kre||30|| ___ jaise ki ye vRkSa uttama jAti ke haiM, U~ce haiM, gola haiM, vistAra vAle haiM, aneka zAkhA aura prazAkhA vAle haiM aura darzanIya haiN||31|| 30, 31. After seeing large trees in gardens, hills or jungles, if at all he wants to make a comment he should use benign words or language that conforms to the rules laid down in scriptures. For example--These are very good quality trees, these trees are tall, well rounded, well spread, lush with numerous branches and beautiful. 32 : tahA phalAiM pakkAI pAyakhajjAiM no ve| veloiyAiM TAlAiM vehimAi tti no ve|| 33 : asaMthaDA ime aMbA bahunivaDimA phlaa| vaijja bahusaMbhUyA bhUyarUva tti vA punno|| phala Adi ke sambandha meM bhI sAdhu aisI bhASA na bole ki phala pake hue haiM yA pakAkara khAne yogya haiM, turaMta tor3ane yogya haiM, inameM guThalI nahIM hai, ye sukomala haiM aura phA~ka karane yogya haiN||32|| Avazyaka hone para sAdhu isa prakAra bola sakatA hai-ye Amra vRkSa phala bhAra sahane meM asamartha haiM, inameM guThaliyoM vAle phala bahuta adhika lage hue haiM, inake zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 246

Page #311
Wan Yu bahuta se phala paka gaye haiM tathA inameM aise phala bahuta haiM jinameM abhI taka guThalI nahIM par3I aura komala haiM // 33 // 32, 33. Even about fruits an ascetic should avoid such language these are ripe fruits; these can be eaten after seasoning; these are ready to be plucked; these are free of kernels; these are soft enough to be sliced. If at all he wants to make a comment he should say-these trees are heavy with fruits; there are numerous fruits with kernels on this tree; many fruits on this tree have ripened and many others that are soft and without kernels. 34 : tahevosahIo pakkAo nIliAo chavIia / lAimA bhajjimAo tti pihukhajjati no vae // 35 : rUDhA bahusaMbhUA thirA UsaDhA vi a Ao pasUAo saMsArAo tti Alave || isI prakAra khetoM meM khar3e dhAnyoM ke viSaya meM bhI aisI sAvadya bhASA na bolejaise ki ye dhAnya paka gaye haiM, ye nIlI chAla vAle ( kacce ) haiM, ye kATane yogya haiM, ye bhUnane yogya haiM, ye cir3avA banAkara khAne yogya haiM // 34 // yadi prasaMgavaza bolanA Avazyaka ho to isa prakAra bole- 'jaise ki ye dhAnya aMkura rUpa meM uga gaye haiN| lagabhaga paka gaye haiM, sthira ho gaye haiM, bar3e ho gaye haiM, 8 abhI bhuTTe nikale nahIM haiN| abhI siTTe (vAliyA~) nikala cuke haiN| athavA bIja bhI par3a gaye haiM // 35 // 34, 35. In the same way he should avoid offending language about crops in the field-these ears are ripe; these are still green; these are ready to be harvested; these are ready to be roasted; these are ready to be compressed and cooked. If at all he wants to make a comment he should say--these seeds have sprouted; they have become plants; they are now sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi For Private Personal Use Only 247

Page #312
MAULDUMAN Estable; they have now grown; they have not yet flowered; the ears are out now; now they are seed bearing ears. vizeSArtha : zloka 35. isa zloka meM dhAna kI sabhI avasthAoM kA ullekha hai| bIja bone ke pazcAt jaba bIja meM se aMkura nikalatA hai usa avasthA ko 'rUr3ha' kahate haiN| dharatI phor3akara aMkura bAhara nikalate haiM aura pahalI pattI banatI haiM usa avasthA ko 'sambhUta' kahate haiN| bIja meM se dharatI kI ora jaba jar3eM phailane lagatI haiM usa avasthA ko 'sthira' kahate haiN| tanA jaba taka Upara kI ora bar3hatA hai usa avasthA ko 'utsRta' kahate haiN| tanA pUrNa vikasita ho jAtA hai para sire para bhuTTA nahIM nikalatA vaha avasthA 'garbhita' kahalAtI hai| bhuTTA nikalane kI avasthA 'prasUta' hotI hai aura dAne par3a jAne para use 'saMsAra' kahate haiN| ELABORATION: (35) This verse mentions the various stages of growth of a cereal plant. After sowing, when the seed sprouts it is called roodh. When the sprout emerges out of the soil and turns into first leaf it is called sambhoot. When the roots spread down from the seed it is called sthir. When the stalk grows upwards it is called utsrit. When the stalk reaches its maximum height but the ear is yet to grow it is called garbhit. When the ears are out it is called prasoot. When the ears are full of grains it is called sansaar. 36 : taheva saMkhaDiM naccA kiccaM kajjaM tiM no ve| teNagaM vA vi vajjhi tti sutittha tti ya aavgaa| 37 : saMkhaDiM saMkhaDiM bUyA paNiaTTha tti tenngN| bahusamANi titthANi AvagANaM viaagre|| kisI gRhastha ke ghara para saMkhaDI-jImanavAra hotA jAnakara "yaha pitrAdi nimitta puNya-kArya gRhastha ko karanA cAhie" tathA cora ko dekhakara yaha cora mArane yogya hai; tathA acche ghATa vAlI nadI ko dekhakara "isa nadI kA tIra acchA hai"; isa prakAra kI sAvadha bhASA nahIM bolanI caahie||36|| zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra | 248 (ovuwww

Page #313
MunicwM AWUNLIMWal PM prayojanavaza bolanA par3e to vidvAn sAdhu jImanavAra ko yaha saMkhaDi hai, cora ko yaha dhana ke lie saMkaTa sahakara svArtha siddha karane vAlA hai, nadI ko yaha nadI So samatala taTa vAlI hai, isa prakAra kI niravadya bhASA bole||37|| 36, 37. A shraman should also not use a language that gives impression of his liking for things or acts that are prohibited for an ascetic. Such as-When he comes to know of a feast at some place he should not say that a householder should indulge in such welfare activities in memory of his ancestors. When he sees a thief he should not say that this thief should be beaten. And when he sees a well made El bankment on a river-bank he should not say that how beautiful the bank was. If at all he wants to make a comment he should say This is a feast. He earns his living by embracing trouble. This is a level bankment-instead of the above said statements. 38 : tahA naIo punnAo kAyatijja tti no ve| nAvAhiM tArimAu tti pANipijja tti no ve|| 39 : bahuvAhaDA agAhA bhusliluppilodgaa| bahuvitthaDodagA Avi evaM bhAsijja pnnvN|| isI prakAra nadiyoM ke viSaya meM "ye nadiyA~ jala se pUrI taraha bharI huI baha rahI haiM, bhujAoM se tairakara pAra karane yogya haiM, naukAoM dvArA tairane yogya haiM, tathA isake taTa para sabhI prANI sukhapUrvaka baiThakara jala pI sakate haiM" isa prakAra nahIM bolanA caahie|||38|| . . nadiyoM ko dekhakara yadi kucha kahanA hI ho to isa prakAra kaha. sakatA hai ki "ye nadiyA~ prAyaH jala se bharI huI haiM, gambhIra haiM (gaharI haiM), anya nadiyoM ke jala-pravAha ko pIche haTAne vAlI haiM, bahuta vistRta pAnI vAlI haiM aura caur3e pATa vAlI haiN|"|39|| sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi 249 Launaul

Page #314
sAsa 38, 39. In the same way an ascetic should not say about rivers--These rivers are plentiful of water; this entices one to swim across; this entices one to boating; on its banks any or all beings can sit and drink its water. If at all he wants to make a comment he should say--These rivers are generally plentiful of water; these rivers are deep; they have a strong current; they have a wide bed. sAvadha bhASA varjana 40 : taheva sAvajjaM jogaM parassaTThAe nitttthi| kIramANaM ti vA naccA sAvajjaM na lave munnii|| 41 : sukaDi tti supakki tti suchinne suhaDe mdde| ___ suniTThie sulaTThi ti sAvajjaM vajjae munnii|| gRhastha kA aisA sAvadha kArya-jo dUsare ke vAste bhUtakAla meM kiyA gayA ho yA vartamAnakAla meM ho rahA ho yA bhaviSya meM hogA usa viSaya meM muni aisI bhASA nahIM bole jaise ki-acchA kiyA yaha vizAla bhavana banA liyA, acchA huA yaha sahasrapAka tela Adi pakA liyA, acchA huA yaha vikaTa vana Adi kATa liyA, | acchA huA usa nIca ke ghara corI ho gaI, acchA huA vaha duSTa nindaka mara gayA, acchA huA jo usa abhimAnI kA dhana mUla se naSTa ho gayA tathA acchA ho yaha isa kanyA kA vivAha ho jAya kyoMki yaha bar3I sundara hai||40-41|| NEGATION OF DISCUSSING MUNDANE ACTIVITIES 40, 41. About some mundane activity of a householder done * in the past, being done at present or to be done in the future an ascetic should not pass a comment as-It is good that he has constructed this large house. He has done good by cooking this medicated oil. How nice to have cut all the trees of this dense forest. That rogue deserved his wealth being stolen. That villainous slanderer died, a good riddance. That egotist 250 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra prA.TIL yuwari

Page #315
LIRRH Animum yA prayAga deserved loosing all his wealth. This is a beautiful girl, how nice if she gets married soon. vizeSArtha : . ___zloka 40, 41. isa zloka meM sukRta Adi sabhI zabda vizeSaNa haiM aura kisI kriyA viziSTa kI prazaMsA hetu upayoga meM lAye jAte haiN| inameM sAmAnya kriyAoM sambandhI upayoga Upara diye haiN| aneka vidvAnoM kA mata hai ki yahA~ inakA iMgita kevala bhojana viSayaka kriyAoM se hai| AcArya mahAprajJa jI kA mata hai ki cUrNi evaM TIkAkAra AcAryoM ne inake udAharaNa bhojana viSayaka bhI diye haiN| uttarAdhyayana kI kamalasaMyamI TIkA meM bhI sabhI udAharaNa bhojana viSayaka milate haiN| donoM mata hI upayukta lagate haiN| ataH bhojana viSayaka upayoga ke saMdarbha meM artha isa prakAra hogA-"bahuta acchA kiyA hai (bhojana), bahuta acchA pakAyA hai (pakavAna), bahuta acchA chedA hai (patte kI sabjI Adi), bahuta acchA haraNa kiyA hai (kasailA Adi arucikara svAda), bahuta acchA marA hai (ghI Adi rama jAnA), bahuta acchA rasa banA hai, bahuta iSTa svAdiSTa cAvala banA hai| muni aise vacanoM kA prayoga na kre| sAvadyatA kriyA meM hotI hai, vizeSaNoM meM nhiiN| isalie ye sabhI vizeSaNa niravadya kriyAoM ke saMdarbha meM upayoga meM lAye jA sakate haiN| jaise-"isane bahuta acchI sevA kI, isakA jJAna paripakva hai, isane granthiyoM kA bhalI prakAra chedana kiyA hai aadi| ELABORATION: (40, 41) The words used in this verse are adjectives used to praise some specific activity. Some common activities have been narrated above. Many scholars are of the opinion that these | activities are confined to the subject of food or cooking. Acharya Mahaprajna says that the commentators have also included examples related to food. In the Kamal-samyami Teeka of Uttaradhyayan Sutra also, all the examples are related to food. Both the views appear to be logical. So we give the food related examples also-Nicely done (food); nicely cooked (food); well pierced (vegetables, etc.); well treated (removal of bitterness); well absorbed (oil); has very good curry; excellent taste. Any possible harm is in the activity and not in the adjective. Therefore, all these words can be used if they are referring to benign or benevolent activities. For example-He has taken very good care. His knowledge is ripe. He has destroyed well all his vices. sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi 251 PATLITER

Page #316
Zhu 42 : payattapakki tti va pakkamAlave payattachinna tti va chinnamAlave / pattalaTThitti va kammaheuaM pahAragADha tti va gADhamAlave // yadi AvazyakatA hone para bolanA par3e to sAdhu aisA bole- jo acchA pakAyA gayA ho, use prayatna se pakAyA huA, jo acchA kATA gayA ho use prayatna se kATA huA, jo surucipUrNa hai use prayatna se sampanna kiyA huA aisA kaheM tathA zRMgArAdi ko karmabaMdhana kA kAraNa evaM gAr3ha ko, gAr3ha prahAra ( gaharA ghAva ) kaha sakatA hai // 42 // 42. If at all he wants to make a comment he should say - A lot of effort has been made in cooking (for what is nicely cooked). It has been laboriously sliced (for what is nicely sliced). It has been done with a lot of attention (for what is tastefully done). isI prakAra kraya-vikraya kA prasaMga dekhakara sAvadha vyApAra viSayaka bhASaNa kabhI nahIM karanA caahie| yaha vastu sabase uttama hai,. yaha bahuta adhika mUlya vAlI hai, yaha anupama (anUThI ) hai, isake tulya dUsarI koI vastu nahIM hai, yaha becane yogya nahIM hai, yaha bahuta guNa vAlI hai, isakI vizeSatA batAI nahIM jA sakatI, yaha vastu ghRNAkAraka (gandI ) hai ityAdi // 43 // 43 : savvukkasaM paragghaM vA aulaM natthi erisaM / acakkiyamavattavvaM aciataM ceva no vae || 43. In case of witnessing some business dealings an ascetic should never comment about the non-ascetic business activities, such as -- This thing is the best; this is very costly; this is unique; this has no parallel; this is not for sale; this has many qualities; it is impossible to tell its qualities; or this is a dirty thing. vicArapUrvaka boleM 252 44 : savvameaM vaissAmi savvameaM ti no pae / aNuvI savvaM savvattha evaM bhAsijja pannavaM // LILEO zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra AISESI For Private Personal Use Only 12

Page #317
7 (koI sAdhu ke sAtha sandeza kahalAye taba) aisA na kahe-Apa nizcita raheM ye ApakI saba bAteM maiM usako ThIka-ThIka kaha duuNgaa| (kisI kA sandeza dete samaya) merI kahI huI ye saba bAteM pUrNa haiM inheM jyoM kI tyoM khnaa| jaba bolanA Avazyaka ho, tava vicAravAna sAdhu sabhI sthAnoM para saba bAtoM ko eka-eka karake viveka kI kasauTI para parakha karake bole||44|| THINK BEFORE SPEAKING 44. When carrying a message an ascetic should not say"Don't worry, I shall convey exactly as you have said." When sending a message he should not tell to the messenger"What I say should be exactly conveyed as I have told." When it is necessary to speak, a wise ascetic should, at all places, first examine sagaciously every word and then utter. ... 45 : sukkIaM vA suvikkIaM akijjaM kijjameva vaa| imaM geNha imaM muMca paNiaM no viyaagre|| 46 : appagghe vA mahagghe vA kae vA vikkae vi vaa| paNiaDhe samuppanne aNavajjaM viyaagre|| zramaNa vyApAra ke viSaya meM aisA na bole "acchA kiyA yaha kirAnA kharIda PM liyA (bahuta sastA milA) aura yaha mAla beca diyA (bahuta naphA kamAyA) yaha mAla le lo (maha~gA hone vAlA hai) aura yaha veca do Adi // 45 // ___ alpa mUlya vAle tathA bahumUlya vAle mAla ke kharIdane aura vecane ke viSaya meM yadi kabhI koI prasaMga A par3e ho to sAdhu ko pUrNa nizcaya se anavadya vacana bolanA caahie||46|| ___45, 46. A shraman should not pass such comment about trading--You have done a good thing to buy these provisions as they are cheap. Good that you have sold these goods at sizable profit. Buy this because its prices will rise. Sell this because the prices are going to fall. sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi 253 Swarwww

Page #318
@ymwww If there is some necessity to say anything about purchase of low or high priced goods an ascetic should say only the right thing after properly ascertaining its authenticity. vizeSArtha : ___ zloka 46. isa sambandha meM AcAryazrI AtmArAma jI mahArAja ne spaSTa kahA hai ki sAdhuoM ko vyApAra sambandhI vArtAlApa karane kA koI adhikAra hI nahIM hai kyoMki vyavasAya kA unake lie abhAva hai| yathA-'nAdhikAro'tratapasvinAM vyaapaaraabhaavaaditi|' ELABORATION: (46) In this context Acharyashri Atmaram ji M. has conclusively said-ascetics have no right to say anything about business activities because any commerce is completely prohibited for them. 47 : tahevAsaMjayaM dhIro Asa ehi karehi vaa| . saya ciTTha vayAhi tti nevaM bhAsijja pnnvN|| isI krama meM Age-buddhimAna aura dhRtivAn sAdhu asaMyata gRhasthoM ke lie aisA na bole-yahA~ baiTho, idhara Ao, amuka kArya karo, so jAo, khar3e raho, cale jAo, isa prakAra ke vacanoM kA prayoga nahIM krnaa| kyoMki yaha saba sAvadya bhASA hai|||47|| 47. Also, wise and composed ascetics should not say to the householders--Sit here; come here; do this; go to sleep; keep | standing; go away; etc. This is faulty language. 48 : bahave ime asAhU loe vuccaMti saahunno| na lave asAhuM sAhu tti sAhuM sAhu tti aalve|| 49 : nANadaMsaNasaMpannaM saMjame a tave ryN| evaM guNasamAuttaM saMjayaM saahumaalve|| saMsAra meM bahuta se aise asAdhu haiM, jo janasAdhAraNa meM sAdhu kahe jAte haiN| kintu vivekazIla sAdhu, asAdhu ko sAdhu na kahe, apitu jo sAdhu ho usI ko sAdhu khe||48|| | 254 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra CCToDAR Guruunil

Page #319
INTIMAN jo zramaNa jJAna, darzana aura cAritra guNa se sampanna ho, saMyama aura tapa kI TRA ArAdhanA meM pUrNa rUpa se saMlagna ho, isa prakAra jo guNayukta hai usI ko sAdhu kahanA caahie||49|| 48, 49. In this world there are many impostors who are called ascetics by ignorant people. But a disciplined shraman should not call an impostor an ascetic. He should call an ascetic only who really is. Only he should be called an ascetic who has virtues like right knowledge, perception and conduct and who is deeply involved in the practices of discipline and austerities. uttejaka zabda na boleM 50 : devANaM maNuyANaM ca tiriyANaM ca vugghe| amugANaM jao hou mA vA hou tti no ve|| devatA, manuSyoM aura tiryaMca-pazuoM ke paraspara yuddha hotA dekhakara amuka kI jIta ho aura amuka kI hAra ho, aisA hiMsA uttejaka vacana sAdhu ko nahIM kahanA caahie|||50|| UTTER NO PROVOCATIVE WORD 50. Seeing gods, men and animals at war a shraman should | not say that this group should win and that should lose. 51 : vAo vuTuM ca sIuNhaM khemaM dhAyaM sivaM ti vaa| kayA Nu hojja eyANi mA vA hou tti no ve|| dhUpa, garmI Adi se pIr3ita sAdhu ko apanI pIr3A nivRtti ke lie vAyu, varSA, sardI, garmI, uSNa, kSema rogAdi kI zAnti subhikSa aura kalyANa ke viSaya meM aisA nahIM kahanA cAhie--"ye kaba hoMge athavA ye na hoM to acchA rhe|''||51|| 51. About wind, rain, cold, heat, well being, relief and benefit an ascetic should not say expectantly--"When will this sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi se 255

Page #320
10 Wan come to his rescue?" or wishing them away-"It would be good if he does not have to face this." 52 : taheva mehaM va nahaM va mANavaM na deva deva tti giraM vaijjA / sammucchie unnae vA paoe vaijja vA vuTTha balAhaya tti // megha, AkAza tathA manuSya ke lie "yaha devatA hai" aisA vacana na khe| hA~ megha ke lie "yaha megha car3hA huA hai", "yaha barasane vAlA hai", "U~cA A rahA hai", " barasa gayA hai" ityAdi vacana kaha sakatA hai // 52 // 52. About clouds, sky and man he should not say that this was a god. Instead, he should say - The clouds are hovering. It is going to rain. It is rising high. It has rained. 53 : aMtalikkhaM ttiNaM bUyA gujjhANucaria tti a / riddhimaMtaM naraM dissa riddhimaMtaM tti Alave // AkAza ko antarikSa evaM guhyAnucarita devoM ke calane kA mArga hai aisA kahe / isI prakAra sampattizAlI manuSya ko sampattizAlI hai aisA kahe // 53 // 53. For sky he could say - "It is space and is the path where the celestial bodies or divine things move." In the same way for a richly endowed man he should say "He is a talented person." 54 : taheva sAvajjaNumoyaNI girA ohAriNI jA a parovaghAiNI se koha loha bhaya hAsa mANavo na hAsamANo vi giraM vaijjA // isI prakAra vicArazIla muni aisI bhASA na bole jo pApakarma kI anumodanA karane vAlI, nizcayakAriNI dUsare jIvoM ko pIr3A pahu~cAne vAlI ho, tathA krodha, lobha, bhaya evaM parihAsa ke vaza hokara bhI koI vacana na bole // 54 // 54. Thus a shraman should refrain from using such language that approves of sinful activities, conveys certainty, and is offending to other beings. So also he should not utter under influence of anger, greed, fear and mockery. 256 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra For Private Personal Use Only

Page #321
Surinary Gwanima karima Guutwal mRdu-mitabhASI baneM 55 : suvakkasuddhiM samupehiyA muNI giraM ca duTuM parivajjae syaa| KO miyaM aduTuM aNuvIi bhAsae sayANa majjhe lahaI psNsnnN|| __jo muni bhASA kI zuddhi ke samasta bheda-prabhedoM kA pUrNatayA cintana karake nindita bhASA ko to chor3a detA hai aura bolane se pahale hI hAni-lAbha kA pUrNa vicAra karake phira duSTatArahita hita, mita, bhASA bolatA hai| aisA muni satpuruSoM kkas meM prazaMsA prApta karatA hai||55|| USE PLEASING AND SWEET LANGUAGE 55. The shraman who contemplates on all the attributes of pure and pious language, refrains from using bad language, considers the consequences before speaking and then, speaks without viciousness and with brevity and goodwill, draws 2 praise from the sages na 56 : bhAsAe dose a guNe ya jANiA tIse a duDhe parivajjae syaa| chasu saMjae sAmaNie sayA jae vaijja buddhe hiymaannulomiaN|| __ sadA SaTkAyika jIvoM kI rakSA karane vAlA tathA saMyama meM puruSArtha karane vAlA samyagjJAnI muni, pichale prakaraNa meM kahe bhASA ke guNa aura doSoM ko acchI prakAra jAnakara, duSTa va kaThora bhASA ko to chor3a de aura kAma par3ane para kevala sva-para hitakArI evaM Anulomika-anukUla madhura bhASA hI bole // 56 // 56. A sagacious ascetic who is ever indulgent in discipline and protecting the six classes of beings should learn all the qualities and errors of language and then refrain from using harsh and vicious language. When necessary he should use pleasing and sweet language that benefits self as well as others. 57 : parikkhabhAsI susamAhiiMdie caukkasAyAvagae annissie| sa nidbhuNe dhunnamalaM purekaDaM ArAhae logamiNaM tahA prN|| tti bemi| KAN sAtavA~ adhyayana : suvAkya zuddhi Seventh Chapter : Suvakkasuddhi 257 SHARE Gymummy Layuuuwww

Page #322
jo guNa-doSa kI parIkSA karake bolane vAlA hai, jo samasta indriyoM ko apane vaza meM rakhane vAlA hai, jo cAra kaSAyoM kA pUrNa nirodha karane vAlA hai, vahI anizrita-taTastha vRtti vAlA sAdhu, pUrvajanmopArjita karmamala ko dUra kara loka aura paraloka donoM kI samyak prakAra se ArAdhanA karatA hai / / 57 // aisA maiM kahatA huuN| 57. Only that impartial ascetic removes the karmic dust collected during earlier births and benefits this and the next birth, who speaks only after weighing consequences, has disciplined all his senses and has complete control over the four passions. . . . . . So I say. upasaMhAra vAkya zuddhi kA yaha varNana dharma evaM nIti donoM dRSTiyoM se kiyA gayA hai| muni aisI bhASA nahIM bole, jisameM kisI jIva kI hiMsA kA sambandha jur3atA ho| yaha ahiMsA dharma kI sUkSma dRSTi hai| tathA vicArapUrvaka bole, hita, mita priya, manohara, anulomaanukUla lagane vAlA niHzaMkita vacana bole-yaha nIti tathA loka vyavahAra kI dRSTi hai| muni pahale dharma kI dRSTi se vicArakara, phira nIti dRSTi se aura phira donoM dRSTiyoM kA samanvita vicArakara bhASA kA prayoga kare--yahI prastuta adhyayana kA pratipAdya hai| Conclusion This elaboration of the purity of speech has been done from religious as well as ethical viewpoints. An ascetic should not use a language that in any way inspires harm to beings. This is the subtle application of religion of ahimsa. He should use sweet, pleasing and beneficent and unambiguous language. This is the ethical and behavioral application. An ascetic should first consider the religious angle and then the ethical angle. His use of language should be based on a judicious amalgamation of these two considerations. This is the subject discussed in this chapter. // sAtavA~ adhyayana samApta // END OF SEVEN CHAPTER 258 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #323
AAAI99 AThavA~ adhyayana : AcAra praNidhi prAthamika zramaNa ke AcAra kA varNana tIsare evaM chaThe adhyayana meM kiyA jA cukA hai| phira sAtaveM adhyayana meM AcAravAna kI bhASAsamiti kA vizada varNana huA hai| isa AcAra - praNidhi nAmaka AThaveM adhyayana meM AcAra meM niSThApUrvaka, lakSyabaddhaM gati karate hue rAga-dveSa kI vRttiyoM se nirlipta rahane kA mArgadarzana kiyA gayA hai| AcAra-praNidhi kA eka artha hai AcArarUpa nidhi kI rakSA ke upAya / praNidhi kA dUsarA artha hai--prvRtti| AcArya bhadrabAhu ne dUsare artha ko mukhyatA dete hue kahA hai - isa adhyayana meM zramaNa ko duSpraNihita - rAga-dveSa meM pravRtta indriyoM para jJAna kI lagAmaM DAlane kI sUcanA dI hai kyoMki jaise-aniyaMtrita azva sArathi ko kumArga meM le jAkara paTaka detA hai usI prakAra duSpraNihita indriyA~ zramaNa ko kumArgagAmI banA detI haiM jassa khalu duppaNihiANi iMdiAI tavaM caraMtassa / so hIrai asahINehiM sArahI vA turaMgehi // - niyukti 299 una aprazasta indriyoM ko prazasta saMyamamArga meM pravRtta karanA, kaSAyoM para niyaMtraNa rakhanA, nidrA, hAsya, vikathA Adi kA varjana karanA yahI isa adhyayana kA mukhya viSaya hai jise AcAra - praNidhi kahA gayA hai| isa adhyayana kI bahuta-sI gAthAe~ saMkSipta meM bar3I bhAvapUrNa hone se subhASita kI taraha haiN| kaSAyoM kA upazamana karane kA bahuta hI sundara upadeza inameM hai| bhadrabAhu svAmI ke kathanAnusAra naveM pratyAkhyAna pravAda nAmaka pUrva kI tRtIya vastu se yaha aMza uddhRta kiyA gayA hai| AThavA~ adhyayana : AcAra-praNidhi Eight Chapter Ayar Panihi LILAK For Private Personal Use Only 259 DALILI FO

Page #324
Die ILICUT EIGHTH CHAPTER : CULTIVATING CONDUCT INTRODUCTION Details about the conduct proper of an ascetic has been mentioned in chapters third and sixth. In the seventh chapter the discipline of speech has been discussed in details. In this eighth chapter titled Achar Pranidhi, directions have been given for remaining unaffected from attachment and aversion while sincerely moving towards the goal. One meaning of the term Achar Pranidhi is--the methods of protecting the wealth that is conduct. Another meaning isindulgence in conduct, or to sincerely follow the codes of conduct. Laying emphasis on the second meaning Acharya Bhadrabahu has a said--"In this chapter the shraman is advised to control the leaning of his senses towards attachment and aversion with the rein of knowledge; because as an unbridled horse takes the rider on the wrong path, so do the senses if not disciplined; they push the practicer on the wrong path. (Dashavaikalik Niryukti 299) To steer those debased senses on the graceful path of discipline, to keep control over passions and to refrain from activities like slumber, mockery, ill-speech, etc. are the important topics discussed in this chapter. Many of the verses of this chapter encompass lofty ideals with eloquence, making them aphorisms. These contain forceful sermons for disciplining the senses. According to Bhadrabahu Swami this chapter has been excerpted from the third section of Pratyakhyan Pravad, the ninth Purva. SELE zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #325
(Zhao aTTamaM ajjhayaNaM : AyArapaNihi AThavA~ adhyayana : AcAra-praNidhi EIGHTH CHAPTER : AYAR PANIHI CULTIVATING CONDUCT AcAra-nidhi 1 : AyArappaNihiM lathu jahA kAyavva bhikkhunnaa| taM bhe udAharissAmi ANupuvviM suNeha me|| AcAra kI utkRSTa nidhi prApta karane ke bAda sAdhu kA vyavahAra kisa prakAra honA cAhie isakA varNana maiM tumase karatA huuN| use tuma sAvadhAna hokara yathAkrama suno||1|| WEALTH OF CONDUCT 1. Now I will tell you in proper sequence about what should be the behavior of a shraman after he acquires the unique wealth of right conduct. Listen attentively. vizeSArtha : zloka 1. AyArappaNihi-AcAra-praNidhi-AcAra meM samAdhi athavA ekAgratA, sampUrNa samarpaNa tathA dRr3ha mAnasika saMkalpa ko AcAra-praNidhi kahate haiN| AcAryazrI AtmArAma jI mahArAja ne AcAra-praNidhi kA artha sAdhu ke uttama AcAra rUpa nidhi yA khajAnA kiyA hai| ELABORATION: (1) Ayarappanihim-concentration and indulgence with complete devotion and resolve in following the right conduct. Acharyashri Atmaram ji M. has interpreted it as the unique wealth of good ascetic conduct. 05 (19) Tuan Ling Bu Xian Gong Lu Yi AThauM adhyayana : AcAra-praNidhi Eight Chapter : Ayar Panihi 261 Guo

Page #326
pRthvIkAya hiMsA-niSedha 2 : puDhavi-daga-agaNi-mArua taNarukkha sbiiygaa| ... tasA ya pANA jIva tti ii vuttaM mhesinnaa|| 3 : tesiM acchaNajoeNa niccaM hoyavvayaM siaa| maNasA kAyavakkeNa evaM havai sNje|| maharSi bhagavAna mahAvIra ne batAyA hai-pRthvI, jala, agni, vAyu aura tRNa-vRkSa-bIja Adi vanaspati tathA nAnA prakAra ke trasa prANI, ye sabhI cetanA svabhAva vAle jIva haiM // 2 // pUrvokta jIvoM ke sAtha sAdhu mana, vacana aura zarIra ke yoga se sadA ahiMsaka pravRtti se hI vyavahAra kre| kyoMki aisA karane se hI sAdhu saMyata yA saccA saMyamI ho sakatA hai||3|| NEGATION OF HARMING EARTH-BODIED BEINGS 2, 3, The great sage Bhagavan Mahavir has said-Earth, water, fire, air, plants including grass, trees and seeds and all varieties of mobile beings are all sentient beings. The interaction of a shraman with all these, through mind, body and speech, should be governed by a non-violent clement attitude. Because only by doing so a shraman can truly become disciplined. vizeSArtha : zloka 3. acchaNa joeNa-akSaNayogena-kSaNa kA artha hiMsA hotA hai tathA yoga kA artha sambandha athavA vyaapaar| ataH jisakA vyavahAra ahiMsaka ho use akSaNayoga kahate haiN| ELABORATION: (3) Acchan joyena-amalgamation (of behavior) with ahimsa. 4 : puDhaviM bhittiM silaM. lekheM neva bhiMde na sNlihe| tiviheNa karaNajoeNa saMjae susmaahie|| TAGS 10 / 262 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Left COMMITION

Page #327
.5 : suddhapuDhavIM na nisIe sasarakkhammi ya aasnne| . pamajjittu nisIijjA jAittA jassa ugghN|| ___ saMyama meM zuddha samAdhibhAva rakhane vAlA sAdhu, tIna karaNa ora tIna yoga se sacitta pRthvI kA, dIvAra kA, zilA kA tathA patthara Dhele Adi kA bhedana (phor3anA) aura ghisanA kuredanA Adi nahIM kreN||4|| sAdhu ko naisargika tathA sacitta pRthvI para tathA sacitta raja se bhare hue Asana A para, uThanA-baiThanA nahIM klptaa| yadi acitta bhUmi para baiThanA ho to bhUmi ke svAmI se AjJA lekara aura bhUmi ko sAvadhAnI se sApha kara baiThanA caahie||5|| ____4, 5. A genuinely disciplined ascetic should not, through three means and three methods, indulge in activities like breaking, grinding or scraping of sachit earth, wall, rock, stone or a lump of sand. A. shraman should not sit or stand on natural and sachit sand or a mattress covered by sachit dust. If at all he has to sit he should seek permission of the owner, carefully clean the place and then sit. apkAya hiMsA-niSedha 6 : sIodagaM na sevijjA silAvuTuM himANi a| usiNodagaM tattaphAsuyaM paDigAhijja sNje|| 7 : udaullaM appaNo kAyaM neva puMche na sNlihe| samuppeha tahAbhUyaM no NaM saMghaTTae munnii|| zItodaka (kaccA jala), zilAvRSTa (ole), varSA kA pAnI tathA hima (barpha) Adi sacitta jala kA sAdhu kadApi sevana na kre| AvazyakatA ho to, tapta hone para prAsuka banA pAnI Adi acitta jala hI grahaNa kre||6|| buddhimAn sAdhu jala se bhIge hue zarIra ko vastra Adi se nahIM poMche aura na hI hAtha se mle| jala se gIle zarIra ko dekhakara usakA sparza bhI na kre||7|| AThavA~ adhyayana : AcAra-praNidhi Eight Chapter : Ayar Panihi 263 ate

Page #328
(HELLE Zhu NEGATION OF HARMING WATER-BODIED BEINGS 6, 7. An ascetic should never consume fresh water, hails, rain water, snow or any other sachit water. In case of need he should consume achit water made so by boiling or otherwise. A wise shraman should not rub his body dry with a piece of cloth or even with his palms. He should not even touch the part of his body that is wet. agnikAya hiMsA - niSedha 8 : iMgAlaM agaNiM acciM alAyaM vA sajoiyaM / na uMjijjA na ghaTTijjA no NaM nivvAvae muNI || sAvadya kAmoM meM mauna rakhane vAlA muni aMgAre kI, loha piNDa kI, TUTI huI jvAlA kI, sulagate hue kATha Adi kI agni ko na to tinake Adi DAlakara prajvalita kare, na usakA sparza kare aura na jala Adi DAlakara bujhAve // 8 // NEGATION OF HARMING FIRE-BODIED BEINGS 8. A faultless shraman should neither increase by adding fuel, nor touch, nor extinguish by sprinkling water, any fire; may it be of embers, molten iron, broken flames or burning wood. vAyukA hiMsA - niSedha 9 : tAliaMTeNa patteNa sAhAe vihuNeNa vA / na vIijja appaNo kAyaM bAhiraM vA vi puggalaM || sAdhu apane zarIra ko tathA bAharI pudgaloM ko tAla vRkSa ke paMkhe se, kamala Adi ke pattoM se, vRkSa kI zAkhA se tathA anya kisI paMkhe se havA nahIM kareM // 9 // NEGATION OF HARMING AIR-BODIED BEINGS 9. An ascetic should not blow air at his body or any outside thing with palm leaves, lotus leaves, a tree branch or any other type of fan. 264 ELE Wan zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra For Private Personal Use Only 107

Page #329
tirimurs AMARRIAN vanaspatikAya hiMsA-niSedha 10 : taNarukkhaM na chiMdijjA phalaM mUlaM va kssi| AmagaM vivihaM bIyaM maNasA vi na ptthe| 11 : gahaNesu na ciTThijjA bIesu hariesu vaa| udagammi tahA niccaM uttiMga paNagesu vaa|| sAdhu kisI bhI prakAra ke tinake, vRkSa tathA vRkSoM ke phala yA mUla kA chedana na ke kare aura na hI vividha prakAra ke sacitta bIjoM kA sevana kre| sevana karanA to dUra rahA, mana meM sevana karane kA saMkalpa bhI na kre||10|| vRkSoM ke ghane kuMjoM meM, bIjoM para, dUba Adi harI ghAsa para tathA udaka, uttiMga aura panaka nAmaka vanaspatiyoM para sAdhuoM ko kabhI bhI khar3A nahIM honA caahie|||11|| NEGATION OF HARMING PLANT-BODIED BEINGS 10, 11. A shraman should neither cut or pierce grass, trees, | fruits, or roots, nor should he consume various types of sachit seeds. What to say of consuming, he should not even think of consuming these. An ascetic should never stand in dense thickets or on seeds, grass or other vegetation, like plankton, mushrooms, moss, etc. vizeSArtha : zloka 11. udagammi-udake-udaka kA artha jala bhI hotA hai aura anantakAyika vanaspati bhii| yahA~ vanaspati kA prasaMga cala rahA hai ataH usI artha meM prayukta samajhanA caahie| uttiMga-sarpacchatra yA kukuramuttA athavA cITiyoM kA vil| pnng-pnk-kaaii| AThavA~ adhyayana : AcAra-praNidhi Eight Chapter : Ayar Panihi 265 Satiranwwe CITaman Jyouwww

Page #330
VAAN OMusu ELABORATION: (11) Udagammi-this also means water, but here, as things of plant origin are being discussed, it means plankton or other such rootless and water based vegetation. Utting-mushrooms or an ant hill. Panag--fungus; moss. trasakAya hiMsA-niSedha 12 : tase pANe na hiMsijjA vAyA aduva kmmunnaa| uvarao savvabhUesu pAsijja vivihaM jgN|| saba jIvoM kI hiMsA kA tyAga karane vAlA sAdhu mana, vacana aura kAya ke yogoM se trasa jIvoM kI hiMsA na kre| apitu svIkRta ahiMsA vratoM ko pratidina sudRr3ha banAne ke lie nAnA prakAra ke jIvoM se vyApta isa jagat ke svarUpa ko Atmatulya smjhe/dekhe|||12|| NEGATION OF HARMING MOBILE BEINGS 12. A compassionate shraman should not cause harm to any mobile being through mind, speech and body. In order to bolster the accepted vow of ahimsa he should consider this living world like his ownself. ATha sUkSma 13 : aTTha suhumAiM pehAe jAiM jANittu sNje| dayAhigArI bhUesu Asa ciTTa saehi vaa||' sAdhu una ATha sUkSmoM ko pahale acchI taraha dekhakara/samajhakara hI zuddha nirjIva sthAna para uThane, baiThane, sone Adi kI yathocita kriyAe~ kre||13|| .. EIGHT MICRO THINGS 13. An ascetic should know and understand about the eight micro-things to enable him to properly examine a place for these, before proceeding to stand, sit or lie down there. 266 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra VIRADHURI SUSTINI FouTILLAR ammu

Page #331
14 : kayarAiM aTTha suhumAiM jAiM pucchijja sNje| . imAiM tAI mehAvI Aikkhijja viakkhnno|| 15 : siNehaM puSphasuhumaM ca pANuttiMgaM taheva y| paNagaM bIya hariyaM ca aMDasuhumaM ca atttthmN|| sAdhu ke lie jinakA jAnanA atyAvazyaka hai ve ATha sUkSma kauna-kauna-se haiM ? Tool yaha prazna pUche jAne para guru samAdhAna dete haiM ki he ziSya ! ve ATha sUkSma isa prakAra haiM-snehasUkSma, puSpasUkSma, prANIsUkSma, uttiMgasUkSma, panakasUkSma, bIjasUkSma, haritasUkSma aura aNDasUkSma ye ATha prakAra ke sUkSma jIva haiN||14-15|| LE 14, 15. "What are these eight micro-things about which an ascetic should know and understand?" On being asked this question the guru explains--"These eight micro-things aremicro-moisture, micro-flowers, micro-beings, micro-dwellings, micro-fungi, micro-seeds, micro-vegetation and micro-eggs." vizeSArtha : ___ zloka 14, 15. siNehaM-sneha-snehasUkSma-jala sambandhI sUkSma-osa, barapha, kuhAsA, olA, sIlana aadi| ____ puSpha-puSpasUkSma-bar3a, uDumbara Adi ke phUla tathA unake jaise, samajha meM na Ane vAle phuul| pANa-prANasUkSma-kuMthuvA jaise ve sUkSma jIva jo hilane-Dulane para dikhAI dete haiM anyathA IN nhiiN| uttiMga-uttiMgasUkSma-(kITikA-nagara) kIr3I nagara-dImaka kI bAMbI jaise sthAna jahA~ jIvoM ko vahA~ se dekha pAnA sambhava na ho| . paNagaM-panakasUkSma-vibhinna prakAra kI kaaii| bIya-bIjasUkSma-tuSa-mukha-sAmo, zAla Adi ke mukha-agrabhAga para rahane vAlI knnikaa| hariyaM-haritasUkSma-tatkAla utpanna, pRthvI jaise varNavAlA sUkSma aNkur| aMDa suhumaM-aNDasUkSma-sUkSma aNDe, jaise madhumakkhI, kIr3I, makar3I Adi ke| | AThavA~ adhyayana : AcAra-prazidhi Eight Chapter : Ayar Panihi 267 Anuwwwm/

