Agam 30 Mool 03 Uttaradhyayana Sutra Sthanakvasi

Author(s): Amarmuni, Shreechand Surana
Publisher: Atmagyan Pith
Catalog link: https://jainqq.org/explore/002912/1

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sacitra garAdhyayana saMpAdakaH zrI amara muni

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uttarAdhyayana sUtra : adhyAtma kAvya uttarAdhyayana sUtra kA viSaya atyadhika vizAla, evaM jIvanavyApI hai| yaha eka adhyAtma kAvya hai, to nIti, dharma, AcAra evaM itihAsa kA bhI mahAna graMtha hai| karmavijJAna, manovijJAna, jIvavijJAna, aura vanaspativijJAna Adi aneka viSayoM kA sundara yuktipUrNa vivecana isameM milatA hai| bhagavAna mahAvIra kI antima vANI ke rUpa meM sampUrNa jaina jagata meM isakI viziSTa mAnyatA evaM zraddhA hai| uttarAdhyayana ke niyamita svAdhyAya pATha kI vizeSa paramparA pracalita hai| ___AcArya zrI bhadrabAhu ne kahA hai"uttarAdhyayana sUtra ke svAdhyAya se jJAnAvaraNIya karma kI mahAna karma nirjarA karatA huA jIva parama sambodhi kI prApti karatA hai, tathA kramazaH karma mukta hokara siddha gati nirvANa pada ko bhI prApta hotA hai|" __uttarAdhyayana ke 36 adhyayana AtmakalyANa ke 36 sopAna haiN|

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sacitra uttarAdhyayana sUtra adhikAra mUla pATha, hindI-aMgrejI anuvAda, vizeSa TippaNa tathA bhAvapUrNa citroM sahita / MARAGARHI darzana yAritra tapa sampAdaka upa pravartaka zrI amara muni saha-sampAdaka zrIcanda surAnA 'sarasa' prakAzaka Atma-jJAna pITha, mAnasA maMDI (paMjAba)

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uttarabhAratIya pravartaka bhaNDArI zrI padmacandra jI mahArAja ke hIraka jayantI varSa ke upalakSya para prakAzita sacitra uttarAdhyayana sUtra .......................... sampAdaka : upa pravartaka zrI amara muni . saha sampAdaka : zrIcanda surAnA "sarasa" aMgrejI anuvAda : DA. bRjamohana jaina citrakAra : saradAra puruSottama siMha mudraNa sajjA : divAkara prakAzana AgarA-282 002 prApti sthAna divAkara prakAzana e-7 avAgar3ha hAusa ema. jI. roDa AgarA-282 002 phona : 68328, 64140 zrI rameza jaina PZ 1st pItamapurA, dillI-34 phona : nivAsa-7118351 mUlya : cAra sau paccIsa rupayA mAtra (DAka vyaya atirikta) -: kakkar3a presa evaM mohana mudraNAlaya AgarA mudraka (2)

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ILLUSTRATED UTTARADHYAYANA SUTRA (Orginal Text, Hindi-English Version, Variant readings, Salient Tlucidations and Sentimental illustrationsli jJAna W YU MA AWALER cAritra Editor Up-Pravarttaka Sri Amar Muni Assistant Editor Srichand Surana 'Saras' Publishers Atma Gyanpith, Mansa Mandi (Punjab) (India)

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Published at holy occasion of Diamond Jubilee of Uttar Bhartiya Pravarttaka Bhandari Sri Padma Chandraji Maharaj Illustrated Uttaradhyayana Sutra Editor : Up-Pravarttaka Sri Amar Muni Assistant Editor : Srichand Surana 'Saras' English Version : Dr. Brij Mohan Jain Illustrations : S. Purusottam Singh Designing, Decorating, Printing: Diwakar Prakashan AGRA-282 002 Available at : Diwakar Prakashan A-7 Avagarh House, M. G. Road, AGRA-282 002 (U.P.) India Phone 68328, 64140 . . . . DU Sri Ramesh Jain PZ 1st Pitampura Delhi-34 Phone - Residence 7118351 . . . Price . . . : Rupees Four Hundred Twenty Five (425/-) Only (Postage extra) : Kacker Press & Mohan Mudranalaya AGRA . Printed at . (4)

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sevA, saralatA aura sAdhutA ke sacce svarUpa uttara bhAratIya pravartaka rASTrasanta gurudeva pUjya bhaNDArI zrI padmacandra jI ma. ke pAvana kara-kamaloM meM savinaya samarpita amara muni

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bAla vairAgI taruNa kumAra jaina bAla vairAgI taruNakumAra pravartaka gurudeva bhaNDArI zrI padmacandrajI ma. evaM upa pravartaka gurudeva zrI amara munijI ma. kI sevA meM rahakara zrI suyaza muni "vidyArthI" ke sAnnidhya meM zAstra tathA prAkRta, saMskRta, aMgrejI Adi kA adhyayana karate haiN| dharmArAdhanA bhI karate rahate haiN| Apa zrI vijayakumAra jaina, zrImatI kAntA jaina, phatehAbAda ke suputra haiN| zrI sUraja prakAzajI jaina zrI lalita jaina (viveka vihAra, dillI) suputra : zrI camanalAlajI jaina (jaina nagara, meraTha) Apa gurudevazrI ke paramabhakta zrAvaka haiN| dAna-sevA Apane bhI zAstra prakAzana kArya meM udAratA pUrvaka Adi kAryoM meM dila kholakara sahayoga karate haiN| Apane sahayoga kiyA hai| zAstra prakAzana meM sahayoga pradAna kiyA hai| gurudevazrI ke parama bhakta haiM aap|

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svakathya jaina Agama sAhitya cAra bhAgoM meM vibhakta hai-1. aMga, 2. upAMga, 3. mUla aura 4. ched| uttarAdhyayana sUtra "cAra mUla sUtra" meM ginA jAtA hai| ___ kalpasUtra (146vIM vAcanA) ke anusAra yaha mAnA jAtA hai ki bhagavAna mahAvIra ne apane nirvANa se pUrva antima samaya meM pAvApurI kI dharma sabhA meM isa Agama kA pravacana kiyA thaa| isa sUtra kI antima gAthA (36/268) meM bhI yahI bhAva spaSTa huA hai ki bhagavAna mahAvIra uttarAdhyayana kA kathana karate-karate parinirvANa ko prApta hue| isa dRSTi se yaha sUtra "jinabhASita" hai aura "jinabhASita" sUtra, aMga zAstra meM ginA jAnA cAhie, parantu uttarAdhyayana kI gaNanA aMga bAhya "mUla sUtra" meM kI jAtI hai| isase lagatA hai ki bhagavAna mahAvIra kI isa pavitra antima dezanA meM bahuzruta sthaviroM kA bhI yogadAna sammilita hai| kaI vidvAna aisA mAnate haiM ki uttarAdhyayana sUtra ke prathama 18 adhyayana prAcIna haiM aura pazcAdvartI 18 adhyayana uttara kAla kI saMkalpanA haiN| parantu isa mAnyatA ke pIche bhI koI puSTa pramANa upalabdha nahIM hai| viSaya pratipAdana, zailI tathA bhASA Adi dRSTiyoM se isakI samIkSA karane para aneka matabheda bhI dRSTigocara hote haiN| bahuta saMbhava hai, isa sUtra ke kucha adhyayanoM kA saMkalana pazcAdvartI sthaviroM tathA AcAryoM ne kiyA ho, parantu isase uttarAdhyayana sUtra ke mahatva meM koI antara nahIM par3atA, kyoMki isa Agama kI pratipAdana zailI aura pratipAdya viSaya jIvana ke sarvatomukhI vikAsa aura AdhyAtmika unnayana meM atIva sahAyaka haiN| uttarAdhyayanasUtra-vyAvahArika tathA AdhyAtmika jIvana ke sambandha meM bhagavAna mahAvIra ke vicAroM kA eka nicor3a hai, navanIta hai| bhagavAna mahAvIra ke eka hajAra varSa bAda devarddhigaNI kSamAzramaNa ne uttarAdhyayana sUtra kA jo rUpa/svarUpa sthira kara diyA thA vaha Aja bhI 36 adhyayanoM ke rUpa meM hamAre pAsa surakSita hai aura vaha hamArI mahatvapUrNa thAtI hai| uttarAdhyayana sUtra ke mahatva ke viSaya para carcA karanA sUrya kI mahimA kA bakhAna karane jaisA hai| jaba ki vahI sampUrNa loka kA jIvana hai| uttarAdhyayana adhyAtma-loka kA sUrya hai| yadi isakA prakAza jIvana ke AMgana meM nahIM camakegA to jIvana zUnya ho jaayegaa| ___ uttarAdhyayana sUtra kA prathama adhyayana, dUsarA parISaha pravibhakti tathA tRtIya-caturtha adhyayana manuSya ke vyAvahArika jIvana ko anuzAsita, saMyamita, sahiSNu aura pratikSaNa jAgarUka rahane kI preraNA dete haiN| ina adhyayanoM meM vAstava meM manuSya mAtra ko jIne kI kalA sikhAI gaI hai| kintu uttarAdhyayana kevala vyAvahArika jIvana kI zikSA dene vAlA zAstra hI nahIM hai, isameM adhyAtmajIvana ke anubhUtipUrNa upadeza, vairAgya aura anAsakti kI dhArA pravAhita karane vAle suvacana tathA pratikSaNa apramatta, jAgarUka aura kartavyazIla rahane kI zikSAe~ bhI pada-pada para aMkita haiN| isa sUtra meM bhagavAna mahAvIra ke krAntikArI vicAroM ke svara bhI mukharita haiM to buddhi aura prajJA se dharma kI samIkSA karane kA sandeza bhI gumphita hai| kula milAkara sampUrNa uttarAdhyayana sUtra jIvana aura adhyAtma kA sAmaMjasya pUrNa zAstra (5)

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(6) vaidika paramparA meM jo sthAna 'gItA' kA hai, bauddha paramparA meM jo sthAna 'dhammapada' kA hai, jaina paramparA meM vahI sthAna uttarAdhyayana sUtra ko prApta hai| uttarAdhyayana kA svAdhyAya jIvana abhyudaya kA sopAna hai| prastuta saMskaraNa uttarAdhyayana sUtra ke aba taka aneka sundara / sundaratama saMskaraNa prakAzita ho cuke haiN| unameM merA prayatna unase koI zreSTha ho, aisA maiM nahIM kahatA, kyoMki pUrvAcAryoM va manISI vidvAnoM ke samakSa maiM svayaM ko alpajJa aura alpabuddhi mAnatA huuN| kintu uttarAdhyayana ke rUpaka - dRSTAnta evaM kucha vizeSa tathyoM ko citramaya prastuta karane kA hamArA yaha prayatna avazya hI navIna aura sarvasAdhAraNa ke lie upayogI hogA yaha vizvAsa karatA huuN| maiM dekhatA hU~ ki adhikatara lekhaka apanI kRti ko vidvadbhogya banAne kA to prayatna karate haiM, parantu sarva sAdhAraNa kI cintA kama hI karate haiN| sarva-sAdhAraNa va lokopayogI hone se graMtha kA stara gira nahIM jAtA, yA usakI mahattA kama nahIM hotI, apitu mere vicAra meM to jo pustaka yA graMtha sarva sAdhAraNa ke lie upayogI hotA hai, vaha jyAdA saphala aura mahatvapUrNa mAnA jAtA hai, jabaki vidvabhogya mahAgraMtha kevala alamAriyoM kI zobhA bar3hAte rahate haiN| astu " I pUjya pravarttaka gurudeva bhaNDArI zrI padmacandra jI mahArAja ke dIkSA hIraka jayantI varSa para hama saba bhakta ziSyoM kI yaha abhinava bheMTa unake kara-kamaloM meM samarpita karate hue hameM hArdika prasannatA hai ki isa zubha prasaMga para hamane eka naI aura sarvajana upayogI bheMTa prastuta kI hai| isa bhagIratha kArya sampAdana meM upapravartinI sAdhvIratna sva. zrI zazIkAntA jI ma. kI suziSyA upapravartinI viduSI mahAsatI saritA jI ema. e., pI-eca. DI. tathA upapravartinI zrI ravirazmi jI ma. kA hArdika sahayoga milA hai| jaina samAja ke prasiddha sAhityakAra zrIyuta zrIcanda surAnA ne citra taiyAra karAne se lekara sabhI uttaradAyitvoM kA bar3e sneha evaM AtmIya bhAva pUrvaka nirvAha kiyA hai tathA aneka gurubhakta udAramanA sajjanoM ne artha sahayoga pradAna kara prakAzana kArya ko sampanna karavAyA hai| maiM una sabhI ko hArdika dhanyavAda detA huuN| aura vizvAsa karatA hU~ ki citramaya Agama prakAzana kA hamArA yaha mahanIya prayatna Agama sampAdana prakAzana ke kSetra meM eka nayA AyAma sthApita karegA tathA Age vyApaka rUpa letA jaayegaa| isI vizvAsa ke sAtha... ............. jaina sthAnaka, trInagara, dillI 6 akTUbara (vijayAdazamI) - amara muni

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FOREWORD Jain Agama literature is divided in four divisions-(1) Anga (2) Upanga (3), Mula and (4) Cheda. Uttaradhyayana Sutra is one of the four Mula Sutras. According to Kalpasutra (Reading 146) it is accepted that Bhagawana Mahavira precepted this holy scripture in his religious assembly gathered in Pavapuri, at the last moments of his life, just before his salvation. The last couplet (36/268) also shows the same that Bhagawana Mahavira obtained salvation while precepting this holy text. By this viewpoint, this scripture is told by Bhagawana himself and so it should be enumerated in Anga texts; but it is enumerated in Anga-bahya Mula Sutras. Thus it seems that in this last pious precept of Bhagawana Mahavira, some contribution of old experienced sages also amalgamated. Some scholars presume that the previous 18 chapters of this Sutra are old and later 18 chapters are compiled later. But for this presumption, there is no solid proof. Analytical study of subject matter, style, language etc., also brings forth many opinion differences. It is more possible that some chapters may be compiled by some old sages and preceptors. But it does not effect any way the importance of this Sutra because the style and subject matter are very much helpful in alround development and upgrading of spiritual life. Uttaradhyayana Sutra is the cream of thoughts of Bhagawana Mahavira, regarding practical, behavioural and spiritual life. One thousand years after Bhagawana Mahavira, the form of Uttaradhyayana, decided by Devardhigani Ksamasramana, that is still with us in the form of 36 chapters and it is our most valuable asset. The discussion about the importance of Uttaradhyayana is like to describe the greatness of sun; because sun is the life of whole world. In the same way Uttaradhyayana is the sun of spiritual world, without its shining, life will be desolate. First four chapters of this Sutra inspire the man to remain disciplined, self-controlled, tolerant and ever cautious in his behavioural life. The real technique of living a worthy life taught by these chapters. But Uttaradhyayana is not the holy text, which gives teachings about only behavioural But we find sermons regarding spiritual life, sayings which flow the current of isinclination and apathy and the teachings inspiring to be ever cautious, wakeful and (7)

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(8) performing duties. In this Sutra on the one hand the revolutionary thinking of Bhagawana Mahavira is elaborated then on other hand, to criticise and determine the concept of religion by intelligence and pure reason, this message also incorporated. Subsequently, it can be said that Uttaradhyayana is really a co-ordinated scripture of behavioural and spiritual life. The regard which has Gita in Vaidic tradition, Dhammapada in Bauddha, the same deserves Uttaradhyayana in Jain tradition. Study of Uttaradhyayana is the aggrandizement of life. This Edition Many good, beautiful editions of Uttaradhyayana Sutra have been published till now. I can not daresay that my this effort is better among all of them; because I myself feel ignorant and innocent in comparison to the former preceptors and learned scholars. Still I believe that my effort to produce this Sutra with paradigms, metaphors and illustrations of some special facts would be altogether new and beneficial for all the persons. Generally I see that most of the writers make their creations heavy and readable by intelligentia only and do not care for general readers. Neither the status of book befall, nor its greatness lessened if written with the view of general readers and average men; but in my opinion such writing possesses more importance because it is read abroad by numerous persons, while the books made heavy only decorate the almirahs. All we devoted disciples are feeling hearty happiness that we became able to present such a new and beneficial to all creation in the lotus hands of Pujya Pravarttaka Gurudeva Bhandari Sri Padmachandraji Maharaj at the auspicious occasion of his Diamond Diksa Jayanti. We get the cordial co-operation of learned Up-Pravartini Mahasati Saritaji, M.A., Ph.D. (able disciple of Up-Pravarttini Sadhvi-Ratna late Sri Shashikantaji Maharaja) and UpPravarttini Sri Ravirasmiji Maharaja in hazardous work of editing this Sutra. Famous literary man of Jain-world Sri Srichand Surana cordially co-operated us taking all the responsibilities from preparing illustrations to produce the book in this shape. Many other devotees to Gurudeva, the liberal gentleman became helpful to this publication possible by generous donations (co-operation by money). I pay my cordial thanks to all of them. I also believe that this great effort of publishing Illustrated Agamas will establish a new amplitude in the sphere of Agam-Editing-Publishing and get expansion beyond imagination. With this belie. ...... -Amar Muni Jain Sthanak Trinagar, Delhi 6 October, 1992, (Vijayadashmi)

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zruta sevA meM viziSTa sahayoga upapravarttinI sAdhvI ratnA sva. mahAsatI zrI zazikAntAjI ma. Apane apane tapa tyAga-sevAmaya jIvana se sadA hI jina zAsana kI vizeSa prabhAvanA kI hai| ApazrI kI pA~ca ziSyAe~ haiM: * upapravarttinI zrI saritAjI ma. (Dabala ema. e.) * zrI sneha kumArI jI ma. (bI.e.) * zrI anila kumArI jI (Dabala ema. e.) * zrI ajaya kumArI jI ma. "prabhAkara" * zrI mInA kumArI jI ma. (ema.e.) pUjya mahAsatI jI kA pautra-prapautra ziSyAoM kA bharA pUrA dharma parivAra jina zAsana kI zobhA meM cAra cA~da lagA rahA hai| upapravartinI pUjya mahAsatI saritA jI kA zAstra prakAzana kArya meM vizeSa preraNA evaM sahayoga prApta huA hai| tapaHsUryA parama saralamanA mahAsatI zrI hemakuMvarajI ma. Apane isa varSa gurudeva pravarttaka bhaNDArI zrI padmacandra jI ma. ke 75veM varSa ke avasara para bhaTiNDA meM 75 dina kA dIrgha tapa karake jina zAsana kI mahatI prabhAvanA kI hai / zAstra prakAzana ke kArya meM ApakI vizeSa preraNA rahI hai / ApakI suziSyA haiM - upapravartinI zrI ravirazmijI ma., pautra ziSyA haiM-zrI pradIparazmi jI. ma., zrI rAkezarazmi jI ma. tathA prapautra ziSyA haiM -zrI rajatarazmi jI ma. /

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zruta-sevA meM viziSTa sahayoga zrI subhASacanda jaina (pAnIpata) zrI subhASacanda jaina (viveka vihAra, dillI) zrI subhASacanda jaina (viveka vihAra, dillI) Apa bar3e hI utsAhI aura diladAra vyakti haiN| samAja sevA ke | kAryoM meM sadA Age rahate haiN| pUjya gurudeva zrI ke paramabhakta haiN| zAstra- prakAzana meM vizeSa sahayoga pradAna kiyA hai| zrI subhASacanda jaina (pAnIpata) suputra-zrI haricanda jaina, huDDA kAlonI, paaniipt| Apa udAra hRdaya vAle parama gurubhakta sajjana haiN| zAstra prakAzana kArya meM dila kholakara sahayoga diyA hai| zrI ramezacanda jaina, suputra zrI rAmezvaradAsajI jaina muAnA vAle, (vartamAna-pItamapurA, dillI) Apa bar3e hI sevAbhAvI udAra hRdaya sajjana haiN| pUjya pravartaka zrI ke prati ApakI tathA samasta parivAra kI agAdha zraddhA hai| zAstra prakAzana kArya meM Apa viziSTa sahayogI haiN| zrI azoka jaina (gAMdhInagara, dillI) Apa jaya candrA Dreseja ke mAlika haiN| pUjya gurudeva ke prati ApakI agAdha zraddhA bhakti hai| Apa pUjya mahAsatI zrI mohanamAlA jI ma. ke paramabhakta haiN| zAstra prakAzana meM vizeSa sahayoga pradAna kiyA hai| zrI ramezacanda jaina (pItamapurA, dillI) zrI azoka jaina (gAMdhInagara, dillI)