Page #332
ELABORATION: (14, 15) Micro-moisture--the wetness or moisture that cannot be seen with naked eye; such as dew, snow, mist, hail stones and dampness. Micro-flowers-tiny flowers that are camouflaged due to similarity of color and texture with their background, such as flowers of banyan and udumber trees. Micro-beings-living beings that are so small and camouflaged that they are ordinarily invisible to the naked eye unless they move, such as kunthua (a micro-worm). Micro-dwellings--small holes, nests and other such hidden dwellings where the insects are not openly visible, such as anthill. Micro-fungi-fungal growth of different types including moss. Micro-seeds-seeds smaller than sand particles, like those of Saal tree. Micro-vegetation-tiny vegetation or sprouts that are camouflaged due to similarity of color and texture with the surrounding vegetation or earth. Micro-eggs-tiny eggs of honey-bee, bed-bug and other such insects. 16 : evameANi jANittA savvabhAveNa sNje| appamatto jae niccaM svviNdiysmaahie|| ___ indriyoM ke anukUla evaM pratikUla viSayoM para samabhAva rakhane vAlA saMyatI sAdhu, pahale kahe gaye--ATha prakAra ke sUkSma jIvoM ko bhalI prakAra jAnakara sadA apramatta rahatA huA inakI yatanA kre||16|| 16. A serene shraman, who is equanimous to pleasure and pain, should first understand the eight micro-things thoroughly and then remain alert and cautious not to cause any harm to them. R&C zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 3 mat

Page #333
A pratilekhanA vidhAna 17 : dhuvaM ca paDilehijjA jogasA paaykNblN| sijjamuccArabhUmiM ca saMthAraM aduvAsaNaM / / nitya prati Agama vidhi ke anusAra yathAsamaya vastra, pAtra, upAzraya, sthaMDila SS bhUmi, saMstAraka aura Asana Adi kI ucita pratilekhanA (dekhabhAla) karate rahanA caahie|||17|| PROCEDURE OF INSPECTION ___17. An ascetic should carefully inspect and examine everyday at the proper time and according to the procedure detailed in the Agams, things like clothing, utensils, place of stay, place meant for excretion, place for sleeping, mattress, etc. vizeSArtha : zloka 17. sejjaM-zayyA-rahane kA sthAna; upaashry| uccArabhUmi-ekAnta sthAna jahA~ mala tyAga kiyA jAtA hai| saMthAraM-saMstAraka-sone kA sthaan| jogasA-(yogena) na kama na adhika pramANopeta; ucita; ythaashkti| paDileha-pratilekhana-dhyAna se dekhanA yA jA~ca krnaa| ELABORATION: (17) Sejjam-place of stay; upashraya. Uchcharbhumi-place meant for excretion. Samtharam-place to sleep. Jogasa-neither less nor more; standard; proper; to the best of one's capacity. Padileh-to inspect or examine carefully. AThavA~ adhyayana : AcAra-praNidhi Eight Chapter: Ayar Panihi 269 Ruins Eahmin

Page #334
18 : uccAraM pAsavaNaM khelaM siNghaannjlliaN| phAsuyaM paDilehittA pariThThAvijja sNje|| sAdhu ke lie ucita hai ki vaha mala-mUtra, kapha, nAsikAmala, zarIra kA maila Adi azuci padArtha. kisI prAsuka (nirjIva) sthAna meM prathama pratilekhanA/dekhabhAla karake hI tyaage||18|| ____18. A shraman should throw or discharge, only after finding a place free of living organism and inspecting it properly, any or all types of excreta such as urine, faeces, phlegm, bodily dirt, etc. yatanApUrNa jIvanacaryA 19 : pavisittu parAgAraM pANaTThA bhoyaNassa vaa| . jayaM cir3he miyaM bhAse Na ya rUvesu maNaM kre|| gRhastha ke ghara AhAra-pAnI ke lie gayA huA sAdhu ucita sthAna para yatanApUrvaka khar3A hove, vicArapUrvaka hitakArI thor3A bole tathA strI Adi ke rUpa (zabda, rasa, gaMdha, sparza) ko dekhakara mana ko caMcala na hone de||19|| CAUTIOUS LIVING ___ 19. An ascetic out to seek alms should stand carefully at the proper place, think before speaking, speak pleasantly with brevity and remain composed when looking at things that captivate senses, such as beauty of a woman. 20 : bahuM suNei kaNNehiM bahuM acchIhiM picchi| . na ya diTuM suyaM savvaM bhikkhU akkhaaumrihi|| gRhasthoM ke samparka meM Ane para sAdhu, kAnoM se acche-bure aneka prakAra ke zabda sunatA hai aura isI prakAra A~khoM se bhI acchA-burA bahuta kucha dekhatA hai| kintu jo kucha dekhe aura sune vaha saba logoM ke sAmane prakaTa karanA ucita nahIM hai||20|| SD 270 zrI dazavakAlika sUtra : Shri Dashavalkalik Sutra BHILW 1

Page #335
+ ** <> ES E BEL) Zhu 21 : suyaM vA jai vA diTTaM na lavejjovaghAiyaM / naya keNai uvAeNaM gihijogaM samAyare // kisI se sunI huI tathA svayaM dekhI huI, koI bhI aupaghAtika ( hiMsAkArI) bAta sAdhu ko kisI ke sAmane nahIM kahanI cAhie aura kisI ke anurodha Adi ... prerita ho gRhasthoM jaisA AcaraNa bhI nahIM karanA cAhie // 21 // 20, 21. A shraman listens and sees many good or bad things with his ears and eyes when he comes in contact with householders. It is not proper for him to express before others all what he has heard or seen. An ascetic should not convey before others anything he has seen or heard and which is damaging in nature. He should also not act like a householder on someone's request or persuasion. vizeSArtha : zloka 21. suyaM -sunA huA - kisI ke viSaya meM dUsaroM se sunakara yaha kahanA ki " tU cora hai"- yaha sunA huA aupaghAtika vacana hai| diTTha- dekhA huA - kisI ko corI karate hue dekhakara yaha kahanA ki "ise corI karate dekhA hai|" yaha dekhA huA aupaghAtika vacana hai| ELABORATION : (21) Suyam - heard; (in this context) to give damaging comment after hearing something. For example, to call someone a thief after getting such information from others. Dittham-seen; (in this context) to give damaging comment after seeing something. For example, to call someone a thief after seeing him committing the act. lAbha lAbha meM saMtoSa 22 : niTThANaM rasanijjUDhaM bhaddagaM pAvagaM ti vA / puTTho vA vi apuTTho vA lAbhAlAbhaM na niddise // AThavA~ adhyayana : AcAra - praNidhi Eight Chapter : Ayar Panihi A 5 For Private Personal Use Only 271

Page #336
ya Rag cAhe koI sAdhu se pUche yA koI na pUche, kintu kabhI bhI ( AsaktipUrvaka) sarasa AhAra ko sarasa aura nIrasa AhAra ko nIrasa nahIM kahanA caahie| aura AhAramilane na milane ke viSaya meM bhI kucha nahIM kahanA cAhie // 22 // EQUANIMITY IN GAIN OR LOSS 22. Irrespective of being asked or not, an ascetic should never call a tasty food tasty with fondness and plain food plain with dislike. He should also make no comments about getting food or not. atta sAdhu ko svAdiSTa bhojana kI lAlasA se viziSTa va paricita gharoM meM bhikSArtha nahIM jAnA caahie| kintu vyartha kI vAcAlatArahita ho aneka sthAnoM se samabhAvapUrvaka thor3A-thor3A AhAra lenA caahie| tathA vahA~ se bhI auddezika, krItakRta, Ahata tathA aprAsuka AhAra lAkara nahIM khAnA cAhie // 23 // 23 : na ya bhoyaNammi giddho care uchaM ayaMpiro / aphAsuyaM na bhuMjijjA kIyamuddesi AhaDaM // 23. Driven by the desire to get tasty food a shraman should not go to known or chosen houses to seek alms. Without being very vocal he should collect food from many houses with equanimity. And from there also he should not bring and eat any kreet-krit (bought ), auddeshik ( meant for him), and ahrit (brought ) or faulty food. vizeSArtha : zloka 23. uJchaM-uJcha- yaha zabda mUlataH kRSi se sambandhita hai / siTToM ko kATane ko zila kahate haiM aura nIce gire hue dhAna ko cunakara ekatra karane ko uJcha kahate haiN| dhIre-dhIre ziloJcha zabda bhikSA se jur3a gayA aura isa saMdarbha meM isakA artha ho gayA- khAne ke bAda zeSa baca rahA bhojana lenA yA ghara-ghara jAkara thor3A-thor3A bhojana ekatra karanA / (AcArya mahAprajJa) 272 ELABORATION: (23) Unchham-this is basically an agricultural term. Harvesting is called shil and picking up the grains fallen on the zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Wan Tu mt For Private Personal Use Only riri

Page #337
SIMILAR Gautam ground during harvesting is called unchha. Somehow this word acquired the meaning of collecting alms. In this context its meaning is to take the remaining food after everyone has eaten or to collect a little each from many houses. (Acharya Mahaprajna) 24 : saMnihiM ca na kuvvijjA aNumAyaM pi sNje| muhAjIvI asaMbaddhe havijja jgnissie|| __ sAdhu azanAdi padArtha kA svalpa mAtra bhI saMgraha na kare aura rAtri meM na rkhe| mudhAjIvI hokara arthAt sAvadha vyApArarahita anAsakta jIvana vyatIta kre| gRhasthoM se ba~dhA huA na rahe tathA jagat ke saba jIvoM kI rakSA kre||24|| 24. An ascetic should not store even a small quantity of any eatable or keep it with him during the night. He should lead the life of a detached alms-seeker. He should not be tied to householders and should protect all beings. saMtuSTa rahe : krodha na kare __25 : lUhavittI susaMtuDhe appicche suhare siyaa| AsurattaM na gacchijjA soccANaM jinnsaasnnN|| ___ rUkhe-sUkhe bhojana meM santuSTa rahane vAlA, alpa icchA vAlA evaM alpAhAra se tRpta hone vAlA sAdhu, jina-pravacanoM ke zravaNa va grahaNa se krodha ke kaTuphala ko jAna kara kabhI kisI para krodha na kre|||25|| BE CONTENT : AVOID ANGER 25. An ascetic who is content with dry or plain food, who has contained his desires and who is satisfied with meager food, should know about the bitter consequences of anger by listening to the preaching of the Jina and should avoid being angry with anyone. vizeSArtha : zloka 25. lUhavittI-rUkSa vRtti-rukhe yA udAsIna svabhAva vAlA athavA rUkhA-sUkhA bhojana lene vaalaa| AThavA~ adhyayana: AcAra-praNidhi Eight Chapter :Ayar Panihi 273 BAR Hrithi Gurum GILILLIPX Royuuumi

Page #338
suhare-subharaH-alpAhAra se tRpta hone vaalaa| yahA~ rUkSa vRtti, susaMtuSTa, alpecchA aura subhara zabdoM meM paraspara kAraNabhAva-phalabhAva hai| rUkSa vRtti kA phala susaMtoSa, susaMtoSa kA KAN phala alpecchA aura alpecchA kA phala subharatA hai| soccANaM-zrutvA-sunakara-AcArya haribhadrasUri ne zrAvaka-prajJapti kI TIkA meM zrAvaka ke saMdarbha meM zravaNa kriyA ke artha kA vistAra karake batAyA hai-tadanusAra zravaNa kA artha sunakara, samajhakara jIvana meM utAranA hai| aisI zravaNa kriyA karane vAlA hI zrAvaka hotA hai| ataH yahA~ jinazAsana sunane kA artha use sunanA, samajhanA aura jIvana meM utAranA tInoM hI haiN| ELABORATION: (25) Loohavatti to Suhare-these four terms have a cause and effect relationship. A person who is contented with dry or plain food is able to contain his desires and, in turn, is satisfied with meager food. Socchanam-to listen; in his commentary on Shravak Prajnapti, Acharya Haribhadra Suri has expanded the meaning of the verb shravan in context with the popular word for Jain laity, shravak. He says that only he is a shravak who listens, understands and applies in life the preaching of the Jina. 26 : kannasukkhehiM saddehiM pemaM naabhinivese| dAruNaM kakkasaM phAsaM kAeNa ahiaase| kAnoM ko priya sukhakArI lagane vAle zabdoM meM premabhAva nahIM karanA caahie| tathA kaThora aura karkaza sparza ko kAyA se samabhAvapUrvaka sahana karanA caahie||26|| 26. One should not have fondness for the words that are pleasing to the ears. He should tolerate the harsh and unpleasant touch to the body with equanimity. vizeSArtha : zloka 26. zloka ke prathama do caraNa meM zrotrendriya tathA antima do caraNa meM sparzendriya ke nigraha saMbaMdhI nirdeza haiN| isameM bIca kI tInoM indriyoM ke nigraha kA iMgita bhI samajhanA ates INS / 274 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #339
Cyuuwww MIUM caahie| sArAMzataH, pA~coM indriyoM ke anukUla viSayoM meM rAga na kare aura pratikUla viSayoM para dveSa na kre| . ELABORATION: (26) The first half of the verse refers to the sense of hearing and the second to the sense of touch. This is indicative of disciplining the other three senses as well. The theme being--one should be equanimous towards pleasure and pain. 27 : khuhaM pivAsaM dussijjaM sIuNhaM araI bhyN| ahiase avvahio dehadukkhaM mahAphalaM // sAdhu ko cAhie ki vaha bhUkha, pyAsa, kaSTapUrNa zayyA, zIta, uSNa, arati evaM bhaya Adi kaSTa utpanna hone para kabhI vyathita nahIM ho apitu pUrNa dRr3hatApUrvaka ina Aye hue duHkhoM ko sahana kre| kyoMki zarIra se sambandha rakhane vAle kaSToM ko samabhAvapUrvaka sahane se hI mokSarUpa mahAphala kI prApti hotI hai||27|| 27. A shraman should not be moved by afflictions like hunger, thirst, uncomfortable bed, cold, heat, austerities, fear, etc.; instead, he should tolerate these with determination. This is because tolerance of physical pain with equanimity leads to the lofty attainment that is liberation. 28 : atyaMgayammi Aicce puracchA ya annugge| ___ AhAramAiaM savvaM maNasA vi na ptthe|| sUryAsta hone se lekara prAtaHkAla jaba taka sUryodaya na ho taba taka sAdhu ko sabhI prakAra ke AhArarUpa padArthoM kI mana se bhI icchA nahIM karanI caahie||28|| 28. From dusk to dawn an ascetic should not even desire for anything to eat. 29 : atiMtiNe acavale appabhAsI miaasnne| havijja uyare daMte thovaM ladhdaM na khise|| AThavA~ adhyayana : AcAra-praNidhi Eight Chapter : Ayar Panihi 275 AHARA

Page #340
AMHINDvill ra ca __ gRhastha ke ghara se AhAra na milane yA arasa AhAra milane para pralApa nahIM kare, kisI prakAra kI caMcalatA nahIM dikhAye aura kama bole, kama khAye tathA apane udara ko pUrI taraha se apane vaza meM rkhe| jo thor3A AhAra milane para | dAtAra kI evaM padArtha kI kisI prakAra bhI nindA nahIM karatA vahI vAstava meM sAdhu hai||29|| 29. If he does not get alms or gets tasteless food from a householder, an ascetic should not grumble. He should not express any displeasure, speak little, eat little and keep his desire to eat under control. Only he is a true ascetic who does not slander the donor or criticize the food if he gets only a little. vizeSArtha : zloka 29. atiMtiNe-atiMtiNa-lakar3I jalate samaya ciMgArI nikalane ke sAtha jo dhvani hotI hai use tiMtiNa kahate haiN| usI prakAra icchAnukUla kArya na hone para bar3abar3Ane ko tiMtiNa-pralApa kahA hai| ELABORATION: Atintine-The crackling round of sparks when a piece of wood is burnt is called tintin. This term is used here for grumbling when the desired does not happen. 30 : na bAhiraM paribhave attANaM na smukkse| sualAbhe na majjijjA jaccA tvssibuddhie|| dUsaroM kA tiraskAra nahIM karanA cAhie tathA apane Apa ko mahAn nahIM samajhanA cAhie aura to kyA, apane jJAna, upalabdhiyA~, jAti, tapa evaM buddhi Adi guNoM ke prakarSa para bhI ahaMbhAva nahIM karanA caahie||30|| 30. One should not insult others and neither should consider himself to be great. One should not even be proud of his knowledge, achievements, status, austerities, intelligence and other such qualities. 276 zrIdazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #341
a -CHHATTLER MALI 31 : se jANamajANaM vA kaTu AhammiyaM pyN| . saMvare khippamappANaM bIyaM taM na smaayre|| jAne yA anajAne meM bhI yadi kabhI koI adhArmika kArya ho jAye, to sAdhu ko yogya hai ki zIghra hI usa pApa se apanI AtmA ko dUra haTA le, khIMca le aura bhaviSya meM phira vaha kArya dubArA kabhI nahIM kre||31|| 31. Knowingly or unknowingly if an ascetic commits some irreligious act, it is proper for him to withdraw himself from that sin without any delay and make sure that never in future he indulges in any such activity. 32 : aNAyAraM parakkamma neva gUhe na ninhve| suI sayA viyaDabhAve asaMsatte jiiNdie|| pavitra buddhi vAlA, kabhI koI pApa nahIM chupAne vAlA, kisI prakAra kA pratibaMdha na rakhane vAlA tathA caMcala indriyoM para niyaMtraNa rakhane vAlA sAdhu, saMyama | meM kisI prakAra kA doSa lagane para gurudeva ke samakSa pApa kI AlocanA kare aura AlocanA karate samaya doSa ko thor3A-bahuta sthUla rUpa se golamAla bhASA meM na kahe tathA sarvathA hI chipAne kA prayAsa na kre||32|| 32. If a pious, transparent, frank and disciplined ascetic finds some shortcoming in his conduct, he should critically review that fault before his guru. During this review he should try neither to reduce nor conceal the gravity of the fault by clever use of language. 33 : amohaM vayaNaM kujjA Ayariyassa mhppnno| taM parigijjha vAyAe kammuNA uvvaaye|| vinayazIla sAdhu kA kartavya hai ki vaha mahAn AtmA AcAryoM kI AjJA va Adeza vacana ko vyartha na jAne de arthAt AdarapUrvaka svIkAra kare aura tatpazcAt zIghra hI karma dvArA usakA AcaraNa kara saphala kre||33|| AThavA~ adhyayana : AcAra-praNidhi Eight Chapter : Ayar Panihi 277 + NitinA

Page #342
33. It is the duty of a gracious shraman that he should accept the instructions and directions of the great acharyas with reverence and then execute them successfully. 34 : adhuvaM jIviyaM naccA siddhimaggaM viyaanniyaa| viNiyaTTijja bhogesu AuM primiymppnno|| isa jIvana ko adhruva (asthira) aura mokSamArga ko sthira-satya evaM apanI Kes/ Ayu ko svalpa (parimita) jAnakara, sAdhu hamezA kAma-bhogoM se nivRtta rahe // 34 // 34. Realizing the ephemeral nature of life and knowing the illustrious path of liberation an ascetic should desist from indulging in mundane pleasures during this short life-span. kSetrakAla kA jJAna rakhe 35 : balaM thAmaM ca pehAe sddhaamaaruggmppnno| khettaM kAlaM ca vinnAya tahappANaM nimuNje|| apane manobala, zarIrabala, zraddhA, Arogya tathA dravya, kSetra, kAla aura bhAva Adi kA upayukta vicAra karake sAdhu apanI AtmA ko yathAzakti dharmakArya meM niyukta kre||35|| KNOW THE TIME AND THE PLACE 35. Judging his own strength and endurance, faith and health, matter and its state and place and time, an ascetic should indulge in religious activities to the best of his abilities. 36 : jarA jAva na pIDei vAhI jAva na vddddii| jAviMdiyA na hAyati tAva dhamma smaayre|| jaba taka zarIra jarA-bur3hApe se pIr3ita nahIM hotA, jaba taka zarIra para rogoM kA jamaghaTa nahIM lagatA hai, jaba taka zrotra cakSu Adi indriyA~ zaktihIna hokara kAma karane meM asamartha nahIM hotI haiM taba taka sAvadhAna hokara dharma kA AcaraNa kara lenA caahie||36|| (dekheM citra kramAMka 15) 500 RS 278 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra com gami rewan dyumawal

Page #343
. ter . 3804 -- - . DAN AN REN N.

Page #344
10 citra paricaya : 15 * Illustration No. 15 taba taka dharmAcaraNa kara lo FOLLOW THE CODE OF CONDUCT AS LONG AS... jarA jAva na pIlei-dharma sAdhanA karane ke icchuka ko sambodhita karake kahA gayA hai - jaba taka bur3hApA (jarA) zarIra ko jarjara nahIM kare, roga-vyAdhi zarIra ko durbala va zaktihIna na kara de, jaba taka cakSu zrotra, hAtha-pA~va Adi indriyA~ hIna (kArya karane meM asamartha ) na hoM, taba taka dharma kA AcaraNa kara lo| arthAt svAdhyAya, dhyAna, sevA, dAna, paropakAra Adi sukRta kArya kara lo| ( adhyayana 8, zloka 35 ) Addressing one with a desire to follow the spiritual path, it is stated: Follow the code of conduct as long as age does not atrophy the body, disease does not weaken or emaciate the body, and the sense organs like eyes, ears, nose, and limbs are not disabled. In other words-engage in study, meditation, service to others, charity, and other such good deeds without any delay. (Chapter 8, verse 35 ) BEEROES SEELI 1 KEELEE

Page #345
16

Page #346
citra paricaya : 16 Nlustration No. 16 kaSAyoM kA daSpariNAma BAD CONSEQUENCES OF PASSIONS 1. koho pIiM paNAsei-krodha agni kA pratIka hai| krodha kA dhuA~ uThatA hai to prIti, prema kA vAtAvaraNa dhuMdhalA par3ane lagatA hai| ___1. Anger is like fire. When the fire of anger emits smoke it clouds the atmosphere of love and goodwill. 2. mANo viNayanAsaNo-ahaMkArI staMbha kI taraha kabhI jhukatA nhiiN| ahaMkAra kI kaluSita bhAvanAoM se vinaya, namratA kA nAza hone lagatA hai| 2. Conceit makes one unyielding like a pillar. The tarnishing feeling of conceit diminishes the purity of courtesy and humility. A conceited person displays a stubborn expression on his face. 3. mAyA mittANi nAsei-mAyA kapaTa meM parde kI taraha durAva-chipAva rahatA hai| jahA~ kapaTa kI kaluSatA kA dhuA~ pahu~catA hai vahA~ mitratA yA paraspara meM vizvAsa kA tAnA kSINa hone lagatA hai| 3. Deceit and guile are like a screen hiding antipathy within. The acid of guile eats into the fabric of friendship and mutual faith. 4. loho savva viNAsaNo-lobhI kI AtmA tijorI meM baMda rahatI hai| isa lokokti ke anusAra lobha bhAva kA pratIka tijorI va zreSThI darzAyA hai| lobha kI Aga manuSya ke nIti, santoSa, svAdhyAya kA pratIka pustakeM Adi sabhI sadguNoM ko jalA DAlatI hai| (adhyayana 8, zloka 37) 4. The soul of a greedy person is locked into his vault. Greed is shown as a merchant and his vault. The fire of greed consumes morality, contentment, knowledge, and other virtues symbolized by books in the illustration. (Chapter 8, verse 37) OSH E AAR

Page #347
Siwal 36. As long as the old age has not atrophied the body, ailments have not overwhelmed it and as long as his faculties are not disabled, an ascetic should promptly indulge in religious activities. (illustration No. 15) kaSAyoM kA kaTu phala 37 : kohaM mANaM ca mAyaM ca lobhaM ca paavvddddnnN| vame cattAri dose u icchaMto hiymppnno|| jo apanI AtmA kA hita cAhatA hai, use krodha, mAna, mAyA tathA lobha ina cAra mahAdoSoM se pUrNa rUpa se bacanA caahie| ye cAroM doSa pApa ko bar3hAne vAle haiN||37|| BITTER FRUITS OF PASSIONS 37. He who desires to benefit his soul should avoid the four great faults that are the sources of all sins-anger, conceit, deceit and greed. 38 : koho pIiM paNAsei mANo vinnynaasnno| mAyA mittANi nAsei loho svvvinnaasnno|| ___ krodha prIti kA nAza karatA hai, mAna vinaya kA nAza karane vAlA hai, mAyA mitratA kA nAza karatI hai aura lobha sabhI sadguNoM kA nAza karane vAlA hai||38|| (dekheM citra kramAMka 16) ____38. Anger destroys love and goodwill, conceit destroys humbleness, deceit destroys friendship and greed destroys all virtues. (illustration No. 16) vizeSArtha : ____ zloka 38. loho savvaviNAsaNo-lobhaH sarva vinAzanaH lobha sarvanAzI hai| jinadAsacUrNi meM ise eka udAharaNa dvArA spaSTa kiyA hai| lobhavaza putra apane zAnta svabhAva vAle upakArI pitA se bhI vimukha ho jAtA hai, yaha prIti kA nAza hai| icchita prApta na hone para vaha apanA AThavA~ adhyayana : AcAra-praNidhi Eight Chapter : Ayar Panihi 279 600 Kuro BaILDH allindi ayuuuwww

Page #348
Guiwww pakSa prastuta karatA hai ki vaha apanA bhAga lekara rahegA, yaha vinaya kA nAza hai| dhana na milane para vaha kapaTapUrvaka dhana hathiyAne kA SaDyaMtra racatA hai aura pUche jAne para svIkAra nahIM karatA, yaha mitrabhAva kA nAza hai| isI kAraNa lobha ko sarvaguNa nAzaka kahA hai| ELABORATION: (38) Loho savvavinasano-greed destroys all; this has been explained in Jinadas Churni by giving an example. Greed drives a son against his loving and well wishing father; love is lost. When the son does not get what he wants, he assertively puts forth his claim saying that he will use force if necessary; humbleness is lost. When he does not get the wealth, he conspires to get it deceitfully; friendship is lost. That is why greed is said to be the destroyer of all virtues. kaSAya-zamana upAya 39 : uvasameNa haNe kohaM mANaM maddavayA jinne| mAyaM ca ajjavabhAveNa lobhaM saMtosao jinne|| upazamabhAva (zAnti) se krodha kA hanana karo, mArdava (namratA) se mAna ko jIto, RjutA (saralatA) se mAyA ko evaM santoSa se lobha ko jItanA caahie||39|| (dekheM citra kramAMka 17) . WAYS TO SUBDUE PASSIONS 39. One should subdue anger with tranquillity, conceit with humbleness, deceit with simplicity and greed with contentment. (illustration No. 17) vizeSArtha : ___ zloka 39. AcArya zrI AtmArAma jI ma. isake artha ko spaSTa karate hue kahate haiM"kalyANakArI jIva ko prathama to ina kaSAyoM ke udaya hone kA koI kAraNa hI upasthita nahIM karanA cAhie tathApi yadi kabhI inake udaya hone ke kAraNa bana hI jAveM to uparyukta upazamabhAva, vinaya, RjutA Adi upAyoM kA avalaMbana karake inake udaya kA nirodha aura udaya prApta ko viphala kara denA caahie|" 280 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra BE 680 Paumuta Site

Page #349
on 6 ! 660

Page #350
EuILLPAIN citra paricaya:17 Illustration No. 17 kaSAya zAnti ke upAya METHODS OF PACIFYING PASSIONS 1. uvasameNa haNe kohaM-upazama bhAva kA pratIka muni krodhI ko kSamA dvArA krodha vijaya kA mArga batAtA hai| krodha zAnti meM pariNata ho jAtA hai| 1. A shraman, being the embodiment of pacification, is shown advising the use of forgiveness to win over anger. Anger turns into tranquility. 2. mANaM maddavayA jiNe-mRdutA aura namratA dvArA mAna ko jiito| vinaya bhAva kI jAgRti hogii| 2. Attain victory over conceit with the help of sweetness and humility. Modesty is gained. 3. mAyAmajjava bhAveNa-mAyA, kapaTa ko jItane ke lie sarala bhAva kI jarUrata tk hA Song ARE 3. Simplicity is the tool for vanquishing deceit and guile. 4. lobhaM saMtosao jiNe-jisakA mana santuSTa hai jise kucha nahIM cAhie, vaha lobha ko santoSa dvArA jItakara parama sukhI rahatA hai| lobhI dhana hote hue bhI ciMtAgrasta rahatA hai| (adhyayana 8, zloka 38) 4. One who reduces his needs subdues greed with the help of contentment and becomes happy. A greedy person accumulates wealth that is accompanied by worries. (Chapter 8, verse 38) Counwww A

Page #351
26 Munimuvi TA ELABORATION: (39) Acharyashri Atmaram ji M. further explains-"A benevolent soul should first of all avoid any chances of rise of these passions. If at all he faces some such situation, he should check and pacify the rise of these passions with the help of tranquility, humbleness, simplicity and contentment." 40 : koho a mANo a aNiggahIyA mAyA a lobho a pvddddmaannaa| cattAri e e kasiNA kasAyA siMcaMti mUlAI punnbbhvss|| anigRhIta (jisa para niyaMtraNa nahIM lagAyA ho) krodha aura mAna tathA bar3hatA huA mAyA aura lobha ye cAroM hI kaThina ugra kaSAya punarjanma rUpa viSa-vRkSa kI jar3oM kA siMcana karane vAle haiN||40|| ___40. Unbridled anger and conceit and ever growing deceit and greed, these four tough and intense passions are the nutrients for the poison-tree that is the rebirth-cycle. vizeSArtha : ___zloka 40. kasAyA-kaSAya-kaSa' kA artha hai sNsaar| jisa vRtti se saMsAra kI arthAt janma-maraNa kI vRddhi ho; Aya ho, usa vRtti ko kaSa + Aya = kaSAya kahA jAtA hai| kaSAya zabda krodha, mAna Adi bhAvoM se sambandhita hai| zabdazAstra ke anusAra 'kaSAya' zabda se cAra artha sUcita hote haiM-geruA raMga, lepa, goMda aura bhaavaavesh| krodhAdi bhAva raMga hai, inase AtmA raMjita yA malina hotI hai| ye lepa haiM, AtmA para karma-raja kA lepa car3hatA hai| ina bhAvoM meM grahaNazIlatA saMpRktatA hai, inake kAraNa AtmA para karma-paramANu cipakate haiN| ye bhAvAveza haiM inake udaya se mana kA svAbhAvika saMtulana bigar3a jAtA hai| isa prakAra kaSAya zabda ke cAroM hI artha AtmA va karma ke sambandha ko banAne vAle haiN| ELABORATION: ___ (40) Kasaya-Kash means this world or the mundane life and aaya means income or addition. The attitude or the activities that multiply or supplement the cycles of rebirth is called kashaya. Popularly it means passions and covers anger, conceit, etc. The literal meanings of kashaya are-ochre color, unguent or ointment, AThavA~ adhyayana : AcAra-praNidhi Eight Chapter : Ayar Panihi 281

Page #352
vi FRAMICURRVal Munmunaw adhesive and excitement. Passions are colors that tarnish the soul. They are unguents that create layers of karmic dust on the soul. They have an adhesive capacity and make the karmic particles stick to the soul. They manifest as excitement and make the soul lose its natural balance. Thus, all the four meanings of kashaya or passion convey the relationship of soul and karma. vinaya evaM svAdhyAya kA upadeza 41 : rAyaNiesu viNayaM pauMje dhuvasIlayaM sayayaM na haavijjaa| kummuvva allINa-palINagutto parakkamijjA tvsNjmmmi|| mokSa ke lie sAdhanArata sAdhu ko apane se dIkSA jyeSTha evaM jJAna Adi meM vRddha AcArya, upAdhyAya kI vinayapUrvaka bhakti karanI cAhie tathA zIla (AcAra) | sambandhI dRr3hatA meM kabhI hAni nahIM karanI caahie| kachuve ke samAna apanI indriyoM tathA aMgopAMgoM ko gupta rakhakara tapa-saMyama kI kriyAoM meM tatparatA ke sAtha / puruSArtha karate rahanA caahie||41|| HUMBLENESS AND SELF-STUDY 41. A shraman indulging in spiritual practices should humbly worship the acharyas and upadhyayas who are his senior and are superior in knowledge. He should never relinquish the strength of his moral character and ascetic conduct. He should conceal his senses and limbs like a tortoise and continue the practice of discipline and austerity sincerely. vizeSArtha : zloka 41. rAiNiesu-rAtnikeSu-jo bhI AcArya, upAdhyAya, sAdhu dIkSA-paryAya meM tathA jJAna Adi bhAva-ratnoM meM jyeSTha hoM ve rAlika kahalAte haiN| dhuvasIlayaM-dhruvazIlatA-zIla meM dRr3hatA-zIla zabda ko cUrNi tathA TIkA meM vistAra se paribhASita kiyA hai tathA usake 18,000 bheda-prabheda batAe haiM jise zIlAMgaratha ke rUpa meM nirUpita kiyA gayA hai| (dekheM-dasaveAliyaM-AcArya mahAprajJa, pRSTha 404 TI 107) / | 282 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra 282 ARRIEDIA ORDER

Page #353
kummuvva allINa-pallINa gutto-kachue ke samAna zarIra kI ceSTAoM ko sameTane ko AlIna-gupta kahate haiM aura AvazyakatA par3ane para sAvadhAnI se zArIrika ceSTA karane ko pralIna-gupta kahate haiN| ELABORATION: (41) Raainiessu--those who possess the gems; here it means the gems of seniority of ascetic-age and superiority of knowledge etc. Dhuvaseeliyam-resoluteness in sheel or moral character and ascetic conduct. The word sheel has been defined in much detail in the commentaries. So much so that 18,000 different classes and categories have been listed (Dashavaikalik by Acharya Mahaprajna, page 404). Kummuvva allin-pallin gutto--the tortoise like activity of drawing in the limbs and to use them carefully only when needed. 42. : nidaM ca na bahumannijjA sappahAsaM vivjje| miho kahAhiM na rame sajjhAyammi rao syaa|| nidrA ko bahumAna arthAt bar3hAvA na de, paraspara hA~sa-parihAsa bhI na kare tathA - vikathA rUpa bAtoM meM (athavA maithuna kI kathA meM) tallInatA nahIM rakhe apitu R) sarvadA svAdhyAya meM pUrNatayA lagA rhe||42|| 42. He should not encourage slumber, should not indulge in merriment and hilarity and should show disinterest in evil or erotic conversation. Instead, he should always be busy in his studies and contemplations. vizeSArtha : ___ zloka 42. mihokahAhi-mithaHkathAsu-strI-sambandhI rahasya kathA; anya viSayoM sambandhI kathA; vikathA yA burI baat| sajjhAyammi-svAdhyAya meM svAdhyAya kA artha hai vidhipUrvaka adhyyn| svAdhyAya ke pA~ca aMga haiM-vAcanA yA par3hanA, pracchanA yA prazna karanA, parivartanA yA doharAnA, anuprekSA yA artha-cintana karanA tathA dharmakathA-vyAkhyA na krnaa| AThavA~ adhyayana : AcAra-praNidhi Eight Chapter : Ayar Panihi 283 OTO GCID Cwmummy LAMUNWAR

Page #354
A ELABORATION: (42) Mihokahatim-erotic or evil conversation; irrelevant conversation. Sajjhayammi-self-study; study according to the prescribed process. In this prescribed process study is divided into five stages--to read, to question, to repeat or memorize, to contemplate and to elaborate. 43 : joMgaM ca samaNadhammammi juMje analaso dhuvN| jutto a samaNadhammammi aTuM lahai annuttrN|| ___ muni Alasya evaM pramAda kA sarvathA parityAga karake zramaNadharma meM mana-vacana-kAya ke tInoM yogoM kA yathocita prayoga kare kyoMki zramaNadharma meM yukta sAdhu hI anuttara phalarUpa mokSa ko prApta karatA hai||43|| ___43. A shraman should avoid being lazy and hesitant. He should follow the ascetic path with his mind, speech and body because only the follower of the ascetic path acquires the unique fruit of liberation. 44 : ihalogapArattahiaM jeNaM gacchai suggiN| bahussuyaM pajjuvAsijjA pucchijjtthvinnicchyN|| jisa AcaraNa se loka-paraloka donoM meM hita hotA hai tathA mRtyu ke pazcAt Tea sadgati kI prApti hotI hai, aise samyagjJAna Adi kI prApti ke liye sAdhu ko bahuzruta muni kI sevA paryupAsanA karanI caahie| tattva ke samyak artha kI jijJAsA karanI caahie||44|| 44. In order to acquire the right knowledge that is beneficial for this life as well as the next and leads to a good rebirth, an ascetic should serve and worship a learned shraman and seek the right meaning of the fundamentals. 284 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra Die HTTE IC INTER Layuuu

Page #355
prAta ALL OMMURDAY guru kI vinaya maryAdA 45 : hatthaM pAyaM ca kAyaM ca paNihAya jiiNdie| allINagutto nisie sagAse guruNo munnii|| indriyoM ko jItane vAlA sAdhu gurudeva ke na ati dUra, na ati nikaTa kintu kes yathocita upayogapUrvaka apane hAtha, paira aura zarIra ko maryAdita rUpa meM saMyamita karake baitthe||45|| 46 : na pakkhao na purao neva kiccANa pittttho| na ya UruM samAsijjA ciTThijjA gurunnNtie|| AcArya Adi gurujanoM ke barAbara na baiThe; Age, pITha karake yA pIche tathA Wan __ jA~gha se jA~gha saTAkara nahIM baiThanA caahie||46|| THE RESPECT OF THE GURU 45, 46. A disciplined ascetic should sit neither very near nor too far from the guru but at a comfortable distance after properly composing and disciplining his body and limbs. An ascetic should not sit in front (showing his back) or at the flanks or at the back of the guru. He should also not sit touching his thighs with those of the guru. bhASA-viveka 47 : apucchio na bhAsijjA bhAsamANassa aNtraa| piTThimaMsaM na khAijjA mAyAmosaM vivjje|| vinayavAna sAdhu gurujanoM ke binA pUche nahIM bole| bIca-bIca meM nahIM bole| pITha pIche cugalI nahIM khAe aura kapaTapUrvaka asatya kA thor3A bhI sahArA na leve // 47 // DISCIPLINE OF SPEECH 47. A disciplined shraman should not speak without the permission of his guru. He should also not intervene in a AThavA~ adhyayana : AcAra-praNidhi Eight Chapter : Ayar Panihi 285 UISINDIAN

Page #356
AMITION conversation. An ascetic should not criticize his guru in his absence. He should also not resort to lies or duplicity. vizeSArtha : zloka 47. piDhimaMsaM-pRSTamAMsa-isa zabda kA sIdhA artha hotA hai pITha kA mA~sa na khaanaa| kintu yahA~ para zabda kA lAkSaNika artha hai-pITha pIche cugalI yA niMdA nahIM krnaa| niMdA ko atyanta ghRNita karma batAne ke liye yahA~ usake lie 'pRSTamAMsa' zabda kA prayoga huA hai| (AcAryazrI AtmArAma jI ma.) ELABORATION: (47) Pitthimans--the literal meaning of this word is flesh of the back. But here it means to criticize behind the back. This live metaphoric term has been used to lay stress on the abjectness of the act. (Acharyashri Atmaram ji M.) - 48 : appatti jeNa siyA Asu kuppijja vA pro| savvaso taM na bhAsijjA bhAsaM ahiygaaminniN|| jisa bhASA va zabda ke bolane se mana meM aprIti-dveSa utpanna hotA ho evaM / jise sunakara koI zIghra hI ruSTa hotA ho, aisI ahitakAriNI bhASA kA prayoga sabhI prakAra se varjanIya hai|||48|| 48. It is prohibited for an ascetic to use such damaging language that inspires aversion and provokes immediate anger. 49 : di8 miyaM asaMdiddhaM paDipunnaM viyaM jiye| ayaMpiramaNuvviggaM bhAsaM nisira attvN|| AtmavAna arthAt AtmA ke kendra meM rahane vAlA sAdhu vahI bhASA bole jo svayaM anubhava meM AI huI ho, jo sandeharahita ho arthAt jisameM kisI prakAra kI zaMkA na ho, jo pratipUrNa ho, jo spaSTa ho tathA jo parimita, vAcAlatArahita, bhayarahita svAbhAvika svara meM bolI jaaye||49|| 286 zrI dazavakAlika sUtra : Shri Dashavalkalik Sutra

Page #357
49. An introvert ascetic should only use that language which he has perfected with experience, which is not ambiguous, which is correct and candid, and which can be spoken fearlessly without stammering and with brevity in normal voice. vizeSArtha : zloka 49. paDipugna-pratipUrNa-jo bhASA svara, vyaMjana, pada Adi bhASA guNoM se paripUrNa ho| vyAkaraNa ke AdhAra para sahI ho| isase yaha sUcita hotA hai ki pravacana karane vAlA muni bhASA kI zuddhAzuddhi evaM loka-vyavahAra Adi kA jJAtA honA caahie| vAyarala ELABORATION: (49) Padipunnam--complete; here it means phonetically and grammatically complete or correct. This also indicates that discourses are to be given by an ascetic who knows his language and grammar as well as the social etiquette. upahAsa na kareM 50 : AyArapannattidharaM ditttthivaaymhijjgN| vAyavikkhaliyaM naccA na taM uvahase munnii|| AcAra-prajJapti (AcAra ke mahAna grantha) ke dhAraka (athavA AcArAMga evaM bhagavatIsUtra ke pAThI) evaM dRSTivAda nAmaka pUrva ke par3hane vAle bahuzruta muni bhI yadi kabhI bolate samaya pramAdavaza vacana se skhalita ho jAye aura azuddha zabda kA prayoga kara le to una mahApuruSoM kA upahAsa nahIM karanA caahie||50|| NEGATION OF MOCKERY 50. If by chance even a highly learned acharya, who is a scholar of the book of conduct, Acharang Sutra and Bhagavati Sutra, and Drishtivad (a Purva), uses a wrong word no ascetic should make fun of him. 51 : nakkhattaM sumiNaM jogaM nimittaM maMta bhesjN| gihiNo taM na Aikkhe bhUyAhigaraNaM pyN|| AThavA~ adhyayana :AcAra-praNidhi Eight Chapter : Ayar Panihi 287 Dio Saro -CITian