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prAthamika zAstra manuSya kA tRtIya netra hai| zAstra ke svAdhyAya se jaba manuSya kA antara viveka jAgRta hotA hai to vaha mana ke kaluSita vicAroM, vikAroM aura durbhAvoM kA nAza kara parama Anandamaya Atma-svarUpa kA darzana kara letA hai| isalie parama Ananda kI kAmanA karane vAle pratyeka manuSya ke lie zAstra kA svAdhyAya kalpavRkSa ke samAna hai| jaina zAstroM meM uttarAdhyayana sUtra kA atyanta mahatvapUrNa sthAna hai| yaha bhagavAna mahAvIra kI antima vANI hai| isameM mAnava jIvana ke sarvAMgINa vikAsa aura abhyudaya ke lie vividha dRSTiyoM se sundara upayogI zikSAoM kA saMgraha huA hai| ataH ise hama jaina dharma kI "gItA" kaha sakate haiN| dIpamAlikA ke dina jo bhagavAna mahAvIra kA nirvANa divasa bhI hai, sthAna-sthAna para uttarAdhyayana sUtra ke vAcana aura zravaNa kI pAvana-paramparA hai| usa dina isa sUtra kA paThana-zravaNa vizeSa mahatva rakhatA hai| yoM bhI uttarAdhyayana sUtra pratyeka zraddhAlu aura jijJAsu ke lie paThanIya tathA mananIya hai| ___uttarAdhyayana sUtra kI varNana-sAmagrI bahuta hI rocaka tathA zikSAprada hone ke sAtha hI Atma-jAgRti meM bhI atIva sahAyaka hai| yahI kAraNa hai ki aba taka uttarAdhyayana sUtra ke saiMkar3oM saMskaraNa prakAzita ho cuke haiM, phira bhI pratidina isakI mAMga banI huI hai| uttarAdhyayana sUtra ke citra yukta prakAzana kI abhinava kalpanA sacamuca meM eka manorama aura lokopakArI sAhasika saMkalpa hai| yaha to sunizcita hai ki gaMbhIra se gaMbhIra aura jaTila viSaya bhI citra ke dvArA bahuta hI sugama aura subodha bana jAte haiN| arUpa viSaya vastu ko rUpAyita kara buddhigamya banAne meM citroM kI apanI upayogitA hai, isa dRSTi se jaina sUtroM ke preraka prasaMgoM aura gahana tAtvika viSayoM ko citrita kara prakAzita karane kA yaha aitihAsika prayatna Agama-prakAzana kI dizA meM eka nayA prayoga siddha hogaa| isase AgamoM kA kaThina viSaya bhI pAThakoM ke lie rucikara aura sahaja-gamya bana skegaa| isa sAhasika satsaMkalpa aura satprayAsa ke lie vidvadrala zrI amara muni jI kA jaina sAhitya ke abhinava prayoga kSetra meM mahatvapUrNa sthAna Agama ratnAkara, jaina dharma divAkara AcArya samrATa zrI AtmArAma jI ma. ke pautra ziSya-rASTra santa uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI mahArAja Adhunika yuga meM mahAvIra yuga ke pratinidhi pratIka, sarala pariNAmI, nirmala AtmA devagurubhakta aura Agama vANI ke atyanta zraddhAlu santa rala haiN| ApazrI kI preraNA se Apake pratibhAzAlI ziSyarala upapravartaka zrI amara muni jI ma. ne sUtrakRtAMga, praznavyAkaraNa aura bhagavatI jaise vizAla jaina sUtroM kI hindI TIkAe~ likhakara sva. AcArya deva zrI AtmArAma jI mahArAja ke zruta-sevA ke avaziSTa kArya ko pUrNatA pradAna karane kA mahAna prayatla kiyA hai| Agama sampAdana kI usI ujjvala paramparA meM aba eka abhinava zubha prayatna sampanna ho rahA hai : uttarAdhyayana sUtra kA citramaya prkaashn| - kucha varSa pUrva kalpasUtra kA sacitra prakAzana huA thaa| vaha hamAre sAmane hai| prAcIna citra zailI ke choTe-choTe citra haiM usmeN| prAcInatA kI dRSTi se yA svarNa-khacita hone kI dRSTi se unakA apanA mahatva hai, kintu citroM kI ramaNIyatA, sahaja bhAvAbhivyakti aura raMga-sajjA kI dRSTi se koI ullekhanIya bAta unameM lgtii| kalpasatra ke atirikta anya AgamoM kA citramaya prakAzana aba taka dekhane meM nahIM AyA hai| eka varSa pUrva hamane jaba zrI uttarAdhyayana sUtra ke citramaya prakAzana kI yojanA banAI thI, to hamAre sAmane kisI prAcIna sacitra Agama kA AdhAra nahIM thaa| isa viSaya meM aneka vidvAnoM se samparka kiyA gyaa| kucha (9)

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(10) jJAna- bhaMDAroM kA avalokana bhI kiyaa| isI prasaMga meM zrI tiloka ratna sthAnakavAsI jaina parIkSA borDa ahamadanagara kA hasta likhita zAstra bhaMDAra bhI dekhane kI suvidhA prApta huii| pUjya AcArya samrATa zrI Ananda RSi jI ma. kI kRpA se zrI kundana RSi jI ma. ne svayaM bar3I udAratApUrvaka jJAna bhaMDAra aneka sacitra pratiyA~ dikhaaiiN| unameM uttarAdhyayana sUtra kucha prAsaMgika citra prApta hue jinameM bhAraMDa pakSI kA prAcIna citra mahatvapUrNa thaa| isake pazcAt kalA marmajJa zrI vijaya yazodeva sUrI jI ma. ke jJAna bhaMDAra jaina sAhitya mandira pAlItANA meM bhI do dina taka maiMne prAcIna saMcitra AgamoM kA anusaMdhAna kiyaa| svayaM AcArya zrI yazodeva sUrI jI ma. ne uttarAdhyayana sUtra kI svarNAkSaroM meM likhita kucha prAcIna pratiyA~ tathA eka svarNa-citrAMkita prati bhI btaaii| isa avalokana se hameM prAcIna citra zailI ko samajhane tathA use Adhunika citra zailI meM parivartita karane kI kalpanA meM kAphI sahAyatA milii| hama ukta jJAna bhaMDAroM va AcAryadevoM kI kRpA ke sadA RNI rheNge| uttarAdhyayana sUtra ke 36 adhyayanoM ke 52 bahuraMgI citra tathA 7 do raMge citra isa Agama ke lie taiyAra kiye gaye haiN| citra saMkhyA kI nizcita sImA ke kAraNa anya aneka upayogI viSayoM ko chor3a bhI diyA hai| citroM kI kalpanA meM Agama kI TIkA Adi ke varNana, anya graMthoM ke varNana tathA prAcIna paramparA hamArI sahAyaka rahI hai| cU~ki ina citroM kA mUla AdhAra koI prAcIna citra nahIM hai, kintu sirpha TIkAgata jAnakArI evaM hamArI paramparA hI hai, ataH ina ke rUpAMkana meM matabheda bhI raha sakate haiM, aura bhUla bhI raha sakatI hai| apanI-apanI dRSTi se bhinna prastutIkaraNa bhI ho sakatA hai| ataH ina citroM ke sAtha hamArA koI Agraha yA sthApanA nahIM hai, kintu mAtra AgamoM ke gaMbhIra viSaya ko subodha tathA rucikara banAne kI dizA meM eka zubha adhyavasAya yukta prayatna hai| jahA~-jahA~ muni kI veza-bhUSA kA prazna hai, vahA~ hamane samajha-bUjhakara apanI sthAnakavAsI paramparA ko hI mAnyatA dI hai| kyoMki Agama aura itihAsa kI bhA~ti paramparA bhI eka mahatvapUrNa AdhAra hotA hai| astu - ........ uttarAdhyayana sUtra 'ke hindI anuvAda ke sAtha hI aMgrejI anuvAda prastuta kiyA gayA hai| Aja bhArata ke bAhara base hajAroM jaina parivAra, tathA hajAroM ahindIbhASI jaina dharma evaM AgamoM kA jJAna prApta karanA cAhate haiN| unake lie hindI kI apekSA aMgrejI bhASA hI eka sakSama mAdhyama ho sakatI hai| ataH graMtha kI vyApakatAko dRSTigata rakhakara hamane aMgrejI anuvAda denA Avazyaka samajhA hai| hindI-aMgrejI anuvAda evaM TippaNa lekhana meM jina-jina vidvAnoM tathA pustaka prakAzakoM kA sahayoga prApta huA hai, hama hRdaya se unake AbhArI haiM, kRtajJa haiM / AdhArabhUta graMthoM kI sUcI bhI sAtha meM dI jA rahI hai| isa sampAdana evaM citrAMkana meM mukhya sampAdaka upapravartaka zrI amara muni jI kA sampAdana- zrama, mArgadarzana tathA satata preraNA isa kArya kA mUla AdhAra hai| yaha unhIM kI vizuddha buddhi evaM satata zrama kA madhura phala hai| ataH unake prati AbhAra jJApana jaisI aupacArikatA apekSita nahIM hai| upapravartinI viduSI ratna pUjya mahAsatI zrI saritA jI ema. e., pI-eca. DI. kA mArgadarzana, sahayoga hamAre lie vizeSa saubhAgya kI bAta hai| pUjya saritA jI ma. svayaM jaina AgamoM kI gaMbhIra viduSI haiM, unakI tarka-pravaNa prajJA, vinamra madhura svabhAva aura sUkSma nirIkSaNa kalA kA hameM gaurava hai ki samaya-samaya para unake mArgadarzana se hama lAbhAnvita hote rahe haiN| bhaviSya meM bhI hameM unakA AtmIya sahayoga milatA rhegaa| citrakAra saradAra puruSottamasiMha evaM unake suputra haribiMdarasiMha tathA aMgrejI anuvAda ke lie DA. bRjamohana jaina kA AbhArI huuN| sAtha hI prakAzana meM artha sahayoga dene vAle udAramanA sadgRhasthoM ke prati bhI kRtajJa hU~ jina sabake sahayoga aura saujanya se yaha eka aitihAsika divya sAhitya-maNi pAThakoM ke kara-kamaloM meM pahu~ca rahI hai| prasannatA ! - zrIcanda surAnA "sarasa"

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PREFACE Holy texts are the third eye of man. By studying holy texts the internal discretion of man awakens and then he perceives the blissful concept of soul and soul-virtues, destructing the ill-feelings-thinkings-perversions of mind. Therefore, to study the holy texts is like a divine tree for every man, who wishes to experience the greatest happiness. Uttaradhyayana Sutra deserves the most prominence among Jain scriptures. It is the last precept of Bhagawana Mahavira. For entire development and progress of human-life, in it many beneficial and good teachings are collected with various view points. Hence, we can say it the Gita of Jainism. The tradition of reading and hearing Uttaradhyayana Sutra on the day of Deepawali festival, is of more importance, because this very day is the salvation day of Bhagawana Mahavira. Uttaradhyayana Sutra is readable and considerable for every man, who fixes faith in it and curious about it. The subject matter of Uttaradhyayana Sutra is very interesting and instructive and also helpful in soul-awakening. This is the reason, that hundreds of editions are published of this Sutra, but the demand is not fulfilled, still persists. The publication of Uttaradhyayana Sutra with illustrations is really a quite new fanciful planning and a bold step, which is heart-attractive and beneficial to all. It is quite definite that even most serious and very difficult subjects become easily graspable by the help of illustrations. Illustrations give the form to the subtle and formless subjects and make them comprehensive, it is their special utility. Taking this in mind the effort has been made to publish the Jain-sutras, illustrating the inspirational episodes and most serious elemental subjects. In the direction of Agama publication this experiment will be proved a quite new and historical step. By this, the deep and tough subject of Agamas would be interesting and easily understandable to the readers. For this bold resolve and good effort the name of Vidvadratna Sri Amar Muniji Maharaja would take an important place in this newly experiment of Jain literature. Grand disciple of Agama Ratnakar, Jain Dharma Diwakara (Jain Sun) Acarya Samrat Sri Atmaramji Maharaja; Rastra santa, Uttar Bharatiya Pravarttaka Bhandari Sri Padmachandraji Maharaj is a symbol of Bhagawana Mahavira age in modern time, simple hearted, pious soul, devotee to god and preceptors, having deep faith in Agamas and a jewel among saints. By his inspiration, his genius disciple Up-Pravarttak Sri Amar Muniji Maharaj wrote the commentaries in Hindi to bulky and important Agamas like Sutrakritanga, Prasnavyakarana and Bhagawati Sutra. Thus he completed the incomplete service of canonical literature of (11)

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(12) Acarya Atmaramji Maharaja. In the same splendid tradition of Agama publication, this quite new effort of being accomplished-the publication is Illustrated Uttaradhyayana Sutra. Some years before Kalpasutra was published with pictures (illustrations). That edition is before us. This editions contains the small pictures of old style. They bear their own importance on account of old heritage and decorated with golden-powder; but regarding beauty, gesticulation and colour-scheme there is nothing which may attract us. Except Kalpsutra, the pictorial or illustrated editions of other Sutras did not undergone our sight till now. One year before when we planned to publish Illustrated Uttaradhyayana Sutra, then there was no base of any ancient illustrated Agama. We contact many scholars, serched some Sastra bhandaras (storehouses). During this search we saw the canonical store-house of Tiloka Ratna Sthanakvasi Jain Pariksa Board, Ahmadnagar, where many hand-written copies of ancient Agamas were preserved. By the kindness of Reverend Acarya Samral Anand Risiji Maharaj, Sri Kundan Rishiji Maharaj himself shown us many copies of pictorial sutras with great generous co-operation from the canonical store-house. Among those we get some pictures refering to the Uttaradhyayana Sutra. The ancient picture of Bharanda bird was of importance, among those pictures. After it I searched till two days the ancient Agamas with pictures in the holy text storage of Sri Vijayayasodeva Suriji Maharaj, named Jain Sahitya Mandir, Palitana. Acarya Sri Yasodeva Suriji Maharaj himself shown me some copies of Uttaradhyayana Sutra written in golden letters and one was with golden pictures. This proved helpful for understanding old style of picture to proceed in conversion the pictures (illustrations) in modern style. We would always be grateful of those Acaryas and holy text stores. Fiftytwo multi-coloured and seven bi-coloured illustrations (pictures) have been prepared for thirty six chapters of this Uttaradhyayana Sutra. On account of limitation of the number of pictures, some subjects have been left, though they were useful. In the imagination of pictures, the descriptions of the commentaries of this Sutras, descriptions of other holy texts and old tradition remained helpful for us. As there is no fundamental base of these pictures; the knowledge derived from commentaries and our tradition is the only base of these pictures, so there may arouse difference of opinions and changes of our oblivions-slips too. Different presentations may be given according to different views. Therefore we have no prejudice and establishment about these pictures. But it is only our effort with good intention to make the serious and deep subject matter easily understandable and attractive to all the readers. As regard the dress and robe of sages we accepted knowingly our Sthanakavasi tradition. Because tradition is also a strong base like Agama and History

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(13) English version has also been given of Uttaradhyayana Sutra along with Hindi translation. Now a days numerous Jain-families reside in foreign countries and thousands in the States where Hindi is not popular. These all haye keen desire to know about Jain religion and Jain Agamas, for such persons English. version was most essential and a perfect medium of knowledge. Hence for the comprehensiveness of this Sutra, English version was thought most necessary. We are grateful to the scholars and their works which were helpful while writing Hindi, English versions and salient elucidations. We are mentioning the main basic works with the names of their authors and publishers. The foremost base of this work editing as well as picturising is the editing labour, guidance and continuous inspiration of chief editor Sri Amar Muniji Maharaj. This is fruit of his vast intelligence and continuous hard working capacity. Therefore the formality of gratefulness to him is of no use. The guidance and co-operation of Up-Pravartini, Vidusi Ratna Pujya Mahasati Sri Saritaji (M.A., Ph.D.) proved much helpful to us. Pujya Saritaji herself is very learned of Jain Agamas. We feel proudy of her logical intelligence, modestsweet-nature and subtle-espial art. We became beneficial by her guidance. We hope to get such co-operation from her in future also. I am cordially grateful to Dr. Brij Mohan Jain of Agra for fluent and upto the point English version and to artist S. Purushottam Singh and his able son Harbinder Singh for illustrations (pictures). Along with I express my hearty gratefulness to the liberal hearted householders by whose financial co-operation this work is accomplished. By the cordial co-operation and gentility of all these this historical and divine literature gem is reaching in the hands of readers. Hearty happiness... -Srichand Surana 'Saras'

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adhyayana 1. vinaya zruta 2. parISaha pravibhakti 3. caturaMgIya 4. asaMskRta 5. akAmamaraNIya 6. zullaka nirgranthIya 7. uraprIya 8. kApilIya 9. namipravrajyA 10. drumapatraka 11. bahuzruta 12. harikezIya 13. citta sambhUtIya 14. ipukArIya 15. sabhikSuka 16. brahmacarya samAdhi sthAna 17. pApa zramaNIya 18. saMjatIya 19. mRgAputrIya 20. mahAnirgrandhIya 21. samudrapAlIya 22. rathanemIya 23. kezi- gautamIya 24. pravacana-mAtA 25. yajJIya 26. sAmAcArI 27. khalukIya 28. mokSamArga- gati 29. samyaktva- parAkrama 30. tapomArga-gati 31. caraNa vidhi 32. apramAda sthAna 33. karma prakRti 34. lezyAdhyayana 35. anagAra-mArga- gati 36. jIvAjIva-vibhakti (14) anukrama viSaya vinaya kA svarUpa prApta kaSTa sahane kI preraNA cAra durlabha aMgoM kA pratipAdana pramAda aura apramAda kA pratipAdana akAma aura sakAma maraNa kA viveka avidyA se duHkha, vidyA se mukti rasa- gRddhi kA parityAga lobha - vijaya kA upadeza saMyama meM niSkampa Atma ekatvabhAva jIvana-jAgRti kA sandeza bahuzruta - pUjA : jJAna kI mahimA tapa kA adbhuta aizvarya nidAna bhoga saMkalpa ke kaTuphala bhoga virakti : tyAga kA kaNTaka patha pikSu ke guNa brahmacarya kI guptiyA~ paMcAcAra meM pApa varjana hiMsA tyAga : abhaya kA mArga dehAdhyAsa kA parityAga mRgacaryA sanAtha anAtha kA viveka kRta karma kA phala saMyama meM sthirIkaraNa dharma kI kasauTI - prajJA-viveka pravacana - mAtA ( samiti - gupti) AtmayajJa: saccA brAhmaNa sAmAcArI (kartavya-dideka) : vinaya anuzAsana saralatA mokSa-mArga kA samyak svarUpa samyak patha para apramatta parAkrama tapa kA sarvAMga svarUpa cAritra ke vividha aMgopAMga pramAda - Asakti : anAsakti - vItarAgatA karma-prakRti lezyA kA svarUpa bhikSu ke guNa jIva-ajIva kA paribodha gAthAkrama 1-48 49-96 97-116 117-129 130-161 162-178 179 208 209-228 229-290 291-327 328-359 360-406 407-441 442-494 495-510 511-529 530 550 551-604 605-703 704-763 764-787 788-836 836-925 926-952 953-995 996 1047 1048-1064 1065-1100 pRSTha 3 18 34 41 47 57 63 76 85 101 111 121 140 157 173 181 196 204 219 242 259 267 282 302 310 322 337 343 355 389 404 1101-1176 1177-1213 1214-1234 1235-1345 418 1346-1370 447 1371-1431 457 1432-1452 475 1453-1720 483