Page #358
patA sAdhu ko nakSatra, svapna, yoga, nimitta, maMtra aura auSadhi Adi ke viSaya meM N (phalAphala sambandhI) carcA gRhasthoM ke sAtha nahIM karanI cAhie, kyoMki inake viSaya meM kathana karanA SaTkAyika jIvoM kI hiMsA kA kAraNa hai|||51|| 51. A shraman should not indulge in discussions with householders on subjects like astrology, dream-divining, esoteric concoctions, reading omens, mantra, medicines, etc. because such discussions may cause harm to beings of all the six classes. vizeSArtha : zloka 51. nakkhattaM-nakSatraM-jyotiSa yA pacAMga Adi kI suucnaaeN| suminnN-svpnN-svpn-phl| joga-yoga-auSadhi athavA khAdya padArthoM kI saMyoga vidhi; vshiikrnn| nimittaM-atIta, vartamAna aura bhaviSya saMbaMdhI zubhAzubha phala btaanaa| ELABORATION: (51) Nakkhattam-astrology. Suminam-dream divining. Jogam- esoteric concoctions of eatables and medicines; mesmerizing. Nimittam-reading omens. zayyA-viveka 52 : annaTuM pagaDaM layaNaM bhaijja synnaasnnN| uccArabhUmisaMpannaM itthii-psu-vivjjiaN|| sAdhu aise sthAna yA bhavana meM Thahare jo gRhastha ke rahane ke lie ho arthAt jo SM sAdhu ke nimitta na banAyA gayA ho tathA jo uccAra-prasravaNa bhUmi se yukta ho, SS jahA~ strI, pazu Adi nahIM rahate hoN| isI prakAra zayyA tathA AsanAdi bhI jo dUsaroM ke lie bane hoM ve hI apane upayoga meM leve||52|| | 288 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra Guwww

Page #359
PLACE OF STAY 52. An ascetic should stay at a place or house that has been constructed for a householder and not for ascetics. There should be a proper place to attend to calls of nature in the premises and there should be no woman or animal living there. He should use only those things (bed, mattress, etc.) which were made for others. 53 : vivittA abhave sijjA nArINaM na lave kahaM / gihisaMthavaM na kujjA kujjA sAhUhiM saMthavaM // upAzraya Adi meM yadi anya sAdhu na ho, vaha akelA hI ho to kevala striyoM ke bIca dharmakathA pravacana Adi na kare / gRhasthoM ke sAtha paricaya yA vArttAlApa bhI na kre| sAthI sAdhuoM ke yA satpuruSoM ke sAtha hI paricaya yA vArttAlApa karanA cAhie // 53 // 53. At the place of stay if there are no other ascetics and he is alone, he should avoid discussions and discourses with women. He should not be friendly with householders and should not even talk to them. He should talk and be friendly with ascetics or pious people only. brahmacarya-rakSA ke upAya 54 : jahA kukkuDapoassa niccaM kulalao bhayaM / evaM khu baMbhayArissa itthI - viggahao bhayaM // brahmacArI puruSa ko strI ke zarIra se usI prakAra bhaya kI saMbhAvanA banI rahatI hai jisa prakAra murgI ke bacce ko billI se sadA bhaya vanA rahatA hai // 54 // ( dekheM citra kramAMka 18 ) PROTECTING CELIBACY 54. A female body is always a menace to a celibate person as is a cat to chicken. (illustration No. 18) AThavA~ adhyayana : AcAra - praNidhi Eight Chapter : Ayar Panihi For Private Personal Use Only 289 tayA 9

Page #360
AMITITUTAM 55 : cittabhittiM na nijjhAe nAriM vA sualNkiyN| bhakkharaM piva datRRNaM dihi~ pddismaahre|| bhale hI koI strI vastrAbhUSaNa se vibhUSita ho athavA phaTe-purAne vastra pahanI ho, brahmacArI puruSa usa ora TakaTakI lagAkara nahIM dekhe| yahA~ taka ki dIvAra para citrita strI ke citra ko bhI na dekhe| yadi kabhI strI para dRSTi par3a jAya to tatkAla apanI dRSTi ko usI taraha haTA le jaise madhyAnha kAla ke sUrya para dRSTi par3ane para svataH khiMca jAtI hai||55|| 55. Irrespective of her being dressed in rags or adorned with beautiful dress and ornaments, a celibate person should never stare at a woman. He should not even look at a fresco or a picture of a woman. If ever he chances to look at a woman he should at once shift his eyes as one does by reflex when he happens to look at the midday-sun. 56 : hatthapAyapalicchinnaM knnnaasvigppiyN| avi vAsasayaM nAriM baMbhayArI vivjje|| jisa strI ke hAtha-paira kaTe hue hoM evaM kAna-nAka vikRta hoM tathA jo cAhe sau varSa kI bur3hiyA ho, aisI vikRtAMga strI ke saMsarga se bhI brahmacArI bacatA rahe // 56 // 56. Even if a woman is ugly, with amputated limbs, disfigured ears and nose, or hundred years old, a celibate person should avoid her company. 57 : vibhUsA itthisaMsaggo paNIaM rsbhoannN| narassattagavesissa visaM tAlauDaM jhaa|| AtmA kI sAdhanA meM lage brahmacArI ke liye zarIra kI vibhUSA, strI kA saMsarga aura pauSTika-vikAravardhaka bhojana tAlapuTa nAmaka jahara ke samAna hai||57|| 290 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra a

Page #361
-1.2 19a LECA ..-12 8 -33 Us TA ASIA NO

Page #362
citra paricaya : 18 Illustration No. 18 brahmacarya ke vighAtaka tattva FACTORS THAT NEGATE CELIBACY 1. jahA kukkuDapoyassa-jisa prakAra murgI ke baccoM ko billI se bhaya banA rahatA hai, isalie ve usase dUra hI rahate haiM, usI prakAra brahmacArI strI ke zarIra se sadA dUra rhe| ____ 1. Just as chickens keep away from a cat out of fear, so should a celibate person, driven by fear, keep his distance from a female body. 2. cittabhittiM na nijjhAe-strI ke bhitti citra ko athavA AbhUSaNoM se sajjita strI ko brahmacArI nahIM dekheN| (zloka 55) 2. A person who has taken the vow of celibacy should never look at the pictures of women or women adorned with ornaments. (verse 55) 3. hattha-pAya paDicchinnaM-jisake hAtha-paira kaTe hue hoM, kAna-nAka Adi vikRta hoM, vaisI sau varSa kI bUr3hI strI ho taba bhI brahmacArI usase dUra rahe aura usa para dRSTi par3ane para turanta dRSTi nAcA jhukA le, jaisA ki madhyAhna ke sUrya para dRSTi par3ate hI svayaM nIcI jhuka jAtI hai| (zloka 56) 3. Even if a woman is ugly, disfigured or aged, a celibate person should not go near her. If he chances to look at such woman he should at once shift his glance as one does when he happens to look at the midday-sun. (verse 56) 4. vibhUsA itthI saMsaggI-Atma-gaveSaNA karane vAle brahmacArI ke lie vibhUSA, zRMgAra, strI-saMsarga, dUdha, mevA, miThAI madhura-snigdha praNIta bhojana Adi tAla-puTa viSa (hathelI para rakhA huA tIvra viSa) kI taraha ghAtaka hote haiN| (zloka 57) 4. For a celibate devoted to exploration of the self, make-up, embellishing, the company of the opposite sex, consuming rich food including milk, dry-fruits, sweets, etc., is as deadly as a fatal poison in his palm. (verse 57) HTTER (Ayuuuul SEAULAR Curwa

Page #363
Shi yA 910 Wan 57. To a celibate, indulging in spiritual practices, beautifying his body, company of woman and richly nutritious food are like a fatal poison. caarullviapehiaN| itthINaM taM na nijjhAe kAmarAgavivaDDaNaM // 58 : aMgapaccaMgasaMThANaM brahmacArI striyoM ke aMga pratyaMga, saMsthAna, mIThI bolI, kaTAkSa Adi kadApi na dekhe, kyoMki ye saba kAma - rAga ke bar3hAne vAle aura brahmacarya kA nAza karane vAle haiM // 58 // 58. Those who are celibate should never look with interest at parts of the body, figure, sweet voice, gestures etc. of women because all these inspire lust and ruin celibacy. pemaM 59 : visaesu maNunnesu pemaM nAbhinivesae / aNiccaM tesiM vinnAya pariNAmaM puggalANa u // tattvajJa muni pudgaloM ke pariNamana ko anitya jAnakara manojJa zabda, rUpa, rasa, gaMdha sparza Adi viSayoM meM rAgabhAva na kare // 59 // 59. A shraman, having knowledge of the fundamentals, should consider the manifestations of matter to be transitory and avoid attachment with things with pleasing sound, form, taste, smell and touch. 60 : poggalANaM parINAmaM tesiM naccA jahA tahA / viNIato vihare sIIbhUeNa appaNA // tattvajJa muni indriyoM ke viSayabhUta pudgaloM ke pariNamana kI vAstavikatA jAnakara tRSNA se sarvathA mukta hokara, kSamArUpa amRta jala se AtmA ko upazAnta banAkara svataMtra bhAva se vicaraNa kare // 60 // 60. Knowing about the reality of the continuos transformation of matter which is the subject of the physical AThavA~ adhyayana : AcAra - praNidhi Eight Chapter Ayar Panihi 291 Wan Tu atta For Private Personal Use Only

Page #364
KARN ka senses, he should free himself of the desires, pacify his soul with the water of magnanimity and move with complete freedom. 61 : jAi saddhAi nikkhaMto priaaytttthaannmuttmN| tameva aNupAlijjA guNe aayriysmme| sAdhu ko cAhie ki jisa zraddhA ke sAtha saMsAra kA tyAgakara pravrajyA grahaNa kI hai usI AcArya-sammata (tIrthaMkara kathita) guNoM meM rahI huI zraddhA kA pUrNa dRr3hatA ke sAtha pAlana kre||61|| 61. It is befitting an ascetic to maintain the faith in the virtues conveyed by the acharya (propagated by the Tirthankar), the faith with which he renounced the world and got initiated to begin with. adhyayana upasaMhAra 62 : tavaM cimaM saMjamajogaM ca sajjhAyajogaM ca sayA ahitttthie| sUre va seNAi samattamAuhe alamappaNo hoi alaM presiN|| tapa kI ArAdhanA karane vAlA saMyama yoga pAlaka evaM svAdhyAya-yoganiSTha muni, indriya aura kaSAya se apanI aura dUsaroM kI rakSA karane meM usI prakAra samartha ho, jisa prakAra senA se ghira jAne para eka zastradhArI vIra yoddhA apanI evaM para kI rakSA karane ke lie samartha hotA hai|62|| CONCLUSION OF THE CHAPTER 62. The shramans who practice austerities, follow the ascetic discipline, and remain meticulous in studies, are able to protect themselves and others from the onslaught of senses and passions as a brave warrior equipped with weapons is able to save himself and others from the surrounding army. 63 : sajjhAya sajjhANarayassa tAiNo apAvabhAvassa tave ryss| visujjhaI jaM si malaM purekaDaM samIriyaM ruppamalaM va joinnaa|| SHE Sunia 292 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra CILITTLER auuul

Page #365
HERO V svAdhyAya aura zubha dhyAna meM lIna jagajjIvoM kA trAtA evaM pApa kI kAlimArahita vizuddhabhAva vAle sAdhu kA pUrvajanma-saMcita karmamala usI prakAra dUra ho jAtA hai, jisa prakAra agni dvArA tapAye jAne para sone evaM cA~dI kA mala dUra SS ho jAtA hai|63|| 63. A shraman who is lost into studies and pious meditation, who is the savior of all beings, who is free of the shadow of sin, and who has gained the lofty heights of purity of attitude, gets free of the karmic dirt exactly as the precious metals become free of impurities when heated. ___64 : se tArise dukkhasahe jiiMdie sueNa jutte amame akiNcnne| virAyaI kammaghaNammi avagae kasiNabbhapuDAvagame va cNdimaa|| tti bemi| ___ pUrva meM batAye hue sadguNoM vAlA, parISahoM (duHkhoM) ko samabhAva se sahana karane vAlA, caMcala indriyoM ko jItane vAlA, zrutajJAna ko dhAraNa karane vAlA, kisI ke prakAra kI bhI mamatA nahIM rakhane vAlA, parigraha ke bhAra se halakA, akiMcana, pUrNa saMyamI sAdhu, karma rUpa bAdaloM ke haTa jAne para usI taraha suzobhita hotA hai, jaise sampUrNa bAdaloM ke paTala se pRthak hone para candramA zobhita hotA hai // 64 // aisA maiM kahatA huuN| 64. An ascetic who possesses the virtues mentioned earlier, who tolerates afflictions with equanimity, who is the conqueror of the senses, who has acquired the knowledge of scriptures, who is devoid of any fondness, who is free of the load of possessions, who is absolutely disciplined, gains a radiant glory when the dark shadow of karmas is removed. It is exactly like the moon gaining its radiant glory when the cloud cover drifts. . . . . . So I say. AThavA~ adhyayana : AcAra-praNidhi Eight Chapter : Ayar Panihi 293 (Anusum

Page #366
NutO Ayuuuuu upasaMhAra AThaveM adhyayana meM indriya evaM mana ko azubha pravRttiyoM se haTAkara zubha pravRtti meM KO niyojita karane kI aneka sundara vidhiyA~ batAI gaI haiN| ina vidhiyoM meM adhyAtma ke sAtha-sAtha nIti va vyavahAra kI bhI uttama preraNA dI hai| AcArya bhadrabAhu ne kahA hai tamhA u appasatthaM paNihANaM ujjhiUNa smnnennN| paNihANaMmi pasatthaM bhaNio AyArapaNihiM ti| -niyukti gAthA 308 ina kaSAya-vijaya, indriya-vijaya, nidrA-vijaya, hAsya-vijaya Adi Agama nirdezoM para cintana karatA huA zramaNa aprazasta-praNidhAna kA tyAgakara prazasta-praNidhAna meM sthira rahe isI kA nAma AcAra-praNidhi hai| Conclusion This eighth chapter gives many effective methods for shifting the senses and the mind from indulging in the evil activities to that in the pious activities. These methods are also helpful in refining the social and ethical behavior. Acharya Bhadrabahu has said, "The process of contemplating on these directions about winning over passions, senses, sleep, laughter etc. from the Agams and consequently rejecting the evil and accepting the pious is called Achar Pranidhi or cultivating conduct. // AThavA~ adhyayana samApta // END OF EIGHTH CHAPTER 294 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra S Guawn FCILITLE OuuuuN mAra

Page #367
SHILPIR [ navama adhyayana : vinaya samAdhi ] prAthamika IPIN ___isa adhyayana kA vinaya samAdhi nAma aneka dRSTiyoM se arthapUrNa hai| AThaveM adhyayana meM AcAra kA varNana karane ke pazcAt gurujanoM ke sAtha ziSTa va anuzAsita vyavahAra kI zikSA dene ke lie isa adhyayana meM bahuta hI sundara udAharaNoM dvArA vinaya kA varNana kiyA hai| vinaya zabda kA artha bahuta vyApaka hai| AgamoM meM AcAra kI vividha dhArAoM ke artha meM vinaya zabda kA prayoga huA hai| praznavyAkaraNasUtra meM batAyA hai-vinaya tapa hai, tapa dharma hai, isalie vinaya kI ArAdhanA satata karanI caahie| jJAtAsUtra meM jinadharma kA mUla vinaya batAkara usake do bheda batAye haiM-AgAra-vinayarUpa zrAvakadharma tathA aNagAra-vinayarUpa pNcmhaavrtdhrm| yahA~ vinaya zabda sampUrNa AcAradharma kA pratinidhitva karatA hai| isI adhyayana meM dharma kA mUla vinaya batAyA hai aura usakA parama phala mokss| - aupapAtikasUtra meM vinaya ke sAta bheda batAye haiM unameM eka bheda hai upacAra viny| upacAra kA artha hai vyvhaar| jaise-guru Ane para khar3A honA, hAtha jor3anA, unakI sevA karanA, bulAne para Asana se uThakara khar3e hokara bolanA aadi| vyavahAra meM vinamratA, gurujanoM ke prati Adara, bahumAna bhAva rakhanA vinaya kA vyavahAra pakSa hai| isa navama adhyayana meM adhikatara upacAra vinaya ke vividha rUpoM para prakAza DAlA gayA hai| navama adhyayana : vinaya samAdhi (prathama uddezaka) Ninth Chapter : Vinaya Samahi (Ist Sec.) 295

Page #368
isa adhyayana ke cAra uddezaka haiN| prathama uddezaka meM AcArya (guru) ke sAtha ziSya kisa prakAra vyavahAra kare isa viSaya para vizada prakAza DAlA hai| dUsare uddezaka meM vinaya-avinaya kA antara batAkara vinIta ko sukhI evaM sampadA kA bhAgI batAyA hai aura avinIta vipadA ko prApta hotA hai| tIsare uddezaka meM batAyA hai-vinaya yukta jIvana vyavahAra rakhane vAlA pUjya hai| aneka guNoM dvArA usakI pUjyatA kA pragaTIkaraNa kiyA gayA hai| ___ cauthe uddezaka meM cAra prakAra kI samAdhiyoM kA varNana hai| samAdhi kA artha kiyA hai zAnti, Arogya, manaHprasannatA evaM hit-siddhi| isa prakAra kI samAdhi-prApti ke lie vinaya SS sIkhanA caahie| yaha caturtha uddezaka kA viSaya hai| ____ yaha vinaya adhyayana guru-ziSya ke madhura sambandhoM para bahuta hI sundara prakAza DAlatA hai| Aja kI zikSA praNAlI ke sandarbha meM guru-ziSya ke sambandhoM para yaha eka mArgadarzaka nirUpaNa hai| th 296 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra BAP Guruwily

Page #369
A ULU WIND SOS UW) NINTH CHAPTER : THE BLISS OF HUMBLENESS INTRODUCTION 20 The title of this chapter, Vinaya Samadhi is meaningful from numerous angles. Various aspects of the ascetic conduct have been discussed in details in the eighth and the earlier chapters. Now in this ninth chapter, making use of some pertinent examples, humbleness has been explained in order to teach the disciples how to behave with their elders in a courteous and disciplined manner. The word vinaya has a very wide meaning. In the Agams it has been used to represent various aspects of the ascetic conduct. Prashna Vyakaran states that vinaya is an austerity and austerity is dharma, so it should always be practiced. Inata Sutra has gone a step further and said that the root of dharma is vinaya and its ultimate fruit is liberation. It then divides vinaya into two categories-agaar vinaya or the duties of the laity and anagaar vinaya or the duties of the ascetic based on the five vows. Thus, here vinaya envelopes the complete codes of conduct. Aupapatik Sutra divides vinaya into seven categories. One of these is called upachaar vinaya which means politeness in behavior. This includes-standing up when the guru comes, offer him salutations by joining palms, to serve him obediently, etc. The behavioral aspect of vinaya is to show respect, reverence and humbleness to the seniors. USSSSSS01 It Lot SSSSSS 77979 37824: -4 1411 (9277 EUR810) Ninth Chapter : Vinaya Samahi (Ist Sec.) 386

Page #370
UD) In this chapter mainly this behavioral aspect has been explained in its different applications. The chapter has four sections. The first section discusses in details how a disciple should behave with his guru. The second section shows the difference between humbleness and rudeness and their respective fruits. The third section shows the virtues of one who is humble and concludes that he should be respected. The fourth section discusses the four blissful goals like peace, health, happiness and accomplishments and shows humbleness as the means to achieve these. The chapter throws a revealing light on the teacher-student relationship and can serve as a guide even in the prevailing education system. 298 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra 940

Page #371
too SCO mtirriaND CUITI OLIE AMITRAM. mA navamaM ajjhayaNaM : viNaya samAhI : paDhamo uddeso navama adhyayana: vinaya samAdhi : prathama uddezaka NINTH CHAPTER (FIRST SECTION) : VINAYA SAMAHI THE BLISS OF HUMBLENESS avinaya kA phala 1 : thaMbhA va kohA va mayappamAyA gurussagAse viNayaM na sikkhe| so ceva u tassa abhUibhAvo phalaM va kIyassa vahAya hoi|| ___ jo sAdhu ahaMkAra, krodha, mada tathA pramAda ke kAraNa guruoM ke samIpa vinaya dharma kI zikSA grahaNa nahIM karatA hai, to ve ahaMkAra Adi durguNa usake jJAna Adi sadguNoM kA usI prakAra nAza kara dete haiM, jisa prakAra vA~sa kA phala svayaM bA~sa kA nAza karane vAlA hotA hai||1|| FRUITS OF RUDENESS 1. If under the influence of conceit, anger, intoxication and inactivity an ascetic does not take lessons of vinaya these same vices destroy all his virtues including knowledge just as the bamboo is destroyed by its own fruit. vizeSArtha : zloka 1. pamAyaM-yahA~ pramAda kA artha indriyoM kI Asakti, nIMda, madyapAna, vikathA a K viNayaM-vinaya kA artha anuzAsana, namratA aura AcAravidhi hai| vinaya ke bheda haiMgrahaNa-vinaya athavA zikSA-vinaya-arthAt vinaya ke antargata Ane vAle uparokta viSayoM kA jnyaan| Asevana-vinaya-arthAt ukta jJAna kA anupAlana tathA abhyAsa krnaa| navama adhyayana : vinaya samAdhi (prathama uddezaka) Ninth Chapter : Vinaya Samahi (Ist Sec.) 299 2016

Page #372
BetituULL AuuuuuN THESESS kIyassa-kIcakasya-bA~sa kA-yaha udAharaNa isa kAraNa diyA hai ki bA~sa phala lagane para sUkha jAtA hai| ELABORATION: (1) Pamayam-inactivity caused by various reasons including indulgence in mundane pleasures, slumber, alcoholism and purposeless conversation. ___Vinayam-discipline, humbleness and proper conduct. It has two stages--learning and applying these in ones life. Keeyassa-bamboo tree; it has been used as an example because a bamboo tree dries naturally when it bears fruit. 2 : je Avi maMdi tti guruM viittA Dahare ime appasua ti nccaa| hIlaMti micchaM paDivajjamANA karaMti AsAyaNa te guruunnN|| jo sAdhu apane guruoM ko mandabuddhi yA alpajJAnI, alpavayaska evaM alpazruta jAnakara unakI avahelanA karate haiM tathA unake upadeza ko mithyA mAnate haiM ve apane guruoM kI AzAtanA karane vAle haiN||2|| 2. Considering their teachers to be dull wit, immature and having little knowledge of the scriptures, the ascetics who neglect their teachers and take their teaching to be false are in fact doing great dishonor to their teachers. vizeSArtha : zloka 2. AsAyaNa-AzAtanA-vinAza karanA yA durvyavahAra krnaa| guru kI avamAnanA karane kA prayatna athavA samyagdarzana kA lopa jisa kriyA se ho vaha AzAtanA kahalAtI hai| anya saMdarbho meM isake artha hote haiM-pratikUla vyavahAra, vinayahInatA, virodhabhAva viparIta kathana aadi| ELABORATION: ___(2) Asayan-misbehavior; indiscipline; misconduct; impropriety; insubordination; to neglect the teacher; to indulge in any activity that is detrimental to right perception. 300 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #373
guru-hInA vinAzakArI hai 3 : pagaIi maMdA vi bhavaMti ege DaharA vi je suabuddhovaveA / AyAramaMtI guNasuTThiappA je hIliyA sihiriva bhAsa kujjA // kaI AcArya Ayu se vRddha hote hue bhI svabhAva se mandabuddhi hote haiM tathA bahuta-se choTI avasthA vAle navayuvaka bhI zrutadhara evaM buddhi-sampanna hote haiM / ataH sadAcArI aura sadguNI gurujanoM kI avajJA nahIM karanI cAhie bhale hI ve jJAna meM nyUnAdhika kaise hI hoM, kyoMki inakI avajJA sabhI sadguNoM ko bhasmIbhUta kara detI hai jaise agni IMdhana rAzi ko // 3 // 4 : je Avi nAgaM DaharaM ti naccA AsAyae se ahiAya hoi / evAyariyaM pi hu hIlayaMto niacchAI jAipahaM khu maMdo // jisa prakAra yaha sarpa to bahuta choTA hai, isa vicAra se koI usakI kadarthanA-AzAtanA karatA hai to vaha laghu sarpa bhI ahitakAraka hotA hai| usI prakAra alpavayaska AcArya kI avahelanA karane vAlA mandabuddhi sAdhu janma-maraNa ke patha kA pathika banatA hai arthAt saMsAra meM paribhramaNa karatA hai // 4 // INSULT OF GURU INVITES DESTRUCTION 3, 4. Some acharyas, although senior in age, are not profound in knowledge and others, although young in age, are intelligent and scholarly. Therefore, one should never neglect disciplined and virtuous seniors irrespective of the comparative depth of their knowledge. Because such neglect consumes all virtues exactly as fire consumes fuel. It is harmful to ignore a little snake thinking that it is very small. In the same way an ignorant ascetic who neglects a young acharya is caught in the cycles of life and death. 5 : AsIviso vAvi paraM suruTTho kiM jIvanAsAu paraM nu kujjA / AyariyapAyA puNa appasannA abohiAsAyaNa natthi mokkho // navama adhyayana : vinaya samAdhi (prathama uddezaka) Ninth Chapter: Vinaya Samahi (Ist Sec.) 301 Yu Mi Jia For Private Personal Use Only JABADA

Page #374
AWARD AzIviSa sarpa bhI kruddha hone para prANa nAza se adhika aura kyA ahita kara sakatA hai ? parantu pUjyapAda AcArya to aprasanna hone para abodhi ke kAraNa banate 2 haiN| ataH AcArya kI AzAtanA karane se kabhI mokSa nahIM mila sakatA hai||5|| 5. The maximum harm that a highly poisonous snake can a do is to kill someone by its venom. But if an acharya becomes angry he deprives one of knowledge or enlightenment, the only means of liberation. 6 : jo pAvagaM jaliamavakkamijjA AsIvisaM vA vi hu kovijjaa| jo vA visaM khAyai jIviaTThI esovamAsAyaNayA guruunnN|| 7 : siA hu se pAvaya no DahijjA AsIviso vA kuvio na bhkkhe| .. siA visaM hAlahalaM na mAre na Avi mukkho guruhiilnnaae|| jo sAdhu AcArya kI AzAtanA karatA hai, vaha mAno jalatI huI agni ko lA~ghane, jaharIle sarpa ko kruddha karane tathA jIne kI icchA se tatkAla prANahArI halAhala nAmaka viSa ko khAne jaisI mUrkhatA karatA hai||6|| saMbhava hai kadAcit dhadhakatI huI pracaNDa agni bhI bhasma na kare, cher3A huA kruddha sarpa bhI na kATe tathA khAyA huA halAhala viSa bhI na mAre, parantu guru kI AzAtanA karane vAle ziSya ko mokSa milanA saMbhava nahIM hai||7|| ___6, 7. An ascetic who indulges in the act of insubordination of his teacher is in fact committing a mistake like crossing through leaping flames or disturbing a poisonous snake or consuming a fatal poison with a hope that he would still survive. There are chances that the leaping flames may not turn him to ashes, a disturbed snake may not bite and a fatal poison may not kill, but neglect of the teacher will certainly harm the cause of liberation. 302 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra O PITAB

Page #375
www. . SOS

Page #376
cita citra paricaya : 19 avinaya kA kaTu phala BITTER CONSEQUENCES OF MISBEHAVIOR 1. jo pAvagaM jaliyaM-jo mUrkha yA abhimAnI vyakti jalatI huI agni ko naMge pA~voM se lA~ghatA hai, AzIrviSa sarpa (jisakI dAr3hoM meM tIkSNa jahara ho) ko kupita karatA hai, jIvita rahane kI icchA se jahara khAtA hai to ye saba usake lie aniSTakArI hote haiM, kintu agara inake duSpariNAma se koI baca bhI jAye taba bhI guru kA anAdara / avahelanA karane vAlA usake duSpariNAma se nahIM baca sakatA / ( adhyayana 9 / 1, zloka 8) Illustration No. 19 1. If an ignorant or conceited person tries to cross a bed of burning coal with bare feet, goads a highly venomous snake, or consumes poison, he is sure to come to grave harm. However, there is still a possibility that he remains unhurt. But it is impossible to remain untouched by the grave consequences of showing disrespect or disregard to one's guru. (Chapter 9/1, verse 8) 2. jo pavvayaM sirasA mittumicche- koI parvata se sira phor3ane kI ceSTA karatA hai yA soye hue kesarI siMha ko cher3achAr3a karake jagAtA hai tathA tIkSNa bhAloM kI noMka para hAtha se prahAra karatA hai| vaha usake lie aniSTakArI hai / kadAcit usake duSpariNAmoM se vaha baca bhI jAye, parantu jo apane gurujanoM kI avajJA / avahelanA karatA hai, usako mukti nahIM mila sakatI / ( adhyayana 9/1, zloka 9) 2. It is harmful to hit one's head on a rock, disturb a sleeping lion, or push at the sharp points of a bunch of lances with one's bare palm. However, there still is a possibility that one might remain unhurt. But it is impossible to remain untouched by the grave consequences of showing disrespect or disregard to one's seniors and elders. Wan Tu For Private Personal Use Only (Chapter 9/1, verse 9) ContiTHU

Page #377
ada Wan 8 : jo pavvayaM sirasA bhittumicche suttaM va sIhaM paDibohaijjA / jo vA dae sattiagge pahAraM esovamA'' sAyaNayA gurUNaM // kaThina parvata ko mastaka kI Takkara se phor3ane, sote hue siMha ko jagAne tathA bhAle kI tIkSNa dhAra para apane hAtha kA prahAra karane kI icchA ke samAna hai gurujanoM kI AzAtanA karanA // 8 // 9 : siA hu sIseNa giriM pi bhiMde, siA hu sIho kuvio na bhkkhe| siA na bhiMdijja va sattiaggaM na Avi mukkho guruhIlaNAe // kadAcit koI sira kI Takkara se parvata ko bhI phor3a de, kruddha huA siMha bhI kadAcit na mAre, bhAle kI dhAra bhI na kATe kintu guru kI avahelanA karane vAlA ziSya kabhI mokSa prApta nahIM kara sakatA // 9 // ( dekheM citra kramAMka 19 ) 8, 9. Insubordination to the teacher is like the desire to hammer ones head at a rock on the hill, disturb a sleeping lion and slap at the edge of a sharp lance. It is possible that someone may shatter a rock by hammering with his head, an angry lion may not kill and the sharp edge of a lance may not cut, but neglect of the teacher will certainly harm the cause of liberation. (illustration No. 19) 10 : AyariapAyA puNa appasannA abohiAsAyaNa natthi mokkho / tamhA aNAbAhasuhAbhikaMkhI guruppasAyAbhimuho ramijjA // pUjya AcAryoM ko aprasanna karane vAlA vyakti bodhi-lAbha prApta nahIM kara sakatA tathA vaha mokSa ke sukha ko bhI prApta nahIM kara sktaa| isalie mokSa - sukha kI icchA karane vAle muni kA karttavya hai ki vaha apane guruoM kI kRpA prApta karane ke lie prayatnazIla rhe||10|| 10. A person who displeases revered acharyas can never gain enlightenment and so the bliss of liberation is beyond navama adhyayana : vinaya samAdhi (prathama uddezaka) Ninth Chapter: Vinaya Samahi (Ist Sec.) 303 For Private Personal Use Only

Page #378
- him. That is why it is the duty of a disciple desirous of liberation to work for the blessings of his teachers. (EAS/ jJAnI hone para bhI guru kA vinaya kare 11 : jahAhiaggI jalaNaM namase naannaahuii-mNtpyaabhisittN| evAyariyaM uvaciTThaijjA aNaMtanANovagao vi sNto|| jisa prakAra agnihotrI brAhmaNa, madhu-ghRtAdi kI vividha AhutiyoM evaM maMtra padoM se abhiSikta agni ko namaskAra karatA hai vaise hI ziSya anantajJAna sampanna ho jAne para bhI AcArya kI vinayapUrvaka upAsanA/sevA kre||11|| 12 : jassaMtie dhammapayAiM sikkhe tassaMtie veNaiyaM puNje| sakkArae sirasA paMjalIo kAyaggirA bho maNasA a niccN|| jisa garu ke pAsa Atma-jJAna dene vAle dharmazAstroM ke gaDha padoM kI zikSA grahaNa kI hai, unakI pUrNa rUpa se vinaya-bhakti kre| hAtha jor3akara sira jhukAkara vandana kare aura mana, vacana, kAya ke yoga se sadaiva yathocita satkAra kare yaha ziSya kA kartavya hai||12|| THE LEARNED SHOULD ALSO REVERE HIS GURU 11, 12. As a learned Brahmin while offering oblations and chanting mantras bows before the pious fire, a disciple should also humbly serve his teacher even after he has acquired unlimited knowledge. He should humbly worship the teacher from whom he has learned the meaningful texts of the scriptures that contain spiritual knowledge. Joining his palms he should bow his head in reverence before the teacher. He should always offer greetings with mind, speech and body to the teacher. vizeSArtha : zloka 12. sirasA paMjalIo-zirasA prAMjalika-sira jhukAkara, hAthoM ko jodd'kr| 304 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra ECIALA Swimww anuman

Page #379
gurusevA kI mahimA THE IMPORTANCE OF SERVING THE GURU RO . es S War Bels es

Page #380
RELU citra paricaya : 20 Illustration No. 20 gurusevA kI mahimA THE IMPORTANCE OF SERVING THE GURU 1. jahAhiaggi.....-jaise agni kA devatA mAnakara pUjA karane vAlA brAhmaNa ghI Adi kI AhutiyoM se tathA veda maMtroM se usakI upAsanA karatA hai, vaise hI ziSya cAhe ananta jJAna sampanna ho jAya, devatAoM dvArA pUjya ho jAya tathApi vaha vinayapUrvaka guru kI sevA karatA rhe| (adhyayana 9/1, zloka 11) 1. A Brahmin worships fire considering it to be divine. He offers butter and other oblations as well as Vedic chants. In the same way, a disciple should serve his guru, irrespective of his becoming a great scholar or being revered by gods. (Chapter 9/1, verse 11) 2. jahA nisaMte tavaNaccimAlI....-jaise dina meM pradIpta hotA huA sUrya sampUrNa bharata kSetra ko prakAzita karatA hai| indra devatAoM dvArA sevita hokara zobhA pAtA hai| rAta ke samaya bAdaloM se mukta AkAza meM tArAoM se ghirA zarada pUrNimA kA candra suzobhita hotA hai, vaise hI vinIta ziSya parivAra se parivRta AcArya zobhita hote haiN| (adhyayana 9/1, zloka 14-15) 2. During the day the sun lights the whole hemisphere. Indra's glory becomes evident when there are many gods in attendance. The glory of the full moon is displayed when it is surrounded by stars on a cloudless night. In the same way a guru appears glorious when surrounded by a group of humble disciples. (Chapter 9/1, verses 14-15) Wan

Page #381
SIITIDUR ra yaha paMcAMga (do paira, do hAtha, eka sira) vaMdana hai| isakI vidhi hai-donoM ghuTanoM ko bhUmi para TikAkara, jhukakara donoM hathelI ko dharatI para rakhakara una para apanA mastaka rkhnaa| ELABORATION: (12) Sirasa panjalio-join palms and bow head. This is known as the homage by five parts of the body (two feet, two hands and the head). The procedure is-putting both knees on ground bowing and putting both palms ahead on the ground and finally touching the palms with the head. 13 : lajjA dayA saMjama baMbhaceraM kallANabhAgissa visohitthaannN| je me gurU sayayamaNusAsayaMti te hiM gurU sayayaM puuayaami|| ___ kalyANabhAgI sAdhu ke lie AtmA ko vizuddha karane vAle ye cAra mukhya sthAna haiM-lajjA, dayA, saMyama aura brhmcry| ziSya ko sadaiva yahI bhAvanA rakhanI cAhie ki jo guru mujhe zikSA dete rahate haiM, maiM una guruoM kI nirantara pUjA karatA rhuuN||13|| ___13. There are four things that help an ascetic seeking uplifts cleanse his soul-modesty, clemency, discipline and celibacy. A disciple should always think that he should continue to worship the teacher who is imparting knowledge to him. 14 : jahA nisaMte tavaNaccimAlI pabhAsaI kevalabhArahaM tu| evAyario suya-sIlabuddhie virAyaI suramajhe va iNdo|| jaise rAta bIta jAne para dedIpyamAna sUrya samasta bharatakSetra ko apanI kiraNoM se prakAzita karatA hai, vaise hI AcArya bhI zruta, zIla aura buddhi se yukta upadeza dvArA vizva ko prakAzita karate haiM tathA jisa prakAra deva-sabhA ke madhya virAjita indra zobhA pAtA hai, usI prakAra sAdhu-sabhA meM gaNI-AcArya zobhita hote haiN||14|| (dekheM citra kramAMka 20) navama adhyayana : vinaya samAdhi (prathama uddezaka) Ninth Chapter : Vinaya Samahi (Ist Sec.) 305 ECTURE

Page #382
GURUDEVAN 14. When the night comes to an end the sun lights the whole hemisphere with its rays. In the same way an acharya enlightens the world with his preaching enriched by scriptural knowledge, modesty and wisdom. Indra's (king of gods) glory becomes evident when there are many gods in attendance. In the same way a gani appears glorious when surrounded by a group of disciples. (illustration No. 20) 15 : jahA sasI komuijogajutto nkkhtt-taaraagnnprivuddppaa| khe sohaI vimale abbhamukke evaM gaNI sohai bhikkhumjjhe|| __ jisa prakAra nakSatra aura tArAoM ke samUha se ghirA candramA, bAdaloM se rahita kArtika pUrNimA kI rAta meM svaccha AkAza meM zobhita hotA hai, usI prakAra sAdhu samUha ke bIca AcArya zobhita hote haiN|||15|| ___15. The glory of the full moon is displayed when it is surrounded by stars on a cloudless night. In the same way a gani (guru) appears glorious when surrounded by a group of disciples. (illustration No. 20) 16 : mahAgarA AyariA mahesI samAhijoge suy-siilbuddhie| saMpAviukAme aNuttarAI ArAhae tosai dhmmkaamii|| ___ anuttara jJAna Adi guNa ratnoM ko pAne kI icchA karane vAle nirjarArthI Ke sAdhuoM ko ucita hai ki ve samAdhiyoga, zruta, zIla aura buddhi ke mahAn Akara (bhaMDAra) mokSa kI eSaNA karane vAle AcArya kI ArAdhanA kareM aura unheM sadA prasanna rakheM // 16 // SS 16. An ascetic desirous of shedding karmas and obtaining a virtues like knowledge should always worship and please the liberation seeking acharya who is a great storehouse of scriptural knowledge and embodiment of modesty, wisdom and serenity. 306 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra CITILLILIAR (UTITLER

Page #383
PARULARIA 17 : succANa mehAvI subhAsiAiM sussUsae aayriyppmtto| ArAhaittA Na guNe aNege se pAvaI siddhimnnuttrN|| tti bemi| medhAvI muni ina subhASita vacanoM ko sunakara apramatta rahatA huA AcArya kI sevA kre| isa prakAra vaha aneka sadguNoM kI ArAdhanA karatA huA anuttara siddhisthAna ko pA letA hai||17|| aisA maiM kahatA huuN| ___17. After hearing these aphorisms an intelligent ascetic should zealously serve the acharya. This is the way he can acquire many virtues and proceed towards the unique _accomplishment known as liberation. . . . . . So I say. // navama adhyayana prathama uddezaka samApta // END OF NINTH CHAPTER (FIRST SECTION) navama adhyayana : vinaya samAdhi (prathama uddezaka) Ninth Chapter: VinayaSamahi (Ist Sec.) 307

Page #384
SALIDIT navamaM ajjhayaNaM : viNaya samAhI : bIo uddeso navama adhyayana : vinaya samAdhi : dUsarA uddezaka NINTH CHAPTER (SECOND SECTION) : VINAYA SAMAHI THE BLISS OF HUMBLENESS vinaya kA parama phala 1 : mUlAu khaMdhappabhavo dumassa khaMdhAu pacchA samuveMti saahaa| sAhappasAhA viruhaMti pattA tao si puSpaM ca phalaM raso y|| 2 : evaM dhammassa viNao mUlaM paramo a se mukkho| jeNa kittiM suaM sigdhaM nissesaM caabhigcchii|| sarvaprathama vRkSa ke mUla se skandha utpanna hotA hai| skandha ke pazcAt zAkhAe~, zAkhAoM se prazAkhAe~, prazAkhAoM se patra, patroM ke bAda puSpa aura puSpoM ke anantara phala evaM phira anukrama se phaloM meM rasa niSpanna hotA hai||1|| usI prakAra dharmarUpa vRkSa kA mUla hai vinaya aura parama phala hai mokss| kyoMki | vinaya se hI yaza-kIrti, zlAghanIya zruta Adi iSTa tattva pUrNa rUpa se prApta kiye jAte haiN||2|| THE ULTIMATE FRUIT OF VINAYA ___1, 2. From the trunk, a tree gradually expands into branches and sub-branches, then it produces leaves, flowers, and fruits and at last juice is formed in the fruits thereof. In the same way, the trunk of the tree of dharma is vinaya (humbleness) and its ultimate fruit is the blissful state of 308 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Nitilan ( BALIMIM

Page #385
PANAMA dharmavRkSa kA mUla : vinaya HUMILITY: THE TRUNK OF THE TREE OF DHARM For Private Personal Use Only *o 21

Page #386
BEEK GHuuuunil citra paricaya : 21 Illustration No. 21 dharmavRkSa kA mUla : vinaya HUMILITY: THE TRUNK OF THE TREE OF DHARM mUlAu khaMdhappabhavo-vRkSa ke mUla se skandha, skandha se zAkhAe~, unase prazAkhAe~ (choTI DAliyA~), phira unase patra, puSpa, phala Adi rasa utpanna hote haiM, isI prakAra isa dharmarUpI vRkSa kA mUla vinaya hai aura usakA parama phala sarvotkRSTa phala haimokss-sukh| cUrNikAra kathana ke anusAra aparama (madhyavartI) phala ke samAna haiM-ucca kula meM janma, vibhinna prakAra kI RddhiyA~, vibhUtiyA~ (pratIka kalaza), sUrya ke samAna prabhAvazIlatA, rAjya vaibhava, devaloka ke sukha tathA loka meM yaza-kIrti (pratIka dhvajA) aadi| (adhyayana 9/2, zloka 1-2) From the trunk a tree gradually expands into branches and sub-branches, and produces leaves, flowers, and fruits. In the same way, the trunk of the tree of dharma is humility and its ultimate fruit is the blissful state of liberation. According to the commentators, the other common fruits that this trunk yields are : high rebirth, various attainments and achievements (depicted by the urn), overpowering influence like the sun, regal grandeur, divine pleasures, and global fame (shown by the flag). (Chapter 9/2, verses 1-2)

Page #387
WRITTENA liberation. It is vinaya that yields other desired fruits like fame, the coveted scriptural knowledge, etc. vizeSArtha : zloka 2. paramo-parama-aMtima phl| vinaya mUla hai aura usakA aMtima phala hai mokss| isa vAkya meM madhyavartI avasthAe~/upalabdhiyA~ vikAsa krama se svabhAvataH upasthita hotI haiM, jaisejJAna, sugati, sukula meM janma, aneka prakAra kI vibhUtiyA~ aadi| (dekheM citra kramAMka 21) ELABORATION: (2) Paramo-ultimate. This term indicates that besides the ultimate there should be many other fruits this tree yields in process. According to the commentators, the other common fruits that this trunk yields are knowledge high rebirth, human birth in a family of high status, overpowering influence, regal grandeur, divine pleasures and many other achievements. (illustration No. 21) avinIti : kATha samAna 3 : je a caMDe mie thaddhe duvvAI niyaDI sddhe| vujjhai se aviNIyappA kaTuM soagayaM jhaa|| jo krodhI, mRga (-ajJAnI) stabdha (akar3abAja) kaTubhASI, zaTha-kapaTI aura asaMyamI haiM; ve vinayahIna puruSa jala-pravAha meM par3e hue kATha ke samAna saMsAra-samudra meM bahate jAte haiM // 3 // (dekheM citra kramAMka 22) RUDE PERSON: A LOG OF WOOD 3. The angry, ignorant, stubborn, belligerent, deceitful and undisciplined disciples who are devoid of vinaya are swept away in the waves of the ocean that is mundane life, like a log in the rapids. (illustration No. 22) 4 : viNayaM pi jo uvAeNaM coio kuppaI nro| divvaM so sirimijjatiM daMDeNa pddisehe|| navama adhyayana : vinaya samAdhi (dUsarA uddezaka) Ninth Chapter : Vinaya Samahi (2nd Sec.) 309 / ajaba 10 PAN IMURDIWAN ECLEE

Page #388
- ___ guruoM dvArA vinaya dharma meM prerita kiye jAne para jo puruSa una para krodha karatA hai, vaha mUrkha sammukha AtI huI divya lakSmI ko DaMDe se rokatA hai||4|| 4. When inspired and taught by the elders, if a disciple does not learn to be humble and, instead, reacts angrily, he is as foolish as a person who is bent upon blocking the incoming Laxmi (goddess of wealth) with the help of a stick. (illustration No. 22) 5 : taheva aviNIappA uvavajjhA hayA gyaa| dIsaMti duhamehaMtA aabhiogmuvtttthiyaa|| 6 : taheva suviNIappA uvavajjhA hayA gyaa| dIsaMti suhamehaMtA iDiMpattA mhaaysaa|| auSabAhya (vAhana yogya) hAthI aura ghor3e Adi pazu bhI avinItatA ke kAraNa pratyakSa meM duHkha bhogate hue dekhe jAte haiN||5|| ___ vahI aupabAhya hAthI aura ghor3e suvinIta hone ke kAraNa Rddhi aura mahAn yaza prApta kara sukha bhogate hue dekhe jAte haiN||6|| 5, 6. It is a common experience that stubborn riding elephants, horses and other such domesticated animals undergo grave suffering while the humble ones get love, comfort and popularity. vizeSArtha : zloka 5. uvavajjhA-aupabAhya-savArI ke kAma meM Ane vAle yA rAjA Adi kI savArI ke yogy| kAraNa yA akAraNa sabhI avasthAoM meM jise vAhana banAyA jAe aise hAthI, ghodd'e| (dekheM citra kramAMka 22) ELABORATION: (5, 6) Uvavajjha-meant for riding for a commoner, king, etc; elephants, horses etc. that are used for riding with or without some reason. (illustration No. 22) 310 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra CHILauwww Auntummy

Page #389
UN

Page #390
citra paricaya: 22 Illustration No. 22 avinIta kI sthiti THE CONSEQUENCES OF LACK OF HUMILITY AAPatti 1. kaTTe soyagayaM jahA-jaise srota (pravAha) meM par3I huI lakar3iyA~ nadI meM idhara-udhara bahatI rahatI haiM, vaise hI gurujanoM kA avinaya karane vAlA mRga ke samAna ajJAnI ziSya saMsAra pravAha meM vahatA rahatA hai| (adhyayana 9/2, zloka 3) 1. As a log drifts directionless in a river, so does a deer-like ignorant disciple who shows lack of humility before the elders continues to drift in the river-like flow of life. (Chapter 9/2, verse 3) 2. divvaM so sirimijaMtiM-gurujanoM dvArA preraNA va zikSA dene para bhI jo ziSya vinaya nahIM sIkhakara ulaTA una para kupita hotA hai vaha vaisA mUrkha hai jaisA koI ghara meM AtI huI lakSmI ko DaMDe se mArakara bhagAne kI ceSTA karatA hai| (adhyayana 9/2, zloka 4) 2. Even when inspired and taught by the elders, if a disciple does not learn to be humble and, instead, reacts angrily, he is as foolish as a person who is bent upon hitting out at the incoming goddess of wealth with a stick. (Chapter 9/2, verse 4) 3. taheva aviNIyappA-jaise savArI meM kAma Ane vAlA ghor3A avinIta ar3iyala hotA hai to cAbuka Adi se pratAr3ita kiyA jAtA hai aura jo ghor3A vinIta hotA hai, vaha sabhI prakAra se sukha va sammAna kA bhAgI hote haiN| usI prakAra avinIta ko aneka prakAra ke kaThora vacana, yAtanAe~ Adi sahane par3ate haiM aura suvinIta ko saMsAra meM yaza tathA Rddhi-vaibhava prApta hotA hai| (adhyayana 9/2, zloka 5-9) 3. A stubborn riding horse is hit with a whip and a broken and humble horse gets love and good treatment. In the same way an illmannered disciple has to suffer harsh words and other pain, whereas a humble one begets attainments followed by fame and glory. (Chapter 9/2, verses 5-9) (Swuurmwal

Page #391
401 SS FEEDOMES 7 : taheva aviNIappA logaMsi naranArio / dIsaMti duhamehaMtA chAyA te vigaliMdiA // 8 : daMDa-satthaparijuNNA asambhavayaNehi a / kaluNA vivannachaMdA khuppivAsAi parigayA // loka meM jo puruSa va strI avinIta hote haiM, ve nAnA prakAra ke kaSToM ko bhogate hue kSata-vikSata, durbala aura indriya - vikala hokara duHkha bhogate dikhAI par3ate haiM // 7 // ve daNDa aura zastra se jarjara zarIra vAle, asabhya vacanoM dvArA sarvatra tiraskAra pAne vAle, dayanIya, parAdhIna jIvana vitAne vAle evaM bhUkha-pyAsa kI asahya vedanA prApta karate dekhe jAte haiM // 8 // 7, 8. The rude and ill-mannered men and women of this world can be seen suffering grave miseries by getting painfully wounded, weak and disabled. They can be seen with their bodies maimed by punishment with weapons, leading a pitiable life of slavery, being insulted everywhere by abusive words and suffering intolerable pangs of hunger and thirst. vizeSArtha : zloka 7-8. chAyA - chAtA - kSata-vikSata athavA durvala / cUrNiyoM tathA TIkAoM meM pAThAntaroM ke AdhAra para chAyA te vigaliMdiyA ke vibhinna artha haiM -zobhArahita; apane viSaya ko grahaNa karane meM asamartha, indriyavikala, kAne, aMdhe, gUMge, bahare Adi; bhUkha se durbala va asamartha ; kRzakAya ; cAbuka kI mAra ke nizAna se bhare zarIra vAle; apUrNa indriyoM vAle Adi / ELABORATION: (7, 8) Chhaya - vigalitendiya-maimed or weak and disabled; in the commentaries this term has been interpreted differently according to different readings - repulsive, disabled, one eyed, blind, deaf, dumb, weak and emaciated by hunger; cadaverous, filled with laceration marks, deformed, etc. navama adhyayana : vinaya samAdhi (dUsarA uddezaka) Ninth Chapter Vinaya Samahi (2nd Sec.) 311 Tu For Private Personal Use Only

Page #392
loka meM jo puruSa aura striyA~ suvinIta hote haiM, ve samRddhi ko prApta hue tathA yaza, kIrtiyukta sukha bhogate hue dekhe jAte haiM // 9 // Zhu 9 taheva suviNIappA logaMsi naranArio / dIsaMti suhamehaMtA iDipattA mahAyasA // SANILE 9. Those men and women who are humble and polite can be seen enjoying acquisitions like wealth, comforts, great fame and glory. isI prakAra jo deva, yakSa aura guhyaka ( bhavanavAsI deva) avinIta hote haiM ve bhI nirantara duHkha bhogate hue tathA parAdhInapUrvaka sevA vRtti meM lage hue dekhe jAte haiM // 10 // 10 : taheva aviNIappA devA jakkhA ya gujjhagA / dIsaMti duhamehaMtA AbhiogamuvaDiA // 312 isake viparIta vinayavAna deva, yakSa aura guhyaka utkRSTa samRddhi ko prApta hue sabhI sukhoM ko bhogate hue, mahAyazasvI dekhe jAte haiM // 11 // 11 : taheva suviNIappA devA jakkhA ya gujjhgaa| dIsaMti suhamehaMtA iDipattA mahAyasA // 10, 11. In the same way the gods, yakshas and guhyaks (different types of gods) who are rude can be seen suffering and serving others like slaves. On the other hand the humble gods are seen enjoying acquisitions like enormous wealth, comforts, great fame and glory. 12 : je AyariauvajjhAyANaM sussUsA vayaNaM kare / siM sikkhA pava Mti jalasittA iva pAyavA // For Private zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 2 Personal Use Only

Page #393
jo muni AcAryoM evaM upAdhyAyoM kI sevA-zuzrUSA karane vAle, unakI | AjJA-pAlana karane vAle hote haiM, unakA jJAna (zikSA) acchI taraha jala se sIMce hue vRkSoM kI taraha kramazaH bar3hatA hI jAtA hai||12|| ___ 12. The ascetics who serve and obey the acharyas and upadhyayas are blessed with ever increasing knowledge like a well watered tree. vizeSArtha : zloka 12. Ayariya uvajjhAyANaM-saMgha vyavasthA kI dRSTi se to pA~ca padoM meM AcArya tRtIya pada ke dhAraka tathA upAdhyAya caturtha pada dhAraka hote haiN| jJAna-dAna kI dRSTi se yahA~ prasaMgopAtta AcArya aura upAdhyAya kI vyAkhyA isa prakAra kI jAtI hai-jo artha kI vAcanA de vaha AcArya tathA sUtra kI vAcanA dene vAle upAdhyAya-atthaM vAei Ayario suttaM vAei uvajjhAo (oghaniyukti) cUrNi evaM TIkA ke anusAra jo mUtra aura artha se sampanna tathA apane guru dvArA guru-pada para sthApita hote haiM, vaha AcArya kahalAte haiN| (dekheM dasaveAliyaM AcArya mahAprajJa, pRSTha 443) ELABORATION: (12) Ayariya uvajjhayanam--of the five organizational positions in Jain religious order an acharya occupies the third and an upadhyaya the second. In context of teaching they are defined as follows-acharya is the one who teaches the meaning and upadhyaya is the one who teaches text (Ogha Niryukti). According to the commentaries an acharya is the one who knows both text and the meaning and is assigned to teaching by his guru. (Dashavaikalik Sutra by Acharya Mahaprajna, page 443) laukika vidyA ke lie bhI guru kI tarjanA sahate haiM 13 : appaNaTThA paraTThA vA sippA geuNiANi a| gihiNo uvabhogaTThA iha logassa kaarnnaa|| 14 : jeNa baMdhaM vahaM ghoraM pariAvaM ca daarunnN| sikkhamANA niacchaMti juttA te lliiNdiyaa|| navama adhyayana : vinaya samAdhi (dUsarA uddezaka) Ninth Chapter : Vinaya Samahi (2nd Sec.) 313

Page #394
GESLA dauntional jo gRhastha ihalaukika sukhopabhogoM ke liye, apanI AjIvikA ke lie Ka athavA dUsaroM ke hita ke lie zilpa Adi vividha kalAoM meM nipuNatA prApta karanA cAhate haiM ve komala zarIra vAle hone para bhI zikSA kAla meM bandhana, tAr3ana evaM paritApana ke ghora tathA dAruNa kaSTa sahana karate haiN||13-14|| TOLERATING PUNISHMENT BY GURU FOR WORLDLY KNOWLEDGE 13, 14. The householders, who want to acquire expertise in various arts and crafts in order to earn their living or to serve others, willingly tolerate extreme hardship and discomfort of pain and confinement during the period of learning, in spite of having delicate physique. vizeSArtha : zloka 13-14. sippA-zilpa-kArIgarI, yathA kumhAra, sunAra, luhAra Adi ke kaam| NeuNiyANi-naipuNya-kauzala, vANa-vidyA, laukika kalA, citrakalA aadi| sikkhamANA-zikSA kAla meM athavA zikSaka ke dvArA kaSTa Adi prApta karate haiN| ELABORATION: (13, 14) Sippa-crafts like those of a potter, gold-smith, blacksmith etc. Nehuniyani-expertize like that in archery, painting and other mundane skills and arts. Sikkhaman-during student life; get punished by the teacher during studies. 15 : te'vi taM guruM pUyaMti tassa sippassa kaarnnaa| sakkAraMti namasaMti tuTTA niddesvttinno|| ____ phira bhI ve tAr3ana karane para bhI santuSTa ho usa zilpa-zikSA ke lie Rs zilpAcArya ko pUjate haiM, satkAra karate haiM, namaskAra karate haiM aura usakI AjJA kA pAlana karate haiN||15|| 314 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra ko

Page #395
NIRUITM 16 : kiM puNa je suyaggAhI annNthiakaame| AyariA jaM vae bhikkhU tamhA taM naaivtte|| ___ jaba (laukikavidyA premI aisA karate haiM) taba zruta-grahaNa karane vAle evaM ananta Atma-kalyANa kI icchA rakhane vAloM kA to kahanA hI kyA? isalie unheM to vizeSa rUpa se dharmAcArya kI AjJA kA ullaMghana nahIM karanA caahie||16|| ____15, 16. In spite of being thrashed by their teacher they worship, honor, obey and salute him for the knowledge he has imparted. When people desirous of mundane knowledge do so, what to say of those who are desirous of spiritual uplift? Therefore they should be more particular about not going against the dictates of their religious teacher. guru ke samIpa uThane-baiThane kI maryAdA 17 : nIyaM sijjaM gaiM ThANaM nIaM ca AsaNANi y| nIaM ca pAe vaMdijjA nIaM kujjA ya aNjliN|| ziSya kA kartavya hai ki zayyA, gati, sthAna aura Asana Adi saba guru se nIce hI rkhe| vinayapUrvaka nIce jhukakara hAtha jodd'e| guruoM ke caraNoM meM natamastaka hokara vidhiyukta vandanA kre||17|| THE DISCIPLINE OF SITTING AND STANDING NEAR THE GURU 17. It is the duty of the disciple to keep his bed, movement, place and seat at a lower level then his guru. He should offer salutations to the guru in the prescribed manner by joining palms and bowing his head. vizeSArtha : zloka 17. nIaM gaI-nIce cle| isake vikalpa haiM-Age nahIM, pIche calanA; ati samIpa aura ati dUra nahIM clnaa| ThANaM-nIce khar3A rahe arthAt guru ke khar3e hone ke sthAna se nIce na navama adhyayana : vinaya samAdhi (dUsarA uddezaka) Ninth Chapter : Vinaya Samahi (2nd Sec.) 315 Cucum suuuwand

Page #396
Fina outuuuul 0 sthAna para khar3A ho, Age tathA bagala meM khar3A na ho| pAe. vaMdijjA-caraNa chUne ke saMdarbha meM nIyaM kA artha jhukanA hai| nIaM kujjA ya aMjaliM-jhukakara aMjalI kare yA hAtha jodd'e| ELABORATION: (17) Neeyam-at a lower level; with humbleness. In different contexts the meanings are--while moving one should not be in front but at the rear of the guru and neither too far nor too near; while standing or sitting he should not sit at a higher level or ahead of the guru but at a lower level or behind him; in context of touching feet of the guru it means to bend; and in context of offering salutations it means to bow. 18 : saMghaTTaittA kAeNaM tahA uvhinnaamvi| khameha avarAhaM me vaijja na puNu tti y|| yadi kabhI asAvadhAnIvaza AcArya ke zarIra kA apane upakaraNoM se yA zarIra se sparza ho jAya, to usI samaya ziSya namratApUrvaka kahe-Apa merA yaha aparAdha kSamA kareM, phira kabhI aisA nahIM kruuNgaa||18|| ___18. If he happens to inadvertently touch the body of the | guru with any part of his body or his equipment, he should at once beg his pardon with all humility and assure that this will not be repeated. 19 : duggao vA paoeNaM coio vahaI rhe| evaM dubuddhi kiccANaM vutto vutto pkuvvii|| jisa prakAra duSTa baila lakar3I Adi se bAra-bAra hA~kane para ratha ko vahana karatA hai, ThIka isI prakAra durbuddhi ziSya bhI AcArya ke bAra-bAra kahane para hI unakA kAma karatA hai||19|| 19. A stubborn ox pulls the cart only after being repeatedly goaded by a stick, in the same way a stupid disciple does any work only after being repeatedly told by his guru. 20 : AlavaMte vA lavaMte vA na nisijjAe pddissunne| muttUNaM AsaNaM dhIro sussUsAe pddissunne|| 316 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra ra Adin MAHILAILE CHILESH amuta

Page #397
AN gurudeva ke eka bAra yA bAra-bAra bulAne para buddhimAn ziSya apane Asana para se hI AjJA sunakara uttara nahIM deve, kintu Asana chor3akara vinayabhAvapUrvaka guru kI AjJA ko sune aura phira tadanusAra samucita uttara deve||20|| ___20. When a guru calls a disciple, once or many times, an able disciple should not reply from where he is sitting. Instead, he should get up, go near the guru, listen to what the guru wants to say, and then only should give a suitable reply. 21 : kAlaM chaMdovayAraM ca paDilehittANa heuhiN| teNa teNa uvAeNa taM taM sNpddivaaye|| ziSya kA kartavya hai ki vibhinna vividha hetuoM se dravya, kSetra, kAla Adi bhAvoM ko tathA guruoM ke manogata abhiprAyoM ko evaM sevA-ArAdhanA karane ke samucita sAdhanoM aura vidhiyoM ko bhalI prakAra jAna karake una upAyoM se una prayojanoM ko pUrA kre||21|| 21. It is the duty of a disciple to evaluate from various different angles the parameters of matter, space and time, understand the expectations and commands of the gurus, know all the means and methods of serving available to him and integrating all this information he should proceed to accomplish the expected. vizeSArtha : zloka 21. kAlaM-kAla-yahA~ kAla meM samaya, padArtha va kSetra Adi bhAvoM kA samAveza hai| jaise-Rtu ke anurUpa bhojana, zayyA, Asana Adi laanaa| chaMda-AcArya kA abhiprAya yA icchaa| uvayAraM-agastyacUrNi meM isakA artha 'AjJA' kiyA hai| jinadAsacUrNi meM vidhi tathA TIkA meM ArAdhanA kA prakAra batAyA hai| ELABORATION: (21) Kalam-time; here it includes matter and space as well. navama adhyayana : vinaya samAdhi (dUsarA uddezaka) Ninth Chapter : Vinaya Samahi (2nd Sec.) 317 cals

Page #398
For example, food (matter) available in a particular area (space) and suitable for a particular season (time). ____Chhandam-expectations and commands of the guru. Uvayaram-command (Agastya Simha Churni); a type of worship (commentary by Acharya Haribhadra Suri); ritual process (Jinadas Churni). vinIta saMpadA bhAgI hotA hai 22 : vivattI aviNIassa saMpattI viNiassa y| jasseya duhao nAyaM sikkhaM se abhigcchi|| 23 : je Avi caMDe mai-iDDigArave pisuNe nare sAhasa hiinnpesnne| adiTThadhamme viNae akovie asaMvibhAgI na hu tassa mukkho|| avinIta puruSa ke guNa naSTa hote haiM aura vinayI puruSa ke guNoM meM vikAsa hotA hai athavA avinIta vipatti kA bhAgI hotA hai suvinIta saMpatti kaa| ye donoM bAteM jisako jJAta haiM vaha zikSA ko sukhapUrvaka prApta karatA hai||22|| ___ jo puruSa krodhI, apanI buddhi aura Rddhi kA abhimAna karane vAlA, cugalakhora aura dussAhasI hai; jo AjJA kI avahelanA karane vAlA, dharma se aparicita tathA vinaya se anabhijJa evaM aMsavibhAgI hotA hai, vaha kabhI bhI mokSa prApta nahIM kara sktaa||23|| HUMBLE ONE BEGETS WEALTH 22, 23. A rude person begets troubles and a polite one gets wealth. He who knows these facts gets education conveniently. A shraman who is short tempered, proud of his wisdom and wealth, backbiter, foolhardy, disobedient, irreligious, ignorant of humility and who does not share his alms with fellow ascetics can never attain liberation. vizeSArtha : zloka 23. sAhasa-prAcIna sAhitya meM isa zabda kA prayoga akRtya kArya meM pravRtta vyakti ke lie hotA thA, jaise dussaahsii| 318 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 6 Cwife CONMITTDIA ARMER

Page #399
hINapesaNe-hInapreSaNa-preSaNa kA artha hai niyojana athavA kAma meM saMlagna honaa| jo aisA TA na kare vaha hInapreSaNa arthAt guru kI AjJA kA yathAsamaya pAlana na karane vAle hInapreSaNa hai| asaMvibhAgI-jo apane dvArA lAI huI vastu anya sAdharmikoM meM nahIM baaNtttaa| ELABORATION: (23) Sahas-courage; originally it was used in the derogatory sense like foolhardiness. Heenapesane--Preshan means to indulge in some work. The opposite of this is Heenapreshan. Here it means one who does not obey the guru's order at once. Asamvibhagi-who does not share his alms with felloow asceties. 24 : niddesavittI puNa je gurUNaM suatthadhammA viNayammi koviaa| tarittu te ohamiNaM duruttaraM khavittu kammaM gaimuttamaM gyaa|| tti bemi| jo guru ke AjJAkArI hai, zrutArtha dharmA-(zruta rahasya ke jJAtA) evaM vinaya mArga ke vizeSajJa hote haiM, ve hI isa kaThina saMsAra-sAgara ko pAra kara karmoM kA | nAza karake sarvotkRSTa mokSa sthAna meM jAte haiN||24|| aisA maiM kahatA huuN| 24. The ascetics who are obedient, who have understood the scriptures and who are experts in the ways of vinaya are the ones who cross this terrible ocean of mundane life, destroy the karmas and attain the most excellent Moksha or liberation..... so I say. . // navama adhyayana dUsarA uddezaka samApta // END OF NINTH CHAPTER (SECOND SECTION) navama adhyayana : vinaya samAdhi (dUsarA uddezaka) Ninth Chapter : Vinaya Samahi (2nd Sec.) 319 260 Sharma BaimLLL AtuouWAN

Page #400
* * * - 55 5EBRO Lu Lu Wan navamaM ajjhayaNaM : viNaya samAhI : taio uddeso navama adhyayanaH vinaya samAdhiH tIsarA uddezaka NINTH CHAPTER (THIRD SECTION): VINAYA SAMAHI THE BLISS OF HUMBLENESS guru-sevA kI vidhi 1 : AyariaM aggimivAhi aggI sussUsamANo paDijAgarijjA / AloiaM iMgiameva naccA jo chandamArAhayaI sa pujjo // jisa prakAra AhitAgni- agnihotrI brAhmaNa, agni kI pUjA-sevA karane meM satata sAvadhAna rahatA hai, usI prakAra buddhimAn ziSya AcArya kI pUjA arthAt sevA-zuzrUSA karane meM jAgarUka rhe| kyoMki jo AcArya kI dRSTi Alokita evaM iMgita Adi ko jAnakara unake bhAvAnukUla calatA hai, vahI pUjanIya hotA hai // 1 // THE METHOD OF SERVING THE GURU 1. As a Brahmin, doing the Yajna rituals, is ever cautious in worshiping the fire so should a wise pupil be ever alert in worshiping and serving the teacher. Because only he who understands the language of eyes and gestures of the guru and acts accordingly is a worthy one. vizeSArtha : zloka 1. AloiyaM-Alokita - Alokita kA artha hai zabda se kucha bhI na kahakara guru dRSTi uThAkara dekhe, unake dekhane se hI ziSya guru kA abhiprAya - guru kI dRSTi samajha leve / iMgita - saMketa | mana kA bhAva batAne vAlI aMgaceSTA / jaise pAnI kI tarapha izArA dekhakara ziSya samajha leve gurudeva ko pAnI kI jarUrata hai| zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra ATELLI 320 For Private Personal Use Only ya

Page #401
SETTE Gue ELABORATION: (1) Aloiyam ingiyam-message of the eyes and gestures; the pupil should be able to understand if the eyes or some gesture or a combination of these two of the guru convey anger or approval or disapproval or some desire etc. 2 : AyAramaTThA viNayaM pauMje sussUsamANo paDigijjha vakkaM / jahovaiTTha abhikaMkhamANo guruM tu nAsAyayaI sa pujjo|| jo AcAra-prApti (jJAna Adi pA~coM AcAra kI prApti) ke lie vinaya kA KO prayoga karate haiM, jo AdarapUrvaka guruvacanoM ko suna evaM svIkRta kara unake kArya / kI pUrti karate haiM aura jo guru kI AzAtanA nahIM karate haiM, ve hI pUjanIya hote haiN||2|| 2. He who uses vinaya in order to perfect conduct (the five limbs of conduct including knowledge), who listens to, accepts, and acts according to the word of the guru, and who does not insult the guru is a worthy one. 3 : rAyaNiesu viNayaM pauMje DaharA vi a je priaayjetttthaa| niattaNe vaTTai saccavAI uvAvayaM vakkakare sa pujjo|| __ apane se guNoM meM zreSTha evaM alpavayaska hone para bhI dIkSA meM jyeSTha muniyoM / 0 kI vinaya-bhakti karane vAlA, sadA namra vyavahAra karane vAlA, satya bolane vAlA, 0 AcAryoM ke nikaTa rahane vAlA evaM unakI AjJA kA pAlana karane vAlA hI pUjya hotA hai||3|| 3. He who is polite in his behavior towards the ascetics who although younger in age are higher in knowledge and senior in initiation, who is humble and truthful, who remains near acharyas and obeys them is a worthy one. vizeSArtha : ___zloka 3. pariAya jeTThA-paryAya jyeSTha-dIkSA kAla meM bdd'aa| jyeSTha athavA sthavira tIna prakAra ke hote haiM-(1) jAti-sthavira-jo janma se jyeSTha hote haiM; Ayu meM bdd'e| (2) zrutanavama adhyayana : vinaya samAdhi (tIsarA uddezaka) Ninth Chapter : Vinaya Samahi (3rd Sec.) 321 Muuuww INITILIDR JHALIROIN

Page #402
sthavira-jo jJAna meM jyeSTha hote haiN| (3) paryAya-jyeSTha-jo dIkSA kAla meM jyeSTha hote haiN| yahA~ isa bAta kA mahattva batAyA hai ki jAti aura zruta meM jyeSTha nahIM hone para bhI paryAya-jyeSTha ke | prati vinaya rakhanA caahie| ELABORATION: (3) Pariyaya jettha--senior in initiation into the order. Another term used for the senior ascetics is sthavir. They are of three classes--(1) Jati-sthavir or senior in age, (2) Shrut-sthavir or senior in knowledge, and (3) Paryaya-jyeshtha. Here the importance is given to the third. | AcAra vidhi 4 : annAyauMchaM carai visuddhaM javaNaTThayA samuANaM ca niccN| ala aM no paridevaijjA laDuM na vikatthayaI sa pujjo|| 5 : saMthArasijjAsaNabhattapANe appicchayA ailAbhe vi sNte| jo evamappANabhitosaijjA saMtosapAhannarae sa pujjo|| jo saMyamamaya yAtrA ke nirvAha hetu vizuddha, sAmudAnika evaM ajJAta kuloM se binA apanA paricaya die thor3A-thor3A grahaNa kiyA huA AhAra bhogate haiM aura jo bhikSA na milane para duHkhI nahIM hote yA milane para garva yA stuti nahIM karate ve sAdhu pUjya hote haiN||4|| ___ jo saMstAraka, zayyA, Asana, bhojana Adi ke pracuratA se mila jAne para bhI alpecchA rakhate haiM, sadA saMtoSa pradhAna jIvana jIte haiM tathA apanI AtmA ko sabhI prakAra se prasanna rakhate haiM ve hI sAdhu pUjya hote haiM // 5 // THE CONDUCT 4, 5. The ascetic who, for subsistence on the path of discipline, eats only the pure and proper food collected a little each from numerous houses of low and high status; and who neither laments nor gets elated on getting or not getting alms is a worthy one. 322 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra FCITITLINE CanLIDA Swamwal Cutuwww

Page #403
The shraman who desires only for a little even when offered in plenty, things like bed, mattress, food, etc.; who leads a contented life keeping himself happy under all circumstances is a worthy one. durvacanoM ko sahana kare 6 : sakkA saheuM AsAi kaMTayA aomayA ucchahayA nrennN| aNAsae jo u sahijja kaMTae vaImae kaNNasare sa pujjo|| koI puruSa dhana Adi (bhogoM) kI abhilASA se lohe ke tIkSNa kA~ToM ko sahana kara sakatA hai, parantu jo sAdhu binA apekSA ke lobha, lAlacarahita karNakaTu vacanarUpa kA~ToM ko sahana karatA hai, vaha saMsAra meM pUjya hotA hai||6|| (dekheM citra 3 kramAMka 23) TOLERATE HARSH WORDS 6. There are people who may tolerate the pain of sharp pointed iron nails for the sake of acquiring wealth and pleasures. But the ascetic who tolerates the thorn-like harsh and piercing words without any expectation or greed is a worthy one. (illustration No. 23) vizeSArtha : ___ zloka 6. kaNNasare-karNazara-kAnoM meM praveza karane para cubhane vAle athavA kAnoM ke lie bANa jaise tiikhe| isa sandarbha meM AcArya mahAprajJa ne agastyasiMha cUrNi ke AdhAra para eka prAcIna paramparA kA ullekha karate haiM-kaI vyakti tIrtha sthAnoM para dhana pAne kI AzA se bhAle kI noMka yA babUla ke tIkhe kA~ToM para baiTha yA so jAte haiM udhara se jAne vAle loga unakI yaha dazA dekhakara dravita hokara kahate-are uTho, uTho, tumheM jo caahie| vaha mila jaayegaa| itanA kahane para ve uTha jAte the| ELABORATION: Kannasare-that which painfully pierces the ears like an arrow; harsh words. In this context Acharya Mahaprajna has excerpted navama adhyayana : vinaya samAdhi (tIsarA uddezaka) Ninth Chapter : Vinaya Samahi (3rd Sec.) 323

Page #404
SCIUTAT MumDEVO information about an ancient tradition from Agastya Simhachurni-At pilgrimage centres numerous people are found sitting or sleeping on beds of thorns, nails, lanse edges, or other such sharp things, with the intent that pilgrims give them money. When passing pilgrims see them in this condition they are moved and donate liberally to end their pains. Once they get what they desire they leave the bed of thorns. / 7 : muhuttadukkhA hu havaMti kaMTayA aomayA te vi tao suuddhraa| vAyA duruttANi duruddharANi verANubaMdhINi mhbbhyaanni|| zarIra meM cubhe hue loha ke kA~Te to kucha samaya taka hI duHkha dene vAle hote haiM aura ve zarIra se sahajatayA nikAle bhI jA sakate haiM, kintu durvacanarUpI kaMTaka to bar3I kaThinatA se nikalate haiM aura vaira-bhAva bar3hAne vAle evaM mahAbhayAnaka hote haiN|||7|| 7. The wounds of the iron nails cause pain only for a limited period and the nails could be removed from the body easily. But the thorns that are harsh words are difficult to remove and they provoke animosity and are frightful. vizeSArtha : zloka 7. verANubaMdhINi-vairAnubandhIni-anubandha kA artha hai bandhana kI nirntrtaa| kaTuvANI se vaira nirantara bar3hatA hI jAtA hai ataH use vairAnubandhI kahA hai| ELABORATION: (7) Veranubandhini-continuity of bondage of animosity. This adjective has been used for bitter words because they keep on provoking animosity. 8 : samAvayaMtA vayaNAbhighAyA kannaMgayA dummaNi jnnNti| dhammu ti kiccA paramaggasUre jiiMdie jo sahaI sa pujjo|| 324 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #405
C For Private Personal Use Only

Page #406
Ourwa citra paricaya : 23 Illustration No. 23 kaTu vacana titikSA : sApekSa-nirapekSa HARSH WORDS AND TOLERANCE 1. sakkAsaheuM AsAi kaMTayA-sAdhAraNataH manuSya dhana ke lobhavaza mAna-sammAna, strI, rAjya-vaibhava Adi kI AzA se loha ke tIkSNa tIra (kA~Te) ko bhI sahana kara letA hai| 1. Even an ordinary man can tolerate the acute pain of a sharp thorn if he has the hope of getting wealth, status, a woman, kingdom, grandeur, etc. as a reward. 2. parantu jo kisI prakAra kI AzA se rahita kSamA ko apanA Adarza mAnakara yA kevala mokSa kI ArAdhanA kA sAdhana samajha logoM ke durvacanarUpI tIkSNa kA~ToM ko sahana kara lete haiM, ve vAstava meM pUjya haiN| (adhyayana 9/3, zloka 6-7) 2. Truly lofty is the person who tolerates the pain of thorn-like harsh words, simply considering forgiveness to be his ideal and the means of attaining liberation. (Chapter 9/3, verses 6-7) ima CCTIILOR WRIRIRAM Layuuuuw

Page #407
AWAIIMil sAmane se Ate hue kaTuvacana ke prahAra kAnoM se hRdaya meM pahuMcakara daurmanasyadurbhAva utpanna kara dete haiN| jo zUravIroM ke agraNI, indriyajayI puruSa ina vacana prahAroM ko 'yaha merA dharma hai' mAnakara zAntipUrvaka sahana kara lete haiM, ve jagat meM pUjya hote haiN|||8|| 8. Bitter words launched at someone enter through the ears and reach the mind to provoke bitter feelings. Considering it to be his duty, the best among warriors and braves and the conqueror of senses tolerates these with equanimity. He is a worthy one. e vizeSArtha zloka 8. paramaggasUre-paramAnazUraH-zUroM meM agrnnii| sthAnAMgasUtra meM cAra prakAra ke zUra batAe haiN| yuddha-zUra, tapasyA-zUra, dAna-zUra aura dhrm-shuur| ina sabameM dharma-zUra (dhArmika zraddhA se athavA yaha samajhakara ki yaha merA dharma hai, kaSTa sahana karane vAlA) paramAna-zUra hotA hai| ELABORATION: (8) Paramaggasure-the best among braves; according to Sthanang Sutra there are four types of braves-brave in war, brave in austerities, brave in charity and brave in religion. Of these the brave in religion is considered to be the best of braves because he tolerates all afflictions considering that tolerance is his duty. 9 : avannavAyaM ca parammuhassa paccakkhao paDiNIaM ca bhaasN| ohAriNiM appiakAriNiM ca bhAsaM na bhAsijja sayA sa pujjo|| jo puruSa pITha pIche kisI kI nindA nahIM karate aura sAmane virodhI (pIr3AkArI) vacana nahIM khte| nizcayakArI evaM apriyakArI vacana bhI nahIM volate, ve hI sadA saMsAra meM pUjya hote haiN|9|| 9. He who does not slander someone in his absence and use malicious words in his presence and never uses dogmatic and offensive language is a worthy one. navama adhyayana : vinaya samAdhi (tIsarA uddezaka) Ninth Chapter : Vinaya Samahi (3rd Sec.) 325 Patainme FCITrinik Mystu LAMANDIDI

Page #408
BLOFT Zhu 10 : alolue akkuhae amAI apisuNe Avi adINavittI / no bhAvae no vi a bhAviappA akouhalle ya sayA sa pujjo // mnt jo rasa Adi indriyoM ke lolupa nahIM hai, indrajAla, mAyA, cugalI, dInatA Adi doSoM se dUra rahate haiM, dUsaroM se apanI stuti nahIM karAte, svayaM apanI stuti dUsaroM ke sAmane nahIM karate tathA kautUhala nahIM rakhate ve hI pUjya hote haiM // 10 // 10. He who is not covetous, crafty, devious, pathetic, or a scandalmonger; who neither makes others sing in his praise nor sings in his own praise before others; and who is free of any curiosity is a worthy one. vizeSArtha : zloka 10. akkuhae - akuhaka - vismayakAraka nhiiN| kucha dhAtu se banA yaha zabda vismayakAraka, aindrajAlika, vaJcaka Adi arthoM meM prayukta hotA hai| isakA artha dUsaroM ko ha~sAne ke lie kautuka karane vAlA bhI hotA hai| bhAva - bhAvitaH bhAva kA artha hai vAsita karanA, ciMtana karanA, paryAlocana karanA / ataH isa pada kA sAmAnya artha hai - na dUsaroM ko ahitakara bhAvanA se bhAvita kare aura na svayaM vaisI bhAvanA se bhAvita ho / udAharaNAtmaka bhAvArtha hai - dUsaroM se prazaMsA na karAve, svayaM Atma-prazaMsA na kre| ELABORATION: (10) Akkuhaye-- not astonishing; here it means he who does not extract his own benefits by astonishing others; not crafty. It also means a jester or entertainer. Bhavaye-to think; to contemplate. When used with negation it generally means 'not to think bad about'. Here it is interpreted as not to praise oneself. guNa grahaNa kare 11 : guNehiM sAhU aguNehiM'sAhU giNhAhi sAhU guNa muMca'sAhU / viyANiA appagamappaeNaM jo rAgadosehiM samosa pujjo // zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra POUDELETES 326 Zhu For Private Personal Use Only

Page #409
12 : taheva DaharaM va mahallagaM vA itthiMpumaM pavvaiaM gihiM vaa|| no hIlae no vi a khiMsaijjA thaMbhaM ca kohaM ca cae sa pujjo|| guNoM ko dhAraNa karane se sAdhu aura aguNoM se asAdhu hotA hai| ataeva sAdhu (acche) guNoM ko to grahaNa kare aura asAdhu guNoM (durguNoM) ko chodd'e| kyoMki AtmA ko AtmA se pahacAnakara rAga-dveSa meM samabhAva rakhane vAle guNI sAdhu hI pUjya haiN||11|| jo bAlaka, vRddha, strI, puruSa, dIkSita aura gRhastha Adi kI avamAnanA va nindA nahIM karatA tathA krodha aura mAna ke doSoM kA tyAga karatA hai, vaha pUjya hai|||12|| ACQUIRE VIRTUES 11, 12. By acquiring virtues one becomes virtuous (sadhu) and by acquiring vices one becomes evil (asadhu). Therefore, one should acquire virtues and abandon vices. A virtuous ascetic who, knowing self through self (introspection), remains balanced in fondness and revulsion both, is a worthy one. He who does not insult or slander ascetics or householders, men or women, young or old; and becomes free of vices of anger and conceit is a worthy one. vizeSArtha : zloka 12. no hIlae no vi a khiMsaijjA-lajjita nahIM karanA, niMdA nahIM krnaa| kisI ko usake durguNoM yA hInatA kI yAda dilAkara lajjita karane ko hIlanA kahate haiM aura yaha kArya bAraMbAra karane ko khiMsanA kahate haiN| ELABORATION: (12) Heelaye--to belittle; to put some one to shame by reminding about his vices and shortcomings. Khinsaejja-to insult or slander; to put someone to shame (heelaye) again and again. 13 : je mANiA sayayaM mANayaMti jatteNa kannaM va nivesyNti| te mANae mANarihe tavassI jiiMdie saccarae sa pujjo|| navama adhyayana : vinaya samAdhi (tIsarA uddezaka) Ninth Chapter : Vinaya Samahi (3rd Sec.)327 eani Ayuuwwwm/