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(15) SEQUENCE Chapter Subject Couplet Serial Page 1-48 49-96 97-116 117-129 130-161 162-178 179-208 209-228 229-290 101 291-327 328-359 111 1. Decorum-Disicipline Concept of Discipline 2. Divisional Types of Inspiration to tolerate troubles Troubles 3. Four Essentials Description of four essentials difficult to obtain 4. Irreparability Description of Negligence and Non-Negligence 5. Unwilling Death Discretion of Voluntary and Non Voluntary death 6. Newly Consecrated sage Misery by infatuation and (Young monk) happiness by right Knowledge 7. Parables of the Lamb etc. Renouncement of Taste-addictment 8. Sermon of Kapila Kevalin Sermon of Conquering Greed 9. Consecration of Royal Stability in Restrain : Sage Nami Lonely feeling of Soul 10. The Tree-Leaf Message of Awakened Life 11. Reverence to Learning and Worship of Learneds : Greatness of Learneds Knowledge 12. Harikesa Marvellous Supremaey of Penance 13. Chitra and Sambhuta Pungent fruits of Volition-Resolve of empirical pleasures 14. Isukara Disinclination to rejoicings Thorny path of renouncement 15. True Mendicant Qualities of a Mendicant 16. Conditions of Perfect Incognitoes of Celibacy Celibacy 17. Sinful Sage Desertion of sin in Pancacara 18. Royal Sage Sanjaya Renouncement of Violence : Path of fear-free 19. Mrgaputra Renouncement of addiction to body : Mrgacarya 20. Conduct of a great Discretion of with and Knot-free monk without protection 21. Samudrapala Fruit of deeds done 121 360-406 407-441 140 442-494 157 173 495-510 511-529 181 196 530-550 551-604 605-703 219 704-763 242 764-787 259

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(16) 267 788-836 837-925 282 926-952 302 The True Sache 310 Behaviour Donets Disciplin 322 22. Rathanemi Steadiness in Restrain 23. Kesi and Gautama Touchstone of Religion : Discretionary Intelligence (Impartial pure reason) 24. Mothers of Religious Order Circumspections and Incognitoes (Pravacana-Mata) 25. The True Sacrifice Sacrifice of Soul : True Brahmana 26. Correct System of Behaviour Discretion of Duties (Samachari) 27. Wicked Bullocks Modesty : Discipline, Simplicity 28. Road to Final Deliverance Entire conception of Salvation-path 29. Exertion in Right Faith Careful endeavour on right path 30. Endeavour to the path of Complete conception of penance Penance 31. Mode of Conduct Various parts and sub-parts of conduct 32. Causes of Negligence Negligence-indictment: Non Negligence - freedom from attachment 33. The Karmas Main and sub-divisions of Karmas 34. Tinges Concept of Tinges 35. Code for a houseless Attributes of a mendicant Mendicant 36. Soul and Non-soul Thorough knowledge of Soul and Non-soul substances (elements) 953-995 996-1047 1048-1064 1065-1100 1101-1176 1177-1213 337 343 355 389 404 1214-1234 1235-1345 418 447 1346-1370 1371-1431 1432-1452 457 475 1453-1720 483

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sahAyaka graMtha sUcI : AbhAra darzana uttarAdhyayana sUtra (tIna bhAga) ( Atma-jJAna prakAzinI TIkA yukta) vyAkhyAkAra : AcArya zrI AtmArAma jI ma. prakAzaka : jaina zAstra mAlA kAryAlaya, lAhaura uttarAdhyayana sUtra : sampAdana-sAdhvI zrI candanA jI vIrAyatana prakAzana, AgarA-2 * uttarAdhyayana sUtra sampAdana - zrI rAjendra muni zAstrI Agama prakAzana samiti, byAvara (prastAvanA : zrI devendra muni zAstrI ) * uttarajjhayaNANi (do bhAga) vAcanA pramukha - AcArya zrI tulasI vivecaka sampAdaka - muni nathamala ( yuvAcArya mahAprajJa ) uttarAdhyayana sUtra ( tIna bhAga ) nidezaka- AcArya zrI hastImala jI ma. sampAdaka - zrIcanda surAnA 'sarasa' samyag jJAna pracAraka maMDala, jayapura * uttarAdhyayana sUtra eka parizIlana DaoN. sudarzana lAla jaina, sohanalAla jaina dharma pracAraka samiti, amRtasara * Uttaradhyayana Sutra - K. C. Lalwani, Publishers-K. C. Lalwani, Prajnanam 12, Duff Street, Calcutta-6 * Jain Sutras - Uttaradhyayana - Hermann Jacobi Pub.-Motilal Banarsidass Publishers. Delhi * hama ukta sampAdaka, prakAzakoM ke prati hArdika AbhAra prakaTa karate haiM jinake mahatvapUrNa graMthoM se hameM sampAdana meM sahayoga prApta huaa| (17)

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SOURCE BOOKS * Uttaradhyayana Sutra (Three Volumes) (with Atma-Gyan Prakashini Commentary) Annotator-Acharya Sri Atmaramaji Maharaj Publisher-Jain Shastramala Karyalaya, Lahore Uttaradhyayana Sutra-Editor-Sadhvi Sri Chandnaji Publishers-Virayatana Prakashan, AGRA-2 Uttaradhyayana Sutra-Editor-Sri Rajendra Muni Shastri Publishers-Agama Prakashan Samiti, Beawar (Preface-Sri Devendra Muni Shastri) Uttar-jjhayanani (two volumes) Vachna pramukha Acharya Sri Tulasi Annotator-Editor-Muni Nathmalji (Yuvacharya Mahapragya) Uttaradhyayana Sutra (three volumes) Guidance-Acharya Sri Hastimalji Maharaj Editor-Srichand Surana 'Saras' Publishers-Samyak-Gyan Prakashan Mandal, Jaipur Uttaradhyayana Sutra : Ek Parishilan Dr. Sudarshan Lal Jain Publishers-Sohan Lal Jain Dharma Pracharak Samiti, Amritsar Uttaradhyayana Sutra-K. C. Lalwani Publishers-K. C. Lalwani Prajnanam 12, Duff Street, Calcutta-6 Gaina Sutras (Part II - The Uttaradhyayana Sutra The Sutraksitanga Sutra) Translated from Prakrita by Hermann Jacobi [The Sacred Books of the East-Edited by F. Max Muller] [Volume 45] Publishers-Motilal Banarsidass Publishers Private Limited, Delhi (18)

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Vowels (svara) ka k TU Consonants (vyaMjana) Nr. b t Diacritical Letters (Pronunciation) pa a A i I u a a i i Vied kha kh For S ThU pha ba P ph b z S S S ai ai S F60 19 g g D SA s au au u For her her U gh gh d dh bha bh h KHv u R r Shad 5 BAAP N n m kSa ks lR e ai o au e ai 1 ca C t tob U tr 0 cha ch thU th au 15 for E j j dU d lU 1 aM ni, m d dh v, w k h zra J nU n

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S. No. Ch. No. 1. 1 2 3. 4. 5. 6. 7. 8. 1 1 1 Conception of Discipline: Humble disciple aims at the nodes and moticus of preceptor (preacher, teacher), sits humbly and attains knowledge of holy texts remaining near the teacher (couplets 3-23), (2) Humble disciple serves his teacher by reciting Agamas, bodily servitude and by giving medicinal aids while teacher caught by sickness. 2 2 3 Illustration (Picture) Index] 3 Description (1) Last preception: In the religious assembly of Pavapuri, last preception of Bhagavana Mahavira-Sermon of Uttaradhyayana Sutra. (2) Connection-free monk Renouncing home, family, wealth etc., external connections; and passion, myness etc., internal connections and breaking fetters of affection etc., accepting the houseless monk-order, moving forward on the path of attachmentfree-such a mendicant. As a bitch with sore ears driven away everywhere so indisciplined gets dis-respect at every place. As a pig leaves a trough filled with rice and eats filth so an indisciplined ingnorant leaves virtues and goes to bad ways. (Couplets 4-6) introduction page. Indisciplined pupil needs the whip of teacher's command like an untrained horse; while disciplined pupil moves like a trained horse, by mere hints of the teacher (couplet 12) Monk should bear the troubles of hunger etc., with even-mind (Couplet 2 to 13) Monk should bear the woman-trouble etc., fixing himself in soul. virtues, with equanimity. (Couplets 16-18) (Four essentials difficult to obtain) (1) Difficult human existence-Human life is attained after transmigrating in innumerable existences. (2) Listening the true religion from teacher is difficult, (3) Fixing of faith in God, preachers and religion (canons) is very difficult (4) It is difficult to exert in selfcontrol, meditation, study of holy texts etc. Where the four causes of pleasure-fields fill with greenary, palaces for residence, gold and silver, cattles, sevants, slaves exist; there the fortunate souls take birth. (Couplet 17). (20)

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9. 10. 11. 12. 13. 14. 15. 16. 4 4 5 6 7 7 7 7 Illustration (Picture) Index 21 Result of deeds done: (1) The thief breaking the wall caught redhanded, he suffers punishment by the ruler in this world and in the next world he suffers the agonies of hell as the pungent fruits of his illdeeds. (Couplet 3). Wise and witty propiliator remains awakened (non-negligent) among sleeping (negligent) persons. He remains always alert like Bharand bird, who has two mouths and one stomach. (Couplet 6) (1) Crossing the wordly ocean, which is very difficult to cross but reached on the shore Bhagawana Mahavira has precepted thus (Couplet 1), (2) Who are addicted to flesh and liquors, afflicted to wealth and women; such ignorant persons get unwilling death, (3) The fortunate persons indulged in meditation, study, restrained and subduers of senses get wilful and pleasant death. (1) Sinful man goes to hell after exhausting human age-duration. (2) Knowing the even path the cartman carrying his cart on uneven path sorrows when the axle is broken. (3) There are two existences for propiliator of restrain and vowful person-either he attains salvation exhausting all Karmas or takes birth in heaven. (4) Practising Samayika, Pausadha etc., religious rituals the virtuous householder takes birth in heaven completing his human age duration. (1) Sorrow underlying delicious diets: Eaters of dry grass the lean cow and calf feels sorrow once seeing the lamb eating rice, gram and green grass and becoming fattened; but large bellyed lamb is slaughtered for the sake of guest and cow and calf remain safe (previous part of chapter) (Couplets 1-3) Loss of much for less (1) Lumplish (beggar) repents losing thousand Karsarpanas for the sake of one Kakini (Couplet 11). (2) Even forbidden by minister the king caught hazardous disease by taking mango, which is harmful to him and died. (Couplet 11) (1) Three merchant-sons go for trade taking equal amount from their father. (2) One returns with enormous profits, one with basic amount and one becoming penniless-wretched (couplets 14-15). (1) Basic amount is like human existence, profits like god-existence, and loss of basic amount is like hellish and crooked existences of soul. (Couplet 16). (2) Amusements and pleasures of human existence are transient and momentary like a dew-drop on the blade of grass; while the pleasures of gods are like ocean full of water.

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22 illustration (Picture) Index 17. 8 18. 8 19. 9 20. 9 (1) Kapila in the court of king : Wandering in midnight for getting one masa gold soldiers caught Kapila supposing him a thief and presented him before king in the moming. (2) Desire of one masa gold increased extensively. It could not be pacified even by enormous wealth, gold coins, fortunes, women, palaces etc. (1) Coming from garden Kapila said to King-I obtained the wealth of contentment. Now I want nothing. Kapila became a sage. (2) In the forest he precepted religion in sweet words to 500 thieves, so being enlightened all the thieves became his disciples. Awakening of Namiraja : (1) Queens began to grind sandal wood with water for pacifying burning fever of king, then the noise of bracelets became intolerable to king. (2) Queens kept only one bracelet in hand then no sound created even rubbing sandal wood with water. King experienced peace and undergone in light sleep. (1) Enquiring by King Namiraja, chief queen told-we have only one bracelet in our hands, how can one bracelet make sound. King took these words to heart. He thought-In this world, where are many, there are struggles and pains, and where is one, there is peace and happiness (1) Enlightened by the feeling of loneliness Namiraja went to wood renouncing kingdom, family, fortunes and even the costly costumes and ornaments of his body. Ministers, queens, army-commanders etc., tried their best to stop but the footsteps advancing towards apathy could not be hindered. (Couplet 3) Ruler of gods questioned Royal Sage Nami, who was prepared to be consecrated-why there is uproar in Mithila city today ? Royal sage Nami replies-Huge tree has fallen down, so unsheltered birds are crying; that is why this uproar (Couplets 8-10). (1) This life is transient like a yellow leaf of a tree. It falls down as green leaves-new sprouts (child) originate. (2) Dew-drops at the tip of grass shine like pearls for a few time but as the rays of sun-light touch them, they dried up. Such momentary is the human life. (Couplets 1-2) (1) Earth-bodied beings--mountain, clay, jewels, gems (2) Waterbodied beings--water of ocean, tank, river, well, ice etc. (3) Firebodied beings-all kinds of fires and flames (4) Air-bodied beings-various kinds of air, (5) Vegetation-bodied beings-tree, flowers, roots, etc., (6) Two-sensed beings-conch, shell, insect etc. 21. 9 22. 9 23. 10 24. 10

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Illustration (Picture) Index 23 25. 10. 26. 11 (7) Three-sensed beings-ants, small insects, (8) Four-sensed beings-mosquito, midge, spider etc. (9) Five-sensed crookeds; animals--cow, horse etc., birds-pigeon, birdie, etc., moving in water-fishes etc., creepers on arms-mongoose etc., creepers on breast-serpent etc. (10) Hellish beings, (11) Deities and gods-sun, moon etc. Jyotishka gods, gods, residing in Vimanas (Vaimanika gods) Asura, Nag Kumar etc. (12) Human beings-noble and unnoble men etc. Thus the soul is continually transmigrating in this circle of world (cycle of births and deaths) (Couplets 5-16). (1) Your body became powerless and feable by old age. (Couplet 25). As autumn lotus remains unmoistened by water, so you should remain unaffected by worldly pleasures. (Couplet 28) (3) Once renouncing wealth, women and pleasure-things, do not wish them again (Couplets 29-30) (4) You are advancing-walking smoothly on the highway of right knowledge and faith; leaving thorny path of ignorance and addictment, (5) Weak burden-carrier repents moving on uneven path, you should not face such position. (Couplets 32-33). Fifteen Similes of Learneds As the milk kept in a conch remains defectless, so the religion and learning in a learned remain immutable and adom. (4) Adorned like a strong bullock, chief of his herd. (1) Superb like a Kamboja horse. (5) Unconquerable like a lion, the head of animals. (2) Magnificent by knowledge like a warrior on horse. (6) Unconquered like Vasudeva, who has conch, wheel and rod weapons. (3) Unconquered like strong elephant surround by she-elephants. (7) Preserving the vast knowledge of fourteen Purvas like the monarch who is the owner of fourteen exalts (gems). (8) Most influential like the king of gods having thunderbolt in his hand. (12) Supermost like Jambu tree. (9) Shining like a rising sun. (13) Greatest like Sita river which is originated from Nilavanta mountain. (10) Adorned by many branches of learning like lustrous full moon. (14) Great like Sumeru mountain. 27. 11

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24 illustration (Picture) Index 28. 12 29. 12 31. 12 (11) Opulent with knowledge and faith like the owner of storehose filled with grains and wealth. (15) Full of virtues as Swayambhu ocean is full of precious gems. (1) Harikesha saw-"All the persons kill the poisonous snake but no one kills the poisonless one," thinking thus he underwent deep pondering (Foreview). Worshipping Yaksha deity, when princess Bhadra came and saw an ugly monk sitting there, she spat at him hatefully. Monkdevotee Yaksha angried and made her swoon. When all the treatments failed to bring her to senses, then Yaksha told-When princess would be wedded to monk, only then she will come to senses (Foreview). (3) King prayed to monk to marry princess, who was adorned with costly costumes, ornaments and various gifts. (4) (beneath) Seeing the monk came for alms to sacrificial canopy, the brahmanas, being angry, beat the sage with sticks, canes etc. Then princess Bhadra tried to hinder them to do this ill-deed and told about the influence of penance of the monk. (Couplets 9-23) (4) Fervent devotee of monk, Yaksha became angry. He scattered whole commodities of oblation, distressed brahmanakumars. Then princess persuaded-all these are the pungent consequences of insulting the sage, beg pardon from him (Couplets 24-30). Trembling from fear all begged pardon from sage and prayed to accept alms. Monk accepted alms with calm mind. (Couplet 34). (1) Once both the brothers born as sons of slave-maiden, were sleeping under a tree in the field, died by biting of a poisonous snake. (2) Took birth as deers in a forest, died by the arrow of a hunter (3) Then became geese, a fisherman twisted their neeks, so they died (4) Born as Chandala-sons in Varanasi, began to amuse public by singing songs and dances. King's soldiers beat the both, becoming sorrowful, accepted sagehood and began to observe penances. Cruelly beaten by soldiers one of the monk exposed fire exalt (tejoleshya) to burn the city to ashes. (5) From here both the brothers became god in heaven (Five former births). (1) Monk listened the first part of stanza then he uttered the later part, stanza completed. (2) Water puller expressed full stanza to Monarch, Monarch came to Chitta monk with his seraglio. (3) Monk Chitta tried to enlighten Monarch Brahmadutta by giving 32. 13 33. 13

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34. 35. 36. 37. 38. 39. 40. 14 14 14 14 16 17 18 Illustration (Picture) Index 25 the example of a deer caught by lion and thus expressing that life is the morsel of death. Completing god duration of heaven six soul born as human beings-(1) King, (2) queen, (3) purohita, (4) wife of purohita (5-6) two sons of purohita. Seeing sages both the sons of purohita run away, hide themselves climbing on a tree. Looking at the peaceful face and pitiful behaviour of sages, the fear of both the brothers flew away. Coming down the tree they began to bow the sages (Couplets 1-5). Expressing the duties of a brahmana, father said-first of all study Vedas, feed the brahmanas, marry with maidens then become sage. Sons replied-This world is encircled by death (cycle of Time), occlused by old age and death. As such what is the belief of life. (Couplets 9-23). Watching the sons going away renouncing the home Bhrigu Purohita said to his wife Yasha-As a snake casting off the slough of his body, as fishes and geese breaking down the snare go along free and easy; so our sons are going free from worldly ties. Now what we will do living in the home like wingless birds and branchless tree (Couplets 29-37). Queen advised the King-Desires are infinite like limitless sky. If a man gets the whole wealth of three worlds even then his desires can never be satisfied. I am in this palace like a bird in cage. The vulture who has flesh with it, other meat-eater vultures pounce upon him and who has no flesh, none rushes upon him. Only for the worldly pleasures and merriments there are snatches and assaults. (Couplets 39-49). Practiser of the most difficult great vow of celibacy, protected by ten condition to such a monk all gods, demons, gandharvas, rakshasas, kinnaras and monarchs bow with devotion (Couplet 10-13/16). Sinful Sage One who accepts consecration boldly as a lion; but due to comfort-wishing he becomes coward like a jackal, sleeps eating and drinking according to his own will, accumulates clothes and vessels, gossips with the people-such indiscriminate, lustful of tastes called as sinful sage (Couplets 1-3). King Sanjaya, the ruler of Kampilya Nagar, went out for hunting with his fourfold army. Chasing the frightened deers king approached the Keshar park. Watching the wounded deers near the meditated monk, King filled with fear-Probably, these deers are of this monk. King began to beg pardon for the offence he had done. (Couplets 1-7).

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26 illustration (Picture) Index 41. 18 42. 19 43. 19 44. 19 Kshatriya monk said to Royal sage Sanjya, that Bhagawana Mahavira has precepted-the persons who do the sinful deeds, like theft, violence, drink liquors etc. they go to hells and who practise religious activities, like-meditation, donation etc. they attain divine existence (Couplet 25). Mrigaputra was watching the activities of royal path standing by the window of his palace, then he began to gaze the sage. He went deep in his thoughts, he recollected the memories of his former births. He began to experience vividly practised sagehood in his former birth. (Couplet 1-9) Awakened by the memories of former birth, Mrigaputra came to his parents for their consent to observe consecration. He spoke-As the owner of house takes out his valuable assets from the house at fire. In the same way, I wish to take out my soul from the fire of passions. (Couplets 23-24). Parents said-As it is very difficult to swallow the flames of burning fire, crossing the ocean by arms, to weigh mountain Meru by scale and to move on the sharp edge of a sword; so too much difficult is to practise restrain (Couplets 40-43/38). The description of hellish agonies experienced by Mrigaputra is according to the couplets numbering 50, 51, 52, 53, 54, 55. The description of hellish agonies experienced by Mrigaputra is according to the couplets numbering 57, 58, 59, 60, 61, 63. The description of hellish agonies experienced by Mrigaputra is according to couplets numbering 64, 67, 69, 70, 71, 56. Once king Shrenika saw a great monk in deep meditation, in an avenue of Mandikukshi garden full of trees and tendrils, which was situated outside the city Rajagriha. On completion of meditation King asked many questions to monk. Monk told--I am unprotected' then King began to laugh. (Couplets 1-9). Monk expressed his own life-story-I am the son of great rich man of Kaushambi city. Once I was caught by severe eye-pain; but agony could not be pacified, even by spending enormous wealth. Then pondering, I resolved--If my eye-pain subsides then I will become a quit-home sage. My eye-agony uprooted and I renounced my home, family etc. and become a sage (Couplets 19-34). The wife of rich trader Palita, gave birth to a son during voyage, for this reason baby was named as Samudrapala. Once Samudrapala saw a culprit on royal road, who was being carried to murderspot by King's 20 48. 20 49. 21

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Illustration (Picture) Index 27 52. 23 men, and dressed in red clothes and wearing the garland of red oleander flowers. Pondering at this very point, he recollected the memories of his former birth, and then became aware of the fact that good deeds bear the fruits of heaven and bad deeds are way to hell (Couplets 4-5). (1) Advancing towards Wedding Canopy prince Arishtanemi heard the screams and screeches of encaged birds and animals in an enclosure. His heart filled with compassion. Asking to charioteer (elephant driver) he came to know all these innocent birds and animals are caught for his marriage feast. (2) Compassionate heart of Arishtanemi trembled. Giving his ear rings etc. as gift to charioteer he ordered him to let free all the birds and animals (Couplets 14-20). (1) Apathetic minded Arishtnemi became consecrated. Vasudeva, Samudravijaya, Balabhadra and Vasudeva bowed to him. (2) Hearing the news of returning from pylon (arched gateway) and consecration of Arishtanemi, bride Rajimati swooned. (Couplets 25-28). (1) Disciples of Bhagawana Parshwanath and Bhagawana Mahavira, when came into contact then began to ask one another--why this difference between us ? (Couplets 11-12) (2) In the park of Shravasti city, Keshi Kumar Shramana and Ganadhara Gautama, with their disciples, sat together and discussed many points. Thousands of men, deities, gandharvas came to visualise the religious intercourse of both the saints and pacify their curiosity (Couplets 14-20). (2) Ganadhara Gautama explained answering the various questions of Keshi Kumar Shramana(1) I quench the fire of passions by the excellent water of knowledge, conduct and penance. (Couplet 53). I govern this stupid horse of mind by the bridle of knowledge. (Couplet 56). (3) In the flood of water religion is an island (Couplet 68) (4) By the boat of body great sages.cross the ocean of world (Couplet 73), (5) In the dense darkness the sun of knowledge (Bhagawana Mahavira) has arisen (Couplet 78). Bathing in the river Ganga Jayaghosha saw that a serpent is swallowing a frog and a Kurar bird is swallowing that serpent. Jayaghosha became a sage. Wandering for seeking alms he approached the sacrificial canopy of Vijayaghosha. There telling about the kernel (element) monk 53. 23. 54. 25

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28 Illustration (Picture) Index 55. 56. 57. 58. 59. 28 32 32 34 34 Jayaghosha said None can become a sage by tonsure, nor a brahmana by chanting syllable Om (3), nor a hermitage by wearing clothes of Kausha-grass. (Couplet 31). Advancing on the united path of Right Knowledge-Faith-ConductPenance, the soul obtaining good existences attains salvation in the end. (Couplet 3). Indulged in form (colour) moth, deer in sound (voice), serpent in fragrance, fish in taste-as these are destroyed, so the ignorant person indicted to these subjects (pleasures) experiences pains and agonies. (Couplets 24, 37, 50, 63). Lustful of cool water he-buffalow (bison) and delusioned he-elephant in the lust of she-elephant destroy themselves due to their indictment. (Couplets 76, 79). And like unmoistened lotus in water, attachment-free person remain always happy. (Couplet 99). Gradation of tinge-feelings : Possessing the most cruel feelings black-tinged man for getting fruits wants to uproot the tree. Possessing the less cruel feelings than first (black tinged man) he is blue-tinged, he wants to cut the branches of tree, grey-tinged wants to cut twigs (small branches), red-tinged wants to pluck ripe and unripe fruits, yellow-tinged wants to pluck only ripen fruits and white-tinged possessing good and beneficial feelings wishes to gather ripen fruits fallen down on ground from tree only according to his needs. (In accordance to commentaries). In this tinge-tree the colours, tastes, smells, touches and symptoms of all the six tinges as described in this scripture, are expressed through the medium of examples. For more clarification read couplets 4-30 of this chapter.

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uttarAdhyayana sUtra ke citroM kA vivaraNa yukta paricaya ce a pihaeoe 1 2 citra-paricaya (1) antima upadeza : pAvApurI ke samavasaraNa meM bhagavAna mahAvIra kI antima dezanAH uttarAdhyayana sUtra kA pravacana dRshy| (2) saMyoga tyAgI aNagAra : ghara, parivAra, dhana Adi bAhya saMyogoM evaM kaSAya, mamatA Adi antaraMga saMyogoM kI ber3iyA~ tor3akara aNagAra vRtti dhAraNa karake vItarAga-mArga para bar3hane vAlA bhikssu| vinaya kA svarUpa : (1) vinIta ziSya guru ke saMketa evaM manobhAvoM para lakSya rakhatA hai| namratA pUrvaka baiThatA hai, aura guru ke samIpa zAstra Adi kA jJAna prApta karatA hai| (gAthA 3-23) (2) vinIta ziSya guru ko Agama svAdhyAya sunAkara, zArIrika paricaryA karake, rugNa hone para yathA samaya pathya, auSadhi Adi dekara unakI sevA karatA hai| (1) jisa prakAra sar3e kAnoM vAlI kutiyA sabhI sthAnoM se nikAla dI jAtI haiM, usI prakAra avinIta ko sarvatra tiraskAra milatA hai| (2) sUara cAvaloM kI bhUsI ko chor3akara viSThA Adi khAtA hai usI prakAra ajJAnI sadAcAra chor3akara durAcAra kI ora jAtA hai| aDiyala ghor3e kI bhA~ti avinIta ziSya ko bAra-bAra guruvacana rUpa cAbuka kI jarUrata hotI hai, jabaki suvinIta ziSya suzikSita azva kI bhA~ti saMketa mAtra se sIdhe rAste calatA rahatA hai| (gAthA 12) kSudhA Adi parISaha utpanna hone para muni samabhAva pUrvaka unheM sahana kreN| (gAthA 2 se 13 taka) strI parISaha Adi ke samaya muni Atma-svarUpa meM lIna rahatA huA unheM samatA pUrvaka sahana kreN| (gAthA 16 se 28) (cAra durlabha aMga) (1) durlabha mAnava janma : anekAneka jIva yoniyoM meM paribhramaNa karane ke pazcAt mAnava janma prApta hotA hai| (2) guru mukha se saddharma kA sunanA (zruti) durlabha hai| (3) deva, guru va dharma (zAstra) ke prati zraddhA bahuta durlabha hai| (4) saMyama, dhyAna, svAdhyAya Adi saMyama meM puruSArtha durlabha hai| (1) jahA~ cAra kAma skandha-kSetra-hare, bhare kheta, vAstu-bhavana, hiraNya-svarNa, pazu, dAsa, sevaka Adi hote haiM, vahA~ puNyazAlI jIva janma lete haiN| (gAthA 17) kRta-karma phala : (1) ghara meM saiMdha lagAtA huA cora pakar3A jAne para isa loka meM apane aparAdha ke liye rAjA Adi se daNDa pAtA hai aura paraloka (naraka) meM duSkarmoM kA kaTu-phala bhogatA hai| (gAthA 3) (2) prajJAzIla jJAnI sAdhaka soye (pramAdI) logoM meM jAgatA (apramatta) rahatA hai| do mukha evaM eka udaravAle bhAraNDa pakSI kI bhA~ti vaha pratikSaNa sajaga (cokannA) aura apramAdI hokara vicaratA hai| (gAthA 6) (1) dustara saMsAra sAgara ko pArakara taTa para pahu~ce hue saMsAra sAgara pAragAmI bhagavAna mahAvIra ne yaha upadeza diyA hai| (gAthA 1) (2) jo madya-mAMsa Adi kA sevana karane meM gRddha hai; dhana evaM striyoM meM Asakta haiM; aise ajJAnI jIva akAma-maraNa prApta karate haiN| (3) dhyAnI, svAdhyAyI saMyamI aura jitendriya, puNyAtmAoM kA sakAma-maraNa (maraNa-utsavamaya) hotA hai| (29) 3 3 4 4

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30 citroM kA vivaraNa yukta paricaya 12 5 13 7 14 7 15 7 16 7 17 8 188 199 209 21 9 (1) pApakarmA manuSya AyuSya kSINa hone para naraka meM utpanna hotA hai / (2) samatala mArga ko jAnatA huA bhI gAr3IvAlA viSama mArga para jAte huye dhurI TUTa jAne para zoka - paritApa karatA hai| (3) saMyama ArAdhanA karane vAle suvratI kI do gaMtiyA~ haiM - vaha karmakSaya kara mokSa meM calA jAtA hai athavA deva loka meM utpanna hotA hai| (4) sAmAyika, pauSadha Adi dharma kI ArAdhanA karane vAlA sadgRhastha AyuSya pUrNa hone para deva loka meM jAtA hai| (1) bhoga meM zoka : cAvala, harI ghAsa Adi khAkara hRSTa-puSTa hone vAle memane ko dekhakara sUkhI ghAsa khAne vAlI durbala gAya aura bachar3A eka bAra duHkhI hote haiM, parantu anta meM mAla khAne vAlA memanA, mehamAna ke lie mArA jAtA hai aura sUkhI ghAsa khAne vAlI gAya baca jAtI hai| (adhyayana se pUrva kA bhAga) gAthA 1 - 3) thor3e ke lie bahuta hAni : (1) eka kAkiNI ke liye bhikhArI hajAra mohareM khokara pachatAtA hai| ( gAthA 11) (2) maMtrI dvArA manA karane para bhI svAda ke lobha meM apathya bhojana (Ama) karake rAjA rogI ho gayA aura eka dina jIvana se hAtha dho baitthaa| (gAthA 11 ) (1) tIna vaNika putra pitA se samAna dhana lekara vyApAra ke liye jAte haiN| (2) eka bharapUra lAbha kamAkara eka mAtra mUla dhana lekara tathA eka mUla dhana hArakara daridra hokara lauTatA hai / ( gAthA 14-15) (1) mUla dhana ke samAna manuSya gati hai| lAbha ke samAna devagati hai| mUladhana kI hAni ke samAna jIva kI naraka evaM tiryaMca gati hai| (gAthA 16) (2) manuSyabhava ke kAma-bhoga sUkhe ghAsa para girI osa bindu ke samAna kSaNika evaM tuccha hai, jabaki devatAoM ke divya-sukha samudra ke samAna vizAla hai| (1) rAja sabhA meM kapila - eka mAsA sonA pAne ke liye AdhI rAta meM ghUmate huye kapila ko paharedAroM ne cora samajhakara pakar3a liyA aura prAtaH rAjA ke sammukha upasthita kiyaa| (2) eka mAsA svarNa kI icchA asIma tRSNA bana gii| apAra dhana, svarNamudrA, aizvarya, senA, striyA~, bhavana saba kucha mA~ga lene para bhI kapila kI tRSNA zAnta nahIM huI / ( gAthA 17 ) (1) kapila ne Akara rAjA se kahA- mujhe santoSa dhana mila gayA, aba kucha bhI nahIM caahiye| kapila muni bana gaye / ( 2 ) jaMgala meM pA~ca sau coroM ko madhura svara meM dharma upadeza sunAyA to sabhI cora prabuddha hokara unake ziSya bana gaye / namirAja kA jAgaraNa : (1) namirAja ke dAha jvara kI zAnti ke liye rAniyoM ne candana ghisanA prAraMbha kiyA to hAtha kI cUr3iyoM ( kaMgana) kA zora rAjA ko asahya hone lagA / (2) rAniyoM ne sirpha eka-eka kaMgana hAtha meM rakhA, jisa kAraNa candana ghisane para bhI AvAja nahIM huii| rAjA ko zAnti anubhava hone para halkI sI nIMda laga gii| (1) namirAja ke pUchane para paTa rAnI ne kahA- hamAre hAtha meM sirpha eka hI kaMgana hai, phira eka kaMgana se AvAja kaise hogI ? rAjA ke cintana ne nayA mor3a liyA, "saMsAra meM jahA~ aneka haiM, vahIM duHkha hai, saMgharSa hai| jahA~ eka hai, vahA~ para sukha-zAnti hai|" (pUrvAloka) (1) ekatvabhAva se prabuddha hokara namirAja ne rAjya, parivAra, vaibhava, yahA~ taka ki apane zarIra ke vastra AbhUSaNoM kA bhI tyAgakara vana kI ora prasthAna kara diyaa| maMtrI, purohita, senApati aura rAniyA~ Adi ne rokane kA bahuta prayatna kiyA, parantu vairAgya kI ora bar3hate dRr3ha caraNa nahIM ruke| (gAthA 3)

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citroM kA vivaraNa yukta paricaya 31 22 9 pravrajyA ke liye prastuta huye namirAjarSi ke sAmane brAhmaNa veSadhArI devendra prazna kiyA- Aja mithilA nagarI meM hRdaya vidAraka kolAhala kyoM sunAI de rahA hai ? nami rAjarSi uttara dete haiM - eka vizAla caitya vRkSa ke Dhaha jAne se AzrayahIna hue pakSI krandana kara rahe haiM; usI kA yaha kolAhala hai| ( gAthA 9-10 ) 23 10 ( 1 ) yaha jIvana vRkSa ke patte kI taraha nazvara hai| harI-harI kaupaleM (zizu kAla) samaya Ane para pIlA pattA banakara ( jarA-jIrNa hokara) jhar3a jAtI hai| (2) kuza (DAbha) kI noMka para TikI huI osa kI bU~deM kucha samaya taka motI kI bhA~ti camaka kara dhUpa lagate hI sUkha jAtI haiM aisA kSaNika hai mAnava jIvana / ( gAthA 1-2 ) 24 10 (1) pRthvIkAya-parvata, miTTI, maNiratna Adi / (2) apkAya- samudra, sarovara, nadI, kUpa, hima Adi kA jala / (3) agnikAya - sabhI prakAra kI agniyA~ / (4) vAyukAya aneka prakAra kI havA / (5) vanaspati kAya - vRkSa, phUla, kanda-mUla aadi| (6) dvIndriyakAya-zaMkha, sIpa, kRmi Adi / (7) trIndriyakAya - cIMTI, makor3e Adi / (8) caturindriyakAya makkhI, macchara, makar3I Adi / (9) paMcendriya - tiryaMca, pazu - gAya, ghor3A Adi, pakSI - kabUtara, cir3iyA Adi, jalacara- machalI Adi, uraparisarpa- sAMpa Adi / bhujaparisarpanevalA Adi / (10) naark| (11) deva sUrya, candra Adi jyotiSka deva, vaimAnika deva, asura, nAgakumAra Adi / manuSya-Arya anArya aadi| isa prakAra saMsAra cakra meM jIva satata paribhramaNa karatA rahA hai (gAthA 5 se 16) 35 10 (1) tumhArA zarIra jarA se jIrNa aura azakta ho gayA hai| (gAthA 25) (2) zaradakAlIna kamala jaise paMka se alipta rahatA hai, usI prakAra tuma viSayoM se alipta raho / ( gAthA 28) (3) dhana, striyA~, bhoga sAmagrI ko tyAgakara punaH bhoga kI icchA mata karo / ( gAthA 29-3) (4) tuma ajJAna evaM Asakti ke kaMTaka patha ko chor3akara jJAna evaM zraddhA ke rAjapatha para bar3ha cale ho / (5) jaise durbala bhAra vAhaka Ubar3a-khAbar3a patha para calatA huA pachatAtA hai, tumhArI yaha sthiti nahIM ho| ( gAthA 32-33) 11 bahuzruta mahimA : 15 upamAe~ jisa prakAra zaMkha meM rakhA huA dUdha nirvikAra rahatA hai| usI prakAra bahuzruta meM dharma evaM zruta nirvikAra rahakara zobhita hote haiN| (spaSTIkaraNa citroM meM dekheM) 1. harikeza ne dekhA, " jaharIle sAMpa ko sabhI mArate haiM, parantu viSa rahita alasiye ko koI nahIM mAratA", vaha socatA huA gaharA utara gyaa| (pUrvAloka) (1) yakSa-pUjA karake AI rAjakumArI bhadrA ne jaba eka kurUpa muni ko vahA~ baiThA dekhA to usane ghRNA pUrvaka muni ke Upara thUka diyaa| (2) muni bhakta yakSa ne kruddha hokara rAjakumArI ko mUrcchita kara diyaa| jaba vaha kisI bhI upacAra se svastha nahIM huI to yakSa ne svapna meM nirdeza diyA - rAjakumArI muni ke sAtha vivAha karegI tabhI svastha ho paaegii| (pUrvAloka) (1) rAjA ne vividha upahAroM ke sAtha rAjakumArI ko sajAkara muni se patnI rUpa meM svIkArane kI prArthanA kii| (2) yajJazAlA kI ora muni ko bhikSA ke lie AyA dekhakara brAhmaNoM ne krodhita hokara muni ko daNDoM Adi se piittaa| bhadrA rAjakumArI ne unheM yaha duSkRtya karane se roka kara muni ke tapaH prabhAva kA varNana kiyaa| (gA. 9-23) (1) muni-bhakta yakSa ne kruddha hokara yajJa kI saba sAmagrI bikhera dii| brAhmaNa kumAroM kI durdazA kI / taba rAjakumArI ne brAhmaNoM ko samajhAyA - yaha saba muni ke apamAna kA duSphala hai unase kSamA maaNgo| (gA. 24-30) (2) bhayabhIta brAhmaNoM ne muni se kSamA mA~gI aura bhikSA grahaNa karane kI prArthanA kii| muni ne zAnta bhAva se bhikSA grahaNa kii| (gA. 34 )