Page #410
GITTIMER __ 14 : tesiM gurUNaM guNasAyarANaM succANa mehAvi subhaasiaaiN| care muNI paMcarae tigutto caukkasAyAvagae sa pujjo|| jo ziSya, AcArya ko abhyutthAna, vinaya Adi se satata sammAnita karate haiM, 5 ve svayaM bhI AcArya se vidyAdAna dvArA sammAnita hote haiM, jaiseki pitA apanI KA kanyA ko yatnapUrvaka zreSTha kula meM sthApita karatA hai| ataH jo satyavAdI, jitendriya aura tapasvI sAdhu, aise sammAna yogya AcAryoM kA sammAna karate haiM, ve pUjya haiN||13|| jo medhAvI guNa-sAgara gurujanoM ke subhASita vacanoM ko sunakara tadanusAra AcaraNa karane vAle hote haiM, pA~ca mahAvratoM ke pAlaka, tInoM guptiyoM ke dhAraka evaM krodha-mAna Adi kaSAyoM se dUra rahate haiM ve pUjya hote haiN|||14|| 13, 14. A pupil who always honors the acharya by offering due respect is himself honored by the acharya by way of imparting knowledge in the same way as a father establishes his daughter in a respectable family. Therefore, a truthful, disciplined and austere shraman who honors an able acharya is a worthy one. He who attentively listens to the aphorisms uttered by the profoundly worthy acharyas and acts accordingly; who resolutely follows the five great vows, who practices the three guptis (restraint), and who avoids the passions like anger and conceit, is a worthy one. 15 : gurumiha sayayaM paDiaria muNI jiNamayaniuNe abhigmkusle| dhuNia rayamalaM purekaDaM bhAsurAmaulaM gaI vai / tti bemi| jina-bhASita tattvoM ko pUrNa rUpa se jAnane vAlA evaM atithi sAdhuoM kI vinaya-bhakti (abhigama) meM kuzala sAdhu isa saMsAra meM guru kI satata sevA karake 328 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Outiww Guuumwww

Page #411
pUrvopArjita karmoM ke mala ko chika detA hai aura jJAna ke prakAza se prakAzamAna anupama siddhagati ko prApta kara letA hai||15|| __ aisA maiM kahatA huuN| 15. A shraman who completely understands the fundamentals propagated by the Jina and is proficient in service and devotion of the guest ascetics, by constantly serving his guru sheds the dirt of acquired karmas and attains the spiritually enlightened and unique state of Siddha. . . . . . . So I say. vizeSArtha: zloka 15. abhigama kusale-abhigama kA artha hai atithi sAdhuoM kA Atithya-satkAra kA sammAna va bhakti krnaa| isa kAma meM jo kuzala ho use abhigama-kuzala kahate haiN| rayamalaM-rajamalaM-Amrava kAla meM karma kA nAma raja hai| baddha, spRSTa tathA nikAcita kAla meM karma kA nAma mala hai| ELABORATION: (15) Abhigam Kusale-Abhigam means to greet, honour and worship the guest-ascetics. One who is accomplished in this is called Abhigam Kushal. Rayamalam-raya is dust and mala is dirt. These terms are used for karma. Karma in its stage of inflow is called dust. In its later stages when it touches or sticks to the soul it is called dirt. // navama adhyayana tIsarA uddezaka samApta // END OF NINTH CHAPTER (THIRD SECTION) navama adhyayana : vinaya samAdhi (tIsarA uddezaka) Ninth Chapter : Vinaya Samahi (3rd Sec.)329 swimwww S

Page #412
Awaroo navamaM ajjhayaNaM : viNaya samAhI : cauttho uddeso navama adhyayana : vinaya samAdhi : cauthA uddezaka SHREEEEEEE ON NINTH CHAPTER (FOURTH SECTION): VINAYA SAMAHI THE BLISS OF HUMBLENESS INP cAra samAdhi ___ sUtra 1. suaM me AusaM ! teNaM bhagavayA evamakkhAyaM-iha khalu therehiM bhagavaMtehi cattAri viNayasamAhiTThANA pnnttaa| __ he AyuSman ! maiMne sunA hai, una bhagavAna ne isa prakAra kathana kiyA hai, isa nirgrantha pravacana meM sthavira bhagavantoM ne vinaya samAdhi ke cAra sthAnoM kA pratipAdana kiyA hai||1|| THE FOUR TYPES OF BLISS ____1. O Long lived one! I heard that Bhagavan has said-In this discourse of the Nirgranth the great sthavirs (senior ascetics) have stated about four classes of the bliss of vinaya. vizeSArtha : sUtra 1. samAhI-samAdhi-TIkAkAra ke anusAra yahA~ isa anekArthaka zabda kA artha hai AtmA kA hita, sukha aura svaasthy| vinaya, zruta, tapa aura AcAra ke dvArA AtmA kA hita hotA hai, isalie samAdhi ke ye cAra rUpa hote haiN| agastyasiMha cUrNi meM samAropaNa aura guNoM ke samAdhAna (sthirIkaraNa yA sthApana) ko samAdhi kahA hai| ELABORATION: (1) Samahi-According to the commentators the meaning of K this word here is betterment, well being and bliss of soul. As O SSSSSISTANT 330 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra SA ShiriNO hiri Suuuump

Page #413
Wan Tu SARAISIS vinaya, education, austerity and conduct lead to the spiritual development of the soul these are known as the four classes of samadhi. In the Agastya Simha Churni the acquisition and stabilization of virtues is called samadhi. sUtra 2. kayare khalu te therehiM bhagavaMtehiM cattAri viNayasamAhiTThANA pnnttaa| ( ziSya kA prazna ) he bhagavan ! sthavira bhagavantoM dvArA pratipAdita vinaya samAdhi ke ve cAra sthAna kauna se haiM ? 2. Bhagavan! Which are those four classes of the bliss of vinaya stated by the great sthavirs? sUtra 3. ime khalu tetherehiM bhagavaMtehiM cattAri viNayasamAhiTThANA pannattA taM jahA (1) viNayasamAhI ( 2 ) suyasamAhI (3) tavasamAhI (4) AyArasamAhI / 1 : viNae sue a tave AyAre niccaM paMDiyA / abhirAmayaMti appANaM je bhavaMti jiiMdiyA || vinaya samAdhi ke cAra sthAna isa prakAra haiM jinakA pratipAdana sthavira bhagavantoM ne kiyA hai / yathA - ( 1 ) vinayasamAdhi ( 2 ) zrutasamAdhi ( 3 ) tapaHsamAdhi aura (4) AcArasamAdhi // 3 // jo jitendriya zramaNa vinayasamAdhi, zrutasamAdhi, tapaHsamAdhi, aura AcArasamAdhi meM apanI AtmA ko pUrNatayA lIna kara dete haiM, ve hI vAstava meM paNDita haiM // 1 // 3. The four classes of the bliss of vinaya stated by the great sthavirs are--1. Vinaya samadhi, 2. Shrut samadhi, 3. Tapah samadhi, and 4. Achar samadhi. 1. Only those disciplined ascetics who completely lose themselves into Vinaya samadhi, Shrut samadhi, Tapah samadhi and Achar samadhi are truly wise. navama adhyayana : vinaya samAdhi (cauthA uddezaka) Ninth Chapter: Vinaya Samahi (4th Sec.) 331 Wan Cai Tu For Private Personal Use Only 10

Page #414
vinayasamAdhi sUtra 4. cauvvihA khalu viNayasamAhI taM jahA-(1) aNusAsijjaMto MA sussUsai (2) sammaM saMpaDivajjai (3) veyamArAhayai (4) na ya bhavai attsNpgghie| cautthaM payaM bhvi| bhavai ya ittha silogo2: pehei hiANusAsaNaM sussUsai taM ca puNo ahihie| na ya mANamaeNa majjai viNayasamAhI aayyttttie|| vinayasamAdhi ke cAra prakAra haiN| yathA-(1) guru ke anuzAsana meM rahA huA, || guru ke subhASita vacanoM ko sunane kI icchA kare; (2) guru vacanoM ko samyaka prakAra se svIkAra kare; (3) zrutajJAna kI pUrNatayA ArAdhanA kare; tathA (4) garva yA se Atma-prazaMsA na kre| yaha caturtha pada hai, isa para eka zloka hai||4|| ___ jo muni, gurujanoM se hitAnuzAsana zikSaNa sunane kI icchA karatA hai, sunakara usako yathArtha rUpa se samajhatA hai, sunane evaM samajhane ke anusAra hI AcaraNa karatA hai, sAtha hI AcaraNa karatA huA maiM vinayasamAdhi kuzala hU~ isa prakAra kA garva bhI nahIM karatA, vahI AtmArthI hotA hai|||2|| VINAYA SAMADHI 4. There are four categories of Vinaya samadhi-1. while working under the commands of the guru, to desire to listen to his aphorisms, 2. to follow the dictates of the guru sincerely, 3. to work to absorb all the knowledge of scriptures, and 4. not to indulge with pride in self-praise. These are the four categories and there is a verse about this. 2. Only that ascetic is spiritual who desires to listen to the lessons about spiritual discipline, understands the same properly, mulls his conduct accordingly, and is not proud of his proficiency in the Vinaya samadhi. atha CAN rohumio 332 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #415
vizeSArtha : sUtra 2. attasaMpaggahie-Atma-saMpragRhIta-Atma-abhimAna meM lipt| AtmotkarSa karane vaalaa| maiM vinIta hU~, maiM karmaTha hU~ aisA socanA AtmotkarSa hai| peheI-spRhayati-dekhanA; prArthanA karanA; icchA krnaa| ELABORATION: (2) Attasampaggahiye-one who indulges in self-pride; one who praises himself. Thinking I am humble, I am deligent, etc. ____Pehei-to see; to request; to desire. zrutasamAdhi ___ sUtra 5. cauvvihA khalu suyasamAhI bhavai taM jahA-(1) suaM me bhavissai tti ajjhAiavvaM bhavai (2) egaggacitto bhavissAmi tti ajjhAiavvaM bhavai (3) appANaM ThAvaissAmi tti ajjhAiavvaM bhavai (4) Thio para ThAvaissAmitti ajjhAiavvaM bhvi| cautthaM payaM bhvi| bhavai ya ittha silogo3 : nANamegaggacitto a Thio a ThAvayaI prN| suANi ya ahijjhittA rao suasmaahie|| zrutasamAdhi ke cAra prakAra haiN| yathA-(1) mujhe zrutajJAna kI prApti hogI, isalie adhyayana karanA cAhie; (2) maiM ekAgracitta ho jAU~gA, ataH adhyayana karanA cAhie; (3) maiM apanI AtmA ko dharma meM sthApita kara sakU~gA, ataH zruta kA abhyAsa karanA yogya hai; tathA (4) maiM svayaM dharma se sthita hokara dUsare bhavya jIvoM ko bhI dharma meM sthApita kara sakU~gA, isalie mujhe zAstra kA adhyayana karanA caahie| yaha caturtha pada huA, aura yahA~ eka zloka hai||5|| ___ zruta adhyayana ke dvArA jJAna vistIrNa hotA hai, citta kI ekAgratA hotI hai, tathA ve dharma meM svayaM sthira hote haiM aura dUsaroM ko bhI dharma meM sthira karate haiN| aisA muni aneka prakAra ke zrutoM kA adhyayana karake zrutasamAdhi rata ho jAtA hai||3|| navama adhyayana : vinaya samAdhi (cauthA uddezaka) Ninth Chapter: Vinaya Samahi (4th Sec.) 333

Page #416
SHRUT SAMADHI 5. There are four categories of Shrut samadhi-I should indulge in studies in order to--(1) acquire the knowledge of the scriptures, (2) achieve concentration, (3) establish myself in dharma, and (4) help others getting established in dharma, once I have done so. These are the four categories and there is a verse about this. 3. With the study of the scriptures knowledge expands, mind achieves concentration, one becomes stable in following dictates of dharma, and helps others doing so. By studying various scriptures, such ascetics are absorbed in the Shrut samadhi. tapaHsamAdhi sUtra 6. cauvvihA khalu tavasamAhI bhavai taM jahA-(1) no * ihalogaTThayAe tavamahiTThijjA (2) no paralogaTThayAe tavamahiTThijjA (3) no kittivannasaddasilogaTThayAe tavamahiTThijjA (4) nannattha nijjaraTThayAe tvmhitttthijjaa| cautthaM payaM bhvi| bhavai ya ittha silogo 4 : vivihaguNatavorae niccaM bhavai nirAsae nijjrhie| ___ tavasA dhuNai purANapAvagaM jutto sayA tvsmaahie| tapaHsamAdhi cAra prakAra kI hotI hai| yathA-(1) sAdhu ko ihalaukika sukhoM ke lie tapa nahIM karanA cAhie; (2) pAralaukika-svargAdiH sukhoM ke lie tapa nahIM karanA cAhie; (3) kIrti, varNa, zabda aura zloka ke liye bhI tapa nahIM karanA cAhie; (4) kevala pUrva-saMcita karmoM kI nirjarA ke atirikta anya kisI bhI uddezya se tapa nahIM karanA caahie| yaha caturtha pada hai, yahA~ eka zloka bhI hai||6|| vividha guNoM vAlI tapazcaryA meM nirantara rata rahane vAlA muni kisI prakAra | kI laukika evaM pAralaukika phala kI AzA nahIM rakhatA, apitu kevala zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra 334 SteNA MORE

Page #417
Mutummy karmanirjarA kA hI lakSya rakhatA hai| vaha purAne pApakarmoM kA nAza kara apanI TRA AtmA ko tapaHsamAdhi meM yukta karatA hai||4|| TAPAH SAMADHI 6. There are four categories of Tapah samadhi-An ascetic should not indulge in tap (austerities) for acquiring(1) pleasures of this world or mundane pleasures, (2) pleasures in the next birth or divine pleasures, (3) fame and glory, and (4) anything else but shedding the already acquired karmas. These are the four categories and there is a verse about this. 4. Ashraman who is ever involved in a variety of austerities never desires for any mundane or divine achievements. His sole goal is the shedding of the karmas. He destroys his acquired evil karmas and helps his soul attain the Tapah samadhi. AcArasamAdhi sUtra 7. cauvvihA khalu AyArasamAhI bhavai taM jahA-(1) no ihalogaTTayAe AyAramahiTThijjA (2) no paralogaTThayAe AyAramahiTThijjA (3) no kittivaNNasaddasilogaTThayAe AyAramahiTThijjA (4) nannattha ArahaMtehiM heUhiM aayaarmhitttthijjaa| cautthaM payaM bhvi| bhavai ya ittha silogo AcArasamAdhi ke cAra prakAra haiN| yathA-(1) ihaloka ke lAbha hetu AcAra kA pAlana nahIM karanA cAhie; (2) paraloka ke lAbha hetu AcAra-pAlana nahIM karanA cAhie; (3) kIrti, varNa, zabda aura zloka ke liye bhI AcAra-pAlana nahIM karanA cAhie; (4) kevala Arhathetu-arihaMtoM dvArA prarUpita saMvara cAritra dharma kI prApti ke atirikta anya uddezya se AcAra-pAlana nahIM karanA caahie| yahI caturtha pada hai| yahA~ eka zloka kahA gayA hai|||7|| Aja kA 0 0 GE navama adhyayana : vinaya samAdhi (cauthA uddezaka) Ninth Chapter : Vinaya Samahi (4th Sec.) 335

Page #418
(HLTELI BLICA 24 AGOST ACHAR SAMADHI 7. There are four categories of Achar samadhi -- An ascetic should not follow proper conduct for acquiring (1) pleasures of this world or mundane pleasures, (2) pleasures in the next birth or divine pleasures, (3) fame and glory, and (4) anything else but for attaining the ideal conduct propagated by the Arihant. These are the four categories and there is a verse about this. vizeSArtha : kitti-vaNNa-sadda-siloga-kIrti, varNa, zabda aura zloka / kIrti - dUsaroM ke dvArA kiyA huA yazogAna / varNa-lokavyApI yaza | zabda- loka prasiddhi / zloka - khyAti (agastya siMha - sthavira ) haribhadrasUri ne bhinnArtha kie haiM - kIrti - digvyApI prazaMsA, varNa-eka digvyApI prazaMsA, zabdaarddha- digvyApI prazaMsA tathA zloka - sthAnIya prazaMsA / ELABORATION : (7) Kitti-praise by others. Vanna-glory in this world. Sadda-fame among people. Shlok-fame. According to Haribhadra Suri the meanings of these four synonyms of fame are-all-round fame, fame in one direction, fame in parts of one direction and simple local fame. 5 : jiNavayaNarae atiMtiNe paDipunnAyaimAyayaTThie / AyArasamAhisaMvuDe bhavai a daMte bhAvasaMdhae // jina pravacanoM para acala zraddhA rakhane vAlA, uttejanApUrNa bhASaNa nahIM karane vAlA, zAstroM ke gUr3ha rahasyoM ko pratipUrNa rUpa se samajhane vAlA mokSa ko cAhane vAlA, AcArasamAdhi dvArA AsravoM ke pravAha ko rokane vAlA tathA caMcala indriyoM evaM mana ko vaza meM karane vAlA muni apanI AtmA ko mokSa ke nikaTa meM le jAtA hai // 5 // 5. The ascetic who has undying faith in the words of the Jina, who refrains from provocative speech, who understands the scriptures profoundly and completely, who desires 336 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra For Private mnt Personal Use Only

Page #419
Clo Ayuwww AURUI liberation, who has acquired the Achar samadhi and who has perfected the discipline of senses and mind, stops the inflow of karmas and thereby steers his soul towards the lofty state of liberation. 6 : abhigama cauro samAhio suvisuddho susmaahiappo| viulahiaM suhAvahaM puNo, kubvai so pykhemmppnno|| cAra prakAra ke samAdhi bhedoM ko samyak prakAra se jAnakara svaccha nirmala citta vAlA evaM apane Apa ko saMyama meM pUrNatayA sthira rakhane vAlA sAdhu, hitakArI, sukhakArI aura kalyANakArI siddha pada ko prApta karatA hai||6|| 6. A shraman who fully knows the secrets of the four samadhis, who has attained the purity of soul and who has perfected the unwavering discipline attains the benefic, blissful and rewarding status of Siddha. 7 : jAimaraNAo muccaI itthaMthaM ca caei svvso| siddhe vA havai sAsae deve vA apparae mhiddddie|| ___tti bemi| __jo muni pUrva sUtroM meM kathita samAdhi guNoM ko dhAraNa karate haiM, ve janma-maraNa | se mukta ho jAte haiM; naraka Adi paryAyoM ko tyAga dete haiM tathA isa prakAra vaha - siddha pada ko prApta kara lete haiM athavA alpa karma vikAra vAle maharddhika deva hote haiN||7|| ___ aisA maiM kahatA huuN| 7. The ascetics who acquire all the virtues mentioned above go beyond the natural transformations and are liberated from the cycles of rebirth, thereby attaining the state of Siddha. If not, they at least reincarnate as the higher gods with minimal karmic impurities. : . . . . . So I say. navama adhyayana : vinaya samAdhi (cauthA uddezaka) Ninth Chapter : Vinaya Samahi (4th Sec.) 337 ta 3

Page #420
XRE Se upasaMhAra vinayasamAdhi ke ina cAroM uddezaka meM vinaya kA kramika upadeza kiyA gayA hai| pahale ES uddezaka meM guru evaM AcArya kI ArAdhanA karane kA kathana hai, yahA~ taka ki kevalajJAna prApta ho jAye taba bhI dharma kI zikSA dene vAle upakArI guru kA vinaya karate rahanA caahie| dUsare uddezaka meM vinaya-avinaya kA bheda batAte hue kahA hai ki vinIta sampadA kA bhAgI hotA hai aura avinIta vipadA kaa| tIsare uddezaka meM AcAra ko nirmala rakhane ke lie vinaya ke anekAneka rUpoM para cintana karate hue vinayazIla ko hI lokapUjya batAyA hai| caturtha uddezaka meM vinayazIla ko zruta, tapa aura AcAra kI samAdhi-Atma-Ananda prApta hotA hai, isa viSaya meM prakAza DAlate hue vinIta ko anta meM paramapada siddhi kI prApti hotI hai yaha batAyA hai| yahI vinaya kA parama phala hai| Conclusion In these four sections of the Vinaya samadhi the progressive development of vinaya has been explained. In the first section the importance of serving the guru or acharya with devotion and obedience has been shown. Even when one attains the loftiest state of omniscience he should be humble in his behavior towards the religious teacher. In the second section difference between politeness and rudeness has been explained with the help of the fruits of these two attitudes. In the third section it has been shown that only a humble soul deserves reverence. This has been done by discussing the various aspects of vinaya to help following right code. In the fourth section it has been explained that spiritual attainments are the natural consequences of vinaya. Thus, a humble soul ultimately reaches the lofty state of Siddha. And that is the ultimate fruit of vinaya. // navama adhyayana cauthA uddezaka samApta // END OF NINTH CHAPTER (FOURTH SECTION) 338 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #421
[ dazama adhyayana : sabhikSu / AGESH T prAthamika isa adhyayana kA nAma hai sabhikSu arthAt vaha bhikSu hai| isake viSaya-pratipAdana se yaha spaSTa hotA hai ki pUrva ke nau adhyayanoM meM jo bhikSu kA ucca, zreSTha evaM nirdoSa AcAra gocara batAyA gayA hai tathA prathama evaM pA~caveM adhyayana meM bhikSA kI zreSTha vidhi batAI gaI hai usakA samyaka rUpa se pAlana karane vAlA hI bhikSu kahalAtA hai| AcArya bhadrabAhu kA kathana hai jo bhikkhU guNarahio bhikkhaM giNhai na hoi so bhikkhuu| -niyukti 356 jo bhikSu ke guNoM se rahita hokara kevala udara-nirvAha ke lie bhikSA mA~gatA hai, vaha bhikSa nahIM, bhikhArI hai| bhikSu vaha hai jo ahiMsA, saMyama aura tapa kI ArAdhanA ke lie mAtra zarIra- nirvAha hetu bhikSA grahaNa karatA hai| ____ AcAryazrI AtmArAma jI mahArAja ne batAyA hai-nirukta ke anusAra-bhedana karane vAle ko (jaise-kASTha-bhedaka bar3haI) tathA bhikSA mA~gane vAle ko bhI bhikSu kahA jA sakatA hai| kintu yahA~ para to bhikSu kA artha hai-yaH zAstra nItyA tapasA karma bhinatti sa bhikSuH-jo zAstra nIti ke anusAra tapaHzcaraNa dvArA karmoM kA bhedana karatA hai vahI bhikSu hai| isa adhyayana meM bhikSu kI aneka cAritrika, jJAnapradhAna va titikSApradhAna vRttiyoM kA nidarzana karAte hue kahA hai-jo ina guNoM se yukta hai vahI bhikSu hai| vyAkhyAkAra AcAryoM ne batAyA hai-jisa prakAra sone meM aneka guNa hote haiN| vaha lacIlA, bhArI, na jalane vAlA, kATarahita, rasAyana aura viSa kI ghAta karane vAlA tathA karSaNa chedana, tApa aura tAr3ana dvArA usakI parIkSA kI jAtI hai| usI prakAra bhikSu kI saMvega, nirveda, viveka aura titikSA dvArA kasauTI kI jAtI hai aura tapa-jJAna-darzana-kSAnti-mArdava Adi guNoM se yukta hone para hI vaha vAstava meM bhikSu kahalAne kA adhikArI hotA hai| isa adhyayana meM bhikSu ke mAdhyama se mAnava-jIvana ke sabhI Avazyaka uttama guNoM kA nirUpaNa kiyA gayA hai| jaise-titikSA, upazAMtabhAva, mada-tyAga aura indriya-saMcama Adi Adarza jo zreSTha mAnava-jIvana ke lie bhI Avazyaka hai| jisameM ye guNa hote haiM vahI mAnava hotA hai aisA bhI kahA jA sakatA hai| isa adhyayana meM 21 gAthAe~ haiN| eka prakAra se yaha pichale adhyayanoM kA upasaMhArAtmaka adhyayana hai| HESE KAaja dazama adhyayana : sabhikSu Tenth Chapter : Sabhikkhu 339

Page #422
[ TENTH CHAPTER : HE IS BHIKSHU INTRODUCTION The title of this chapter is Sabhikkhu which means--'He is bhikshu'. The subject-matter of this chapter is to emphasize that only that person may be called a bhikshu (an ascetic) who conforms to the lofty and faultless conduct and routine detailed in the preceding nine chapters, and who meticulously follows the ideal procedure of alms-collection prescribed in chapters one and five. Acharya Bhadrabahu has said "A bhikshu who resorts to almscollection for mere mundane subsistence and not for pursuing the goal of gaining virtues, is not an ascetic but a beggar." An ascetic is one who seeks alms only to subsist on the spiritual path indulging in practices of ahimsa, discipline and austerity. Acharyashri Atmaram ji M. states--"Based on the Sanskrit morphology and semantics the meanings of the word bhikshu can be a beggar'; and 'one who drills a substance like wood' (a carpenter). Accordingly the interpretation here is--one who drills the karmas with the help of austerities detailed in scriptures." In this chapter numerous characteristic activities of ascetics (conduct, knowledge, tolerance) have been briefly discussed for the purpose of defining an ascetic, The learned commentators have explained that as the properties of gold, including malleability, gravity, durability and resistance to chemicals, are tested by rubbing, drilling, heating and KONTOR 340 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #423
hammering, so are tested the virtues of a bhikshu on the scales of intensity of devotion, detachment, sagacity, and tolerance. He can claim to be a shraman only if he has virtues like austerity, right knowledge and perception, tolerance, gentleness, etc. The importance of this chapter is enhanced by the fact that treating an ascetic as a medium all commendable human virtues have been put forth eloquently. All the lofty ideals and humanitarian values can be seen in these virtues of an ascetic. One has just to replace bhikshu with human being. In a way this chapter is summary of the preceding nine chapters in just 21 verses. 999 dazama adhyayana : sabhikSu Tenth Chapter : Sabhikkhu 341

Page #424
NITISEME dasama ajjhayaNaM : sabhikkhu dazama adhyayana : sabhikSa TENTH CHAPTER : SABHIKKHU HE IS BHIKSHU of fis. bhikSu ke Adarza guNa 1 : nikkhammamANAe buddhavayaNe niccaM cittasamAhio hvejjaa| itthINavasaM na Avi gacche vaMtaM no paDiAyaI je sa bhikkhuu|| ___ jo zrI jinezvara deva ke upadeza anusAra dIkSA grahaNa kara buddha puruSoM ke | vacanoM meM ramaNa karatA hai| striyoM ke vaza meM nahIM hotA, tyAga kiye hue viSaya bhogoM kA vApasa sevana nahIM karatA, vaha bhikSu hai||1|| THE IDEAL VIRTUES OF A BHIKSHU 1. One who gets initiated according to the doctrine of Jina and dwells upon the word of the enlightened, who is not drawn to women and does not regress into the mundane pleasures he has abandoned, he alone is a bhikshu (shraman or ascetic). vizeSArtha : zloka 1. nikkhammamANAe-AjJA se niSkramaNa kr| AjJA kA artha hai vacana, sandeza, upadeza yA tiirthNkr-vaannii| niSkramaNa kA artha hai-dravyagRha (ghara yA gRhasthabhAva) tathA bhAvagRha (mamatvabhAva) kA tyAgakara Atma-kalyANa ke patha para bar3hanA, dIkSA lenaa| cittasamAhio-citta kI samAdhi vAlA, citta se pUrNatayA prsnn| jisakA citta pUrNatayA samAdhi meM lIna hotA hai| nakA 342 zrIdazavakAlika sUtra : Shri Dashavaikalik Sutra Annuarya

Page #425
ELABORATION: (1) Nikkhammamanaye-renouncing according to the dictates; renouncing is at both physical and mental levels and dictates means following the spiritual path shown in the words, message and preaching of the Tirthankars. Simply speaking--to get initiated or to accept diksha. Chitta samahio-completely absorbed in the self or the word of the enlightened. SaTkAya rakSA kA upadeza 2 : puDhaviM na khaNe na khaNAvae sIodagaM na pie na piyaave| agaNisatthaM jahA sunisiaM taM na jale na jalAvae je sa bhikkhuu|| bhikSu vaha hai, jo sacitta pRthvI ko na svayaM khodatA hai aura na dUsaroM se khudavAtA hai, sacitta jala na svayaM pItA hai aura na dUsaroM ko pilAtA hai tathA tIkSNa va zastra ke samAna agni na svayaM jalAtA hai aura na dUsaroM se jalavAtA hai||2|| PROTECTION OF SIX CLASSES OF BEINGS 2. One who refrains from digging and making others dig sachit earth, drinking or making others drink sachit water, and igniting or making others ignite weapon-like fire, he alone is a bhikshu. 3 : anileNa na vIe na vIyAvae hariyANi na chiMde na chiNdaave| bIyANi sayA vivajjayaMto sacittaM nAhArae je sa bhikkhuu|| - jo paMkhe Adi se na svayaM havA karatA hai na karavAtA hai, jo haritakAya kA na svayaM chedana karatA hai evaM na auroM se karavAtA hai, jo bIjAdi kA sparza nahIM karatA aura sacitta AhAra nahIM karatA hai, vaha bhikSu hai||3|| 3. One who refrains from blowing or making others blow air, piercing or making others pierce vegetation, touching seeds and eating sachit food, he alone is a bhikshu. ] dazama adhyayana : sabhikSu Tenth Chapter : Sabhikkhu 343

Page #426
GOOD saMvara kA upadeza 4 : vahaNaM tasathAvarANa hoi puddhbii-tnn-ktttthnissiyaannN| tamhA uddesiaM na bhuMje no vi pae na payAvae je sa bhikkhuu|| SS bhojana banAte/pakAte samaya pRthvI, tRNa, kATha Adi ke Azraya meM rahe hue trasa IAN sthAvara jIvoM kA ghAta hotA hai, ataeva jo auddezika Adi AhAra nahIM bhogatA hai, annAdi svayaM nahIM pakAtA hai tathA dUsaroM se bhI nahIM pakavAtA hai, vaha bhikSu hai||4|| OBSERVE SAMVAR 4. One who refrains from eating food specially made for him, cooking or making others cook food knowing that while cooking mobile and immobile living organism present within earth, straw or wood are destroyed, he alone is a bhikshu. 5 : roia nAyaputtavayaNe attasame mannejja chppikaae| paMca ya phAse mahavvayAI paMcAsavasaMvare je sa bhikkhuu|| jo jJAtaputra (bhagavAna mahAvIra) ke vacanoM para zraddhA rakhakara SaTkAya ke sabhI jIvoM ko apanI AtmA ke samAna priya samajhatA hai tathA pA~ca mahAvratoM kA 1. yathAvat pAlana karatA hai, pA~ca AmravoM kA nirodha karatA hai, vaha bhikSu hai||5|| ____5. Having faith in the words of Jnataputra, one who considers all living beings of the six classes dear as his own soul, properly follows the five great vows and stops the five types of karmic inflow, he alone is a bhikshu. vizeSArtha : ___ zloka 5. paMcAsava-pA~ca Amrava-AmnavoM kI ginatI do taraha se kI jAtI hai(1) mithyAtva, (2) avirati, (3) pramAda, (4) kaSAya, aura (5) yog| tathA--sparza, rasa, ghrANa, cakSu aura shrotr| (jinadAsacUrNi) meM-paMcAsavasaMvare NAma paMciMdiyasaMvuDe-pA~ca indriyoM ke anukUla-pratikUla viSaya sAmane Ane para unameM tuSTa va ruSTa nahIM honA-isI artha meM paMcAnava-saMvara kI vyAkhyA kI hai| 344 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra EPAL

Page #427
ana Panchasav-Five types of karmic inflow; there are two ways to count these. One is falsehood (1), attachment ( 2 ), inactivity or illusion (3), passions ( 4 ), and indulgence (5). The other is the attachment and aversion with pleasant and unpleasant subjects of five sense organs. In Jindaschurni-Panchasrav Samvar has been defined as not to be content or angry when faced with pleasent and unpleasent subjects of five sense organs. GGGE ELABORATION: kaSAya tyAga 6 : cattAri vame sayA kasAe dhuvajogI ya havejja buddhavayaNe / ahaNe nijjAyarUvarayae gihijogaM parivajjae je sa bhikkhU // jo krodhAdi cAroM kaSAyoM kA parityAga karatA hai, nirgrantha pravacana meM dhruvayogI evaM suvarNa-cA~dI Adi ke parigraha se mukta hai tathA gRhastha yoga-arthAt gRhasthocita kAmoM kA tyAga karatA hai, vaha bhikSu hai // 6 // ABANDON KASHAYA 6. One who abandons all the four passions, who has unwavering devotion in the word of Nirgranth, who is free of the desire to possess silver or gold, and who renounces the worldly ways of life, he alone is a bhikshu. vizeSArtha : zloka 6. dhuvajogI- dhruvayogI - tIrthaMkara ke upadeza arthAt dvAdazAMgI meM jo mana, vacana, kAyA se jur3A huA ho, jo pA~ca prakAra ke svAdhyAya meM rata ho aura jo pUrNa aparigrahI ho, vaha dhruvayogI kahalAtA hai / ELABORATION: (6) Dhuvajogi -- who follows the word of Tirthankars through mind speech and body, who always indulges in five types of selfstudy and who is above all possessions. dazama adhyayana : sabhikSu Tenth Chapter : Sabhikkhu For Private Personal Use Only 345

Page #428
Tags 7 : sammaddiTThI sayA amUDhe asthi hunANe tave saMjame y| tavasA dhuNai purANapAvagaM maNa-vaya-kAya susaMvuDe je sa bhikkhuu|| jo samyagdarzI hai, mUr3habhAvarahita hai arthAt mithyAtviyoM kA vaibhava dekhakara | mohita nahIM hotaa| jJAna, tapa aura saMyama ke prati AsthAvAna hai, mana, vacana aura NS kAya ko saMvRta rakhatA hai tathA tapa dvArA purAtana pApakarmoM ko AtmA se pRthak karatA hai, vaha bhikSu hai||7|| 7. One who is endowed with right perception; who is not enticed by the grandeur of those on the wrong path; who has faith in knowledge, austerity and discipline; who keeps his If mind, speech and body in control; and who sheds the acquired karmas with the help of austerities; he alone is a bhikshu. vizeSArtha : zloka 7. maNavayakAyasusaMvuDe-akuzala mana kA nirodha tathA kuzala mana kI udIraNA-mana se susaMvRta honA hai| akuzala vacana kA nirodha aura prazasta vacana kI udIraNA athavA mauna rahanA vacana se susaMvRta honA hai| zAstra vihita niyamoM ke anusAra Avazyaka zArIrika kriyAe~ karanA athavA kAyA se akaraNIya kriyAe~ nahIM karanA kAya se susaMvRta honA hai| (ji. cU., pRSTha 342) ELABORATION: (7) Manavayakayasusamvudde-to have control over mind, speech and body or to keep these three faculties in perfect health. To curb bad attitudes and to foster good attitudes is perfect mental health. To curb bad speech and to foster good speech is perfection of speech. To curb bad physical activities and to foster good physical activities following the dictates of the scriptures is perfect physical health. (Jinadas Churni, page 342) saMgraha-niSedha 8 : taheva asaNaM pANagaM vA vivihaM khAimasAimaM lbhittaa| hohI aTTho sue pare vA taM na nihe na nihAvae je sa bhikkhuu|| 346 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra gi

Page #429
GILLAR ___ jo Agama vihita vidhi anusAra vividha prakAra ke azana, pAna, khAdya aura svAdya ko pAkara 'yaha kala tathA parasoM ke dina kAma AyegA' isa vicAra se ukta bhojya padArthoM kA na svayaM saMcaya karatA hai aura na auroM se karavAtA hai, vaha bhikSu hai|||8|| NEGATION OF STORING 8. After getting numerous eatables of the four classes, one who refrains from storing or making others store those eatables with the purpose of consuming them the next day or. the day after, he alone is a bhikshu. 9 : taheva asaNaM pANagaM vA vivihaM khAimasAimaM lbhittaa| chaMdiya sAhammiyANa bhuMje bhoccA sajjhAyarae ya je sa bhikkhuu|| ___ jo nirdoSa vidhi se azanAdi cAroM prakAra kA AhAra milane para apane sAdharmi sAdhuoM ko bhojanArtha nimaMtrita karake hI AhAra karatA hai aura AhAra karake zreSTha svAdhyAya kArya meM saMlagna ho jAtA hai, vaha bhikSu hai||9|| 9. After getting nurserous eatables of the four classes, one who invites his fellow ascetics before eating and who devotes his time to the commendable work of studies after his meals, he alone is a bhikshu. saMyama-dhruvayoga 10 : na ya vuggahiyaM kahaM kahejjA na ya kuppe nihuiMdie psNte| saMjamadhuvajogajutte uvasaMte aviheDae je sa bhikkhuu|| jo kalaha utpanna karane vAlI kathA nahIM karatA, krodha nahIM karatA, mana evaM indriyoM ko sadA saMyata rakhatA hai, pUrNa rUpa se zAnta rahatA hai, saMyama-kriyAoM meM dhruvayogI hai| (mana-vacana-kAyA ke yogoM ko sthira rakhatA hai) kaSTa A par3ane para AkulatA se mukta rahatA hai aura dUsaroM kA anAdara nahIM karatA, vaha bhikSu kahalAtA hai|||10|| ! dazama adhyayana : sabhikSu Tenth Chapter : Sabhikkhu 347 OURUTV

Page #430
ALSO PERFECT DISCIPLINE 10. One who does not use provocative language or get angry, who always keeps his mind and senses under control, who is perfect in practicing discipline, who remains unmoved when in trouble and does not insult others, he alone is a bhikshu. vizeSArtha : zloka 10. vuggahiyaM kaha - vaigrahikI kathA- aisI bAteM jinase vigraha yA kalaha utpanna ho, khAsakara yuddha evaM rAjanIti - sambandhI vArttA karane kA niSedha hai jinake kAraNa vivAda yA vidveSa bar3hatA ho / nihuidie- nibhRtendriya- jisakI indriyA~ nibhRta arthAt vinIta athavA acaMcala haiM / indriyoM para saMyama rakhane vAlA / S095 ELABORATION: (10) Viggahiyam kaham-provocative language or talk; specially on the subjects of war and politics. Nihuindiye-whose senses are steady; who disciplines his senses. sahiSNutA kA upadeza jo indriyoM ko kA~ToM ke samAna cubhane vAle Akroza vacanoM, prahAra aura tarjanAoM ko tathA betAla Adi ke atyanta bhayakArI aTTahAsa Adi zabdoM va upasargoM ko evaM sukha-duHkha ko samabhAvapUrvaka sahana karatA hai, vaha bhikSu hai // 11 // 348 11 : jo sahai hu gAmakaMTae akkosa -pahAra - tajjaNAo ya / bhayabheravasaddasaMpahAse samasuha- dukkhasahe ya je sa bhikkhU // BE TOLERANT 11. One who tolerates with equanimity afflictions such as -- thorn-like harsh and angry words, blows, insults and terrifying sounds like demonic laughter, and who is also equanimous in pleasure and pain, he alone is a bhikshu. zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra IEEO Zhu ankar For Private Personal Use Only chita ESOLLEC

Page #431
Vurem vizeSArtha : zloka 11. gAmakaMTae-grAmakaNTakAn-AgamoM ke vyAkhyA-granthoM meM grAma zabda kA artha 'indriya' kiyA hai| ataH indriyoM ke lie kA~Te ke samAna cubhane vAle vissy| apriya sparza-rasa-gaMdha-rUpa-vacana Adi ke lie indriya-kaNTaka yA grAma-kaNTaka zabda vyavahRta hotA hai| akkosa-pahAra-Akrozavacana-gAlI aadi| cAbuka Adi kI maar-prhaar| vyaMgya pUrvaka tuLa zabda bolanA tarjanA hai| ELABORATION: (11) Gamkantaye-in the commentaries the meaning of gram is given as senses. Therefore, this term means things that are piercing and painful, like a thorn, to any and all senses. Anything that is repulsive to eyes, ears, smell, taste and touch. ___Akkos-pahar-angry words; abuse. Hitting with things like whip is prahar. Uttering demeaning words satirically is Tarjana. 12 : paDimaM paDivajjiyA masANe no bhAyae bhayabheravAI diss| vivihaguNatavorae ya niccaM na sarIraM cAbhikaMkhaI je sa bhikkhuu|| jo pratimA ko aMgIkAra karake zmazAna bhUmi meM dhyAnastha huA, bhUta pizAcAdi ke bhayotpAdaka rUpoM ko dekhakara bhayabhIta nahIM hotA, jo vividha mUla guNoM evaM tapoM ke viSaya meM anurakta rahatA hai tathA zarIra kI bhI mamatA nahIM karatA, vahI bhikSu hai|||12|| ____12. One who takes a resolve and goes to the cremation ground to meditate and is not afraid of the terrible afflictions by evil spirits, who sincerely practices the basic ascetic conduct as well as austerities and does not care even for his body, he alone is a bhikshu. vizeSArtha : __ zloka 12. paDima-pratimA kAyotsarga tathA abhigraha (viziSTa pratijJA) donoM hI artha meM pratimA zabda kA vyavahAra hotA hai| kAyotsarga mudrA meM sthita hokara zmazAna meM dhyAna karane kI paramparA vaidikoM va bauddhoM kI taraha jaina muniyoM meM bhI pracalita thii| dazama adhyayana : sabhikSu Tenth Chapter : Sabhikkhu 349 Himun

Page #432
ELABOKATION: (12) Padimam-this word is used for complete detachment from the body while meditating as well as for some special austere resolutions. Like Vedics and Buddhists the practice of going to the cremation ground for such meditation was also popular among Jain ascetics. 13 : asaI vosaTTacattadehe akkuTe va hae va lUsie vaa| puDhavi same muNI havejjA aniyANe akouhalle ya je sa bhikkhuu|| KS jo sAdhanA-krama meM punaH-punaH apane zarIra kA vyutsarga aura tyAga karatA hai, kisI ke Akroza karane para, jhir3akane para, mArane-pITane para evaM ghAyala karane para bhI pRthvI ke samAna saba kucha sahatA hai tathA jo nidAna nahIM karatA aura kutUhala bhI nahIM karatA hai, vaha bhikSu hai|||13|| 13. While indulging in spiritual practices, one who diverts A his attention and gets detached from his body, time and again; ___who, like earth, tolerates anger, abuse and even blows and wounds inflicted by others; and who avoids curiosity as well as expectation, he alone is a bhikshu. vizeSArtha : zloka 13. vosaTTa cattadehe-vyutsarga aura tyAga vaise to samAnArthaka zabda haiM kintu AgamoM meM inakA prayoga vizeSa arthoM meM huA hai| abhigraha aura pratimA svIkAra kara zArIrika kriyAoM kA tyAga karanA vyutsarga hai aura zArIrika parikarma (mardana, snAna Adi ke parityAga) ko tyAga kahA hai| aniyANe-anidAna-bhAvI phala kI AzA kA abhAva anidAna kahalAtA hai| nirpekssvRtti| ELABORATION: ___(13) Vosattha Chattadehe-Vyutsarg and Tyag are synonyms but in Agams they have been used as different words. To abandon physical activities and meditate after taking some specific resolution is called Vyutsarg. To abandon simple 350 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Veam nA