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32 citroM kA vivaraNa yukta paricaya 32 13 (1) eka bAra donoM bhAI dAsI putra bane, kheta meM vRkSa ke nIce soye the, sAMpa ke kATane se mRtyu huii| (2) jaMgala meM hiraNa bane, vahA~ zikArI ke tIra se ghAyala hokara dama tor3a diyaa| (3) phira rAjahaMsa bane, vahA~ eka nirdaya machue ne gardana maror3akara mAra ddaalaa| (4) vArANasI meM caMDAla putra bane, nRtya-gIta se janatA kA manoraMjana karane lge| rAjapuruSoM ne caMDAla putroM ko pITA, duHkhI hokara sAdhu bana tapasyA karane lge| rAjapuruSoM dvArA satAye jAne para krodha meM Akara eka muni ne nagara ko bhasma karane tejolezyA chodd'ii| (5) vahA~ se donoM bhAI svarga meM utpanna hue| (pUrva janma ke pAMca bhavaH gAthA 6) 33 13 (1) ra~haTa calAne vAle ke mukha se AdhA zloka sunA to muni ne Age kA zloka pUrA kara diyaa| (2) haTa cAlaka ne cakravartI ko zloka kI pUrti sunaaii| cakravartI saparivAra cittamuni ke pAsa AyA / (3) cittamuni ne cakravartI ko siMha dvArA gRhIta hariNa kA udAharaNa dekara jIvana ko kAla kA grAsa batAte hue udbodhana diyA / (gAthA 22 ) 34 14 (1) svarga se cyavakara chaH prANiyoM meM se do rAjA-rAnI, do purohita daMpatI, do purohita putra ke rUpa meM utpanna hue / ( gAthA 3) (2) muniyoM ko dekhakara purohita putra bhayabhIta hokara daudd'e| eka vRkSa para chupa gye| muniyoM kA zAnta mukha aura dayAmaya vyavahAra dekhakara unakA bhaya dUra huA aura vRkSa se nIce utarakara vandanA karane lage / (gA. 1-5 ) 35 14 (1) pitA ne brAhmaNa kA karttavya batAte hue kahA- pahale veda par3ho, brAhmaNoM ko bhojana karAo, vivAha karo, phira sAdhu bananA ! (2) putroM ne uttara diyA - yaha saMsAra krUra kAlacakra ke bIca meM phaMsA huA hai| jarA aura mRtyu se ghirA huA hai| aise meM jIvana kA kyA bharosA hai ? (gA. 9-23 ) 36 14 (1) putroM ko gRhatyAga kara jAte dekhakara bhRgu purohita ne patnI yazA se kahA - sAMpa jaise kaiMculI ko chor3akara, matsya aura haMsa jaise jAla ko kATakara baMdhana mukta ho jAte haiM, vaise hI hamAre putra baMdhana mukta hokara jA rahe haiN| aba hama paMkha kaTe pakSI kI taraha, zAkhAhIna vRkSa kI taraha ghara meM rahakara kyA kareMge ? (gA. 29-37) (2) rAnI kamalAvatI ne dekhA - cAroM prANI virakti ke patha para cala par3e haiM aura unakA parityakta dhana, rAja-bhaMDAra meM A rahA hai| 37 14 (1) rAjA ko samajhAte hue rAnI bolI- rAjan ! icchAe~ AkAza ke samAna ananta haiM / yadi tIna loka kA sampUrNa vaibhava mila jAye taba bhI icchAe~ kabhI tRpta nahIM ho sktii| isa ghara meM merI sthiti vaisI hI hai jaise piMjare meM pakSiNI kii| (2) jisa giddha ke pAsa mAMsa kA Tukar3A hotA haiM usa para dUsare pakSI jhapaTate haiN| jisake pAsa mAMsa nahIM hai usa para koI nahIM jhptttaa| saMsAra meM kAma-bhoga ke lie hI chInA-jhapaTI hotI hai| ( 39-49) 38 16 dasa samAdhi sthAnoM se saMrakSita duSkara brahmacarya vrata kA pAlana karane vAle muni ko deva, dAnava, gandharva, yakSa, rAkSasa, kinnara, cakravartI samrATa Adi sabhI namaskAra karate haiN| ( gAthA 10 - 13-16 ) * 39 17 pApa zramaNa : siMha vRtti se pravrajita hokara jo sukha-zIlatA ke kAraNa zRgAla vRtti dhAraNa kara manacAhA khA-pIkara sotA hai, vastra - pAtra kA saMgraha karatA hai, logoM ke sAtha gapa-zapa mAratA hai vaha avivekI, rasa-lolupa, pApazramaNa kahalAtA hai| (gA. 1-3 ) 40 18 kAmpilya nagara kA rAjA saMjaya apane dala bala ke sAtha zikAra karane niklaa| bhayatrasta hiraNoM ke pIche daur3atA huA rAjA kezara udyAna ke latA maNDapa meM pahu~ca gyaa| vahA~ eka dhyAnastha muni ke pAsa ghAyala hiraNoM ko dekhakara rAjA bhayabhIta ho uThA; ho na ho; ye hiraNa muni ke hI haiN| ajJAna meM hue aparAdha ke lie rAjA muni se kSamA yAcanA karane lagA / (gAthA 1-7)

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citroM kA vivaraNa yukta paricaya 33 41 18 kSatriya muni ne saMjaya rAjarSi ko batAyA- bhagavAna mahAvIra ne kahA hai, jo manuSya, corI, hiMsA, madya sevana Adi pApa karma karate haiM ve ghora naraka meM jAte haiN| dhyAna, dAna Adi dharma kA AcaraNa karane vAle divya gati ko prApta karate haiN| ( gAthA 25 ) 42 19 rAja mahaloM ke gavAkSa meM khar3A mRgAputra rAjapatha para nagara kI halacaleM dekha rahA thA ki eka tapasvI saMyamI zramaNa ko Ate hue animeSa nihArane lgaa| vaha vicAroM meM gaharA kho gayA to use jAtismaraNa jJAna huaa| pUrva janma meM Acarita munidharma kA vaha sAkSAt anubhava karane lgaa| 43 19 (1) jAtismaraNa se jAgRta mRgAputra mAtA-pitA ke pAsa saMyama kI anumati lene ( gAthA 1-9 ) aayaa| vaha bolA- jisa prakAra Aga meM jalate hue ghara se gRhasvAmI apanI mUlyavAna vastu nikAla letA hai, usI prakAra maiM kaSAyoM kI agni meM jalatI huI apanI AtmA ko nikAlanA cAhatA huuN| ( gAthA 23-24) (2) mAtA-pitA ne kahA- jaise prajvalita agni zikhA ko pInA, samudra ko tairanA, merU parvata ko tarAjU meM tolanA aura talavAra kI dhAra para calanA kaThina hai, vaise hI saMyama kA AcaraNa ati duSkara hai| ( gAthA 40-43/38) 8: 44 19 mRgAputra dvArA naraka vedanAoM kA varNana gAthA 50, 51, 52, 53, 54, 55 ke anusAra hai| 45 19 mRgAputra dvArA naraka vedanAoM kA varNana - gAthA 57, 58, 59, 60, 61, 63, 46 19 mRgAputra dvArA naraka vedanAoM kA varNana gAthA 64, 67, 69, 70, 71, 56 ke 47 20 rAjagRha ke bAhara maNDikukSi udyAna meM rAjA zreNika ne vRkSa evaM latAoM se anusAra hai| anusAra hai| AkIrNa eka latA maNDapa meM muni ko dhyAna karate hue dekhaa| dhyAna samApta hone para rAjA ne muni se aneka prazna puuche| muni ne batAyA, 'maiM anAtha hU~' to rAjA jora se ha~sane lgaa| (gAthA 1 - 9 taka) 20 muni ne apanI AtmakathA sunAI - maiM kozAmbI ke Ibhya seTha kA putra huuN| eka bAra merI A~khoM meM tIvra vedanA huI, parantu pAnI kI taraha dhana bahAne evaM aneka upacAra karane para bhI pIr3A zAnta nahIM huii| taba Atma-cintana karate hue maiMne saMkalpa kiyA-yadi maiM isa vedanA se mukta ho jAUM, to saMsAra tyAga kara zramaNa bana jaauuNgaa| merI vedanA zAnta ho gaI aura maiMne ghara-parivAra kA tyAga kara diyA / (gAthA 19-34) m 9 21 pAlita seTha kI patnI ne samudra yAtrA meM hI putra ko janma diyaa| jisa kAraNa usakA nAma samudrapAla rkhaa| eka bAra samudrapAla ne rAjamArga para eka aparAdhI ko lAla kapar3e aura gale meM lAla kaNera kI mAlA pahane vadhryabhUmi kI ora le jAte dekhA / ekAgra cintana karate hue use pUrva janma kI smRti huI to jAnA, manuSya ko acche karmoM se svarga aura bure karmoM se naraka milatA hai| (gAthA 4 - 9 ) 22 (1) vivAha maNDapa kI ora bar3hate hue rAjakumAra ariSTanemi ne bAr3e meM banda pazu-pakSiyoM kI karuNa cItkAra sunI to hRdaya dravita ho utthaa| sArathi (mahAvata ) se pUchane para patA calA ki ye saba Apake vivAha bhoja ke lie banda hai (2) ariSTanemi kA hRdaya karuNA-vigalita ho gyaa| sArathi ko apane kuNDala Adi puraskAra meM dete hue AjJA dI, samasta pazu-pakSiyoM ko tatkAla mukta kara diyA jAya / ( gAthA 14-20 ) 32 (1) viraktamanA ariSTanemi pravrajita ho gye| vasudeva, samudravijaya, balabhadra evaM vAsudeva zrI kRSNa ne unheM vandanA kii| (2) tauraNa dvAra se lauTakara pravrajita hone kI sUcanA milate hI dulhana banI rAjImatI mUrcchita ho gii| (gAthA 25-28)

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34 citroM kA vivaraNa yukta paricaya 52 23 53 23 9. bhagavAna pArzvanAtha tathA bhagavAna mahAvIra ke ziSya jaba paraspara mile to eka-dUsare se pUchane lagehama meM yaha bheda kyoM ? ( gAthA 11-12) (2) zrAvastI ke udyAna meM kezIkumAra zramaNa tathA indrabhUti gautama ne apane ziSya parivAra ke sAtha baiTha milakara paraspara vicAra carcA kii| hajAroM manuSya tathA deva- gaMdharva bhI kutUhalavaza yaha santa samAgama dekhane Aye / (gA. 14-20 ) 55.28 2. kezIkumAra zramaNa ke vibhinna praznoM kA uttara dete hue gaNadhara gautama ne batAyA 1. maiM kaSAyoM kI agni ko zruta-zIla aura tapa ke jala se zAnta kara letA huuN| (gA. 53) 2. manarUpI duSTa azva ko jJAna kI lagAma se vaza meM kara letA huuN| (gA. 56) 3. z2arA-maraNa rUpI jala pravAha meM dharma hI eka dvIpa hai| (gA. 68 ) 4. zarIra rUpI naukA se saMsAra samudra ko maharSi jana taira jAte haiN| (gA. 73) 5. gahana aMdhakAra meM jJAna rUpI bhAskara (bhagavAna) udita ho cukA hai| 54 25 gaMgA snAna karate hue jayaghoSa ne dekhA - meMDhaka ko sarpa aura sarpa ko kurara pakSI nigala rahA hai| vairAgya pAkara jayaghoSa muni bana gaye / bhikSArtha bhramaNa karate hue vijayaghoSa ke yajJa maNDapa meM pahu~cane para tatva batAte hue jayaghoSa muni ne kahA- koI sira muMDAne mAtra se zramaNa, OMkAra japane mAtra se brAhmaNa, aura kuza-cIvara dhAraNa karane mAtra se tApasa nahIM hotA / (gA. 31) 28. samyag jJAna-darzana-cAritra tapa ke sammilita mArga para ArUr3ha AtmA sadgati ko prApta karatA huA kramazaH mokSa gati ko prApta kara letA hai| (gA. 3) 56 32 (1) rUpa meM Asakta pataMgA, (2) zabda meM Asakta mugdha hariNa, (3) gaMdha meM Asakta sarpa aura (4) rasa meM Asakta matsya jisa prakAra vinAza ko prApta hote haiM, usI prakAra ina viSayoM meM Asakta ajJAnI prANI duHkhI hotA hai| ( gAthA 24, 37, 50, 63 ) 57 32 (1) zItala jala kA lobhI bhaiMsA, (2) aura hathinI ke moha meM andhA hAthI - rAgabhAva ke kAraNa vinAza ko prApta hote haiN| (gAthA 76, 79 ) tathA jala meM kamala kI bhA~ti nirlepa vItarAga puruSa sadA zAnta evaM prasanna rahate haiN| ( gAthA 99 ) * lezyA - pariNAmoM kI tara-tamatA kA dRSTAnta 58 34 saMkliSTa krUratama bhAvanA vAlA kRSNa lezyI vyakti phala ke lie vRkSa ko jar3amUla se kATane vAle ke samAna hai| phira usase kucha kama kliSTa pariNAma vAlA vyakti kramazaH zAkhA kATane vAle (nIlalezyI) TahanI kATane vAle (kApotalezyI) kacce-pake phala mAtra tor3ane vAle (tejolezyI) tathA sirpha pake phala tor3ane vAle komala pariNAmI (padma lezyI) evaM AvazyakatAnusAra mAtra pake phala bInane vAle komalatama bhadra pariNAmI (zukla lezyI) ke pratIka haiN| (TIkA anusAra) 59 34 isa citra meM prastuta sUtrAnusAra chahoM lezyAoM ke varNa, rasa, gaMdha, sparza aura bhAva (lakSaNa) ko udAharaNoM ke mAdhyama se samajhAyA gayA hai| spaSTIkaraNa hetu gAthA 4 se 30 taka kA bhAva dekheN|

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Illustrated Uttradhyayana Sutra sacitra uttarAdhyayana sUtra

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Jain Educatio sacitra uttarAdhyayana sUtra uttarAdhyayana: lokottara Agama prastuta Agama kA nAma uttarAdhyayana sUtra hai| uttara zabda ke kaI artha haiM-zreSTha (heat), uttama (utmost ), antima (last) Adi / aisA vizruta hai ki bhagavAn mahAvIra apRSTa vAgaraNA ke rUpa meM uttarAdhyayana ke 36 adhyayanoM kA varNana pUrA karake 37veM 'pradhAna' nAmaka adhyayana kA pravacana karate-karate zailezI avasthA ko prApta hokara siddha-buddha-mukta ho gye| isalie yaha Agama bhagavAna mahAvIra kI antima vANI ke rUpa meM mAnya hai| isa Agama kI zreSThatA aura uttamatA isameM nihita aneka vizeSatAoM para AdhArita hai| yaha Agama zramaNa-dharma kA saMpUrNa aura vizada vizleSaNa prastuta karatA hai| uttarAdhyayana sUtra kI sampUrNatA isa tathya meM nihita hai jai dharmAnumodita tattva-vijJAna, samyak jJAna-darzana- cAritra-tapa kA varNana, viziSTa vyaktiyoM ke jIvana kI preraka ghaTanAe~, zramaNAcAra ke niyama, guru aura ziSya ke karttavya Adi sabhI kucha isameM gumphita haiN| ise jaina dharma ke vizAla vAGmaya kA saMkSipta sAra saMgraha (compendium) ke pada para pratiSThita kiyA jA sakatA hai| prastuta Agama kI inhIM tathA anya aisI hI viziSTatAoM ke kAraNa yaha jaina jagata meM sarvAdhika lokapriya, paThanIya tathA zraddhA kA kendra rahA hai| isake 36 adhyayana haiN| sabhI adhyayana pRthak-pRthak hote hue bhI, eka hI mAlA ke aise manake haiM jo apanI alaga-alaga AbhA bikherate hue, sampUrNa hAra ko bahuraMgI vividha varNI prabhA se prabhAsvara karate haiN| sampUrNa sUtra ko divyatA se ota-prota kara dete haiN| pariNAmasvarUpa sampUrNa sUtra divya tathA lokottara Agama ke rUpa meM jana-jana kA kaMThahAra bana gayA hai| Bi www.janel brary.org

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tara sacitra uttarAdhyayana sUtra prathama adhyayana UTTARADHYAYNA AN EGREGIOUS JAIN APHORISM The present Jain Scripture is entitled as Uttaradhyayana sutra. The word uttar has many meanings, e. g., best, utmost, last etc. It is renowned that Bhagawana Mahavira precepted this sutra, without any question or querry raised by any body. He expressed these thirtysix chapters. After this while he was expressing the thirtyseventh chapter entitled Pradhana, he attained salvation. So this scripture Uttaradhyayana sutra is believed as the last precept of Bhagawana Mahavira. The uniqueness and supremity of the sutra depends upon many inherent qualities amalgamated in it. This presents the exhaustive analysis of sramana religion or Jainism. Hence, it can be said as the Gita of Vaidic religion, Tripitaka of Buddhism, Bible of Christianty and Quran of Muslims. The completeness of this sutra lies in the fact that all the subjects propounded by Jainology are included in this, namely-rightknowledge-faith-conduct-penance, special incidents and episodes of the great-men, code of conduct for monks, duties of teacher-preceptor and pupil etc. Therefore it can be dignified as the compendium of immense Jain canonical literature. Due to these and many other prevalences this sutra from the very beginning till now remained the centre of faith, popular in the Jain world and thousands of Jains read this with their utmost belief. There are thirtysix chapters in this sutra. Though every chapter deals the different topic of Jainology; still they are like the beads of a single rosary. Every bead has its own shining so assimilated they profuse the whole chaplet with multi-coloured rosary and gives a divine touch to whole Uttaradhyayana. That is why, this egregious and divine sutra became the guttural of Jains. Jain Edleron International

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3] prathama adhyayana sacitra uttarAdhyayana sUtra prathama adhyayana : vinaya zruta pUrvAloka vinayazruta, yaha prathama adhyayana hai| prAkRta bhASA ke zabda 'suyaM' ke saMskRta bhASA meM do rUpAntara hote haiM-sUtra aura shrut| prastuta adhyayana ke lie ye donoM hI sArthaka haiN| isameM vinaya ke sUtra bhI diye gaye haiM aura guru-ziSya paramparA se zruta kA pravAha to paramparita hai hI / vinaya, AcAra-zramaNAcAra kI nIMva hai, dharma kA mUla hai, mokSaprApti kA sopAna hai| ahaMkAra kA visarjana vinaya hai| jo vyakti apane ahaMkAra kA tyAga kara detA hai, vahI namatA hai, jhukatA hai, guru-vacanoM ko zraddhApUrvaka sunakara svIkAra karatA hai aura unakI AjJA kA pAlana karatA hai| aisA vyakti athavA ziSya vinIta kahalAtA hai aura isake viparIta AcaraNa vAlA vyakti athavA ziSya avinIta / prastuta adhyayana meM vinIta aura avinIta kI spaSTa paribhASA na dekara unake lakSaNa batAye gaye haiM, unakI vRtti, pravRtti, kArya zailI aura vyavahAra kA vizada varNana kiyA gayA hai| manISiyoM ne vibhinna apekSAoM se vinaya ke bheda-prabheda kiye haiN| udAharaNArtha- do bheda (1) laukika vinaya aura (2) lokottara vinaya / cAra bheda (1-3) jJAna-darzana - cAritra vinaya ( 4 ) lokopacAra vinaya / sAta bheda - ( 1 ) jJAnavinaya, (2) darzanavinaya, (3) cAritravinaya, (4) mana vinaya, (5) vacana vinaya (6) kAya vinaya, (7) lokopacAra vinaya / vastutaH vinaya jIvana ke sampUrNa vyavahAra meM parilakSita hai| anuzAsana, Atma-saMyama, sadAcAra, zIla, sadvyavahAra, mAnasika- vAcika - kAyika namratA, guru kI AjJA kA pAlana, unake iMgita Adi ko samajhanA, unakI sevA zuzrUSA, anAzAtanA, apratikUlatA, kaThora anuzAsana ko bhI apane lie hitakara samajhanA, tathA samaya kA mahatva samajhakara pratyeka kArya niyata samaya para karanA - sabhI vinaya ke hI vividha rUpa haiN| sAtha hI guru ke samakSa kisa prakAra uThanA-baiThanA, gamanAgamana karanA, prazna pUchanA, zaiyA saMstAraka Adi pratyeka gatividhi ke saMbaMdha meM sampUrNa sUcana prastuta adhyayana meM diyA gayA hai| tathA yaha batAyA gayA hai ki vinIta ziSya hI guru se AgamoM kA gaMbhIra jJAna prApta kara sakatA hai| anta meM kahA gayA hai ki jisa prakAra jIvoM ke lie pRthvI AdhAra rUpa hai usI prakAra dhArmika janoM ke lie guru se jJAna prApta vinIta ziSya bhI AdhAra rUpa hotA hai| use aneka labdhiyA~ prApta ho jAtI haiN| isa prakAra isa adhyayana meM vividha prakAra se vinaya ke sampUrNa rUpa ko varNita kiyA gayA hai| prastuta adhyayana meM 48 gAthAe~ haiN| Wan www.jaineliterary org

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sacitra uttarAdhyayana sUtra CHAPTER 1 DECORUM-DISCIPLINE Foreview Decorum or discipline is the title of this first chapter. The word Suyam of Prakrta language has two versions in sanskrta-sutra and sruta. Both the Sanskrta renderings are meaningful for this chapter. The maxims of the decorum are given and the current of canonical scriptures is also flowing through the tradition of preceptor-teacher and pupil. Courtesy-verecundity and conduct is the base of monk conduct, root of religion and step for salvation. Modesty is the renouncement of pride. He, who resigns the pride, bows; hearing the preceptor's words accepts with faith and obeys him-the teacher or the preceptor. Such person or pupil known as courteous-disciplined. And the hostile one--the person or pupil is called as non-courteous-undisciplined. prathama adhyayana In this chapter disciplined and non-disciplined are not defined clearly; but their symptoms, activities, behaviour, style of work etc., are described in detail. Thinkers have described divisions and subdivisions of decorum-courtesy. First division-two types-(1) Worldly courtesy and (2) Courtesy not pertaining to worldly activities. The second-four types-(1-3) courtesy pertaining to knowledge, faith and conduct (4) worldly activity courtesy. The third-seven types (1) Knowledge pertaining Courtesy, (2) faith pertaining (3) Conduct pertaining, (4-6) Courtesy pertaining mental, vocal and bodily, (7) Worldly courtesy. In fact courtesy overwhelms whole the life. Discipline, self control, good conduct, civility, good behaviour, mental-vocal-bodily modesty, obedience to preacher, to understand his nods and motions, his service, uncontrariness, to bear hard discipline thinking as beneficial, understanding the importance of time to do every work at the time specified for-all these are the various kinds of modesty. It is also described that how pupil should sit-stand, go-come, question, bed etc., do all' activities before his preacher. And that disciplined pupil can get the deep knowledge of scriptures from his preacher. It is said in the end that as the earth is the base for all worldly souls so the disciplined disciple having secured knowledge from preacher, such pupil becomes the base for all religious people. Thus, through various ways discipline is vividly described in this chapter. This chapter consists 48 stanzas (gatha). Wan