Page #433
ANILI bodily acts like those of beautifying the body (massage, bath, etc.) is called Tyag. Aniyane----lack of expectations. titikSA evaM abhaya bhAva 14 : abhibhUya kAraNa parIsahAi samuddhare jAipahAo appayaM / viittu jAimaraNaM mahabbhayaM tave rae sAmaNie je sa bhikkhU // jo apanI kAyA dvArA parISahoM ko jItakara AtmA ko saMsAra - mArga se dUra kara letA hai tathA janma-maraNa ko mahAbhaya jAnakara cAritra ( zramaNadharma ) evaM tapa meM lIna rahatA hai, vaha bhikSu hai || 14 || ATTITUDE OF TOLERANCE AND AMNESTY 14. One who wins over afflictions by his body and steers his soul away from mundane life, who always remains sincerely engrossed in following the ascetic conduct and austerities considering the cycles of life and death to be fearsome, he alone is a bhikshu. vizeSArtha : zloka 14. parIsahAI - parISaha - Atma-sAdhanA ke mArga para jo anukUla aura pratikUla paristhitiyA~ AtI haiM tathA unase utpanna manobhAva jo patha bhraSTa hone ko prerita karate haiM, unheM parISaha kahate haiN| bhUkha pyAsa Adi aise bAIsa parISahoM kA ullekha hai| nirjarA kI bhAvanA se sahe jAne vAle zArIrika evaM mAnasika kaSTa 'parISaha' kahalAte haiN| ELABORATION: (14) Parisahaim-afflictions; the favorable and unfavorable situations faced during spiritual practices and the consequent reactions and sentiments that push in wrong direction. There is a mention of twenty two such afflictions including hunger and thirst. The physical and mental pain tolerated for the purpose of shedding karmas is also called parishah (affliction). dazama adhyayana : sabhikSu Tenth Chapter : Sabhikkhu Wan Tu akin For Private Personal Use Only 351 ca

Page #434
Simins AMITRAM - saMyama aura amUrchAbhAva 15 : hatthasaMjae pAyasaMjae vAyasaMjae sNjiNdie| ajjhapparae susamAhiyappA suttatthaM ca viyANaI je sa bhikkhuu|| / jo apane hAtha, paira, vANI aura indriyoM se pUrNa saMyata hai. adhyAtmavidyA meM hes rata hai, bhalI prakAra se samAdhibhAva meM sthira hai tathA sUtra evaM artha ke marma ko yathArtha rUpa se jAnatA hai, vaha bhikSu hai|||15|| DISCIPLINE AND DETACHMENT ca 15. One who is perfectly composed in terms of limbs, speech and senses; who is absorbed in spiritual practices; who is unwavering in meditation; and who knows and understands A the text and correct meaning of the scriptures; he alone is a bhikshu. vizeSArtha : zloka 15. saMjae-saMyata-jo prayojana na hone para mana, vacana va kAyA tathA indriyoM kI pravRttiyoM ko kachue ke samAna gupta athavA pUrNa niyantrita kara rAga-dveSa se mukta rakhatA hai aura AvazyakatA par3ane para hI Atma-zuddhi kI dizA meM unheM niyamAnusAra prayukta karatA hai, use saMyata kahate haiN| saMyata zabda se pravRtti-nivRtti donoM kA hI bodha hotA hai| ELABORATION: (15) Sanjae-composed; who like a tortoise stops all activities of mind, speech, body and the senses when not needed and commences activity according to the codes of conduct when needed for spiritual attainment. This term indicates both indulgence and non-indulgence. 16 : uvahimmi amucchie agiddhe annAyauMchaMpula nippulaae| kayavikkayasannihio virae savvasaMgAvagae ya je sa bhikkhuu|| jo muni apane vastra Adi upakaraNoM meM mUrchAbhAva nahIM rakhatA, sAMsArika pratibandhoM se mukta rahatA hai, ajJAta kuloM se bhikSA grahaNa karatA hai, saMyama ko 352 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra 05 SUILD (Omau Moumwww

Page #435
10 Anusu doSoM se asAra nahIM hone detA, kraya-vikraya aura saMgraha se dUra rahatA hai tathA saba prakAra ke saMgoM se achUtA rahatA hai, vaha bhikSu hai||16|| ___16. One who is not attached to his clothing and other equipment, who is free of all worldly ties, who collects alms from unknown families, who does not allow his discipline (of basic and auxiliary rules) to become worthless by faults, who remains away from sale, purchase and storing, and who is untouched by any indulgences (in subjects of sense organs), he alone is a bhikshu. vizeSArtha : ___ zloka 16. annAyauMchaM pula-ajJAta-kula kI eSaNA karane vaalaa| nippulAe-niSpulAka-mUlaguNa va uttaraguNoM meM doSa lagAne se saMyama niHsAra bana jAtA hai use 'pulAka' kahate haiN| ataH niSpulAka kA artha huA-mUlaguNa va uttaraguNa meM doSa nahIM lagAne vaalaa| savvasaMgAvagae-saMga kA artha hai indriyoM ke vissy| sabhI prakAra ke indriya-viSayoM se pare rahane vAlA, nirlipta, anAsakta athavA achuutaa| ELABORATION: (16) Annayauncch pul--who collects alms from unknown families. Nippulaye-pulak means to become worthless due to faults in discipline of basic and auxilary rules. Opposite of it is Nishpulak. Savvasangavagaye--untouched by any indulgences in subjects of sense organs. 17 : alola bhikkhU na rasesu giddhe uMchaM care jIviya naabhikNkhe| iDiM ca sakkAraNa pUyaNaM ca cae ThiyappA aNihe je sa bhikkhuu|| jo lolupatA nahIM rakhatA, rasoM meM mUrcchita nahIM hotA, ajJAta-kuloM se lAyA huA thor3A-thor3A bhikSAnna bhogatA hai, asaMyama jIvana kI icchA nahIM karatA, Rddhi, dazama adhyayana : sabhikSu Tenth Chapter : Sabhikkhu 353 sa

Page #436
SS TRA satkAra aura pUjA-pratiSThA kI spRhA nahIM karatA tathA jo sthira svabhAvI aura nizcala hotA hai aura karma-samUha kA nAza karane meM zakti kA upayoga karatA hai, vaha bhikSu hai||17|| ___17. One who is free of any cravings, who does not submit to his taste-buds, who eats food collected in small quantity from numerous unknown families, who is not desirous of indisciplined life, acquisitions, honor or worship, who is serene and unwavering, and who uses all his power to destroy the accumulated karmas, he alone is a bhikshu. paranindA-Atma prazaMsA niSedha 18 : na paraM vaejjAsi ayaM kusIle jeNa'nno kuppejja na taM vejjaa| jANiya patteyaM puNNapAvaM attANaM na samukkase je sa bhikkhuu|| _ 'joM jaisA puNya-pApa karatA hai vaha vaisA hI phala bhogatA hai' yaha vicAra kara jo dUsaroM ko kuzIliyA-durAcArI kahakara tiraskRta nahIM krtaa| kisI ko krodhotpAdaka kaTu vacana nahIM kahatA tathA 'maiM hI sabase utkRSTa hU~' aisA mAnakara garva nahIM karatA, vahI bhikSu hai||18|| NEGATION OF INSULT TO OTHERS AND SELF-PRAISE ___18. Thinking that everyone reaps the fruits of his own good or bad deeds, one who does not insult others by calling them corrupt or immoral; who does not utter provocative or harsh words; and who does not take pride in considering himself to be the best, he alone is a bhikshu. 19 : na jAimatte na ya rUvamatte na lAbhamatte na suennmtte| mayANi savvANi vivajjaittA dhammajjhANarae je sa bhikkhuu|| jo muni jAti kA, rUpa kA, lAbha kA aura zruta Adi kA mada-abhimAna nahIM karatA, jo saba prakAra ke madoM kA parityAga karake sadA dharmadhyAna meM hI lIna rahatA hai, vaha bhikSu hai|||19|| 354 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra - -

Page #437
Scitrum Guruwil UP Paa 19. One who is not proud of his clan, appearance, acquisitions or knowledge; rising above all complexes, who is always involved in spiritual practices; he alone is a bhikshu. vizeSArtha : __ zloka 19. mayANi savvANi-mada ATha haiM-jAti-mada, kula-mada, rUpa-mada, tapa-mada, zruta-mada, lAbha-mada, aizvarya-mada tathA prjnyaa-md| sabhI prakAra ke madoM kA tyAga krnaa| ELABORATION: (19) Mayani savvani-all types of intoxication; here it refers to bloated ego that turns into a complex. There are eight types of such egos-pride of the clan, pride of the family, pride of beauty, pride of austerity, pride of knowledge, pride of achievements, pride of wealth and pride of intelligence. 20 : paveyae ajjapayaM mahAmuNI dhamme Thio ThAvayaI paraM pi| nikkhamma vajjejja kusIlaliMgaM na yAvi hAsaMkuhae je sa bhikkhuu|| ___ jo mahAmuni, para-upakAra kI bhAvanA se Arya pada-dharma kA upadeza detA hai, svayaM dharma meM sthita hokara dUsaroM ko bhI dharma meM sthita karatA hai, saMsAra ke dUSita vAtAvaraNa se bAhara nikala cukA hai, kuzIlaliMga ko chor3a detA hai tathA kabhI dUsaroM ko ha~sAne ke lie kutUhalapUrNa kuceSTAe~ nahIM karatA, vahI bhikSu hai||20|| 20. That great ascetic who preaches religion with the feeling of altruism, who first establishes himself in dharma and then helps others do so, who has come out of the evil ways ___of mundane life, who has abandoned the wrong school or path, and who does not indulge in mockery to make others laugh, he alone is a bhikshu. vizeSArtha : zloka 20. kusIla liMga-kuzIla liMga-anya dharmAvalambI kA athavA AcArarahita svadharmAvalambI kA veza dhAraNa karanA kuzIla liMga hai| dazama adhyayana : sabhikSu Tenth Chapter : Sabhikkhu 355

Page #438
balA Key ELABORATION: (20) Kuseel ling-to dress like the followers of other school or follower of one's own school who does not conform to the ascetic code; to follow the wrong path. __21 : taM dehavAsaM asuiM asAsayaM sayA cae nicca hiytttthiyppaa| chiMdittu jAImaraNassa baMdhaNaM uvei bhikkhU apuNarAgamaM gii|| tti bemi| apanI AtmA ko sadA zAzvata-hita meM sthira rakhane vAlA bhikSu, zukra zoNita pUrNa isa azucimaya evaM vinAzazIla zarIra kA sadA ke lie parityAga kara detA hai tathA janma-maraNa ke bandhanoM ko kATakara jahA~ jAne ke bAda phira saMsAra meM AnA-jAnA nahIM hotA hai aise apunarAgama-gatirUpa mukti sthAna ko prApta kara letA hai|||21|| aisA maiM kahatA huuN| 21. Such bhikshu who is steadfast on the path of eternal benefit abandons forever this ephemeral body filled with semen, blood and faeces, severs the bonds of life-cycles and reaches the place from where one does not return to this world. In other words, he attains liberation. . . . . . So I say. Wan // dasavA~ adhyayana samApta // END OF TENTH CHAPTER 356 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra Snuuul

Page #439
ALBELA atta BERBLI prathama cUlikA: rativAkyA prAthamika pichale dasa adhyayanoM meM bhikSu ke utkRSTa AcAra niyamoM kA pratipAdana kiyA gayA hai| yadi bhogAvalI karmoM ke udayavaza kabhI zramaNa kA citta caMcala aura mohagrasta ho uThe, use saMyama meM aruci - arati utpanna ho jAya tathA asaMyama meM ruci yA rAga hone lage to usakI isa moha dazA kA nivAraNa karane ke lie isa adhyayana meM atyanta mAnasa - sparzI sahaja subodha upadeza diyA gayA hai| jisake zravaNa-manana se kheda khinna caMcala citta meM punaH saMyama ke prati rati - anurAga utpanna ho skegaa| isa kAraNa isa adhyayana kA 'rativAkyA' - saMyama meM rati utpanna karane vAle vAkya nAma diyA hai| cUlA yA cUlikA kA artha hai mUla sUtra meM nahIM batAyA huA zeSa atirikta varNana / vartamAna bhASA meM ise pariziSTa kaha sakate haiN| dasa adhyayanoM meM jo-jo niyama va upadezapada kahane se raha gaye haiM unakA kathana ina cUlikAoM meM kiyA gayA hai| isa prathama cUlikA meM saMyama meM sthira karane vAle aThAraha sthAna yA aSTAdaza pada kA varNana hai| ye aThAraha pada bahuta hI sArapUrNa subhASita vAkya jaise haiN| jaise- baMdhe gihivAse mokkhe pariyAe - gRhasthavAsa baMdhana hai, saMyama mokSa- svataMtratA kA AsthAna hai| patteyaM puNNa-pApaM - puNya-pApa pratyeka AtmA kA apanA svataMtra hai Adi / vividha dRSTiyoM se isa adhyayana kA viSaya adhyAtma-sAdhaka ke lie sambala hai| ise Ag2ama kI bhASA meM poya-paDAgA bhUyAI - jahAja ke lie jaise patAkA kA mahattva hai, hAthI ke lie aMkuza kA, usI prakAra adhyAtma-sAdhanA meM bar3hane vAloM ke lie ye rati vAkya arthAt priya vAkya sahArA dene vAle siddha hoNge| prathama cUlikA : rativAkyA First Addendum : Raivakka Zhu For Private Personal Use Only 357

Page #440
FIRST ADDENDUM : APHORISMS OF DISCIPLINE INTRODUCTION In the preceding ten chapters the lofty codes of ascetic conduct have been detailed. If under the influence of the karmas that lead to sufferings, a shraman's mind wavers and is filled with thoughts of attachment giving rise to aversion for discipline, this chapter provides a solution in the form of simple and touching aphorisms. Reading, listening to, and contemplating on these aphorisms help him regain his love for discipline. That is why this chapter gets its name 'Aphorisms Of Discipline. Choola or chulika means addendum. The codes and other things not discussed in the preceding chapters have been listed in brief in these two addenda. In the first addendum are listed eighteen points that help fixing oneself into discipline. These short sentences are eloquently composed to convey important messages in brief. For exampleworldly life is bondage and discipline is the gateway to liberation; every soul has its own sin and piety; etc. The subject of this chapter is valuable for a spiritualist from many angles. As sails are important for a ship, a lance is important for an elephant, so are these aphorisms of discipline for those who want to progress on the spiritual path. 358 zrIdazavakAlika sUtra : Shri Dashavaikalik Sutra CHITWO

Page #441
ShimmNO pppaa OMRHITION paDhamA cUlikA : ravakkA prathama cUlikA : rativAkyA FIRST ADDENDUM : RAIVAKKA APHORISMS OF DISCIPLINE aSTAdaza sthAna ___ iha khalu bho ! pavvaieNaM, uppannadukkheNaM, saMjame araisamAvannacitteNaM, ohANuppehiNA aNohAieNaM ceva, hayarassi-gayaMkusa-poyapaDAgAbhUyAiM imAI aTThArasa ThANAI sammaM saMpaDilehiyavvAiM bhvNti| taM jahA__ he mumukSuo ! nirgrantha dharma meM dIkSita jisa bhikSu ko kisI mohavaza koI duHkha utpanna ho, saMyamamArga se usakA citta vimukha ho jAye, unameM arati utpanna ho jAye aura vaha saMyama tyAgakara gRhasthAzrama meM (avadhAvana) vApasa lauTanA cAhe to use vaisA karane se pahale ina aThAraha sthAnoM kA bhalIbhA~ti Alambana-cintana karanA caahie| asthira citta ke lie ye sthAna vaise hI haiM jaise ghor3e ke lie lagAma, hAthI ke lie aMkuza aura jahAja ke lie paal| ye aThAraha sthAna isa prakAra haiM____ ha bho ! dussamAe dusspjiivii| 1. aho ! isa duHSama kAla (avasarpiNI kAla kA pA~cavA~ ArA) meM AjIvikA calAnA kaThina hai| lahusagA ittariA gihINaM kaambhogaa| 2. gRhasthoM ke kAma-bhoga asAra, tuccha aura alpakAlika kSaNika haiN| bhujjo ya sAibahulA mnnussaa| 3. Ajakala ke mAnava prAyaH mAyA bahula mAyA se ota-prota hote haiN| prathama cUlikA : rativAkyA First Addendum : Raivakka 359 ruine Crimmin Guuuuny

Page #442
ime a me dukkhe na cirakAlovaTThAI bhvissi| 4. merA yaha parISahoM se utpanna duHkha sadA sthAyI nahIM rhegaa| omjnnpurkaare| 5. gRhastha ko nIca janoM (kSudra puruSoM) kA bhI satkAra karanA par3atA hai| vaMtassa ya pddiaaynnN| 6. saMyama ko tyAga punaH gRhastha bana jAnA vamana ko pIne ke samAna hai| aharagai vaasovsNpyaa| 7. saMyama ko tyAga punaH gRhastha bana jAnA nArakIya jIvana ko aMgIkAra karane jaisA hai| dullahe khalu bho ! gihINaM dhamme gihivAsamajhe vsNtaannN| 8. aho ! gRhastha jIvana ke bIca dharma kI sAdhanA nizcaya hI atidurlabha hai| AyaMke se vahAya hoi| 9. vahA~ AtaMka (rogoM) kI pariNati mRtyu meM hotI hai| saMkappe se vahAya hoi| 10. vahA~ saMkalpa (mAnasika roga) kI pariNati mRtyu meM hotI hai| sovakkese gihvaase| niruvakkese priyaae|| 11. gRhavAsa klezamaya hai aura muni paryAya kleza-mukta hai| THE EIGHTEEN THINGS O seekers of liberation! After getting initiated into the nirgranth religion, if any shraman faces some misery, caused by some indiscretion, looses interest and will to follow the path of discipline, and wants to abandon the ascetic way to return to the worldly ways of a householder, he should, before 360 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra -COLLLLLOT OTuuuN

Page #443
221 `y 5664 Zhu 264766S doing so, contemplate on the following eighteen points. For a wavering mind these points act like reins to a horse, lance to an elephant, and sails to a ship. The points are 1. Oh! How difficult it is to earn one's living during this miserable period (the fifth phase of the descending cycle of time). 2. The mundane pleasures of the householders are worthless, absurd and momentary. 3. Man today abounds in fraud. 4. My misery caused by these afflictions is not permanent. 5. A householder is forced to respect even lowly persons. 6. Reversion to mundane ways is like consuming what has been vomited. 7. Reversion to mundane ways is accepting a hellish life. 8. Oh! It is very difficult to pursue the spiritual goal as a householder. 9. These afflictions, like physical ailments, end up in termination of life. 10. These afflictions, like mental sickness, end up in termination of life. 11. A householder's life is full of miseries and that of an ascetic is free of all miseries. fastanef: sUtra 11. sovakke se gihavAse- gRhasthavAsa aneka prakAra kI cintA va kleza se ghirA hotA hai| ise sopakleza kahA gayA hai| pariyAe - paryAya zabda yahA~ muni jIvana ke artha meM prayukta hai | agastyasiMhacUrNi ke anusAra isakA zabdArtha hai - pariyAto samaMtato punnAgamaNaM pavvajjA - jisa dazA meM paritaH cAroM ora se puNya kA Agamana hotA hai, vaha pravrajyA kAla muni avasthA paryAya kahI jAtI hai| prathama cUlikA: rativAkyA First Addendum Raivakka For Private Personal Use Only 361 401

Page #444
Guwww ELABORATION: (11) Sovakkese Gihivase-A householder's life is full of worries and miseries. Pariyaye-a particular state; here it refers to the ascetic way. The state or the way of life where there is an inflow of piety from all directions is called the ascetic state or muni-paryaya. (Agastya Simha Churni) baMdhe gihvaase| mukhe priyaae|| 12. gRhavAsa bandhana hai aura muni-paryAya mukti (mokSa) hai| sAvajje gihvaase| aNavajje priyaae|| 13. gRhavAsa sAvadya (pApasahita) hai aura muni-paryAya anavadya hai| * bahusAhAraNA gihINaM kaambhogaa| 14. gRhasthoM ke kAma-bhoga bahuta sAdhAraNa, sarva-sulabha haiN| patteyaM punnnnpaavN| 15. puNya aura pApa sabakA apanA-apanA hotA hai| aNicce khalu bho ! maNuyANa jIvie kusggjlbiNducNcle| 16. aho ! mAnava jIvana anitya hai, kuza kI noMka para sthita osa kI bUMda ke samAna caMcala hai| bahuM ca khalu bho ! pAvaM kammaM pgddN| 17. aho ! maiMne isase pUrva aneka pApa-karma kiye haiN| pAvANaM ca khalu bho ! kaDANaM kammANaM puTviM ducciNNANaM duppaDikkaMtANaM veyaittA mokkho, natthi aveyaittA, tavasA vA jhosittaa| aTThArasamaM payaM bhvi| bhavai ya ittha silogo 362 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #445
18. aho ! duzcaritra aura duSpravRtti ke dvArA pUrva-arjita pApakarmoM ko bhoga TRA lene para athavA tapa ke dvArA unako kSaya kara dene para hI mokSa milatA hai| unheM bhoge binA unakA anta nahIM hotaa| yaha aThArahavA~ pada hai| kes 12. A householder's life is bondage and that of an ascetic is liberation. 13. A householder's life is full of sins and that of an ascetic is free of any sins. 14. The mundane pleasures are common place and easy to avail. 15. Every soul has its own sin and piety. 16. Oh! How momentary is human life, indeed it is like a dew drop on the tip of grass. 17. Oh! I have already committed many sins (why should I commit any more). 18. Oh! It is impossible to get liberated without suffering or destroying, through austerities, the sinful karmas acquired through evil intent or bad conduct. This is the eighteenth point. Now there are verses. bhogAsakta bhaviSya ko nahIM dekhatA 1 : jayA ya cayaI dhamma aNajjo bhogkaarnnaa| se tattha mucchie bAle AyaiM naavbujjhi| kAma-bhogoM ke kAraNa jaba anArya buddhi (kSudra buddhi) vAlA sAdhu, cAritra dharma - ko chor3atA hai taba una kAma-bhogoM meM mUrchita huA vaha ajJAnI apane bhaviSya ke prati anabhijJa rahatA hai||1|| prathama cUlikA : rativAkyA First Addendum : Raivakka

Page #446
saMyama se girate hue ko cetAvanI LICENTIOUS IS BLIND TO FUTURE 1. Driven by the desire for mundane pleasures, when a debased ascetic abandons the disciplined life he gets obsessed with those pleasures and turns a blind eye to the consequences. calz : jayA ohAvio hoi iMdo vA paDio cha / savvadhammaparibbhaTTho sa pacchA paritappai // jo koI sAdhu cAritra tyAgakara gRhastha ho jAtA hai vaha sabhI dharma-karmoM se paribhraSTa hokara usI prakAra pazcAttApa karatA hai jisa prakAra svarga loka se cyuta hokara pRthvI tala para AyA huA indra pazcAttApa karatA hai // 2 // pa WARNING TO THE LAX ASCETIC 2. When a shraman abandons the ascetic way and becomes a householder he gets deprived of all religious activities and practices and repents like an Indra (king of gods) fallen on the earth from his heavenly abode. devatA kI upamA 3 : jayA ya vaMdimo hoi pacchA hoi avaMdimo / devayA va cuyA ThANA sa pacchA paritappai // saMyama kA pAlana karatA huA sAdhu sabakA vandanIya hotA hai, kintu jaba saMyama se bhraSTa ho jAtA hai taba vahI tiraskAra kA pAtra ho jAtA hai aura usI prakAra pazcAttApa karatA hai jisa prakAra sthAna se cyuta huA devatA // 3 // THE METAPHOR OF GOD 3. When he practises the ascetic discipline a shraman is respected by all but when he falls from grace he becomes an object of contempt and repents like an Indra fallen on the earth from his heavenly abode. 364 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Jia For Private Personal Use Only 100 CLAS S

Page #447
K rAjA kI upamA 4 : jayA ya pUimo hoi pacchA hoi apuuimo| rAyA va rajjapabbhaTTho sa pacchA pritppi|| sAdhu apane pravrajyA kAla meM saba logoM kA pUjanIya hotA hai, kintu dharma se bhraSTa ho jAne ke pazcAt vaha apUjanIya ho jAtA hai aura vaha rAjya bhraSTa rAjA ke samAna sadA pachatAtA rahatA hai||4|| THE METAPHOR OF KING 4. When he practises the ascetic discipline, a shraman is revered by all but when he falls from grace he becomes an object of disrespect and always repents like a dethroned king. 5 : jayA ya mANimo hoi pacchA hoi amaannimo| seTTivva kavvaDe chUDo sa pacchA pritppi|| ___ sAdhu jaba saMyama kA pAlana karatA hai, taba to sarvamAnya hotA hai, kintu saMyama chor3ane ke pazcAt atyanta apamAnita ho jAtA hai aura usI prakAra paritApa karatA hai, jisa prakAra kisI choTe-se gA~va meM sImAbaddha kiyA huA zreSThI rahatA hai||5|| 5. When he practises the ascetic discipline a shraman draws regard from all, but when he falls from grace he becomes an object of disregard and repents like a merchant confined to a small village. vizeSArtha : zloka 5. seTivva kavvaDe chUDo-karbaTa meM avaruddha kiyA huA shresstthii| karbaTa kA artha haichoTA gA~va, jahA~ bAjAra yA kraya-vikraya kA sAdhana na ho| zreSThI zabda Ajakala sAmAnya vyApArI yA mahAjana ke artha meM pracalita hai, kintu prAcIna samaya meM zreSThI zabda bahuta sammAnajanaka thaa| nizIthabhASya meM batAyA hai jisameM lakSmI devI kA citra aMkita ho vaisA veSTana bA~dhane kI jise rAjA ke dvArA anujJA/sanmAna prApta huA vaha vyakti zreSThI kahalAtA hai| 'hindU rAjya taMtra' ke anusAra paura sabhA kA vaha pradhAna yA pramukha vyakti jo usI nagara kA pramukha vyApArI yA mahAjana hotA thA use zreSThI (zreSTha) yA pradhAna kahA jAtA thaa| -(AcArya mahAprajJa dazavai., pR. 514) prathama cUlikA : rativAkyA First Addendum : Raivakka 365 Bio Sko

Page #448
Er Chu Ai ELABORATION: (5) Setthivva kavvade chudo-a merchant confined to a small village where there neither is a market nor other facilities for trading. Setthi-a merchant. In modern times the word seth or shreshthi has lost its importance and is commonly used for any merchant or trader. In the ancient times it was used as a much honoured title. According to Nisheeth Bhashya-a person who is honoured by a king and given a medal with a replica of Laxmi, the goddess of wealth, with the right to wear it on his body, was called a shreshthi. According to Hindu Rajya Tantra the honoured title of shreshthi was given to that chief of the governing committee of a town who was also a prominent merchant of the same town. f (Dashavaikalik by Acharya Mahaprajna, page 514) matsya kI upamA 6 : jayA ya therao hoi samaikkaMtajovvaNo / macchovva galaM gilittA sa pacchA paritappai // yauvana avasthA bIta jAne para jo vRddha avasthA meM saMyama chor3atA hai, vaha gale meM kA~TA pha~sI machalI ke samAna pazcAttApa karatA hai // 6 // THE METAPHOR OF FISH 6. Past his youth when a shraman abandons the ascetic way during his old age, he repents like a hooked fish. paMkamagra hastI kI upamA 7 : jayA ya kukuDaMbassa kutattIhiM vihammai / hatthI va baMdhaNe baddho sa pacchA paritappai // saMyama se bhraSTa sAdhu ko, jaba kuTumba kI duzcintAe~ cAroM ora se ghera letI haiM taba vaha bandhana meM ba~dhe hAthI ke samAna paritApa karatA hai // 7 // THE METAPHOR OF AN ELEPHANT CAUGHT IN SWAMP 7. When the family problems overwhelm a shraman who has left the ascetic way he repents like a trapped elephant. 366 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra For Private Personal Use Only 10 CRITTETO

Page #449
8 : puttadAraparikiNNo mohsNtaannsNto| paMkosanno jahA nAgo sa pacchA pritppi|| saMyama bhraSTa sAdhu putra aura strI janoM se ghirA huA evaM moha-pravAha meM bahatA huA daladala meM pha~se hAthI ke samAna paritApa karatA hai||8|| 8. Surrounded by his wife and sons and drifting in the stream of fondness and attachment, a shraman who has left the ascetic way repents like an elephant besieged in a swamp. 9 : ajja AhaM gaNI huMto bhAviyappA bhussuo| jai haM ramaMto pariyAe sAmaNNe jinndesie|| yadi maiM bhAvitAtmA aura bahuzruta hotA evaM jinopadezita zramaNa-paryAya meM ramaNa karatA, to Aja ke dina mahAn gaNI pada para zobhita hotaa||9|| 9. Had I been a worthy ascetic and a scholar of scriptures, I would have attained the lofty status of a gani (head of a large group of ascetics) today. vizeSArtha : zloka 9. bhAviyappA-bhAvitAtmA-jJAna, darzana, cAritra tathA aneka prakAra kI anitya azaraNa Adi bhAvanAoM se jisakI AtmA bhAvita hotI hai arthAt jisakI bhAvanAoM meM vairAgya ramA ho vaha bhaavitaatmaa| ELABORATION: (9) Bhaviyappa--a worthy soul; one who craves and endeavours for liberation; one who is filled with sincere desire to acquire right knowledge, perception and conduct; one who is filled with feelings of detachment. saMyama ke sukha 10 : devalogasamANo u pariyAo mhesinnN| rayANaM arayANaM tu mhaanirysaariso|| prathama cUlikA : rativAkyA' First Addendum : Raivakka 367 Sunny

Page #450
Guru jo maharSi muni-paryAya meM rata haiM, unheM to yaha saMyama svargaloka ke samAna sukhadAyaka pratIta hai, kintu jo saMyama meM aruci rakhane vAle haiM, unheM vaha muni-paryAya mahAn raurava naraka ke samAna duHkhadAyaka lagatA hai||10|| THE BLISS OF DISCIPLINE ___10. To those who are inclined to follow the ascetic way discipline is like a heavenly bliss but to those who are not so inclined discipline is like hellish misery. 11 : amarovamaM jANiya sukkhamuttamaM rayANaM pariyAe thaaryaannN| niraovamaM jANia dukkhamuttamaM ramijja tamhA pariyAI pNddie|| saMyama meM magna rahane vAle sAdhu devoM ke samAna uttama sukha kA anubhava karate haiM aura saMyama se virakta rahane vAle naraka ke samAna duHkha anubhava karate haiN| isa cciA satya ko jAnakara buddhimAn sAdhu ko saMyama meM satata ramaNa karanA caahie||11|| 11. The shramans who are engrossed in discipline enjoy divine pleasures and those who dislike discipline suffer infernal miseries. Knowing this fact a wise shraman should always revel in discipline. saMyamabhraSTa kI durdazA 12 : dhammAu bhaTuM siriovaveyaM jannaggi vijjhaaamivpnteyN| hIlaMti NaM duvihiyaM kusIlA dADhuddhiyaM ghoravisaM va naagN|| joM bhikSu dharma se bhraSTa evaM bujhI huI yajJAgni ke samAna yAritra-tapa ke teja se hIna ho jAtA hai, usakI nIca manuSya bhI nindA/avahelanA karate haiN| aisA saMyamabhraSTa sAdhu sAdhAraNa logoM se usI prakAra tiraskRta hotA hai, jisa prakAra viSa kI dAr3heM ukhAr3A huA ghora viSadhArI srp||12|| THE MISERY OF THE INDISCIPLINED 12. Even the lowly people ignore and criticize a shraman who has fallen from grace and is deprived of his aura, like 368 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra SARAN SYILAL ALLETIDs wmaurya

Page #451
saMyama meM duHkhI: INDISCIPLINE GIVES PUN saMyama meM sukhI: DISCIPLINE V

Page #452
citra paricaya : 24 Illustration No. 24 saMyama meM sukhI : asaMyama meM duHkhI DISCIPLINE GIVES HAPPINESS : INDISCIPLINE GIVES PAIN AND 1. devaloga samANo ya-jo zramaNa maharSi apane saMyama meM sthira haiM, ve saMyama jIvana meM nispRhatA evaM asatya svataMtra rUpa svarga ke samAna sukhoM kA anubhava karate rahate haiN| 1. The great sages who are steadfast in their discipline experience divine heavenly bliss. 2. mahAniraya sAriso-isake viparIta saMyama meM jinakA mana nahIM ramA hai, ve bhogoM kI icchA rakhate hue paravaza hue saMyama sAdhanA meM naraka ke samAna duHkhoM kA anubhava karate hue sadA saMtapta rahate haiN| (cUlikA 1, zloka 10-11) 2. Those who are distracted in their discipline by desires for mundane pleasures during their practices are always tortured by hellish pain. (Chulika 1, verses 10-11) 3. dhammAo bhaTTha-jisa sarya kI dAr3heM ukhAr3a lI gaI hoM sAdhAraNa loga bhI usakI avahelanA karake apamAnita karate rahate haiN| isI prakAra jo zramaNa apane saMyama se patita yA bhraSTa ho jAte haiM, sAdhAraNa vyakti bhI unakI avamAnanA karate haiN| jisa prakAra yajJa kI vujhI huI niHsteja agni-vedikA para loga thUkate haiM, nirAdara karate haiM, vaise hI saMyama-bhraSTa vyakti avahelanA kA pAtra hotA hai| (cUlikA 1, zloka 12) 3. A snake without venom is ignored and humiliated, even by ordinary men. In the same way, the shraman who becomes lax in his discipline is insulted, even by common men. As people spit upon the platform with an extinguished Yajna fire, the person fallen from the pedestal of discipline is treated in the same way. (Chulika 1, verse 12) COLLLLL CiumER

Page #453
Guru 4 extinguished yajna-fire. He is insulted by the common masses in the same way as a venomous snake with uprooted fangs. vizeSArtha : ___ zloka 12. duvihiyaM-durvihita-jisakA AcaraNa athavA cAritra skhalita hotA hai vaha durvihita kahalAtA hai| samAcArI kA vidhivat pAlana karane vAlA sAdhu suvihita aura anyathA durvihita hotA hai| ELABORATION: (12) Duvvihiyam-a shraman with lax conduct. One who properly follows the codes of conduct is called suvihit. 13 : ihevadhammo ayaso akittI dunnAmadhijjaM ca pihujjnnmmi| cuyassa dhammAu ahammaseviNo saMbhinnavittassa ya hiTTao gii|| dharma se cyuta huA, adharmasevI evaM cAritra kA khaNDana karane vAlA sAdhu isa loka meM apayaza kA bhAgI hotA hai, adhArmika kahalAtA hai evaM sAdhAraNa manuSyoM dvArA nindita nAmoM se pukArA jAtA hai| sAtha hI paraloka meM naraka Adi nIca gatiyoM meM duHkha bhogatA hai||13|| 13. A shraman who has fallen from grace, who follows the wrong path and who has broken the codes of conduct, embraces infamy and is called irreligious and other such bad names by people during this life. Being born as infernal being, he also suffers miseries during the next life. vizeSArtha : zloka 13. saMbhinnavittassa-saMbhinnavRttassa-saMbhinna kA artha hai khaNDita aura vRtta kA artha hai zIla yA caaritr| khaNDita cAritra vaalaa| -(khaNDita cAritrasya-hAribhadrIya TIkA) ELABORATION: (13) Sambhinnavittassa--sambhinna means shattered and Vritta means conduct; one who has broken the codes of conduct. commentary by Haribhadra Suri) prathama cUlikA : rativAkyA First Addendum: Raivakka S Lotuwwww

Page #454
14 : bhuMjittu bhogAiM pasajjha ceyasA tahAvihaM kaTu asaMjamaM bhu| gaI ca gacche aNahiljhiyaM duhaM bohI a se no sulabhA puNo punno|| vaha saMyama se bhraSTa sAdhu Avegayukta citta se bhogoM ko bhogakara evaM tathAvidha asaMyama kA sevana karake AyuSya pUrNa kara jaba aniSTa evaM duHkhada narakAdi nIca gatiyoM meM jAtA hai phira vahA~ use sahaja hI dharmabodha kI prApti nahIM hotI hai||14|| ____14. When such shraman, in his agitated state of mind, indulges in mundane pleasures, leads an indisciplined life, and consequently reincarnates in lowly life forms, it is not easy for him to get enlightened. vizeSArtha : zloka 14. pasajjha ceyasA-AvegapUrNa citta se-cUrNikAra ne isakA artha kiyA hai-viSayabhogoM kI prApti yA unake saMrakSaNa ke lie hiMsA asatya Adi bhAvAveza pUrNa manaHsthiti vAlA-prasahyacetA kahalAtA hai| ELABORATION: (14) Pasajjhe cheyasamin an agitated state of mind; according to the commentary (Churni) this state is caused by the rise of passions and violent attitude for the purpose of acquiring the sources and means of mundane pleasure and protecting them. yaha duHkha bhI alpakAlika hai 15 : imassa tA neraiyassa jaMtuNo duhovaNIyassa kilesvttinno| paliovamaM jhijjai sAgarovamaM kimaMga puNa majjha imaM maNoduhaM? // (saMkaTa A par3ane para saMyama se Digane vAle sAdhu ko yaha vicAra karanA cAhie KS ki) asahya duHkhoM aura klezoM se yukta nArakIya jIvoM kI palyopama evaM sAgaropama jaisI dIrgha Ayu bhI bhogakara samApta ho jAtI hai to phira merA yaha cAritra viSayaka mAnasika duHkha to kitane samaya kA hai||15|| SEARNER 370 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #455
( L THIS SORROW IS SHORT-PERIOD 15. Such shraman should resort to thinking-When the extremely painful and miserable, palyopam and sagaropam (hypothetical measures of superlative time span) long, life of sufferance of hellish beings comes to an end, my mental sufferance related to lax conduct is insignificant. 16 : na me ciraM dukkhamiNaM bhavissaI asAsayA bhogapivAsa jNtunno| na ce sarIreNa imeNa'vissaI avissaI jIviapajjaveNa me|| yaha merA duHkha adhika samaya taka nahIM Thahara sakegA, kyoMki jIva kI bhoga-pipAsA azAzvata hai| yadi yaha zarIra ke rahate naSTa nahIM huI to zarIra kI samApti ke samaya to avazya hI naSTa ho jaayegii||16|| __16. It will not last long because the desire for mundane pleasures is not eternal. If at all it does not end before, it will certainly end with death. 17 : jassevamappA u havijja nicchio caijja dehaM na hu dhmmsaasnnN| taM tArisaM no payaleMti iMdiyA uviMtivAyA va sudaMsaNaM giriN|| jisa muni kI AtmA isa prakAra dRr3ha hotI hai, usakA aisA nizcaya hotA hai ki avasara par3ane para zarIra kA to saharSa parityAga kara denA cAhie, kintu dharmazAsana ko nahIM chor3anA caahie| jisa prakAra pralayakAla kI mahAvAyu parvatarAja sumeru ko nahIM hilA sakatI usI prakAra caMcala indriyA~ bhI aise dRr3ha pratijJa muni ko vicalita nahIM kara sktiiN||17|| ____17. An ascetic who strengthens his mind thus, resolvesunder such grave situation it is better to embrace death happily rather than to abandon the religious discipline. As the doomsday storm cannot move the great Sumeru mountain, so the playful senses cannot move such a resolute shraman. (198 Tu Hui Guo prathama cUlikA : rativAkyA First Addendum:Raivakka 371 animun

Page #456
18 : icceva saMpassia buddhimaM naro AyaM uvAyaM vivihaM viaanniyaa| kAeNa vAyA adu mANaseNaM tiguttigutto jinnvynnmhitttthijaasi|| tti bemi| buddhimAn manuSya ko isa prakAra samyak vicAra karake, jJAnAdi lAbha ke sAdhanoM ko jAnanA cAhie tathA mana, vacana aura kAya ke yoga se trividha-gupta / hokara, jina vacanoM kA yathAvat pAlana karanA caahie||18|| aisA maiM kahatA huuN| 18. A wise man should take to this right track of thought and should find the means of benefit (like knowledge). He should then practice restraint of mind, speech and body, and follow the dictates of the Jina. . . . . . . . . So I say. Ter // prathama cUlikA samApta || END OF FIRST ADDENDUM * 372 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra HIHINDI

Page #457
[ dvitIya cUlikA : vivikta caryA / - prAthamika prathama rativAkyA cUlikA meM zramaNa ko apanI zramaNacaryA meM sthira rahane kI preraNA dI gaI hai| isake bAda usakI zramaNacaryA ko nirmala aura nirvighna rakhane ke lie isa cUlikA meM usakI caryA, guNa evaM niyamoM kA nirUpaNa kiyA gayA hai| isalie isakA nAma vivikta caryA hai| isameM batAyA gayA hai-niyatavAsa na karanA, ekAntavAsa karanA va sAmudAnika bhikSA lenAyaha caryA hai| pA~ca mahAvrata-mUlaguNa haiM, pauruSI Adi pratyAkhyAna uttaraguNa haiN| svAdhyAya, kAyotsarga Adi niyama haiN| isa prakAra caryA, guNa tathA niyamoM-tInoM meM jAgarUka hokara zuddha pAlana karanA, sUtra meM batAI huI vidhi aura mArga kA anusaraNa karanA-yaha isa cUlikA kA mukhya pratipAdya hai| ___ isa cUlikA meM loka-pravAha kI andha pravRtti para prahAra karate hue kahA hai, jo pratisrota meM pravAha ke viruddha apane vivekAnusAra calatA hai, vahI zreSTha sAdhaka hai| isa adhyayana ke anta meM sampUrNa sUtra ke upadeza kA upasaMhAra karate hue kahA hai-appA khalu sayayaM rakkhiyavvo-apanI AtmA kI sadA rakSA karanI caahie| yahI upadeza aura AcAra vidhi kA sAra hai| kyoMki asurakSita AtmA saMsAra ke janma-maraNa patha meM bhaTakatI haiM aura surakSita AtmA saba duHkhoM se mukta ho jAtI haiN| basa yahI isa sampUrNa zAstra kA navanIta hai| D PAN dvitIya cUlikA : vivikta caryA Second Addendum : Vivitta Chariya 373

Page #458
| SECOND ADDENDUM : PROPER ROUTINE] INTRODUCTION In the first addendum the shraman is advised to be steadfast in the ascetic routine and conduct. Now in order to maintain the purity and smoothness of the ascetic conduct this addendum lists the routine, the virtues and the codes. That is why it is titled Proper Conduct. It is stated here that the ascetic routine is not to stay at one place but to live in solitude and to collect alms in prescribed manner. The five vows are the basic virtues and critical review, etc. are auxiliary virtues. Self-study, meditation, etc. are the codes. Thus, to mould ones life according to these three and follow the path shown by the scriptures is the subject of this addendum. In this addendum the normal social flow of life has been criticized and it is emphasized that the true practicer goes against the current and follows his own reason and sagacity. At the end of this addendum the lessons of this scripture have been summed up in one sentenceOne should always protect his soul. This is the essence of preaching and the codes of conduct because an unprotected soul is caught in the cycles of life and death and the protected soul is liberated from all sorrows. S ! SOITTI 374 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra 7 Mummy SOUIL l

Page #459
AWINDOMIN biiyA cUlikAH vivitta cariyA dvitIya cUlikAH vivikta caryA SECOND ADDENDUM : VIVITTA CHARIYA PROPER ROUTINE aatha anusrota : pratisrota 1 : cUliyaM tu pavakkhAmi suyaM kevlibhaasi| ___jaM suNittu sapunnANaM dhamme uppajjae mii|| maiM usa cUlikA kA pravacana karatA hU~ jo sunI huI hai, kevali bhASita hai| A (athavA zruta-kevali bhASita hai) jisake zravaNa se puNyazAlI jIvoM kI dharma meM dRr3ha zraddhA utpanna hotI hai||1|| WITH AND AGAINST THE FLOW 1. Now I am narrating the addendum I have listened from the Kevali (or told by the great scholar of scriptures). Listening to this inspires deep faith for religion in the minds of pious beings. 2 : aNusoapaTTie bahujaNammi pddisoalddhlkkhennN| paDisoameva appA dAyavvo houkaamennN|| saMsAra ke bahuta se prANI nadI ke jala-pravAha meM par3e hue kASTha kI taraha viSayabhogarUpI nadI ke pravAha meM saMsAra-samudra kI ora bahe jA rahe haiN| kintu jinakA lakSya viSayapravAha se viparIta saMyama kI sAdhanA meM laga gayA hai aura jo 50 saMsAra se mukta hone kI icchA rakhate haiM unakA kartavya hai ki ve apanI AtmA ko sadA viSayoM ke pravAha se pratikUla lekara cale // 2 // dvitIya cUlikA :vivikta caryA Second Addendum : Vivitta Chariya 375 EO BATTLE

Page #460
a 2. Majority of beings are drifting like logs in the river of mundane pleasures and heading towards the ocean of mundane life (cycles of rebirth). But those who have commenced spiritual practices with liberation as their goal should move against the current of mundane pleasures. vizeSArtha : zloka 2. aNusoyapaTTie-jala kA pravAha jaba DhalAna yA nIce pradeza kI ora hotA hai to usameM girane vAlI vastue~ bhI pravAha ke sAtha bahatI jAtI haiM-ise anunota prasthita kahA jAtA hai| pratisrota hai bahAva ke viparIta dizA meM clnaa| Agamika saMdarbha meM indriya-viSayoM ke pravAha meM bahanA anumrata hai| indriya-viSayoM se nivRtta honA pratisrota hai| saddAdi visaya paDilomA pravRttI dukkarA-zabdAdi viSayoM ke pratiloma pravRtti karanA duSkara hai| -(agastyasiMha cUrNi) ELABORATION: ___ (2) Anusoyapatthiye--moving with the current; when water flows from a higher to a lower level every floating thing drifts with the current. Going in the opposite direction with an effort is moving against the current. With reference to the spiritual endeavour, indulgence in mundane pleasures or activities is drifting with the current and detachment from these is moving against current, which, indeed, is difficult. (Agastya Simha Churni) 3 : aNusoya suho logo paDisoo Asavo suvihiaannN| aNusoo saMsAro paDisoo tassa uttaaro|| ___ yaha saMsAra anusrota (pravAha ke sAtha calane vAlA) ke samAna hai aura suvihita sAdhuoM kA dIkSArUpa AyAma pratisrota (bahAva ke viparIta gati) ke samAna hai, kyoMki isI se saMsAra-samudra pAra kiyA jAtA hai| isIlie sAmAnya saMsArI jIvoM ko pratisrota (saMyama yA janma-maraNa ke pAra pahuMcane kA mArga) kaThina pratIta hotA MS hai, ve to anusrota-indriyoM ke anukUla calane meM hI sukha mAnate haiN||3|| 3. In this world the mundane way is to move with the current and the disciplined ascetic way is to move against the wwanml 376 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra Puranma FOLUTI Ouruwww SAFETITUTER GyuuuN

Page #461
(WERTEBES current because that is the way to get liberated. The common people find it difficult to move against the current (or on the path of liberation), they are happy moving with the current of mundane pleasures. caryA, guNa evaM niyama 4 : tamhA AyAraparakkameNa saMvarasamAhibahuleNaM / cariyA guNA ya niyamAya huMti sAhUNa daTThavvA // isalie AcAra kriyA meM parAkrama karane vAle jo muni haiM evaM saMvara meM samAdhi rakhane vAle haiM, unheM apane caryA, guNa aura niyama Adi kA dhyAna rakhanA cAhie // 4 // ROUTINE, VIRTUES AND RULES 4. Therefore, the shramans strictly following the ascetic conduct and engrossed in practice of samvar (stopping the inflow of karmas) should be aware of the routine, virtues and rules of the ascetic way. vizeSArtha : zloka 4. cariyA - mUla va uttaraguNa rUpa cAritra / guNA - cAritra kI rakSA ke lie jo bhAvanAe~ haiM unheM guNa kahate haiN| niyamA-niyamA:- pratimA Adi abhigraha niyama kahalAte haiN| ELABORATION: ( 4 ) Chariya -- the basic and auxiliary attributes of conduct. Guna-the attitudes that help proper following of conduct. Niyama-the rules and resolves related to various austerities. -(Jinbhadra Churni) - ( jinabhadra cUrNi ) caryA kA svarUpa 5 : aNieyavAso samuANacariyA annAyauMchaM pairikkayA ya / appovahI kalahavivajjaNA ya vihAracariyA isiNaM pasatthA // dvitIya cUlikA : vivikta caryA Second Addendum Vivitta Chariya For Private Personal Use Only 377 nashi SEESEAR

Page #462
HAAROR MUDDIN Pe eka hI sthAna para nahIM rahanA athavA gRhastha ke ghara meM nahIM rahanA, sAmudAnI bhikSA karanA, ajJAta-kula se thor3A-thor3A Avazyaka AhArAdi lenA, ekAnta sthAna meM nivAsa karanA, upakaraNa evaM upadhi alpamAtra meM rakhanA aura kalaha kA tyAga karanA aisI vihAracaryA RSiyoM ke lie prazasta hai, prazaMsanIya hai||5|| THE ROUTINE 5. To avoid living at one place or with a householder, to collect alms in the prescribed manner--a little each from numerous unknown families, to live in solitude, to keep necessary equipment in limited numbers, and to avoid quarrels; such is the perfect and commendable routine of the itinerant ascetic. vizeSArtha : zloka 5. appovahI-alpa upadhi-isake do bheda haiM-dravya aura bhaav| vastra-pAtra Adi upakaraNoM kI alpatA, dravya-alpa upadhi hai tathA krodha Adi kaSAyoM kI kamI karanA bhAva se alpa upadhi hai| vihAra cariyA-isake bhI do artha milate haiM-padayAtrA rUpa vihAra ko vihAra caryA kahA hai, to dUsarA artha hai bhikSu kI samasta jIvana-caryA samasta yatikriyA krnnm| ELABORATION : (5) Appovahi-limited equipment, this has two classes--one is physical (equipment like clothing, utensils, etc.) and the other is mental (limiting of passions). Vihar chariya--this means the routine during the ascetic wanderings as well as the life long routine of an ascetic. 6 : AiNNao mANavivajjaNA ya osnnditttthaahddbhttpaanne| saMsaTThakappeNa carijja bhikkhU tajjAyasaMsaTTha jaI jejjaa|| AkIrNa aura avamAna AhAra kA parityAga aura dRSTa sthAna se upayogapUrvaka zuddha bhikSA grahaNa karanA hI bhikSu ke lie zreSTha hai| use saMsRSTa hasta va pAtrAdi se 378 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra ARTHA

Page #463
kar hI bhikSA lenA cAhie tathA dAtA jo padArtha de rahA hai usa deya padArtha se saMsRSTa hAtha aura pAtra se hI bhikSA lene kA yatna karanA caahie||6|| 6. To avoid aakeerna and avaman food and to properly accept pure food from a nearby house is best for an ascetic. He should try to get food by the serving spoon specifically used for a particular preparation or by hands already in contact with a particular preparation. vizeSArtha : zloka 6. AiNNa-AkIrNa-vaha AhAra jo bhIr3a bhare sthAna se prApta ho| omANa-avamAna bhoj| vaha AhAra jo aise sthAna se liyA jAya jahA~ gaNanA se adhika bhojana karane vAloM kI upasthiti se khAdya padArtha ke kama hone kI saMbhAvanA ho| osannadiTThA-utsannadRSTa-dRSTa-sthAna se bhojana lenaa| tIna gharoM ke antara se lAyA huA bhojana lene kI maryAdA hai| usase Age kA isa zreNI meM nahIM aataa| ___ saMsaTThakappeNa-saMsRSTakalpa-lipta hAtha yA bartana se bhojana lenA saMsRSTakalpa kahalAtA hai| sacitta vastu se lipta hAtha yA pAtra se bhikSA lenA muni ke lie varjita hai| ataH vaha tajjAta-saMsRSTa honA cAhie-arthAt jo vastu dAtA de rahA hai usI se saMsRSTa lipta hAtha se leve, anya sacitta vastu se saMsRSTa hAtha ho to na leve| ELABORATION: (6) Aainna (aakeerna)--the food available at a crowded place. Omaan (avaman)--the food available at a place where there are more seekers than the available quantity of food and there is a chance of shortfall Osannadittha--a visible place or a nearby place. The rule is to seek food from up to three houses next to the place of stay; beyond that is prohibited. . Samsatthakappena-to accept alms given by soiled hands or utensils. It is prohibited for an ascetic to accept alms if given by hands or utensils soiled with sachit things. So he should accept I fin SARAN 0 dvitIya cUlikA : vivikta caryA Second Addendum : Vivitta Chariya 379

Page #464
PALAMA A only if it is given by hands or utensils that are soiled with the thing being given and not otherwise. 7 : amajjamaMsAsi amaccharIA abhikkhaNaM nivvigaiMgayA y|| abhikkhaNaM kAussaggakArI sajjhAyajoge payao hvijjaa||| sAdhu sadA madya aura mA~sa bhojana se dUra rahe, kisI ke sAtha matsarabhAva-IrSyA ME na kare, bArambAra vigaya Adi pauSTika bhojana kA sevana na kare, punaH-punaH / kAyotsarga karatA rahe tathA svAdhyAya-yoga meM prayatnazIla rhe||7|| 7. An ascetic should refrain from consuming meat and alcohol, he should not be jealous, he should always eat only that food which is not faulty, he should regularly do meditation and self-study. vizeSArtha : ___ zloka 7. abhikkhaNaM nivvigaI-bAra-bAra nirvikRtika bhojana karane vaalaa| isake spaSTIkaraNa meM cUrNikAra kA kathana hai-jisa prakAra madya-mA~sa kA sarvathA niSedha hai, vaise dUdha-dahI, ghRta Adi vikRtiyoM kA ekAnta niSedha nahIM hai, kintu pratidina vigaya sevana karanA bhI upayukta nahIM hai| ataH muni bAra-bAra vikRtirahita rUkhA bhojana lene vAle hote haiN| AcAryazrI zrI AtmArAma jI maharAja ke anusAra bhI pratidina pauSTika padArthoM kA sevana karane se mAdakatA bar3hatI hai| ___ sajjhAyajoge-svAdhyAya yoga-svAdhyAya ke hetu nirdiSTa AyaMbila Adi tapa kI vizeSa vidhi| ise yogavahana kahate haiN| AcArya AtmArAma jI mahArAja ke anusAra vAcanA-pRcchanA Adi ko svAdhyAya yoga kahA gayA hai| ELABORATION: (7) Abhikkhanam nivvigaim--to always eat food that is not faulty. According to the commentary milk, curd, butter and other such nutritious things are not absolutely prohibited like meat and alcohol, but such things should not be eaten frequently. That is the reason that stress has been put on eating simple food. According to Acharyashri Atmaram ji M. rich food leads to an agitated state of mind and also physical lethargy. SHA 380 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #465
eio Wan Sajjhayajoge--the ritual austerities connected with study, such as ayambil; according to Acharyashri Atmaram ji M. it means the five pronged study that includes reading, inquiry, etc. mamatva varjana 8 : na paDinnavijjA sayaNAsaNAI sijjaM nisijjaM taha bhttpaannN| gAme kule vA nagare va dese mamattabhAvaM na kahiM pi kujjaa|| vihAra karate samaya gRhastha se zayana, Asana, zayyA, svAdhyAya-bhUmi evaM anna-pAnI ke viSaya meM aisI pratijJA nahIM karAnI cAhie ki "jaba maiM vApasa lauTa kara AU~ taba ye padArtha mujhe hI denA aura kisI ko nhiiN|" kyoMki sAdhu ko grAma, nagara, kula aura deza Adi kisI bhI vastu para mamatvabhAva karanA ucita nahIM hai||8|| NEGATING AFFINITY 8. At the time of departure from a place a shraman should not seek promise about room, mattress, bed, place of study and food, telling him--"When I come back please give these things only to me and none else." It is not proper for an ascetic to have affinity for a village, city, clan or state. 9 : gihiNo veAvaDiyaM na kujjA abhivAyaNaM vaMdaNa pUaNaM c| asaMkiliTehiM samaM vasijjA muNI carittassa jao na haannii|| sAdhu gRhasthoM kA vaiyAvRtya na kare, abhivAdana, vandana aura pUjana Adi nahIM kare tathA saMklezarahita sAdhuoM ke saMsarga meM rahe jisase cAritra kI hAni na ho||9|| 9. A shraman should not serve the householders. He should not even greet, salute or worship them. He should ensure to be in the company of ascetics who are not plagued by such weakness so that he himself does not become lax in discipline. ka dvitIya cUlikA : vivikta caryA Second Addendum : Vivitta Chariya 381 Commum

Page #466
WILLIAMA anAsakta vihAra 10 : na yA labhejjA niuNaM sahAyaM guNAhiaM vA guNao samaM vaa| ___ ikko vi pAvAiM vivajjayaMto viharijja kAmesu asjjmaanno|| kadAcit apane se guNoM meM adhika yA samAna evaM saMyama-kriyA meM nipuNa koI Ka sAthI na mile to muni pApakarmoM kA parihAra karatA huA evaM kAma-bhogoM meM anAsakta rahatA huA akelA hI vicare (kintu zithilAcArI sAdhuoM ke saMga na rhe)||10|| DETACHED MOVEMENT 10. If it so happens that he does not get the company of an ascetic who is better than him or equal in virtues and steadfast in discipline, he should move alone avoiding indulgence in mundane pleasures (but never be in the company of shramans who are lax in conduct). 11 : saMvaccharaM vAvi paraM pamANaM bIyaM ca vAsaM na tahiM vsejjaa| suttassa maggeNa carijja bhikkhU suttassa attho jaha aannvei|| sAdhu ke lie varSA Rtu meM eka sthAna para cAra mahIne aura anya RtuoM meM eka mahInA Thaharane kA utkRSTa pramANa batAyA gayA hai| ataH muni jisa gA~va meM kAla ke isa utkRSTa pramANa taka raha cukA ho to usI sthAna para dUsarA cAturmAsa athavA mAsa-kalpa nahIM karanA caahie| kyoMki sUtra ke utsarga aura apavAda rUpa artha kI jisa prakAra se AjJA ho, usI prakAra sUtrokta mArga para calanA caahie||11|| 11. It is ordained that the maximum period of stay for a shraman at a place is four months during the monsoon season and one month otherwise. Therefore, an ascetic who has completed his maximum stay at one place should not extend it for another such maximum period of stay. In other words an ascetic should strictly follow the text and the meaning of the scriptures in normal as well as exceptional situation. 382 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra tum

Page #467
Simins suwwwwww aaaa L vizeSArtha : zloka 11. saMvaccharaM vAvi-sAdhu kI bAraha mahIne kI vihAracaryA ko do pramANoM meM bA~TA hai-eka varSAkAla aura dUsarA Rtubaddha kaal| AcArAMga evaM bRhatkalpa Adi meM batAyA haisAdhu varSAkAla meM cAra mAsa tathA zeSa kAla meM eka mAsa eka sthAna para raha sakatA hai| yaha usakA parama pramANa hai| jahA~ utkRSTa kAla kA vAsa kiyA ho vahA~ usase dugunA kAla dUsarI jagaha bitAkara phira vahA~ raha sakatA hai| jaise eka cAturmAsa karane ke bAda do athavA tIna varSAvAsa anyatra bitAkara phira usa sthAna para varSAvAsa tathA pUrNa eka mAsa rahane ke pazcAt do mAsa anyatra bitAkara phira vahA~ eka mAsa bitAyA jA sakatA hai| -(dekheM AcAryazrI AtmArAma jI mahArAja dazavai., pRSTha 674) ELABORATION: (11) Samvachharam vavi--the calendar of the itinerant way of an ascetic has been divided in two parts--the monsoon period and the remaining period. In scriptures like Acharang and Vrihatkalp it is stated-- The maximum period of stay of a shraman at a place is four months during the monsoon season and one month during other seasons. He is allowed to return to that place for another maximum-stay (four months or a month) only after he has completed two or more maximum-stays of the same or higher duration at other places. (Dashavaikalik Sutra by Acharyashri Atmaram ji M., page 674) Atma-saMprekSA 12 : jo puvvarattAvararattakAle saMpehae appgmppennN| kiM me kaDaM kiM ca me kicca sesaM kiM sakkaNijjaM na smaayraami|| 13 : kiM me paro pAsai kiM ca appA kiM vA'haM khaliyaM na vivjjyaami| icceva sammaM aNupAsamANo aNAgayaM no paDibaMdha kujjaa| ___ jo sAdhu rAtri ke pahale aura pichale prahara meM apanI AtmA ko apane Apa samyak prakAra se dekhatA hai, vicAra karatA hai ki maiMne kyA kiyA hai? mere lie kyA karanA zeSa hai ? vaha kauna-sA kArya hai jise karane kI zakti hote hue bhI pramAdavaza maiM nahIM kara rahA huuN||12|| | dvitIya cUlikA : vivikta caryA Second Addendum : Vivitta Chariya 383 na minine Animummy/ Conta

Page #468
Autum KK kyA mere pramAdAcaraNa ko koI dUsarA dekhatA hai athavA apanI bhUloM ko maiM svayaM hI dekha letA huuN| vaha kauna-sI skhalanA hai jise maiM nahIM chor3a pA rahA hU~ ? isa prakAra samyaktayA Atma-nirIkSaNa karatA huA muni bhaviSyakAla meM kisI prakAra kA doSAtmaka pratibandha na kare, asaMyama meM na bNdhe||13|| CRITICAL REVIEW ___ 12, 13. During the first and the last quarter of the night an ascetic should review his thoughts and activities of the day and ask himself-What did I do? What did I not do? What was it that I did not do out of lethargy in spite of having the energy and capacity to do? Am I able to recognize my faults on my own or others have to point them out to me? What is the weakness that I am not able to ride over? With the help of such critical review a shraman should avoid any chances of falling into the trap of indiscipline in the future. 14 :jattheva pAse kaI duppauttaM kAeNa vAyA adu maannsennN| tattheva dhIro paDisAharijjA Ainnao khippmivkkhliinnN|| ___ apane Apako jahA~ kahIM jaba mana se, vacana se evaM kAya se skhalita hotA huA dekhe, taba buddhimAn dhIra sAdhu ko tatkAla hI sa~bhala jAnA caahie| jaise ki zreSTha jAti kA zikSita azva lagAma khIMcate hI sa~bhala jAtA hai|||14|| ___14. Whenever and wherever he finds himself stumbling on the path of discipline, in terms of activities of mind, speech, and body, a wise shraman should at once regain his balance in the same way as a trained horse of good breed regains its balance when the reins are drawn. 15 : jasserisA joga jiiMdiassa dhiimao sappurissa niccN| tamAhu loe paDibuddhajIvI so jIvai sNjmjiiviennN|| 384 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Vane BRO EcInITH / awwuuuny sa

Page #469
CILITI $?~ SILKES) Zhu saMsAra meM usa satpuruSa ko pratibuddhajIvI kahate haiM, jisane indriyoM ko jIta liyA, jisake hRdaya meM saMyama ke prati dhairya hai, jisake tInoM yoga sadaiva vaza meM rahate haiM, kyoMki vahI saMsAra meM saMyamapUrNa jIvana jItA hai // 15 // B 15. Who has conquered his senses, who is steadfast in discipline and who has control over the three means of activities (mind, speech and body), only that great man is called enlightened because only he leads a perfectly disciplined life in this world. 16 : appA khalu sayayaM rakkhiyavvo savviMdiehiM susamAhiehiM / arakkhi jAipahaM uvei surakkhio savvaduhANa muccai // tti bemi / saba indriyoM ko susamAhita karake AtmA kI satata rakSA karanA cAhie / kyoMki arakSita AtmA jAtipatha - janma-maraNa ko prApta hotI hai aura surakSita AtmA saba duHkhoM se mukta ho jAtI hai // 16 // aisA maiM kahatA hU~ / 16. The soul should always be protected by properly disciplining the senses. An unprotected soul is caught in the cycles of life and death and the protected soul is liberated from all sorrows. . . . . . So I say. Q vizeSArtha : zloka 16. appA khalu sayayaM rakkhiyavvo- AtmA kI sadA rakSA karanI cAhie - yahA~ prazna hotA hai AtmA to amara hai, phira usakI rakSA karane kA kyA matalaba hai ? isakA uttara diyA hai cUrNikAra ne - so jIva saMjaya jIvieNaM - zramaNa saMyama se jItA hai| saMyama AtmA kI rakSA karanA hI usakI Atma-rakSA hai / vaha rakSA kaise ho, isI kA upAya prastuta gAthA meM batAyA hai| savviMdiehiM susamAhie-indriyoM kI viSaya-mukhI pravRtti ko rokakara aura saMyama meM sthira karake vaha apane saMyama - jIvana kI rakSA kare | dvitIya cUlikA : vivikta caryA Second Addendum Vivitta Chariya Wu 385 Shan Hai sl CLLLLL

Page #470
eka prakAra se sampUrNa dazavaikAlikasUtra kA yaha upasaMhAra vAkya hai ki apane saMyama kI rakSA karane vAlA saba duHkhoM se mukta ho jAtA hai| yahI dharmAcaraNa kA antima phala hai| ELABORATION: (16) As soul is immortal and indestructible, this statement seems to be contradictory. However, as this text is about the ascetic way the statement should be viewed from that angle only. The ascetic.way is the path of discipline. For an ascetic discipline is life or soul. Thus, for him protecting the soul means protecting discipline. This last verse is the one sentence theme of this book-One who protects his discipline is liberated from all sorrows. This is the ultimate fruit of right conduct or religious conduct. HINI // viviktacaryA dvitIya cUlikA samApta // END OF SECOND ADDENDUM // zrI dazavaikAlika sUtra samApta // END OF SHRI DASHAVAIKALIK SUTRA 386 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra Musum

Page #471
pariziSTa -1 APPENDIX-1 gAthAoM kI anukramaNikA ALPHABETICAL LIST OF VERSES (mAtra prathama caraNa) (ONLY THE FIRST QUARTER) a.7/8 a.7/9 aNAyAraM parakkama aNilassa samAraMbha a.8/32 a. 6/37 aNunnae nAvaNae a. 7/10 a. 5/1/24 a. 5/2/5 a. 6/59 aiaMmi a kAlaMmi aiaMmi a kAlaMmi aiaMmiM a kAlaMmi aibhUmi na gacchejjA akAle carasi bhikkhU aguttI baMbhacerassa aggalaM phalihaM dAraM ajayaM AsamANo u ajayaM caramANo u ajayaM ciTThamANo u ajayaM bhAsamANo u ajayaM bhuMjamANo u ajayaM sayamANo u ajIvaM pariNayaM naccA ajja Ahe gaNI hu~to ajjae pajjae vAvi ajjie pajjie vAvi aTThasuhumAiM pehAe aTThAvae ya nIlIe aNAya(ya) Ne caraMtassa a. 5/1/13 a. 5/1/83 cU. 2/2 cU. 2/3 a.8/29 a. 5/2/34 a. 8/28 a. 5/2/28 a.8/24 a. 5/2/9 a. 4/3 a. 4/1 a. 4/2 a. 46 a. 4/5 a. 4/4 a. 5/1/77 cU. 1/9 a. 7/18 a. 7/15 a.8/13 a. 3/4 a. 5/1/10 aNusoapaTThie bahujaNaMmi aNusoa suho loo atiMtiNe acavale attaTThAguruo luddho atthaM gayaMmi Aicce adINo vittimesijjA adhuvaM jIviaM naccA anieavAso samuANa cariA anileNa na vIe na vIyAvae annaTTha pagaI layaNaM annAyauMchaM carai visuddhaM apucchio na bhAsijjA appagghe vA mahagghe vA appaNaTThA paraTThA vA cU. 2/5 a.10/3 a.8/52 a. 9/3/4 a. 8/47 a. 7/46 a. 6/12 a. 9/2/13 a.8/48 appaNaTThA paraTThA vA appattiaM jeNa siA pariziSTa-1 Appendix-I 387 Curu caya

Page #472
AmiuTIO a. 4, sU. 8 a. 4., sU. 11 a. 5/1/92 a. 6/23 appA khalu sayayaM rakkhiyavyo appe siyA bhoyaNa jAe abaMbhacariaM ghoraM abhigama cauro samAhio abhibhUa kAeNa parIsahAI amajjamaMsAsi, amaccharIA amarovamaM jANia sukkhamuttamaM amohaM vayaNaM kujjA arasaM virasaM vAvi alola bhikkhU na rasesu gijjhe alolue akkuhae amAI alaM pAsAya khaMbhANaM avannavAyaM ca parammuhassa asaI vosaThThacattadehe asaccamosaM saccaM ca asaNaM pANagaM vAvi asaNaM pANagaM vAvi asaNaM pANagaM vAvi asaNaM pANagaM vAvi asaNaM pANagaM vAvi asaNaM pANagaM vAvi asaNaM pAvagaM vAvi asaMthar3A ime aMbA asaMsaTTeNa hattheNa asaMsattaM paloijjA aha koi na icchijjA ahAvare cautthe bhaMte ! ahAvare chaThe bhaMte ! ahAvare tacce bhaMte ! cU. 2/16 a. 5/1/74 a. 6/16 a. 9/4/6 a.10/14 cU. 2/7 cU. 1/11 a.8/33 a. 5/1/98 a. 10/17 a. 9/3/10 a. 7/27 a. 9/3/9 a. 10/13 a.7/3 a. 5/1/47 a. 5/1/49 a. 5/1/51 a. 5/1/53 a. 5/1/57 a. 5/1/59 a. 5/1/61 a. 7/33 a. 5/1/35 a. 5/1/23 a. 5/1/96 a. 4, sU. 10 a. 4, sU. 12 a. 4, sU. 9 ahAvare ducce bhaMte ! ahAvare paMcame bhaMte ! aho jiNehiM asAvajjA aho niccaM tavokamma ahaM ca bhogarAyassa aMgapaccaMgasaMThANaM aMtalikkhaMtti NaM bUA Ainnao mANavivajjANa a AukAyaM na hiMsaMti AukAyaM vihiMsaMto AbhoittANa nIsesaM AyariapAyA puNa appasannA Ayarie ArAhei Ayarie nArAhei AyariaM aggimivAhi aggI AyArapannattidharaM AyArappaNihiM laddha AyAramaTThA viNayaM pauMje AyAvayAhI caya sogamallaM AyAvayaMti gimhesu AlavaMte vA lavaMte vA AloaMthiggalaM dAraM AsaNaM sayaNaM jANaM AsIviso vAvi paraM paraM suruTTho AsaMdI-paliaMkesu AharatI siyA tattha icyAiM paMca mahavvayAI icceyaM chajjIvaNiyaM icceva saMpassia buddhimaM naro a. 2/8 a.8/58 a. 7/53 cU. 2/6 a. 6/30 a. 6/31 a. 5/1/89 a. 9/1/10 a. 5/2/47 a. 5/2/42 a. 9/3/1 a.8/50 a.8/1 a. 9/3/2 a. 2/5 a.3/12 a. 9/2/20 a. 5/1/15 a. 7/29 a. 9/1/5 a. 6/54 a. 5/1/28 a. 4, sU. 13 a. 4/29 cU. 1/18 388 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra

Page #473
leio CHITTE OURTIWAN IN iccesiM chaNhaM jIvanikAyANaM itthiaM purusaM vAvi imassa tA neraiassa jaMtuNo imA khula sA chajjIvaNiyA iha logapArattahi iheva'dhammo ayaso akittI iMgAlaM agaNiM acciM iMgAlaM chAriyaM rAsiM uggama se a puchijjA uccAraM pAsavaNaM ujjupanno aNuvviggo udaullaM appaNokAyaM udaullaM bIasaMsattaM uddesiyaM kIagaDaM uddesiyaM kIyagaDaM uppaNNaM nAihIlijjA uppalaM paumaM vAvi uppalaM paumaM yAvi uppalaM paumaM vAvi uvasameNa haNe kohaM uvahimi amucchie agiddhe eArise mahAdose eeNanneNa aTeNaM eaM ca aTThamannaM vA eaM ca dosaM daNaM eaMca dosaM dalUNaM egaMtamavakkamittA egaMtamavakkamittA emee samaNA muttA a. 4, sU. 6 a. 5/2/31 cU. 1/15 a. 4, sU. 3 a.8/44 cU 1/13 a. 8/8 a. 5/1/7 a. 5/1/56 a. 8/18 a. 5//1/90 a.8/7 a. 6/25 a. 5/1/55 __ a. 3/2 a. 5/1/99 a. 5/2/14 a. 5/2/16 a. 5/2/18 a.8/39 . a. 10/16 a. 5/1/69 a. 7/13 a.7/4 a. 5/2/51 a. 6/26 a. 5/1/81 a. 5/1/86 __ a. 1/3 elagaM dAragaM sANaM evamAi u jA bhAsA evameANi jANittA evaM udaulle sasiNiddhe evaM ussakkiyA osakkiyA eva karaMti saMbuddhA evaM tu aguNappehI evaM tu saguNappehI evaM dhammassa viNao ogAhaittA calaittA ovAyaM visamaM khAj kannasukkhehiM saddehiM kayarAI aTTha suhumAI kayarA khalu sA chajjIvaNiyA kaviTTha mAuliMgaM ca kahaM care kaha ciTThe kahaM nu kujjA sAmaNNaM kAleNa nikkhame bhikkhU kAlaM chaMdovayAraM ca kiM puNaM je suaggAhI kiM me paro pAsai kiM ca appA koho a mANo a aNiggahIA koho pIiM paNAsoi kohaM mANaM ca mAyaM ca kaMdaM mUlaM palaMbaM vA kaMsesu kaMsapAesu khavittA puvvakammAI khavaMti appANamamohadaMsiNo khuhaM pivAsaM dussijjaM a. 5/1/22 a.7/7 a. 8/16 a. 5/1/33 a. 5/1/63 a. 2/11 a. 5/2/43 a. 5/2/46 a. 9/2/2 a. 5/1/31 a. 5/1/4 a. 8/26 a. 8/14 a. 4, sU. 2 a. 5/2/25 a. 4/7 a. 2/1 a. 5/2/4 a. 9/2/21 a. 9/2/16 cU. 2/13 a. 8/40 a. 8/38 a. 8/37 a. 5/1/70 a. 6/51 a. 3/15 a. 6/68 a. 8/27 pariziSTa-1 Appendix-I 389

Page #474
Guru Caynion sa a. 4/14 a. 4/24 a. 8/11 cU. 2/9 a. 3/6 a. 9/3/11 a. 9/3/15 a. 5/1/39 a. 5/1/34 a. 4/21 a. 4/17 a. 4/16 a. 4/19 a. 6/57 a. 5/2/8 cU. 1/1 a. 4/23 a. 4/22 a. 4/20 a. 4/8 a. 5/1/19 a. 6/56 a. 7/1 a. 10/6 gahaNesu - ciTThiAjA gihiNo veAvaDiyaM na kujjA gihiNo veAvaDiyaM guNehiM sAhU aguNehiM'sAhU gurumiha sayayaM paDiaria muNI / gumviNIe uvaNNatthaM gerua-vanniya-seDhia goaraggapaviTThassa goaraggapaviThTho a goyaraggapaviTTho a gaMbhIravijayA ee cauNhaM khalu bhAsANaM cattAri vame sayA kasAe cittabhittiM na nijjhAe cittamaMtamacittaM vA cUliaM tu pavakkhAmi jai taM kAhisi bhAvaM jattha puSphAI bIyAI jattheva pAse kai duppauttaM jayA a kukuDavassa jayA a therao hoi jayA a pUimo hoi jayA a mANimo hoi jayA a vaMdimo hoi jayA ohAvio hoi jayA kamma khavittANaM jayA gaI bahuvihaM jayA cayai saMjogaM a.8/55 a. 6/14 cU. 2/1 a. 2/9 a. 5/1/21 cU. 2/14 cU. 1/7 cU. 1/6 cU. 1/4 cU. 1/5 cU. 1/3 cU. 1/2 a. 4/25 a. 4/15 a. 4/18 jayA jIvamajIve a jayA joge nilaMbhittA jayA dhuNai kammarayaM jayA nivviMdae bhoe jayA puNNaM ca pAvaM ca jayA muMDe bhavittANaM jayA ya cayaI dhamma jayA logamalogaM ca jayA saMvattagaM nANaM jayA saMvaramukkiTTha jayaM care jayaM ciTThe jarA jAva na pIr3eI jasserisA joga jiiMdiassa jassevamappA u hajji nicchio jassaMtie dhammapayAI sikkhe jahA kukkuDapoassa jahA dumassa pupphesu jahA nisaMte tavaNaccimAlI jahA sasI komuijogajutto jahAhi-aggI jalaNaM namase jAimaraNAo muccai jAimaMtA ime rukkhA jAi saddhAi nikkhaMto jAiM cattAri bhujjAI jANaMtu tAime samaNA jAyate na icchati jA ya saccA avattavyA jAvaMti loe pANA a. 8/36 cU. 2/15 cU. 1/17 a. 9/1/12 a. 8/54 a. 1/2 a. 9/1/14 a. 9/1/15 a. 9/1/11 a. 9/4/7 a. 7/31 a. 8/61 a. 6/47 a. 5/2/36 a. 6/33 a. 7/2 a. 6/10 390 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra Adimawat Gyuswwe &diiniLILA

Page #475
HALLLTLINE (Autom a. 9/4/5 a.7/25 jiNavayaNarae atiMtiNe juvaM gavitti NaM bUA je a caNDe mie thaddhe je Ayiria uvajjhAyANaM je Avi caNDe maiiDDhigArave je Avi nAgaM DaharaMti naccA je Avi maMdatti guruM viittA jeNa baMdhaM bahaM ghoraM je na vaMde na se kuppe je niyAgaM mamAyaMti je mANiA sayayaM mANayaMti je ya kaMte pie bhoe jogaM ca samaNadhammami jo jIve vi na yANei jo jIve vi viyANei jo pavvayaM sirasA bhittumicche jo pAvagaM jaliamavakkamijjA jo puvvarattAvararattakAle jo sahai hu gAmakaMTae jaM jANejja cirAdhoaM jaM pivatthaM va pAyaM vA jaM pi vatthaM va pAyaM vA jaM bhave bhattapANaM tu Na teNa bhikkhU gacchejjA Na paDinnavijjA sayaNAsaNAI NamukkAreNa pArittA Na yA labhejjA niuNaM sahAyaM NIaduvAraM tamasaM a. 9/2/3 a. 9/2/12 a. 9/2/23 a. 9/1/4 a. 9/1/2 a. 9/2/14 a. 5/2/32 a. 6/49 a. 9/3/13 a. 2/3 a. 8/43 a. 4/12 a. 4/13 a. 9/1/8 tao kAraNamuppaNNe taNarukkhaM na chidijjA tattovi se caittANaM tattha se ciTThamANassa tattha se bhuMjamANassa tatthimaM paDhama ThANaM tattheva paDilehijjA tamaikkamittu na pavise tamhA asaNapANAI tamhA AyAraparakkameNaM tamhA eaM viANittA tamhA eaM viANittA tamhA eaM viANittA tamhA eaM viANittA tamhA eaM viANittA tamhA eaM viyANittA tamhA eyaM viANittA tamhA gacchAmo vakkhAmo tamhA teNa na gacchijjA tamhA te na siNAyaMti taruNagaM vA pavAlaM taruNi vA chivADiM tavateNe vayateNe tavoguNa pahANassa tavaM kuvvai mehAvI tavaM cimaM saMjamajogaM ca tasakAyaM na hiMsaMti tasakAyaM vihiMsaMto a. 5/2/3 a. 8/10 a. 5/2/50 a. 5/1/27 a. 5/1/84 ___ a. 6/9 a. 5/1/25 a. 5/2/11 a. 6/50 cU. 2/4 a. 6/29 a. 6/36 a. 6/40 a. 6/43 6/46 a. 6/32 a. 5/1/11 a. 7/6 a. 5/1/6 a. 6/63 a. 5/2/21 a. 5/2/22 a. 5/2/48 a. 4/27 a. 5/2/44 a: 8/62 a. 9/1/6 FEARN Swara cU. 2/12 a. 10/11 a. 5/1/76 a. 6/20 a. 6/39 a. 5/1/44 a. 5/1/66 cU. 2/8 a. 5/1/93 cU. 2/10 a. 5/1/20 a. 6/44 a. 6/45 pariziSTa-1 Appendix - I 391 Satunni Sction

Page #476
a. 7/47 a. 5/2/7 a. 5/1/75 a.7/34 a. 5/1/48 a. 6/38 a.8/9 a. 5/1/97 a. 6/60 a. 2/10 a. 9/2/15 tase pANe na hiMsijjA tassa passaha kalnANaM tahA kolamaNussinaM tahA naio punnAo tahA phalAI pakkAI taheva aviNIappA taheva aviNIappA taheva aviNIappA taheva asaNaM pANagaM vA taheva asaNaM pANagaM vA taheva kANaM kANatti taheva gAo dujjhAo taheva gaMtumujjANaM taheva gaMtumujjANaM taheva cAulaM piTuM taheva DaharaM ca mahallagaM vA taheva pharusA bhAsA taheva phalamaMthUNi taheva mANusaM pasuM taheva mehaM va nahaM va mANavaM taheva sattucunnAI taheva sAvajjaNumoaNI girA taheva sAvajjaM jogaM taheva suviNIappA taheva suviNIappA taheva suviNIappA taheva saMkhaD inaccA taheva hole golitti a. 8/12 a. 5/2/45 a. 5/2/23 a. 7/38 a. 7/32 a. 9/2/5 a. 9/2/7 a. 9/2/10 a.10/8 a.10/9 a. 7/12 a.7/24 a. 7/26 a. 7/30 a. 5/2/24 a. 9/3/12 a. 7/11 a. 5/2/26 a. 7/22 a. 7/52 a. 5/1/71 a. 7/54 a.7/40 a. 9/2/6 a. 9/2/9 a. 9/2/11 a. 7/36 a. 7/14 tahevAsaMjaya dhIro tahevuccAvayA pANA tahevuccAvayaM pANaM tahevosahio pakkAo tArisa bhattapANaM tu tAliaMTeNa patteNa tAliaMTeNa patteNa sAhAe tittagaM va vaDuaM va kasAyaM tinhamannayarAgassa tIse so vayaNaM soccA te'vi taM guruM pUaMti tesiM acchaNajoeNa tesiM gurUNaM guNasAyarANaM tesiM so nihuo daMto taM appaNA na giNhati taM ukkhivittu na nikkhive taM ca accaMbilaM pUaM taM ca ubhiMdiA dijjA taM ca hojja akAmeNaM taM jahA-puDhavIkAiyA taM dehavAsaM asuI asAsayaM taM bhave bhattapANaM tu taM bhave bhattapANaM tu taM bhave bhattapANaM tu taM bhave bhattapANaM tu taM bhave bhattapANaM tu taM bhave bhattapANaM tu taM bhave bhattapANaM tu a. 8/3 a. 9/3/14 a. 6/3 __ a. 6/15 a. 5/1/85 a. 5/1/79 a. 5/1/46 a. 5/1/80 a. 4, sU. 4 a. 10/21 a. 5/1/41 a. 5/1/43 a. 5/1/50 a. 5/1/52 a. 5/1/54 a. 5/1/58 a. 5/1/60 392 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra MILLER