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ILLUSTRATION NO. 1 FARSHO TAM Call eelll SINGH SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 20 99 CO citra kramAMka 1 900 ku pRSTha 29 para citra paricaya dekheM www.jalnelibrary.org

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Festi ILLUSTRATION NO. 2 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 20 citra kramAMka 2 vinaya kA upadeza guru sevA pRSTha 29 para citra paricaya dekheM

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5] prathama adhyayana sacitra uttarAdhyayana sUtra paDhamaM ajjhayaNaM : viNaya-suyaM prathama adhyayana : vinaya -zruta saMjogA vippamukkassa, aNagArassa bhikkhuNo / viNayaM pAukarissAmi, ANupuvviM suNeha me // 1 // jo sabhI saMyogoM (sAMsArika Asakti yukta sambandhoM) se vipramukta - sarvathA pRthak hai, gRhatyAgI anagAra hai, (nirdoSa bhikSA se jIvana yApana karane vAlA) bhikSu hai; usake vinaya (anuzAsana evaM AcAra) kA maiM kramazaH varNana karatA hU~, use dhyAnapUrvaka suno // 1 // I shall describe the conduct, behaviour and discipline, in due order of one who is free from worldly ties, renouncer of domestic affairs (gRhatyAgI ) and mendicant ( bhikSu ). Listen to me attentively. (1) ANAniddesakare, guruNamuvavAyakArae / iMgiyAgArasaMpanne, se 'viNIe' tti vuccaI // 2 // guru kI AjJA (Adeza) evaM nirdeza (saMketa) kA pAlana karane vAlA, unakI sevA karane vAlA, unake samIpa rahane vAlA aura unake manobhAvoM ke anusAra AcaraNa karane vAlA binIta kahalAtA hai // 2 // One who responds to nods and motions of the preceptor (AcArya), serves him and remains in his sight, called well-behaved and disciplined. (2) ANA'niddesakare, gurUNamaNuvavAyakArae / DiNI asaMbuddhe, 'aviNIe' tti vuccaI // 3 // jo guru kI AjJA kA pAlana nahIM karatA hai, unase dUra-dUra rahatA hai, unake manobhAvoM aura saMketoM ke pratikUla kArya karatA hai tathA jo asaMbuddha-tattva ko nahIM jAnatA hai, use avinIta kahA jAtA hai // 3 // One, who does not respond to nods and motions of the preceptor, remains out of his sight, disobey him, such unwise, called ill-behaved and indisciplined. (3) jahA suNI pUI - kaNNI, nikkasijjaI savvaso / evaM dussIla - paDiNIe, muharI nikkasijjaI // 4 // jisa prakAra sar3e kAnoM vAlI kutiyA ( ghRNApUrvaka) sabhI sthAnoM se nikAla dI jAtI hai, usI prakAra guru pratikUla AcaraNa karane vAlA, duHzIla aura vAcAla ziSya bhI sabhI sthAnoM se (tiraskRta karake) nikAla diyA jAtA hai // 4 // As a sore-eared bitch driven away hatefully from every place, so the ill-natured, alkative and perverse to the preceptor, such disciple also driven out disgracefully from everywhere. (4)

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ta sacitra uttarAdhyayana sUtra prathama adhyayana [6 kaNa-kuNDagaM caittANaM, viTTha bhuMjai sUyare / evaM sIlaM caittANaM, dussIle ramaI mie // 5 // jaise cAvala mizrita bhUsI ko chor3akara sUara viSThA khAtA hai, vaise hI (mRga) pazu pravRtti vAlA ziSya zIla (uttama AcAra) ko chor3akara nimna koTi ke AcaraNa (duHzIla) meM pravRtta hotA hai // 5 // As a pig leaving the trough of rice, eats fifth; so a beast-natured pupil abandons good-behaviour and indulges himself in ill-conduct. (5) suNiyA'bhAvaM sANassa, sUyarassa narassa ya / viNae Thavejja appANaM, icchanto hiyamappaNo // 6 // apanI AtmA kA hita cAhane vAlA sAdhu sar3e kAnoM vAlI kutiyA aura viSThA khAne vAle sUara ke samAna apanI hIna (tiraskRta) sthiti ko samajhe aura apane Apako (apanI AtmA ko) vinaya dharma meM sthApita kare // 6 // Hearing a man (indisciplined disciple) thus compared with a sore-ear bitch and pig, desirous of self-welfare should adhere himself to well conduct and discipline. (6) tamhA viNayamesejjA, sIlaM paDilabhe jao / buddha-putta niyAgaTThI, na nikkasijjaI kaNhuI // 7 // zIla (sadAcAra) kI prApti ke lie vinaya kA pAlana karanA cAhie (kyoMki) buddhimAna guru ke priya putra ke samAna priya ziSya (buddhaputra) ko usakI vinayazIlatA ke kAraNa kahIM se bhI nikAlA nahIM jaataa| vaha kahIM bhI tiraskRta nahIM hotA // 7 // Hence for acquiring good-conduct one should be modest; because like the beloved son of wise preceptor-wise pupil is never turned out from any where due to his modest behaviour. (7) nisante siyA'muharI, buddhANaM antie sayA / aTThajuttANi sikkhejjA, niraTThANi u vajjae // 8 // ziSya guru-caraNoM meM sadA zAMta bhAva se rahe, alpabhASI bane, arthayukta (mokSa ke upAya rUpa) vacanoM ko sIkhe aura nirarthaka vacanoM (lokottara artharahita)-padoM ko chor3a de // 8 // Disciple should remain calm near the preceptor, he should talk less, he should learn the dogmas pertaining to avail salvation and leave other non-useful words. (8) aNusAsio na kuppejjA, khaMti sevejja paNDie / khuDDehiM saha saMsaggiM, hAsa kIDaM ca vajjae // 9 // (vivekavAna) ziSya guru ke kaThora anuzAsana (zikSA, tAr3ana-tarjana) se kupita na ho, hRdaya meM kSamA (kSAMti) dhAraNa kare tathA kSudra vyaktiyoM se samparka na rakhe, unake sAtha ha~sI, majAka tathA kisI prakAra kI krIr3A na kare // 9 // Discriminate disciple should not be angry by strict discipline of preceptor, he should have forbearing attitude. He should discard the company of mean persons, neither he should laugh nor play with them. (9)

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ILLUSTRATION NO. 3 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 20 CMPT sar3e kAnoM vAlI kutiyA kI taraha avinIta evaM duHzIla vyakti kA sarvatra anAdara hotA hai| (gAthA-4) sar3e kAnoM ' kI kutiyA duHzIla ajJAnI vyakti kA svabhAva sUara kI taraha hai, jo cAvaloM kI bhUsI Adi chor3akara viSThA khAtA hai| (gAthA-4) lain Education International * viSThA bhojI sUara TH citra kramAMka 3 pRSTha 29 para citra paricaya dekheM Matalelibrary.org

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ILLUSTRATION NO. 4 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 20 ar3iyala ghor3A : avinIta ziSya : mUrkha ziSya ko zikSA detA guru khinna ho jAtA hai| jaise ki ar3iyala ghor3e ko cAbuka Adi se hA~katA huA ghudd'svaar| (gAthA-37) ar3iyala dhor3A buddhimAna ziSya ko zikSA dene vAlA guru prasannatA kA anubhava karatA hai| jaise ki acche ghor3e ko saMketa mAtra se daur3Ane vAlA ghur3asavAra (gAthA-37) suzikSita azva alibrary.org Jain Educ

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7] prathama adhyayana sacitra uttarAdhyayana sUtra mA ya caNDAliyaM kAsI, bahuyaM mA ya Alave / kAleNa ya ahijjittA, tao jhAejja egago // 10 // ziSya krodha ke Aveza meM Akara (cANDAlika karma) na asatya bole aura na krUratApUrNa vyavahAra kre| adhika na bole| adhyayana kAla meM adhyayana kare aura bAkI samaya ekAnta meM dhyAna kare // 10 // Disciple should not do any mean act i.e., violence or telling a lie with the excited mood of anger and cruel behaviour; talk less, should read scriptural texts at proper time and should meditate alone at a lonely place. (10) Ahacca caNDAliyaM kaTu, na niNhavijja kayAi vi / kaDaM 'kaDe' tti bhAsejjA, akaDaM 'no kaDe' ti ya // 11 // yadi krodha Adi kaSAya ke Aveza meM ziSya ne asatya bhASaNa athavA krUra vyavahAra kara bhI liyA ho to use chipAye nahIM; guru ke samakSa pragaTa kara de| yadi kiyA hai to 'maiMne kiyA hai-aisA kahe' aura yadi nahIM kiyA hai to 'maiMne nahIM kiyA hai-aisA kahe' // 11 // If the disciple had done my mean act due to the excitement of passions, he must not hide it from preceptor. If he had done, he should say-'I have done it', if not-'I have not done it.' (11) mA galiyasse va kasaM, vayaNamicche puNo puNo / kasaM va daThumAiNNe, pAvagaM parivajjae // 12 // anuzAsanapriya samajhadAra ziSya, ar3iyala ghor3e ke samAna, bAra-bAra guru-Adeza rUpa vacanoM ke cAbuka kI icchA na kare; apitu suzikSita uttama azva ke samAna guru ke saMketa ko dekhakara hI pApa karma kA tyAga kara de // 12 // Disciplined, wise disciple should not want the command-whip of preacher (preceptor) like an intactable horse; but he should renounce the sinful activities only by a hint of preceptor like a trained-good horse. (12) aNAsavA thUlavayA kusIlA, miuM pi caNDaM pakareMti sIsA / cittANuyA lahu dakkhovayA, pasAyae te hu durAsayaM pi // 13 // guru kI AjJA ko sunI-anasunI karane vAle, adhika bolane vAle, kutsita athavA duSTa AcaraNa karane vAle ziSya komala-svabhAvI guru ko bhI kaThora (caMDa) banA dete haiN| (isake viparIta) guru-AjJApAlaka, alpabhASI, kAryadakSa ziSya krodhI (caNDa) guru ko bhI prasanna tathA prazAnta kara lete haiM // 13 // Heedless, talkative, ill-behaved disciple make rude even a tender-tempered preceptor while obedient, meek, alert and witty disciple pacifies and pleases a rude and angrytempered preacher. (13) nApuTTho vAgare kiMci, puTTo vA nAliyaM vae / kohaM asaccaM kuvvejjA, dhArejjA piyamappiyaM // 14 // www.janslidary.org

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sacitra uttarAdhyayana sUtra binA pUche kucha bhI na bole aura pUchane para satya hI bole / yadi kabhI krodha A bhI jAye to use turanta (niSphala) zAMta karale tathA guru ke priya aura apriya vacanoM ko apane lie hitakArI zikSA samajhakara dhAraNa kare // 14 // Disciple should not speak unasked, if asked vocate true. He should make his anger ineffective and should bear preacher's tender and harsh discipline thinking beneficial for himself. (14) prathama adhyayana [ 8 appA ceva dameyavvo, appA hu khalu duddamo / appA danto suhI hoi, assi loe parattha ya // 15 // svayaM apanI (rAgadveSa yukta) AtmA kA hI damana karanA caahie| usI para vijaya prApta karanI cAhie / svayaM AtmA para vijaya prApta karanA bahuta kaThina hai| lekina jo apanI AtmA ko jIta lete haiM, ve isa loka aura paraloka donoM lokoM meM sukhI hote haiM // 15 // Egotic (indulged with attachment and aversion) self (soul) is verily subduable, though to subjugate egotic self (soul) is a most difficult task; but who subjugates his own egotic self (soul) becomes happy in this world and the next (birth to come after). (15) varaM me appA danto, saMjameNa taveNa ya / mAhaM parehi dammanto, bandhaNehi vahehi ya // 16 // ( ziSya vicAra kare ) tapa aura saMyama ke dvArA maiM svayaM apanI AtmA kA damana kara lU~, yahI zreSTha hai; anyathA vadha aura bandhana dvArA anya mujha para zAsana kareMge, yaha acchA nahIM hogA // 16 // (Disciple should think) It would be better if I overcome my own egotic self by restrains and penances; otherwise others will subdue me by punishment and captivation, it would be not good. (16) paDiNIyaM ca buddhANaM, vAyA aduva kammuNA / AvI vA jai vA rahasse, neva kujjA kayAi vi // 17 // prabuddha gurujanoM athavA AcAryoM ke samakSa pragaTa meM athavA ekAnta meM vacana kiMvA zarIra se kabhI bhI unake pratikUla AcaraNa nahIM karanA cAhie // 17 // Disciple should never do anything unagreeable to the wise preachers and preceptors, neither by words nor by deeds, even by body and neither secretly nor openly. (17) na pakkhao na purao, neva kiccANa piTThao | na juMje UruNA UruM, sayaNe no paDissuNe // 18 // (kRtya) arcanIya-vandanIya AcArya Adi gurujanoM kI dAhinI athavA bAIM ora unase saTakara na baiThe; na Age-pIche hI saTakara baiThe, unakI jA~gha se jA~gha bhir3Akara bhI na baitthe| apanI zaiyA para leTA yA baiThA hI guru ke Adeza ko na sune ||18|| (citra dekheM) Disciple should never sit right or left akin to the venerable preceptors and preachers neither before or behind; he should not rub or touch their thighs with his own and should not hear their call sitting in his own bed. (18)

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9] prathama adhyayana sacitra uttarAdhyayana sUtra neva palhatthiyaM kujjA, pakkhapiNDaM va saMjae / pAe pasArie vAvi, na ciTThe guruNantie // 19 // saMyamI sAdhu guru ke sAmane pAlathI lagAkara na baiThe, aura na donoM bhujAoM se ghuTanoM ko bA~dhakara baiThe tathA avinayapUrvaka pA~va pasAra kara bhI nahIM baiThe // 19 // ( citra dekheM) Restraint saint (well-versed disciple) should not sit in a posture with his leg on thighshams ( palhatthiyaM), nor with crossed arms around his knees, nor stretch his legs at full length and not sit too near to his preacher. (19) AyariehiM vAhinto, tusiNIo na kayAi vi / pasAya - pehI niyAgaTThI, uvaciTThe guruM sayA // 20 // mokSArthI tathA gurukRpAkAMkSI vinIta ziSya AcArya (guru) dvArA bulAye jAne para cupa baiThA dekhatA na rahe kintu turanta guru ke samakSa upasthita ho jAye // 20 // Salvation-wishing and seeking preacher's favour the disciplined disciple should never be unresponsive-silent on the call of preacher; but should politely approach to him. (20) Alavante lavante vA na nisIejja kayAi vi / caiUNamAsaNaM dhIro, jao jattaM paDissuNe // 21 // guru ke dvArA eka bAra athavA bAra-bAra bulAye jAne para dhairyazAlI buddhimAna ziSya baiThA na rahe; turanta Asana chor3akara yatanApUrvaka guru ke samakSa upasthita hokara unake Adeza ko svIkAra kare // 21 // Calling once or many times by preacher the constant wise disciple should not remain sitting on his seat but approaching near to preacher carefully accept his command. (21) AsaNa- gao na pucchejjA, neva sejjA gao kayA / AgamukkuDuo santo, pucchejjA paMjalIuDo // 22 // ziSya apane Asana athavA zaiyA para baiThA huA guru se koI bAta na pUche apitu guru ke samIpa Akara aura ukaDU Asana se baiThakara tathA vinayapUrvaka aMjalibaddha hokara pUche // 22 // (dekheM prazna mudrA citra ) Disciple should never ask any question or other thing from his preacher, sitting on his seat or but approaching near the preacher and sitting on the hams with the soles of feet touching the and (ukaDU) posture and making submission with folded palms, should make any query. (22) evaM viNaya-juttassa, suttaM atthaM ca tadubhayaM / pucchamANassa sIsassa, vAgarejja jahAsuyaM // 23 // ziSya ke isa prakAra, vinaya se paripUrNa zabdoM dvArA pUche jAne para guru bhI sUtra, artha aura donoM unhoMne jAnA-sunA ho, vaisA hI yathArtha prarUpaNa kare // 23 // en asked by humble disciple observing such rules any question to his preacher, the should describe fully the sacred text, its meaning and both, as he has heard and arom tradition-preceding preceptors. (23) www.jairelibrary.org

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sacitra uttarAdhyayana sUtra prathama adhyayana [10 musaM parihare bhikkhU, na ya ohAriNiM vae / bhAsA-dosaM parihare, mAyaM ca vajjae sayA // 24 // bhikSu mRSA-asatya bhASA kA tyAga kara de aura nizcayakArI bhASA bhI na bole| bhASA ke jo anya doSa haiM, unakA bhI parityAga kara de tathA mAyA (chala-kapaTapUrNa vacana) kA bhI tyAga kare // 24 // Mendicant (178) should forbear falsehood, should not speak definite language, renounce all other defects of language and resign conceit words. (24) na lavejja puTTho sAvajja, na niraTheM na mammayaM ! appaNaTThA paraTThA vA, ubhayassantareNa vA // 25 // bhikSu kisI ke pUchane para bhI apane lie, anya ke lie athavA donoM ke liye yA niSprayojana hI pApakArI (sAva) vacana na bole aura na hI marmaghAtI vANI kA uccAraNa kare // 25 // Mendicant (disciple) should not tell any thing sinful for his own sake, for other's sake or for both sake, nor meaningless, even when asked by anybody. He should not speak the words, which may hurt others. (25) samaresu agAresu, sandhIsu ya mahApahe / ego egithie saddhiM, neva ciTThe na saMlave // 26 // luhAra kI zAlA athavA aise hI anya sthAnoM meM, gharoM meM, gharoM kI sandhiyoM aura rAjamArgoM para akelA sAdhu akelI strI ke sAtha na to khar3A rahe aura na hI usake sAtha kisI prakAra kA vArtAlApa (bAta-cIta) hI kare // 26 // / Alone ascetic (HY) should never stand or talk with an alone woman at the places, like black-smith's shop or battle-fields, houses, space between two houses, highways etc. (26) jaM me buddhANusAsanti, sIeNa pharuseNa vA / ___ 'mama lAbho' tti pehAe, payao taM paDissuNe // 27 // "gurujana jo mujhe mRdu athavA kaThora zabdoM se anuzAsita karate haiM, vaha mere hI lAbha ke lie hai", aisA socakara vinIta ziSya usa anuzAsana athavA hitazikSA ko sAvadhAnI se sunakara svIkAra kare // 27 // "The enlightened preachers discipline and instruct me harshly or tenderly, is beneficial to me' thinking thus humble disciple listening carefully accept that. (27) aNusAsaNamovAyaM, dukkaDassa ya coyaNaM / __ hiyaM taM mannae paNNo, vesaM hoi asAhuNo // 28 // gurujanoM (AcArya) kA komala athavA kaThora anuzAsana duSkRta kA nivAraNa karane vAlA hotA hai| buddhimAna ziSya use apane lie lAbhakArI mAnatA hai, jabaki vahI asAdhu (buddhi-vivekavikala) ziSya ke lie dveSa kA hetu bana jAtA hai // 28 // Tender or harsh discipline of preceptors and preachers is for avoidance of mis-deeds. Intelligent disciple thinks useful it for himself; but the same becomes the cause of aversion for unwise ascetic pupil. (28)