Page #477
(AYURU a. 6/65 a. 5/1/8 a. 5/1/9 a. 10/19 a. 6/5 a. 8/46 a. 10/18 a. 8/30 cU. 1/16 a. 8/23 a. 10/10 a. 5/1/91 a. 6/21 taM bhave bhattapANaM tu taM bhave bhattapANaM tu taM bhave bhattapANaM tu taM bhave bhattapANaM tu taM bhave bhattapANaM tu thaNagaM pijjamANI thovamAsAyaNaTThAe thaMbhA va kohA va mayappamAyA dagamaTTiaAyANe dagavAreNa pihiaM davadavassa na gacchejjA dasa aTTha ya ThANAI diTuM miaM asaMdiddhaM dukkarAI karittANaM duggao vA paoeNaM duNhaM tu bhuMjamANANaM duNhaM tu bhuMjamANANaM durUhamANI pavaDejjA dullahA u muhAdAI devalogasamANo a devANaM maNuANaM ca daNDasatthaparijjunnA dhammA u bhaTTha sirioaveyaM dhammo maMgalamukkiTTha dhiratthu te jasokAmI dhuvaM ca paDilehijjA dhUvaNe tti vamaNe ya nakkhattaM sumiNaM jogaM a. 5/1/62 a. 5/1/64 a. 5/2/15 a. 5/2/17 a. 5/2/19 a. 5/1/42 a. 5/1/78 a. 9/1/1 a. 5/1/26 a. 5/1/45 a. 5/1/14 a. 6/7 a. 8/49 a. 3/14 a. 9/2/19 a. 5/1/37 a. 5/1/38 a. 5/1/68 a. 5/1/100 cU. 1/10 a.7/50 a. 9/2/8 cU. 1/12 a. 1/1 a. 2/7 a.8/17 a.3/9 a. 8/51 nagiNassa vAvi muMDassa na carejja vAse vAsaMte na carejja vesasAmaMte na jAimatte na ya rUvamatte nannattha erisaM vuttaM na pakkhao na purao na paraM vaijjAsi ayaM kusIle na bAhiraM paribhave na me ciraM dukkhamiNaM bhavissai na ya bhoaNami giddho na ya buggahiyaM kahaM kahijjA na sammamAloiaM hujjA na so pariggaho vutto nANa daMsaNa saMpannaM nANadaMsaNasaMpannaM nANamegaggacitto a nAmadhijjeNa NaM bUA nAmadhijjeNa NaM buA nAsaMdIpaliaMkeSu nikkhamma mANAi a buddhavayaNe niccubviggo jahA teNo niTThANaM rasanijjUDhaM niddesavittI puNa je gurUNaM nidaM ca na bahumannijjA nisseNiM phalagaM pIDhaM nIaM sijja gaI ThANaM pakkhaMde jaliyaM joiM pagaIi maMdAvi bhavaMti ege a. 6/1 a. 7/49 a. 9/4/3 a. 7/17 a.7/20 a. 6/55 a. 10/1 a. 5/2/41 a. 8/22 a. 9/2/24 a. 8/42 a. 5/1/67 a. 9/2/17 a. 2/6 a. 9/1/3 pariziSTa-1 Appendix-I 393 et 6o cm wwwww

Page #478
(MARADITIN a. 9/4/2 a. 6/53 a. 4/28 a. 5/1/17 a. 5/2/1 a. 10/12 a. 5/2/13 a. 4/10 a. 4, sU. 7 a. 7/42 a. 7/57 a. 7/23 a. 3/13 a. 5/1/5 pacchA kammaM purekamma pacchAvi te payAyA paDikuTuM kulaM na pavise paDiggahaM saMlihitANaM paDima paDivajjiA masANe paDisehie va dinne vA paDhamaM nANaM tao dayA paDhame bhante ! mahabbae payatta pakkatti va pakkamAlave parikkhabhAsI susamAhiiMdie parivUDhatti NaM bUA parIsahariUdaMtA pavaDate va se tattha pavisittu parAgAraM paveae ajjapayaM mahAmuNI pAINaM paDiNaM vAvi piyae egao teNo piMDaM sijjaM ca vatthaM ca pIDhae caMgabere(rA) a puDhavikAyaM na hiMsaMti puDhavikAyaM vihiMsaMto puDhavidagaagaNimArua puDhaviM na khaNe na khaNAvae puDhaviM bhittiM silaM lekheM puttadAraparIkinno purao jugamAyAe purekammeNa hattheNa pUyaNaTThA jasokAmI a.8/19 a. 10/20 a. 6/34 a. 5/2/39 a. 6/48 a.7/28 a. 6/27 a. 6/28 a.8/2 a. 10/2 a. 8/4 pehei hiANusAsaNaM poggalANaM pariNAma paMcAsavapariNNAyA paMciMdiyANa pANANaM balaM thAmaM ca pehAe bahave ime asAhU bahuaTThiyaM puggalaM bahubAhar3A agAhA bahuM paraghare asthi bahu suNehiM kanehiM bikkAyamANaM pasaDhaM biDamuDabheimaM loNaM bhAsAi dose a guNe a jANiA bhuMjittu bhogAiM pasajjha ceasA bhUANa me samAdhAo mahAgarA AyariA mahesI mahugArasamA buddhA musAvAo u logammi muhuttadukkhA u havaMti kaMTayA mUlae siMgabere ya mUlameyamahamassa mUlAu khaMdhappabhavo dumassa raNNo gihavaINaM ca rAyaNiesu viNayaM pauMje rAyaNiesa viNayaM pauMje rAyANo rAyamaccA ya rUDhA bahusaMbhUA roia nAyaputtavayANe a. 8/60 a.3/11 a.7/21 a.8/35 a.7/48 a. 5/1/73 __ a.7/39 a. 5/2/29 a. 8/20 a. 5/1/72 a. 6/18 a. 7/56 cU. 1/14 a. 6/35 a. 9/1/16 a. 1/5 a. 6/13 a. 9/3/7 a. 3/7 a. 6/17 a. 9/2/1 a. 5/1/16 a. 8/41 a. 9/3/3 a. 6/2 a. 7/35 a.10/5 cU. 1/8 a. 5/1/3 a. 5/1/32 a. 5/2/37 394 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra S ANUMAN CN R

Page #479
20 CITYMITTIMIRE lajjA dayA saMjama baMbhaceraM ladbhuNa vi devattaM lUhavittisu saMtuDhe lohassesa aNuphAse vaDDhaI suMDiA tassa vaNassaiM na hiMsaMti vaNassaI vihiMsato vaNImagassa vA tassa vatthaM gaMdhamalaMkAraM a. 9/1/13 a. 5/2/49 a. 8/25 a. 6/19 a. 5/2/40 a. 6/41 a. 6/42 a. 5/2/12 a. 2/2 a. 6/8 a. 1/4 a. 10/4 a. 7/51 a. 6/61 a. 5/1/88 a. 9/4/1 a. 6/69 a. 9/3/6 a. 6/6 a. 8/63 a. 7/43 a. 5/2/10 a. 2/4 a. 9/3/8 a. 5/2/27 a. 10/7 a. 5/2/30 a. 6/22 a. 4/9 a. 7/44 a. 3/10 a. 6/11 a. 5/1/18 vayachakkaM kAlachakke vayaM ca vittiM labbhAmo saovasaMtA amamA akiMcaNA sakkA saheuM AsAi kaMTayA sakhuDDaggaviyattANaM sajjhAyasajjhANarayassa tAiNo sabbukkasaM paragcha vA samarNa mAhaNaM vAvi samAi vehAi parivyayaMto samAvayaMtA vayaNAbhighAyA samuANaM care bhikkhU sammaddivI sayA amUDhe sayaNAsaNavatthaM vA savvatthuvahiNA buddhA savvabhUyappabhUassa savva meaM vaissAmi savvameyamaNAiNNaM savve jIvA vi icchaMti sANIpAvArapihiyaM sANaM sUiyaM gAviM sAluaMvA virAli sAhaTu nikkhivittANaM sAhavo to ciatteNa siA egaio lar3e siA egaio lar3e siA ya goyaraggagao siA ya bhikkhU icchijjA siA ya samaNaTThAe siA hu sIseNa giripi bhiMde siA hu se pAvaya no DahijjA 50 Mina vahaNaM tasathAvarANa hoi vAo vuTuM ca sIuNhaM vAhio A arogI vA viNaeNaM pavisittA viNae sue a tave vitahaM pi tahAmuttiM vibhUsA itthIsaMsaggo vibhUsA vattiaM ceaM vibhUsAvattiaM bhikkhU viyaNaMpi jo uvAeNaM vivattI aviNIassa vivattI baMbhacerassa vivittA abhave sijjA vivihaguNataborae visaesu maNunesu vIsamaMto imaM ciMte sai kAle care bhikkhU a.7/5 a. 5/1/12 a. 5/2/20 a. 5/1/30 a. 5/1/95 a. 8/57 a. 6/67 a. 6/66 a. 9/2/4 a. 9/2/22 a. 6/58 a. 8/53 a. 9/4/4 a. 8/59 a. 5/1/94 a. 5/2/6 a. 5/2/33 a. 5/2/35 a. 5/1/82 - a. 5/1/87 a. 5/1/40 a. 9/1/9 a. 9/1/7 pariziSTa-1 Appendix - I 395 DOWNLOD NwURNDIAN

Page #480
a. 4, sU. 18 a. 4, sU. 19 a. 4/11 a. 3/8 a.7/37 a. 9/2/18 a. 3/1 a. 6/24 a. 6/62 a. 9/3/5 a.8/24 sikkhiUNa bhikkhesaNasohiM sijjAyarapiMDaM ca siNANaM aduvA kakkaM siNehaM pupphasuhumaM ca sIodagasamAraMbhe sIodagaM na sevijjA suaM me AusaM ! suaM vA jai vA di8 sukaDitti supakkitti sukkIaM vA suvikkIaM succANa mehAvi subhAsiAI suddhapuDhavIM na nisIe suraM vA meragaM vAvi suvakkasuddhiM samupehiA muNI suhasAyagassa samaNassa se gAme vA nagare vA se jANamajANaM vA se je puNa ime aNege sejjA nisIhiyAe se tArise dukkhasahe jiiMdie se bhikkhU vA bhikSuNI vA se bhikkhU vA bhikkhuNI vA se bhikkhU vA bhikSuNI vA se bhikkhU vA bhikkhuNI vA a. 3/3 a. 5/2/52 a. 3/5 a. 6/64 a. 8/15 a. 6/52 ___ a.8/6 a. 4, sU. 1 a. 8/21 a. 7/41 a. 7/45 a. 9/1/17 a. 8/5 a. 5/2/38 a.7/55 a. 4/56 a. 5/1/2 a. 8/31 a. 4, sU. 5 a. 5/2/2 a.8/64 a. 4, sU. 14 a. 4, sU. 15 a. 4, sU. 16 a. 4, sU. 17 se bhikkhU bA bhikkhuNI vA se bhikkhU vA bhikkhuNI vA soccA jANai kallANaM sovaccale siMdhave loNe saMkhaDiM saMkhaDiM bUA saMghaTTaittA kAeNaM saMjame suTThiappANaM saMti me suhumA pANA saMti me suhumA pANA saMthArasijjAsaNabhattapANe saMnihiM ca na kuvijjA saMnihI gihimatte ya saMpatte bhikkhakAlaMmi saMmaddamANI pANANi saMvaccharaM vAvi paraM pamANaM saMsadveNa ya hattheNa hatthapAyapalicchinnaM hatthasaMjae pAyasaMjae hatthaM pAyaM ca kAyaM ca hale halitti annitti hujja kaTTha silaM vAvi he bho halitti annitti haMdi dhammatthakAmANaM a. 5/1/1 a. 5/1/29 cU. 2/11 a. 5/1/36 a. 8/56 a. 10/15 a.8/45 a. 7/16 a. 5/1/65 a. 7/19 a. 6/4 396 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra Chanda p une Musam

Page #481
wi MuWAN pariziSTa -2 APPENDIX -2 dazavaikAlika ke subhASita SELECTED APHORISMS. FROM DASHAVAIKALIK SUTRA 1. dhammo maMgalamukkiTTha; ahiMsA saMjamo tvo| devA vi taM namasaMti, jassa dhamme sayA mnno|| 1/1 dharma zreSTha maMgala hai| ahiMsA, saMyama aura tapa-dharma ke tIna rUpa haiN| jisakA mana (vizvAsa) dharma meM sthira hai, use devatA bhI namaskAra karate haiN| Dharma is the best among propitious things. The attributes of dharma are ahimsa, discipline and austerities (tap). Even gods (and emperors, kings, etc.) salute him who is ever absorbed in dharma. 1/1 aatam 2. vihaMgamA va pupphesu dANabhattesaNe ryaa| zramaNa-bhikSu gRhastha se usI prakAra dAnasvarUpa bhikSA Adi le, jisa prakAra ki bhramara puSpoM se rasa letA hai| The shramans should seek and gather faultless food from numerous houses exactly as the bumble-bees gather pollen from flowers. 1/3 3. vayaM ca vittiM labbhAmo, na ya koi uvhmmi| 1/4 hama jIvanopayogI AvazyakatAoM kI isa prakAra pUrti kareM ki kisI ko kucha kaSTa na ho| We should collect alms in a manner that causes no harm or pain to any living being. 1/4 4. mahugArasamA buddhA, je bhavaMti annissiyaa| AtmadraSTA sAdhaka madhukara ke samAna hote haiM, ve kahIM kisI eka vyakti yA vastu para pratibaddha nahIM hote| jahA~ rasa (guNa) milatA hai, vahIM se grahaNa kara lete haiN| t h to 55 GSMin 1/5 pariziSTa-2 Appendix - 2 397

Page #482
Tie Lu Jia The self seeking ascetics are like bumble-bees. They are not dependent on one particular person or a thing. They collect food (virtues) from wherever it is available. 1/5 mhlt 5. kahaM nu kujjA sAmaNNaM, jo kAme na nivArae / 2/1 vaha sAdhanA kaise kara pAegA, joki apanI kAmanAoM - icchAoM ko roka nahIM pAtA ? Xiao Gyane How can a person, unable to control his desires, indulge in ascetic practices? 2/1 6. vattha gaMdhamalaMkAraM itthIo sayaNANi ya / acchaMdA je na bhuMjaMti, na se cAitti vujcai // 398 2/2 jo vastra-gaMdha-AbhUSaNa striyoM va zayanAsana Adi bhogya padArthoM kA parAdhInatA ke kAraNa upabhoga nahIM kara pAte, unheM tyAgI nahIM kahA jA sktaa| A person who is unable to enjoy things like clothing, perfumes, ornaments, a woman, a seat, a bed, etc. for reasons beyond his control is not a renouncer. 2/2 7. je ya kaMte pie bhoe, laddhe vi piTThikuvvai / sAhINe cayai bhoe, se hu cAi tti vuccai // 2/3 jo manohara aura priya bhogoM ke upalabdha hone para bhI svAdhInatApUrvaka unheM pITha dikhA detA hai - tyAga detA hai, vastutaH vahI tyAgI hai| Only he is a true renouncer who is his own master, who turns away from all available and desired indulgences and abandons them of his own free will. 2/3 2/5 8. kAme kamAhI kamiyaM khu dukkhaM / kAmanAoM ko dUra karanA hI duHkhoM ko dUra karanA hai / To be free of desires is to be free of miseries. 2/5 9. vaMtaM icchasi AveuM, seyaM te maraNaM bhave / 2/7 yadi tuma vamana kie hue ( tyakta viSayoM) ko phira se pInA (pAnA) cAhate ho, isase to tumhArA mara jAnA acchA hai| Xin zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra For Private 24 Personal Use Only

Page #483
- When you wish to feed on what you have vomited (the abandoned indulgences), better embrace death. 2/7 10. jayaM care jayaM ciTTe, jayamAse jayaM se| jayaM bhuMjato bhAsaMto, pAvakammaM na bndhi|| 4/8 calanA, khar3A honA, baiThanA, sonA, bhojana karanA aura bolanA Adi pravRttiyA~ yatanApUrvaka karate hue sAdhaka ko pApakarma kA bandha nahIM hotaa| If one moves with care, stands with care, sits with care, lies down with care, eats with care and speaks with care, he avoids bondage of sinful karmas. 4/8 11. paDhamaM nANaM tao dyaa| 4/10 pahale jJAna honA cAhie aura phira tadanusAra dayA arthAt aacrnn| Pursue knowledge first and then adopt mercy (conduct) accordingly. 4/10 12. annANI kiM kAhI, kiM vA nAhI seyapAvagaM ? 4/10 ajJAnI AtmA kyA karegA? vaha puNya aura pApa ko kaise jAna pAyegA? What can an ignorant person do? How could such a person discriminate between merit and sin? 4/10 13. jaM seyaM taM smaayre| 4/11 jo zreya (hitakara) ho, usI kA AcaraNa karanA caahie| What is good should be followed. 4/11 14. jIvAjIve ayANaMto, kahaM so nAhI saMvaraM ? 4/12 jo na jIva (caitanya) ko jAnatA hai aura na ajIva (jar3a) ko, vaha saMyama jAna pAegA? Who neither knows about the living nor the non-living, how can he understand discipline? 4/12 MAHESEDIOSSES 5/1/14 15. davadavassa na gcchejjaa| mArga meM jaldI-jaldI-tAbar3a-tobar3a nahIM calanA caahie| One should not walk fast or run. pariziSTa-2 Appendix -2 5/1/14 399 RSS

Page #484
SUNE 16. hasaMto naabhigcchejjaa| 5/1/14 mArga meM ha~sate hue nahIM calanA caahie| One should not laugh while walking. 5/1/14 17. saMkilesakaraM ThANaM, dUrao privjje| 5/1/16 jahA~ bhI kahIM kleza kI saMbhAvanA ho, usa sthAna se dUra rahanA caahie| One should avoid such places that might cause agitation and misery in his mind. 5/1/16 18. asaMsattaM ploijjaa| 5/1/23 kisI bhI vastu ko lalacAI A~khoM se (AsaktipUrvaka) na dekhe| One should not look at something with yearning. 5/1/23 19. upphullaM na vinnijjhaae| 5/1/23 A~kheM phAr3ate hue (ghUrate hue) nahIM dekhanA caahie| One should not look at something with wide (staring) eyes. 5/1/23 20. niaTTijja ayNpiro| 5/1/23 kisI ke yahA~ apanA abhISTa kAma na bana pAe to binA kucha bole (jhagar3A kie) zAMta bhAva se lauTa AnA caahie| If one does not get the desired he should leave without comment peacefully. 5/1/23 21. akappiyaM na ginnhijjaa| 5/1/27 ayogya vastu, kaisI bhI kyoM na ho, svIkAra nahIM karanA caahie| One should not accept what is not proper (akalp) for him no matter how good it is. 5/1/27 22. chaMdaM se pddilehe| 5/1/37 vyakti ke antarmana ko parakhanA caahie| One must judge the intention of the other person. 5/1/37 ANSSSSSSOli Toh 400 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #485
Zhu 23. mahughayaM va bhuMjijja sNje| 5/1/97 sarasa yA nIrasa - jaisA bhI AhAra mile, sAdhaka use 'madhu-ghRta' kI taraha prasannatApUrvaka khAe / An ascetic should eat what he gets happily, considering it to be butter and honey, irrespective of its being tasteful or tasteless. 5/1/97 5/1/99 24. uppaNNaM nAihIlijjA / Shan Hai Long 9 samaya para prApta ucita vastu kI avahelanA na kIjie / One should not belittle what proper thing he gets at proper time. 5/1/99 25. muhAdAI muhAjIvI, do vi gacchanti suggii| 5/1/100 mudhAdAyI - niSkAmabhAva se dAna dene vAlA aura mudhAjIvI - nispRha hokara sAdhanAmaya jIvana jIne vAlA- donoM hI sadgati prApta karate haiN| In this world an unselfish donor and selfless spiritualist both attain a higher and good rebirth. 5/1/100 26. kAle kAlaM samAyare / 5/2/4 jisa kAla (samaya) meM jo kArya karane kA ho, usa kAla meM vahI kArya karanA caahie| One should indulge in any activity only at its allotted or proper time. 5/2/4 27. alAbhoti na soijjA, tavotti ahiyAsae / 5/2/6 bhikSu ko yadi kabhI maryAdAnukUla zuddha bhikSA na mile to kheda na kare, apitu yaha mAnakara alAbha parISaha ko sahana kare ki acchA huA, Aja sahaja hI tapa kA avasara mila gyaa| pariziSTa - 2 Appendix 2 . LEGE If a shraman does not get proper alms he should not feel sorry. He should tolerate the pain of deprivation, thinking that he got an opportunity to observe austerities. 5/2/6 For Private Personal Use Only 401 100 CULLLLLL

Page #486
COMusumal 28. adINo vittimesejjA, na visIejja pNddie| 5/2/28 ___ Atmavid sAdhaka adInabhAva se jIvana-yAtrA karatA rhe| kisI bhI sthiti meM mana meM khinnatA na Ane de| An ascetic should lead a graceful life. In no situation should he get disturbed. 5/2/28 29. pUyaNaTThA. jasokAmI, maannsNmaannkaame| bahuM pasavaI pAvaM, mAyAsallaM ca kuvvi|| 5/2/37 jo sAdhaka pUjA pratiSThA ke phera meM par3A hai, yaza kA bhUkhA hai, mAna-sammAna ke pIche daur3atA hai vaha unake lie aneka prakAra ke daMbha racatA huA atyadhika pApakarma karatA hai| A shraman, who runs after false reverence, praise and respect, indulges in deceitful conduct attracting the bondage of acute and terrible sinful karmas. 5/2/37 30. paNIyaM vajjae rsN| 5/2/42 vikAra bar3hAne vAlA bhojana nahIM kre| One should not eat a food that produces vices. 5/2/42 31. aNumAyaM pi mehAvI, mAyAmosaM vi vjje| 5/2/51 __ Atmavid sAdhaka aNumAtra bhI mAyA-mRSA (daMbha aura asatya) kA sevana na kre|| A disciplined shraman should refrain from even the slightest of deception and duplicity. 5/2/51 32. ahiMsA niuNA diTThA, savvabhUesu sNjmo| __ saba prANiyoM ke prati svayaM ko saMyata rakhanA yahI ahiMsA kA pUrNa darzana hai| To keep discipline in behavior towards all beings is the doctrine of ahimsa. 6/9 33. savve jIvA vi icchaMti, jIviuM na mrijjiuN| samasta prANI sukhapUrvaka jInA cAhate haiM, maranA koI nahIM caahtaa| All beings in this world desire to live and none wants to die. 6/11 6/11 402 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra sition Sunita

Page #487
laya SEEEEEE) Zhu 34. musAvAo u logammi, savvasAhUhiM garahio / vizva ke sabhI satpuruSoM ne mRSAvAda (asatya) kI niMdA kI hai| All sages in this world have condemned falsehood. 36. mucchA pariggaho vRtto / Tou 6/13 35. je siyA sannihiM kAme, gihI pavvaie na se| 6/19 jo sadA saMgraha kI bhAvanA rakhatA hai, vaha sAdhu nahIM, (sAdhuveza meM) gRhastha hI hai| An ascetic who always desires to collect is in fact a householder not a shraman. 6/19 6/21 mUrcchA ko hI vastutaH parigraha kahA hai| The sages say that attachment is possession. 6/13 37. avi appaNo vi dehami, nAyaraMti mamAiyaM / akiMcana muni, aura to kyA, apane deha para bhI mamatva nahIM rakhate / The detached ascetics do not nurture any feeling of attachment even for their body. 6/22 6/21 6/22 38. kusIlavaDaNaM ThANaM, dUrao parivajjae / 6/59 kuzIla (anAcAra) bar3hAne vAle prasaMgoM se sAdhaka ko hamezA dUra rahanA cAhie / An ascetic should avoid indulging in activities that promote corruption. 6/59 39. jamaTTaMtu na jANejjA, evameyaMti no ve| 7/8 jisa bAta ko svayaM na jAnatA ho, usake sambandha meM 'yaha aisA hI hai' - isa prakAra nizcita bhASA na bole / When not fully aware of the facts one should not give a conclusive statement like-It certainly is like this. - 7/8 40. jattha saMkA bhave taM tu, evameyaMti no ve| 7/9 jisa viSaya meM apane ko kucha bhI zaMkA jaisA lagatA ho, usake sambandha meM 'yaha aisA hI hai ' - isa prakAra nizcita bhASA na bole / pariziSTa - 2 Appendix 2 403 paDa 1100

Page #488
CARD When in doubt about any facts one should not give a Fax conclusive statement like-It certainly is like this. 7/9 41. saccA vi sA na vattavvA, jao pAvassa aagmo| 7/11 vaha satya bhI nahIM bolanA cAhie, jisase kisI prakAra kA pApAgama (aniSTa) hotA ho| Avoid uttering even the truth that causes harm. 7/11 42. na lave asAhuM sAhu tti, sAhuM sAhu tti aalve| 7/48 kisI prakAra ke dabAva yA khuzAmada se asAdhu (ayogya) ko sAdhu (yogya) nahIM kahanA caahie| sAdhu ko hI sAdhu kahanA caahie| Under no pressure or persuasion a disciplined shraman should call an impostor an ascetic (accomplished one). He should call an ascetic only who really is. 7/48 43. na hAsamANo vi giraM vijjaa| 7/54 ha~sate hue nahIM bolanA caahie| One should not laugh while speaking. 7/54 44. miyaM aduTuM aNuvIi bhAsae, sayANa majjhe lahaI psNsnnN| jo vicArapUrvaka sundara aura parimita zabda bolatA hai, vaha sajjanoM meM prazaMsA pAtA hai| The shraman who thinks before speaking and speaks sweetly with brevity draws praise from the sages or noble men. 7/55 45. vaijja buddhe hiymaannulomiyN| buddhimAna aisI bhASA bole, jo hitakArI ho evaM anuloma-sabhI ko priya ho| The wise should use pleasing and sweet language that benefits all. 46. appamatto jaye niccN| 8/16 sadA apramattabhAva se sAdhanA meM yatnazIla rahanA caahie| One should always indulge in spiritual practices with alertness and sincerity. 8/16 7/55 7/56 7/56 404 zrI dazavakAlika sUtra : Shri Dashavaikalik Sutra GuM

Page #489
161 pra 47. bahuM suNehiM kannehiM, bahuM acchIhiM piccha / 8/20 na yadiTThe suyaM savvaM, bhikkhU akkhAumariha || bhikSu ( muni) kAnoM se bahuta-sI bAteM sunatA hai, A~khoM se bahuta-sI bAteM dekhatA hai, kintu dekhI, sunI sabhI bAteM (logoM meM) kahanA ucita nahIM hai / A shraman listens and sees many things with his ears and eyes, but it is not proper for him to express before others all what he has heard or seen. 8/20 8/26 48. kannasokkhehiM saddehiM, pemaM nAbhinivesa / kevala karNapriya tathyahIna zabdoM meM anurakti nahIM rakhanI caahie| One should not have fondness for the meaningless words that are pleasing to ears. 8/26 8/27 49. dehadukkhaM mahAphalaM / zArIrika kaSToM ko samabhAvapUrvaka sahane se mahAphala kI prApti hotI hai / Tolerating physical pain with equanimity leads to the lofty attainment that is liberation. 8/27 8/29 50. thovaM laddhuM na khiMsae / mlt manacAhA lAbha na hone para jhuMjhalAe nahIM / One should not grumble if he does not get what he desires. 51. na bAhiraM paribhave, attANaM na samukkase / buddhimAn dUsaroM kA tiraskAra na kare aura apanI bar3AI na kare / One should neither insult others nor praise himself. 52. suya lAbhe na majjijjA / 53. bIyaM taM na samAyare / jJAna prApta karake garva mata kro| One should not be proud of his knowledge. pariziSTa - 2 Appendix 2 eka bAra bhUla hone para dubArA usakI AvRtti na kre| Never repeat a mistake. For Private Personal Use Only 8/29 8/30 8/30 8/30 8/30 8/31 8/3 405 10 ASELEC

Page #490
54. balaM thAmaM ca pehAe, sddhaamaaruggmppnno| khettaM kAlaM ca vinAya, tahappANaM nijhuNje|| 8/35 apanA manobala, zArIrika zakti, zraddhA, svAsthya, kSetra aura kAla ko ThIka taraha se parakhakara hI apane ko kisI bhI satkArya ke sampAdana meM niyojita karanA caahie| Judging his own strength and endurance, faith and health, matter and its state, and place and time, one should indulge in pious activities to the best of his abilities. 8/35 55. jarA jAva na pIDei, vAhI jAva na vaDDai jAviMdiyA na hAyaMti, tAva dhammaM smaayre|| 8/36 jaba taka bur3hApA AtA nahIM hai, jaba taka vyAdhiyoM kA jora bar3hatA nahIM hai, jaba taka indriyA~ (karmazakti) kSINa nahIM hotI haiM, tabhI taka buddhimAn ko, jo bhI dharmAcaraNa karanA ho, kara lenA caahie| Till such time that old age has atrophied the body, ailments have overwhelmed it, and the faculties are disabled, the wise should promptly indulge in religious activities. 8/36 56. kohaM mANaM ca mAyaM ca, lobhaM ca paavvddnnN| vame cattAri dose u, icchaMto hiymppnno|| 8/37 krodha, mAna, mAyA aura lobha-ye cAroM pApa kI vRddhi karane vAle haiM, ataH AtmA kA hita cAhane vAlA sAdhaka ina doSoM kA parityAga kara de| He who desires to benefit his soul should avoid the four great faults that are the sources of all sins--anger, conceit, deceit and greed. 8/37 57. koho pIiM paNAsei, mANo vinnynaasnno| mAyA mittANi nAsei, lobho savva vinnaasnno|| 8/38 krodha prIti kA nAza karatA hai, mAna vinaya kA, mAyA maitrI kA aura lobha sabhI sadguNoM kA vinAza kara DAlatA hai| Anger destroys love and goodwill, conceit destroys humbleness, deceit destroys friendship and greed destroys all virtues. 8/38 406 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #491
MIRIT khabara 58. uvasameNa haNe kohaM, mANaM maddavayA jinne| mAyayaMmajjavabhAveNa, lobhaM saMtosao jinne|| 8/39 krodha ko zAnti se, mAna ko mRdutA-namratA se, mAyA ko RjutA-saralatA se aura lobha ko saMtoSa se jItanA caahie| One should subdue anger with tranquillity, conceit with humbleness, deceit with simplicity and greed with contentment. 8/39 59. rAyaNiesu viNayaM puNje| 8/41 bar3oM (ratnAdhika) ke sAtha vinayapUrNa vyavahAra kro| One should be humble in his behaviour towards his seniors (superior in knowledge). 8/41 60. sappahAsaM vivjje| 8/42 aTTahAsa nahIM karanA caahie| One should not laugh loudly. 8/42 61. apucchio na bhAsejjA, bhAsamANassa antraa| 8/47 binA pUche vyartha hI kisI ke bIca meM nahIM bolanA caahie| One should not intervene in a conversation unless invited. 8/47 62. piTThimaMsaM na khaaijjaa| 8/47 kisI kI cugalI khAnA-pITha kA mA~sa noMcane ke samAna hai, ataH kisI kI pITa pIche cugalI nahIM khAnA caahie| One should not criticize someone in his absence because it amounts to snipping flesh from his back. 8/47 63. dilai miyaM asaMdiddhaM, paDipunnaM viaM jiyN| ayaMpiramaNuvviggaM, bhAsaM nisira attvN|| 8/49 AtmavAn sAdhaka dRSTa (anubhUta), parimita (saMkSipta), sandeharahita, paripUrNa (adhUrI kaTI-chaMTI bAta nahIM) aura spaSTa vANI kA prayoga kre| kintu, yaha dhyAna meM rahe ki vaha vANI bhI vAcAlatA se rahita tathA dUsaroM ko udvigna karane vAlI na ho| aaaaa En pariziSTa-2 Appendix -2 407 DO SCUTII Guru

Page #492
An introvert ascetic should only use that language which he has perfected with experience, which is not ambiguous, which is correct and candid, and which can be spoken fearlessly without stammering and with brevity in normal voice. 8/49 64. kujjA sAhUhiM sNthvN| 8/53 hamezA sAdhujanoM ke sAtha hI saMstava-saMparka rakhanA caahie| One should talk and be friendly with ascetics or pious people only. 8/53 65. na yA vi mokkho guruhiilnnaae| 9/1/7 gurujanoM kI avahelanA karane vAlA kabhI baMdhanamukta nahIM ho sktaa| Neglect of the teacher certainly harms the cause of liberation. 9/1/7 66. jassaMtie dhammapayAiM sikkhe, tassaMtie veNaiya puNje| 9/1/12 jinake pAsa dharmapada-dharma kI zikSA le, unake prati sadA vinayabhAva rakhanA caahie| One should always be humble towards the teachers from whom he has acquired spiritual knowledge. 9/1/12 67. evaM dhammassa viNao, mUlaM paramo yase mokkho| 9/2/2 dharma kA mUla vinaya hai aura mokSa usakA antima phala hai| The trunk of the tree of dharma (religion) is vinaya (humbleness) and its ultimate fruit is liberation. 9/2/2 SAMEEG 02 h ... OM aSGSaiya 68. je ya caMDe mie thaddhe, duvvAI niyaDI sddhe| vujjhai se aviNIyappA, kaTTa soyagayaM jhaa| 9/2/3 jo manuSya krodhI, avivekI, abhimAnI, durvAdI, kapaTI aura dhUrta hai, vaha saMsAra ke pravAha meM vaise hI baha jAtA hai, jaise jala ke pravAha meM kaasstth| The angry, ignorant, stubborn, belligerent, deceitful and undisciplined (who are devoid of vinaya) are swept away, in the waves of the ocean that is mundane life, like a log in the rapids. 9/2/3 K 408 zrI dazavaikAlika sUtra : Shri Dashavalkalik Sutra

Page #493
Suitinue mA 69. je Ayariya-uvajjhAyANaM, sussUsA vayaNaM kre| tesiM sikkhA pavaTuMti, jalasittA iva paayvaa| 9/2/12 jo apane AcArya evaM upAdhyAyoM kI zuzrUSA-sevA tathA unakI AjJAoM kA pAlana karatA hai, usakI zikSAe~ (vidyAe~) vaise hI bar3hatI haiM jaise ki jala se sIMce jAne para vRkSA The ascetics who serve and obey the acharyas and upadhyayas are blessed with ever increasing knowledge like a well watered tree. 9/2/12 70. vivattI aviNIyassa, saMpattI viNIyassa y| 9/2/22 avinIta vipatti (duHkha) kA bhAgI hotA hai aura vinIta saMpatti (sukha) kaa| A rude person begets troubles and a polite one gets wealth (happiness). 9/2/22 71. asaMvibhAgI nahu tassa mokkho| 9/2/23 jo saMvibhAgI nahIM hai, arthAt prApta sAmagrI ko sAthiyoM meM bA~TatA nahIM hai, usakI mukti nahIM hotii| One who does not share alms with fellow ascetics can never attain liberation. 9/2/23 72. jo chaMdamArAhayaI sa pujjo| 9/3/1 jo gurujanoM kI bhAvanAoM kA Adara karatA hai, vahI ziSya pUjya hotA hai| Only he who respects the feelings of the seniors is a worthy one. 9/3/1 73. vakkakare sa pujjo| 9/3/3 guruoM kA anuzAsana mAnane vAlA pUjanIya hotA hai| Only he who obeys the teachers is a worthy one. 9/3/3 74. aladdhayaM no paridevaijjA, laTuM na vikatthayaI sa pujjo| 9/3/4 jo lAbha na hone para khinna nahIM hotA hai aura lAbha hone para apanI bar3AI nahIM hA~katA hai, vahI pUjya hai| khAjA pariziSTa-2 Appendix-2 409 EHLLIAWINo cciiiiiILI Nition CITrimuIS sywaunu

Page #494
OMARORAN He who neither laments not getting the desired, nor gets elated on getting it is a worthy one. 9/3/4 75. vAyA duruttANi duruddharANi, verANubaMdhINi mhbbhyaanni| 9/3/7 vANI se bole hue duSTa aura kaThora vacana janma-janmAntara ke vaira aura bhaya ke kAraNa bana jAte haiN| Harsh and offending words are frightful and provoke animosity lasting many life times. 9/3/7 76. guNehiM sAhU, aguNehiM'sAhU, giNhAhi sAhU guNa munyc'saahuu| ___9/3/11 sadguNa se sAdhu kahalAtA hai, durguNa se asaadhu| ataeva durguNoM kA tyAga karake sadguNoM ko grahaNa kro| By acquiring virtues one becomes virtuous (sadhu) and by acquiring vices one becomes evil (asadhu). Therefore, one should acquire virtues and abandon vices. 9/3/11 77. viyANiyA appagamappaeNaM, jo rAgadosehiM samo sa pujjo| 9/3/11 jo apane ko apane se jAnakara rAga-dveSa ke prasaMgoM meM sama rahatA hai, vahI sAdhaka ciyA UED INDI pUjya hai| PHY SHIRayal He who, knowing self through self (introspection), remains balanced both in fondness and revulsion is a worthy one. 9/3/11 78. niccaM citta samAhio hvejjaa| 10/1 * sadA prasannacitta-samAdhibhAva meM rho| Always be blissful (or in a state of dwelling in the self). 10/1 79. vaMtaM no paDiAyai je sa bhikkhuu| 10/1 jo vAnta-tyAga kI huI vastu ko punaH sevana nahIM karatA, vahI saccA bhikSu hai| One who does not regress into the mundane pleasures he has __ abandoned, he alone is a bhikshu. 10/1 80. ataMsame mannijja chppikaae| 10/5 sabhI SaTkAya jIvoM ko Atma-samAna smjho| 410 zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra

Page #495
sA K Consider all living beings of the six classes dear as your own soul. 10/5 81. sammaddivI sayA amuuddhe| 10/7 jisakI dRSTi samyak hai, vaha kabhI kartavyavimUr3ha nahIM hotaa| One who is endowed with right perception is never befooled. 10/7 82. na ya buggahiyaM kahaM khijjaa| 10/10 vigraha bar3hAne vAlI bAta nahIM karanI caahie| Never use provocative language. 10/10 83. uvasaMte aviheDae je sa bhikkhuu| 10/10 jo zAnta hai aura apane karttavya ke prati jAgarUka (anupekSI) hai, vahI zreSTha bhikSu hai| One who is tranquil and serene and is conscious of his duties, he alone is a bhikshu. 10/10 84. puDhavisamo muNI hvejjaa| 10/13 muni ko pRthvI ke samAna kSamAzIla honA caahie| A shraman should be tolerant and merciful like earth. 10/13 85. patteyaM puNNa paavN| cU. 1/1 puNya aura pApa sabakA apanA-apanA hai| Every soul has its own sin and piety. C. 1/1 86. saMbhinnavattassa ya hiDimA gii| cU. 1/13 vrata se bhraSTa hone vAle kI adhogati hotI hai| One who has fallen from grace (discipline) suffers miseries during this and the next life. C. 1/13 87. bohI ya se no sulahA puNo punno| cU. 1/14 sadbodha prApta karane kA avasara bAra-bAra milanA sulabha nahIM hai| It is not easy to get opportunities to get enlightened time and C. 1/14 OM OM OM 3000 again. pariziSTa-2 Appendix -2 411 MUMEANIN HOTILITIE (Guuuuunil

Page #496
SLES SEEKERI 88. caijja dehaM na hu dhammasAsaNaM / cU. 1/17 deha ko (Avazyaka hone para) bhale chor3a do, kintu apane dharma - zAsana ko mata chor3o / It is better to embrace death happily rather than to abandon the religious discipline. C. 1/17 89. aNusoo saMsAro, paDisoo tassa uttAro / cU. 2/3 anusrota arthAt viSayAsakta rahanA saMsAra hai / pratisrota arthAt viSayoM se virakta rahanA saMsAra-sAgara se pAra honA hai| 90. asaMkiliTThehi samaM vasejjA / 412 SROCESS The mundane way is to move with the current (indulgence in mundane pleasures). The ascetic way is to move against the current (detachment from mundane pleasures) because that is the way to get liberated. C. 2/3 cU. 2/9 kleza nahIM karane vAloM ke sAtha raho / Seek the company of those who do not get agitated. 91. jo puvvarattAvararattakAle, saMpehae appagamappaNaM / kiM me kaDaM kiMca me kiccasesaM, kiM sakkaNijjaM na samAyarAmi // 92. appA hu khalu sayayaM rakkhi avvo / jAgrata sAdhaka pratidina rAtri ke prArambha meM aura anta meM cU. 2/12 samyak prakAra se Atma-nirIkSaNa karatA hai ki maiMne kyA (satkarma) kiyA hai, kyA nahIM kiyA hai ? aura vaha kauna-sA kArya bAkI hai, jise maiM kara sakane para bhI nahIM kara rahA hU~ ? During the first and last quarter of the night an alert ascetic reviews his thoughts and activities of the day and asks himself-What did I do ? What did I not do ? What was it that I did not do out of lethargy in spite having the energy and capacity to do? C. 2/12 cU. 2/16 BILDET apanI AtmA ko satata pApoM se bacAye rakhanA caahie| The soul should always be protected from sins. C. 2/9 anto zrI dazavaikAlika sUtra : Shri Dashavaikalik Sutra For Private Personal Use Only C. 2/16 {*<> 55EEKE