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11] prathama adhyayana hiyaM vigaya-bhayA buddhA, pharusaM pi aNusAsaNaM / taM hoi mUDhANaM, khanti - sohikaraM payaM // 29 // kaThora anuzAsana ( zikSAprada vacana) ko bhI nirbhIka aura tattvajJa ziSya apane lie kalyANakArI, kSAnti aura Atma-vizuddhi karane vAlA mAnate haiM; jabaki vahI zikSApada mUrkha-ziSyoM ke lie ( guru ke prati ) dveSa kA kAraNa bana jAtA hai // 29 // Fearless and intelligent disciple considers the harsh discipline (of preachers) for his own welfare, peace and self-purification; while the same instructions become a cause of hate towards the preacher for the foolish disciples. ( 29 ) sacitra uttarAdhyayana sUtra ziSya aise Asana para baiThe jo guru ke Asana se nIcA ho, sthira ho, kisI prakAra kI AvAja na karatA ho; usa Asana para se bhI ziSya bAra-bAra na uThe, prayojana hone para bhI kama uThe, capalatA rahita hokara sthiratApUrvaka baiThe // 30 // Disciple should take the lower seat than that of preacher, it should be firm, does not rock. Disciple should seldom rise from the seat, never without cause and he should sit motionless, (30) thire / AsaNe uvaciTThejjA, aNucce akue appuTThAI niruTThAI, nisIejja' ppakukkue // 30 // bhikSu sAdhaka niyata kAla meM bhikSA ke lie jAye aura niyata kAla meM hI pratikramaNa kre| sabhI kArya niyata samaya para kare, aniyata kAla meM koI bhI pravRtti na kare // 31 // Mendicant should sally forth (bhikSAcaryA) at the proper time and should return at the right time. He should do his religious activity of exculpation (pratikramaNa) at the time specified for. He should do all the activities at proper time and nothing in disappropriate peridod (31) kANa nikkhame bhikkhU, kAleNa ya paDikkame / akAlaM ca vivajjittA, kAle kAlaM samAyare // 31 // yadi adhika bhikSArthI sAdhu anya janoM (yAcakoM) kI paMkti (kyU-Q) meM khar3A na rahe, muni-maryAdA ke anurUpa gRhastha dvArA diyA huA, eSaNIya bhojana grahaNa kare aura zAstra meM batAye gaye samaya meM parimita AhAra kare // 32 // A mendicant wandering for food should not stand in the Q of other beggars. He should accept the food (and water) according to the rules of monk. He should eat petty portion of it at the proper place as laid down in sacred texts. (32) parivADIe na ciTThejjA, bhikkhU dattesaNaM care / paDarUveNa esittA, miyaM kAleNa bhakkhae // 32 // nAidUramaNAsanne, nannesiM khu- phAsao / ego ciTThejja bhattaTThA, laMghiyA taM naikkame // 33 // gRhastha ke dvAra para pahale se hI anya bhikSu (yAcaka) khar3e hoM, to zramaNa na unake ati samIpa aura na hI dUra, aura na hI dAtA gRhastha kI dRSTi ke sAmane khar3A rhe| una yAcakoM ko lAMghakara bhI Age na jAya // 33 //

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sacitra uttarAdhyayana sUtra If other beggars were standing before the gate of house-holder, the sage (TH) should stand neither too far nor too near them and not even in the sight of giver, and he should not cross those beggars. (33) nAiucce va nIe vA, nAsanne nAidUrao / phAsuyaM parakaDaM piNDaM, paMDigAhejja saMjae // 34 // saMyamI bhikSu prAsuka - acitta tathA anya ke lie nirmita (parakRta) AhAra vidhipUrvaka gRhastha se le kintu vaha bhojana bhI adhika U~ce yA adhika nIce sthAna se lAyA na huA ho, tathA ati dUra aura adhika pAsa se diyA jAne para bhI nahIM leve // 34 // A restrained (saMyamI) mendicant should accept food devoid of life ( prAsuka - acitta) and which is cooked for other's use, from a house holder. It must also not brought from a more high or a more lower place and must not be given from too far off and too close. (34) appapANe'ppabIyaMmi, paDicchannaMmi saMvuDe / samayaM saMjae bhuMje, jayaM aparisADiyaM // 35 // prathama adhyayana [ 12 saMyata sAdhu prANi aura bIja rahita, Upara se ( chata Adi dvArA ) Dhake hue tathA dIvAra se ghire hue (dIvAra vAle) ghara (makAna-sthAna) meM sahadharmI sAdhuoM ke sAtha, bhUmi para na girAtA huA, ( prAsuka acitta) khAdya padArtha kA viveka pUrvaka AhAra kare ||35 // The restrained ascetic should eat that food with other saints, without rejoicing and scattering crumbs, at a place free from flora and life, covered atop and all sides. ( 35 ) sukaDe tti supakke tti, succhinne suhaDe maDe / suTThie sulaTThe tti, sAvajjaM vajjae muNI // 36 // AhAra karate samaya bhI bhikSu - 'yaha acchA banAyA hai, pakAyA hai, kATA hai, acchA prAsuka banA hai, bahuta hI bar3hiyA svAdiSTa padArtha hai,' ityAdi bhojana ke viSaya meM sAvadhakArI vacana na bole // 36 // While eating that food a mendicant should not utter or mutter the sinful words about the food; like it is 'well-prepared ' ' well cooked', 'nicely cut,' 'well-pressed, ' ' well-seasoned', 'tasty' and 'delightful' etc. (36) ramae paNDie sAsaM, hayaM bhaddaM va vAhae / bAlaM sammai sAsanto, galiyassaM va vAhae // 37 // jisa prakAra vAhaka ( azva zikSaka) acche ghor3e ko hA~katA huA sukhI hotA hai aura ar3iyala azva ko hA~katA huA duHkhI hotA hai| usI prakAra gurujana buddhimAna vinIta ziSya ko zikSA dete hue prasanna hote haiM tathA mUrkha avinIta ziSya ko zikSA dete hue khinna hote haiM // 37 // ( citra dekheM) As the horse-rider pleases driving a well trained horse but he tires driving an intactable horse. So the preachers delight instructing an humble and intelligent disciple and become tired guiding a foolish and unmodest pupil. (37)

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13] prathama adhyayana sacitra uttarAdhyayana sUtra 'khaDDuyA me caveDA me, akkosA ya vahA ya me / ' kallANamaNusAsanto, pAvadiTThi tti mannaI // 38 // pApadRSTi vAlA ziSya gurujanoM ke kalyANakArI zikSA zabdoM-vacanoM ko isa prakAra mAnatA hai-jaise, ye mujhe Thokara mArate haiM, cA~TA mArate haiM, gAlI dete haiM, apazabda bolate haiM, mArate-pITate haiM-mujhe kaSTa dete haiM // 38 // The disciple having a sinful outlook, the welfare instructions of preachers, consider as-He has beaten me, knocked and given me boxes, given me a slap, abused me, and hurt me. (38) 'putto me bhAya nAi' tti, sAhU kallANa mannaI / pAvadiTThI u appANaM, sAsaM 'dAsaM va' mannaI // 39 // vinIta ziSya (gurujanoM ke anuzAsana ko) yaha socakara svIkAra karatA hai ki ye mujhe apanA putra, bhAI, AtmIya samajhakara kalyANakArI zikSA dete haiM; jabaki pApadRSTi vAlA avinIta ziSya hitazikSA se zAsita hone para svayaM ko 'dAsa' ke samAna hIna mAnatA hai // 39 // The humble disciple considers the instructions of preachers and accept thinking thus-He is kind to me, treats me like a son, younger brother and a kin, he is my well-wisher; while the sinful outlook-disciple feels himself as a slave. (39) na kovae AyariyaM, appANaM pi na kovae / buddhovaghAI na siyA, na siyA tottagavesae // 40 // vinIta ziSya kA kartavya hai ki vaha guru ko kupita na kare aura na svayaM hI krodhita ho; vaha guru ke mana ko kSobha pahu~cAne vAlI (upaghAta) ceSTA na kare aura na unakA chidrAnveSaNa karatA rahe // 40 // It is the duty of humble disciple that he should neither make his preacher angry nor himself. He should do no activity which may anguish the mind and heart of the preacher and never look for his (preacher's) loopholes. (40) AyariyaM kuviyaM naccA, pattieNa pasAyae / vijjhavejja paMjaliuDo, vaejja 'na puNo' tti ya // 41 // yadi vinIta ziSya apane kisI azobhanIya vyavahAra se yaha jAne ki guru aprasanna haiM to turanta prItibhare vacanoM se unheM prasanna kare aura aMjalibaddha hokara 'maiM phira aisA kabhI nahIM karU~gA'-vinamra zabdoM se aisA kahe // 41 // If humble disciple perceives that his preacher is displeased due to his (disciple's) inelegant behaviour then at once he should please him with smooth words and should say with folded palms-'I shall never behave thus again'. (41) dhammajjiyaM ca vavahAraM, buddhehAyariyaM sayA / tamAyaranto vavahAraM, garahaM nAbhigacchaI // 42 //

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tara sacitra uttarAdhyayana sUtra prathama adhyayana [14 - dharma (dharmopAsanA) se yukta (arjita) aura tattvajJa AcAryoM dvArA Acarita vyavahAra kA AcaraNa karane vAle sAdhaka kI kahIM bhI kisI bhI vyakti ke dvArA nindA nahIM kI jAtI // 42 // cquired by adherence of religious observations and practised by enlightened preceptors, pursuing such behaviour, the disciple no-where and never incurs blame by any person. (42) maNogayaM vakkagayaM, jANittA''yariyassa u / taM parigijjha vAyAe, kammuNA uvavAyae // 43 // gurujanoM (AcArya) ke manogata aura vacana ke bhAvoM ko jAnakara ziSya vANI se unheM svIkAra kare aura phira AcaraNa meM utAre // 43 // Guessing the preceptor's thoughts and purport of his words disciple should express his assent clearly in words and then practise it in action. (43) vite acoie niccaM, khippaM havai sucoie / jahovaiTeM sukayaM, kiccAI kuvvaI sayA // 44 // vinIta ziSya guru dvArA binA preraNA kiye hI suprerita ke samAna kArya karane ke lie tatpara rahatA hai aura guru dvArA batAye gaye kArya ko to zIghra hI bhalI bhA~ti sampanna kara detA hai // 44 // The disciplined disciple always remains ready to execute his duties even without the inspiration of the preacher and if the preacher tells for any work he does it quickly and nicely. (44) naccA namai mehAvI, loe kittI se jAyae / havaI kiccANaM saraNaM, bhUyANaM jagaI jahA // 45 // jo buddhimAna ziSya vinaya ke svarUpa ko jAnakara vinamratA dhAraNa kara letA hai, saMsAra meM usakA yaza svataH bar3hatA hai| jisa prakAra prANiyoM ke liye yaha pRthvI AdhArabhUta hai, usI prakAra vaha dhArmika janoM ke lie zaraNabhUta hotA hai // 45 // Knowing discipline an intelligent disciple bows, so his fame automatically enhances. He becomes the shelter of all religious people as the earth is for all living beings. (45) pujjA jassa pasIyanti, saMbuddhA puvvasaMdhuyA / pasannA lAbhaissanti, viulaM aTThiyaM suyaM // 46 // ziSya kI vinamratA Adi se paricita hue AcArya Adi gurujana usa para prasanna hokara use mokSa kA lAbha dene vAlA arthagaMbhIra vipula jJAna pradAna karate haiM // 46 // Worthy, enlightened and well versed in conduct preceptors and preachers satisfied and fully acquainted with the discipline and humbleness of the disciple, delightfully bestow the deep-meaning fully vast scriptural knowledge, which leads to attain salvation. (46)

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15] prathama adhyayana sacitra uttarAdhyayana sUtra sa pujjatthe suviNIyasaMsae, maNoruI ciTThaI kamma- saMpayA / tavosamAyArisamAhisaMvuDe, mahajjuI paMca vayAiM pAliyA // 47 // aise vinIta ziSya ke zAstrIya jJAna kA saMsAra meM samAdara hotA hai| vaha (ziSya) sAdhu samasta saMzayoM se rahita aura samasta karma sampadA ( sAdhuyogya karttavya - sAdhu samAcArI) se yukta ho jAtA hai| vaha guru ke mana ko priyakArI hotA hai tathA tapa ke samAcaraNa evaM samAdhi se yukta rahatA hai| vaha AsravoM kA nirodha (saMvRta) karake pA~ca mahAvratoM kA pAlana karatA hai, mahAna tejasvI hotA hai // 47 // The scriptural knowledge of such humble disciple begets respect in the world. Being doubtless and enjoined to ascetic code of conduct ( sAdhu samAcArI) that (disciple) ascetic observes penances ( tapa) and contemplation (samAdhi) and becomes dear to his preacher. He retains the inflow of Karmic energy and by fulfilling the five great vows acquires glow. (47) sa deva- gandhavva- maNussapUie, caittu dehaM malapaMkapuvvayaM / siddhe vA havai sAsae, deve vA apparae mahiDDhi // 48 // -tti bemi vaha (vinIta ziSya) deva - mAnava-gaMdharvoM dvArA vandanIya ho jAtA hai tathA mala-paMka (rakta-vIrya) se nirmita isa vartamAna mAnava zarIra ko tyAgakara yA to zAzvata siddhi prApta karatA hai athavA alpakarma vAlA maharddhika deva banatA hai // 48 // - aisA maiM kahatA huuN| Such disciplined pupil - ascetic begets honour by gods, gandharvas (a kind of gods) and human beings. After leaving this impure and flthy human body either he attains eternal salvation or becomes a god of great paraphernalia and having a-few karma-particles. (48) -Such I speak. $ www.jainjelibrary.org

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sacitra uttarAdhyayana sUtra prathama adhyayana [16 vizeSa spaSTIkaraNa mAyA -saMyoga kA artha AsaktimUlaka sambandha hai| vaha bAhya (parivAra tathA saMpatti Adi) aura Abhyantara (viSaya, kaSAya Adi) ke rUpa meM do prakAra kA hai| (sukhabodhA) "aNagArassa bhikkhuNo" meM anagAra aura bhikSu do zabda haiN| anagAra kA artha hai-agAra (gRha) se rahita-arthAt jo AhAra yA vasati Adi kI prApti ke liye jAti, kula Adi kA paricaya dekara dUsaroM ko apanI ora AkRSTa kara AtmIya (svajana) nahIM banAtA hai| (bR. vR. zAntyAcArya) vinaya kA eka artha AcAra hai, aura dUsarA hai namana arthAt nmrtaa| mApA 2-AjJA aura nirdeza samAnArthaka haiN| phira bhI cUrNi ke anusAra AjJA kA artha hotA hai-"Agama kA upadeza" aura nirdeza kA artha hotA hai-"Agama se aviruddha guruvcn"| (bR. vR. zA.) iMgita aura AkAra zarIra kI ceSTA-vibhinna mudrAoM ke vAcaka haiN| kisI kArya ke vidhi yA niSedha ke liye sira hilAnA Adi sUkSma ceSTA iMgita hai, aura idhara-udhara dizAoM ko dekhanA, jamAI lenA, Asana badalanA Adi sthUla ceSTAyeM (AkAra) "saMpanne" kA artha sampanna (yukta) bhI hai aura saMprajJa (jAnane vAlA) bhii| vRhavRtti meM donoM artha haiN| mAyA 5-cUrNi ke matAnusAra "kaNakuNDagaM" ke do artha haiM-cAvaloM kI bhUsI athavA cAvala mizrita bhuusii| gAthA 7-buddhaputta niyAgaDhI-buddhaputra arthAt AcArya kA vinIta prItipAtra ziSya, niyAgaTThI-nijakArthI, AtmArthI, (sukhabodhA) mAyA 10-caNDAliyaM-isameM caNDa (krodha) aura alIka (asatya) do zabda hai (cuurnni)| krodha ke vazIbhUta hokara asatya bhASaNa karanA, tathA krUra vyavahAra karanA-cANDAlika karma mAnA jAtA hai| (vRhad vRtti) mAyA 12-"galiyassa" kA artha hai-avinIta ghodd'aa| "AkIrNa" vinIta azva aura baila ko kahate haiN| mAthA 18-kRti kA artha-vandana hai| jo vandana ke yogya ho, vaha kRtya arthAt guru evaM AcArya Adi pUjya vykti| . mAthA 26-"samara" kA artha-lohAra kI zAlA hai, (cuurnni)| lohAra kI zAlA tathA nAI kI dukaan| evaM isI prakAra ke sAdhAraNa nimna sthAna (vR. vR.) "samara" kA dUsarA artha-yuddha bhUmi hai| (vR. vR.) gAthA 35-"appapANa" aura "appabIya" meM 'alpa" zabda abhAvavAcI hai| (bRhdvRtti)| gAthA 40-upaghAta-kA artha hai-AcArya Adi ko mAnasika kleza pahu~cAnA, yA kisI kArya ke liye bAdhya karanA (carNi) gAthA 47-karmasaMpadA ke do artha haiM-sAdhuoM ke dvArA samAcarita, samAcArI aura yogajanya vibhUtiyAM (labdhiyA) (vR. vR.) OM 90888 388528380986888888888 Salient Elucidations Gatha 1-The word sanjoga which is translated in the text as worldly ties denotes the attachment. Externally the causes of attachment are-wealth, family members etc., and internal causes are-passions, sensual pleasures etc. (Sukhabodha) In this couplet two words have been used Anagarassa Bhikkhuno. Here anagara stands for an adept who is homeless. He does not attract others by giving introuction of his clan, class, lineage, family etc., for getting food, lodging, etc. (Vrhad Vrtti-Santyacarya) Vinaya (vinaya) has two interpretations-(1) Conduct, and (2) Courtesy-modesty. Gatha 2-Instruction (AjJA) and order (nirdeza) are synonyms. Still according to the Curni instruction is the precept of canonical scriptures (Agama kA upadeza) while order (nirdeza) denotes the words of the preacher which are uncontrary to scriptures (V. V, $)

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17] prathama adhyayana sacitra uttarAdhyayana sUtra Nods (fa) and Motion (31 ) both stands for the bodily gestures. But the subtle movement of head for allowing and disallowing any activity is Nod. To see hither and thither in various directions, yawnring and change of posture is Motion (317 ). Opulent (99) has two interpretations (1) to have, to enjoin and (2) acknowledger, if this word is formed as Hus. Vshad Vrtti gives both the meanings. Gatha 5-Curni consists two interpretations of the word Kanakundagam-(1) rice mixed with chaff and (2) chaff of rice. Gatha 7-Buddhaputta niyagat!hi-Here Buddhaputta word stands for pupil who is modest and favourite to the preceptor. Niyagathi means-self-intended. (Sukhabodha) Gatha 10- The word Candaliyam consisted of two words, (1) anger (aus) and (2) falsehood (sfera) (Curni). Overpowered by the emotion of anger to tell a lie and to do cruel behaviour, is called a chandalika deed. (V.shad Vrtti) Gatha 12-Intactible horse is galiassa. Tactible or disciplined horse or ox is known as akirna (AkIrNa) Gatha 18-Obeisance is the meaning of Krti (ola). Who is adorable, is called krtya (ra). Those adorables are preceptors and preachers. Gatha 26- The word samara (FT) has many meanings. Black-smith's shop, smithy (Churni) Barber's shop and other such lower type places, even it may mean donkey's shed. The other meaning is battle field. (V. V) Gatha 35- The words (37994 37 ) here by 3704-3Try few is not meant, it denotes entire devoidance-absence. Gatha 40-( 39) To create mental tribulation to preceptor etc. or to compel for doing any kind of activity or deed (Curni). Gatha 47-The word Karmasampada is interpretated in two ways-(1) conducted by the ascetics or the correct behaviour of ascetics and the (2) occult powers derived by Yoga (OTT HET)

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ta sacitra uttarAdhyayana sUtra dvitIya adhyayana [18 dvitIya adhyayana : parISaha-pravibhakti - pUrvAloka uttarAdhyayana sUtra ke prastuta dvitIya adhyayana kA nAma parISaha pravibhakti hai| parISaha kA artha hai-svIkRta mokSamArga se na Digate hue, Aye hue kaSToM ko samabhAvapUrvaka sahana krnaa| ___ isase pahale vinayazruta adhyayana meM sAdhaka ziSya ko vinaya-anuzAsana, sadAcAra Adi kI preraNA dI gaI thii| vinaya meM paripakva sAdhaka anuzAsita to hotA hI hai, sAtha hI usameM dhIratA, gaMbhIratA, sAhasa Adi guNoM kA bhI saMcAra ho jAtA hai| vaha nirbhaya, niHzaMka aura kaSTasahiSNu bana jAtA hai| apane inhIM guNoM ke kAraNa vaha parISaha vijetA banatA hai| parISaha ve kaSTa haiM, jo paristhitiyoM, RtuoM, manuSyoM, devoM, tiryaMcoM Adi kI pratikUlatA ke kAraNa Ate haiN| yadyapi inameM mUla kAraNa to sAdhaka ke apane pUrvakRta karma hI hote haiM lekina bAhya nimitta paristhitiyoM Adi hote haiN| sAdhaka na to kaSToM ko AmaMtraNa detA hai, na zarIra va indriyoM ko svayaM hI kaSTita karatA hai aura na hI parISahoM ko bebasa hokara sahana karatA hai| ve to svayaM hI upasthita hote haiM; kintu dRr3ha manobalI sAdhaka inase saMtrasta aura parAjita nahIM hotA, ArtadhyAna nahIM karatA, saMkleza nahIM karatA; apitu inheM samabhAva se sahana karatA hai| parISaha anukUla bhI hote haiM aura pratikUla bhI; jinheM zIta aura uSNa parISaha bhI kahA gayA hai| prastuta adhyayana meM 22 parISahoM kA varNana hai, jinameM strI aura satkAra-ye do parISaha anukUla athavA zIta parISaha haiM aura zeSa 20 pratikUla athavA uSNa parISaha haiN| ina anukUla aura pratikUla parISahoM ko samabhAva pUrvaka sahanA sAdhaka jIvana kI kasauTI hai ki isakI sAdhanA kI jar3eM kitanI gaharI haiM aura mokSamArga para calane kI dRr3hatA kitanI majabUta hai| ___ ina 22 parISahoM meM prajJA aura ajJAna kA kAraNa jJAnAvaraNIya karma; alAbha kA kAraNa antarAya karma; arati, acela, strI, niSadyA, yAcanA, Akroza, satkAra-puraskAra kA kAraNa cAritramohanIya karma, darzana parISaha kA kAraNa darzanamohanIya karma tathA zeSa parISahoM kA kAraNa vedanIya karma hai| Agama vijJoM kA mata hai ki prastuta adhyayana karmapravAda pUrva ke 17veM prAbhRta se uddhRta hai| prastuta adhyayana meM parISahoM ke sandarbha meM saMyamI sAdhaka kI jIvana caryA kA sarvAMgapUrNa vivecana hai| isa adhyayana meM 3 sUtra aura 46 gAthAe~ haiN|

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19] dvitIya adhyayana sacitra uttarAdhyayana sUtra CHAPTER 2 DIVISIONAL TYPES OF TROUBLES Foreview The title of this chapter is Types of Troubles ( fauf) or the different divisions of Troubles. In present reference the word Trouble (TE) denotes-to endure the difficulties with equanimity (1) and remaining resolute on the accepted path of salvation. The previous chapter dealt with the inspirement of discipline, good conduct to the disciple. The well-versed adept (HT) being disciplined also develops other attributes like soberness, courage etc. He becomes fearless, undoubted and tolerant. By the dint of these attributes he overcomes the troubles or in other words-becomes the victor of troubles. The troubles are the difficulties which arouse due to surroundings, environment, seasonal periods, and perversity of gods, men, beasts and birds etc. Though the root or internal cause of all the troubles are adept's own deeds (f) done in previous life or lives but the external causes are circumstances etc. The devotee neither invites the troubles, nor hurts his own body and senses, nor he endures them helplessly. The troubles occur automatically but firm determined and having strong will-power adept neither becomes afraid of nor subjugated by them, he does not indulge in inauspicious thoughts nor distress himself but bears them equanimously-devoid of attachment and aversion. Troubles are of both types-(1) favourable and (2) disfavourable. These are called cool and warm respectively. There is the description of 22 troubles in this chapter. Among these woman and honour (H) troubles are favourable-soothing and the remaining 20 troubles are disfavourable, warm or painful to the adept. To bear these favourable and unfavourable troubles with even mind is the test of adept-life that how much deep is his adeptation and how much firmly he is stepping forward on the path of salvation. Among the 22 troubles the cause of understanding (5) and ignorance (3) trouble is the knowledge obscuring karma (jJAnAvaraNIya karma), of refusal ( alAbha) is power hindrance karma (antarAya karma) of nakedness (acela), women (strI), spot for sutdy and meditation (niSadyA ), ask for something ( yAcanA ), abuses (akkosa- Akroza ), kind and respectful treatment (satkara- puraskAra ) is conduct illusory karma (cAritramohanIya karma) and of faith (disfaith) (darzana) trouble is faith illusory karma (darzanamohanIya karma) and the cause of rest troubles is emotion provoking karma ( vedanIya karma ). Learned persons of scriptures opine-this chapter has been taken or quoted from the seventeenth prabhrta of karmapravada purva. This chapter presents thorough description of the life order of a restrained ascetic. This chapter consists three maxims and 46 couplets-stanzas (p)

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sacitra uttarAdhyayana sUtra dvitIya adhyayana [ 20 bIyaM ajjhayaNaM : parIsaha-pavibhattI dvitIya adhyayana : parISaha - pravibhakti sUtra 1 - suyaM me, Au ! teNaM bhagavayA evamakkhAyaM iha khalu bAvIsaM parIsahA samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveiyA, je bhikkhU soccA, naccA, jiccA, abhibhUya bhikkhAyariyAe parivvayanto puTTho no vihannejjA / sUtra 1 (zrI sudharmA svAmI jambU svAmI se kahate haiM) he AyuSman ! maiMne sunA hai, ki bhagavAna mahAvIra ne aisA kahA hai kAzyapa gotrIya zramaNa bhagavAna mahAvIra ne (sAdhu jIvana meM Ane vAle) 22 parISahoM kA varNana kiyA hai| inheM sunakara, jAnakara, jItakara, bAra-bAra ke abhyAsa dvArA paricita kara, unakI prabalatA ko parAsta kara mikSAcaryA ke lie ghUmatA huA sAdhu (bhikSu) ina parISahoM ke Ane ( spRSTa hone para bhI apanI saMyama yAtrA se vicalita nahIM hotA / Maxim 1 - ( Sudharma ganadhara - Swami says to his able disciple Jambu swami) O long lived Jambu ! I myself have listened that Sramana Bhagavana Mahavira of Kasyapa gotra (lineage) has prescribed these 22 troubles ( parISaha), which occurs in the life of a mendicant. On hearing about them, knowing them, fully understanding them by experiencing again and again, bearing them, conquering them and subduing their strength-while wandering for getting food the mendicant if touched afflicted by them, does not slip from his restrain order. sUtra 2 - kare khalu te bAvIsaM parIsahA samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveiyA, je bhikkhU soccA, naccA, jiccA, abhibhUya bhikkhAyariyAe parivvayanto puTTho no vihannejjA / sUtra 2 - ( jambU svAmI kI jijJAsA) (bhagavan !) kAzyapa gotrIya zramaNa bhagavAna mahAvIra dvArA kahe hue 22 parISaha kauna se haiM, jinheM sunakara, jAnakara, abhyAsa dvArA paricita kara, jItakara unakI prabalatA ko kama karake bhikSAcaryA hetu ghUmatA huA bhikSu unase AkrAnta hone para bhI apanI saMyama yAtrA se vicalita nahIM hotA / Maxim 2 - ( Inquisitiveness of Jambu swami) Oh reverend preceptor ! Kasyapa Gotriya Sramana Bhagavana Mahavura has prescribed 22 troubles. What are these? By hearing about them, knowing them, fully understanding them by experiencing again and again, bearing them, conquering them and subduing their strength-while wandering for getting food the mendicant if touched-came across them does not slip from his restrain order? sUtra 3 - ime khalu te bAvIsaM parIsaMhA samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveiyA, je bhikkhU soccA, naccA, jiccA, abhibhUya, bhikkhAyariyAe parivvayanto puTTho no vihannejjA, taM jahA sUtra 3 - ( sudharmA svAmI kahate haiM) kAzyapa gotrIya zramaNa bhagavAna mahAvIra dvArA kahe hue 22 parISaha - jinheM sunakara, jAnakara, abhyAsa dvArA paricita kara, jItakara unakI prabalatA ko sahanIya banAkara bhikSA hetu paryaTana karatA huA bhikSu inase AkrAnta hone para bhI apane saMyama mArga se vicalita nahIM hotA; ve 22 parISaha isa prakAra haiM

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21] dvitIya adhyayana sacitra uttarAdhyayana sUtra Maxim 3-(Sudharma swami says) The 22 troubles expressed by Kasyapa Gotriya Sramana Bhagavana Mahavira by hearing about them, knowing them, fully understanding them, by experiencing them again and again, bearing them, conquering them and subduing their prevalancy-a mendicant wandering for getting food if touched-came across them, does not slip from his life order. Tivese 22 troubles are as1 digicchA-parIsahe 2 pivAsA-parIsahe 3 sIya-parIsahe 4 usiNa-parIsahe 5 daMsa-masaya-parIsahe 6 acela-parIsahe 7 arai-parIsahe 8 itthI-parIsahe 9 cariyA-parIsahe 10 nisIhiyA-parIsahe 11 sejjA-parIsahe 12 akkosa-parIsahe 13 vaha-parIsahe 14 jAyaNA-parIsahe 15 alAbha-parIsahe 16 roga-parIsahe 17 taNa-phAsa-parIsahe 18 jalla-parIsahe 19 sakkAra-purakkAra-parIsahe 20 pannA-parIsahe 21 annANa-parIsahe 22 snn-priishe| (1) kSudhA parISaha (2) pipAsA parISaha (3) zIta parISaha (4) uSNa parISaha (5) daMza mazaka parISaha (6) acela parISaha (7) arati parISaha (8) strI parISaha (9) caryA parISaha (10) niSadyA parISaha (11) zaiyA parISaha (12) Akroza parISaha (13) vadhaM parISaha (14) yAcanA parISaha (15) alAbha parISaha (16) roga parISaha (17) tRNa-sparza parISaha (18) jalla parISaha (19) satkAra-puraskAra parISaha (20) prajJA parISaha (21) ajJAna parISaha (21) darzana priissh| (1) Hunger (kSudhA) (2) thirst (pipAsA) (3) cold (zIta) (4) heat (uSNa) (5) drones and biting insects (daMza-mazaka) (6) nakedness (acela) (7) discontent (arati) (8) women (strI) (9) wandering (caryA) (10) Spot for sitting, study and meditation (niSadyA) (11) bed or lodge (zaiyA) (12) Abuse (Akroza) (13) Punishment (vadha) (14) Asking for anything (yAcanA) (15) Refusal (alAbha) (16) Illness (roga) (17) Pricks (tRNasparza) (18) Dirt (jalla) (19) Good and Respectful treatment (satkAra-puraskAra) (20) Knowledge-Intelligence (prajJA) (21) Ignorance (ajJAna) (22) Faith (drshn)| parIsahANaM pavibhattI, kAsaveNaM paveiyA / taM me udAharissAmi, ANupuTviM suNeha me // 1 // kAzyapa gotrIya zramaNa bhagavAna mahAvIra ne parISahoM ke jo vibhAgazaH bheda batAe haiM, ve maiM tumheM kahatA huuN| tuma kramazaH mujhase suno||1|| Kasyapa Gotriya Sramana Bhagavana Mahavira has expressed the types of troubles divisionally. I tell you them in proper order. Listen to me attentively (1)

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an sacitra uttarAdhyayana sUtra dvitIya adhyayana [22 1-kSudhA-parISaha digiMchA-parigae dehe, tavassI bhikkhu thAmavaM / na chinde, na chindAvae, na pae na payAvae // 2 // kAlI-pavvaMga-saMkAse, kise dhamaNi-saMtae / mAyane asaNa-pANassa, adINa-maNaso care // 3 // atyadhika kSudhA kI vedanA hone para bhI dRr3ha manobalI tapasvI na svayaM phaloM kA chedana (vRkSa se phala tor3anA) kare, na kisI anya se chedana karAve aura na svayaM pakAye, na kisI anya se pakavAye // 2 // dIrghakAla kI kSudhA ke kAraNa kaue kI jAMgha ke samAna zarIra atyanta durbala (dubalA) aura kuza ho jAe, dhamaniyA~ (zarIra kA nasA-jAla) sApha dikhAI dene lgeN| phira bhI azana-pAna (AhAra-pAnI) kI maryAdA ko jAnane vAlA sAdhu dInabhAva se rahita hokara saMyama yAtrA meM vicaraNa kare // 3 // (1) Hunger Trouble Due to the extremity of hunger-agony, may the body be weakened but the ascetic who is firm in self control and does penance, should not pluck the fruits etc., from the trees nor should cause other to pluck, neither cook food himself nor cause others to cook, for eating. (2) ___Due to the long-time hunger, emanciated like the leg of crow or a kind of grass (kAlI pavvaMga saMkAse), lean with veins visible through skin, knowing the permitted measure of food and water, he should wander with non-downcast mind. (3) 2-pipAsA (tRSA) parISaha tao puTTho pivAsAe, doguMchI lajja-saMjae / sIodagaM na sevijjA, viyaDassesaNaM care // 4 // chinnAvAesu panthesu, Aure supivAsie / parisukka-muhe'dINe, taM titikkhe parIsahaM // 5 // asaMyama se dUra rahane vAlA lajjAlu saMyamI bhikSu pyAsa se atyanta pIr3ita hotA huA bhI zItala jala (sacitta jala) kA sevana na kare; apitu acitta-prAsuka jala kI gaveSaNA kare // 4 // nirjana ekAnta pathoM meM bhI tIvra tRSA se vyAkula hone para, yahA~ taka ki mu~ha (kaNTha) sUkha jAne para bhI sAdhu dIna bhAva se rahita hokara tRSA kI pIr3A ko sahana kare // 5 // 2. Thirst trouble The mendicant-afraid of lapse and restrained by shame-oppressed by thirst, should not drink cool (unboiled-sacitta-zItala) water. He should search for boiled (ubalA huA acitta) water. (4) Wandering at lonely path, without water with him, yet oppressed by extreme agony of thirst with dry throat. Still he should not humble himself and bear the thirst trouble. (5)

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ILLUSTRATION NO. 5 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 20 parISoM kA sacitra varNana : adhyayana 2 gAthA 2 se 13 taka zIta parISaha kSudhA parISaha pipAsA parISada citra kramAMka 5 4 5 asnAna parISaha deza mazaka parISaha acela parISaha pRSTha 29 para citra paricaya dekheM

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LLUSTRATION NO. ILLUSTRATION NO. 6 strI parISaha SEE DESCRIPTION ONLUSTRATION INDEY PAGE NO SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 20 parISahoM kA sacitra varNana : adhyayana 2 gAthA 16 se 28 taka R 00000000000000 caryA parISa niSadyA parISaha citra kramAMka 6 la 3) vadha parISaha Akroza parISaha pRSTha 29 para citra paricaya dekheM 4 (y yAcanA parISaha .

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23] dvitIya adhyayana sacitra uttarAdhyayana sUtra -zIta-parISaha carantaM virayaM lUha, sIyaM phusai egayA / nAivelaM muNI gacche, soccANaM jiNasAsaNaM // 6 // 'na me nivAraNaM atthi, chavittANaM na vijjaI / ahaM tu aggiM sevAmi'-iha bhikkhU na cintae // 7 // pApoM se virakta aura (snigdha bhojana na karane ke kAraNa) rUkSa zarIra vAlA sAdhu vicaraNa karate hue kabhI zIta (ThaMDa) se pIr3ita ho jAye to bhI jinaM zAsana (vItarAga ke upadezoM) ko suna-samajhakara svAdhyAya Adi sAdhucaryA ke kAla kA ullaMghana na kare-yathAkAla sAdhu-niyamoM kA pAlana kare // 6 // zIta kI adhikatA se pIr3ita muni aisA na soce ki-'mere pAsa zIta kI bAdhA kA nivAraNa karane ke lie na to acchA makAna hai aura na kaMbala Adi hI hai; taba kyoM na agni kA sevana karake zIta kI bAdhA ko zAMta kara lU~ // 7 // 3. Cold Trouble ___Avoiding the sins and taking unlubricated food, having dry skin (body) such an ascetic, may be afflicted to cold, when wandering alone, still then, hearing and understanding the preachings of free from attachment and aversion (vItarAga) the order of Jinas (jinazAsana) should not neglect the time period of scriptural study and ascetic-order, he should perform the rules of ascetic at the time specified for. (6) Oppressed by extremity of cold the ascetic should not think that I have no shelter, nor blanket to protect myself, so lit fire to warm up my body.'(7) 4-uSNa-parISaha usiNa-pariyAveNaM, paridAheNa tajjie / dhiMsu vA pariyAveNaM, sAyaM no paridevae // 8 // uNhAhitatte mehAvI, siNANaM no vi patthae / gAyaM no parisiMcajjA, na vIejjA ya appayaM // 9 // * tapI huI garma bhUmi, zilA, lU (garma vAyu) ke paritApa se, zarIra yA tRSA ke dAha se, grISmakAlIna sUrya ke pracaNDa tApa se pIr3ita hotA huA zramaNa sAta (zIta sparza se prApta sukha) ke lie Akula-vyAkula na bane // 8 // medhAvI zramaNa atyadhika garmI ke tApa se tapta hone para bhI na to snAna kI icchA kare aura na hI zarIra ko jala se sIMce-gIlA kare aura na paMkhe Adi se havA hI kare // 9 // 4 Heat Trouble * Oppressed by too much warm ground, rock, warm wind, distressed by warmness of body and thirst, by the blazing summer sun, sage should not seek for cool-touch and cold place. (8) The wise sage, though roasted by unenduring heat should not desire for bath, nor he should wet his body by water, even not fan himself. (9) www.jaindibrary.org

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sacitra uttarAdhyayana sUtra 5- daMza - mazaka - parISaha puTTho ya daMsa-masaehiM samareva mahAmuNI / nAgo saMgAma - sIsevA, sUro abhihaNe paraM // 10 // na saMtase na vArejjA, maNaM pi na paosae / uve na haNe pANe, bhuMjante maMsa soNiyaM // 11 // DAMsa-maccharoM (cIMTI Adi kSudra tathA sUkSma jaMtuoM) kA upadrava hone para bhI mahAmuni apane samabhAva meM sthira rhe| jisa prakAra raNakSetra meM gajarAja bANoM kI paravAha nahIM karatA huA zatruoM kA vidhvaMsa karatA hai, usI prakAra mahAmuni parISahoM para vijaya prApta karake rAga-dveSa, kaSAya, karma Adi Antarika zatruoM kA hanana kare // 10 // dvitIya adhyayana [ 24 DAMsa-maccharoM ke parISaha para vijaya prApta karane vAlA muni unake dvArA dI jAne vAlI pIr3A se udvigna na ho / na unheM haTAe, na unake prati mana meM dveSa hI kre| yahA~ taka ki yadi ve usakA mAMsa kATeM, rakta pIveM to bhI unheM mAre nahIM, unake prati upekSAbhAva rakhe // 11 // (5) Drones' Trouble Oppressed by the painful stings and biting of drones and insects the great monk remains equanimous. In the battle-field as the strong elephant, without caring about the fiercing arrows destroys the enemies; so the great monk conquering the troubles destroy the attachment, aversion, passions, karma etc., the inherent enemies, (10) The victor of drones' trouble monk remains undisturbed by the agony of their stings. Neither scare nor drive them off, nor defile his mind. Even if they bite his flesh and suck his blood, he should not kill them, only become indifferent toward them. ( 11 ) 6 - acela parISaha 'parijuNNehi vatthehiM, hokkhAmi tti aMcelae' | aduvA ' sacelae hokkhaM', ii bhikkhU na cintae // 12 // 'egayA'celae ho, sacele yAvi egayA' / eyaM dhammahiyaM naccA, nANI no paridevae // 13 // vastroM ke adhika jIrNa ho jAne-phaTa jAne se maiM acelaka ho jAU~gA athavA naye vastra mila jAne se sacelaka (naye vastradhArI) bana jAU~gA - zramaNa isa prakAra kA vicAra na kare // 12 // paristhitiyoM ke kAraNa 'sAdhu kabhI acelaka bhI hotA hai aura kabhI sacelaka bhI hotA hai|' donoM hI sthitiyoM ko dharma ke lie hitakArI mAnakara jJAnI zramaNa kabhI Akula-vyAkula na ho, duHkha na kare // 13 // 6. Nakedness Trouble The sage should not entertain such thoughts 'My clothes being torn, I shall be soon naked' or 'by getting new cloths I will be the bearer of new clothes' (12) Due to the circumstances, sometimes he is totally unclad and sometimes has a robe. Considering both the positions beneficial for religion (religious rituals) sage shold never feel sorrow. (13)

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25] dvitIya adhyayana sacitra uttarAdhyayana sUtra 7-arati-parISaha gAmANugAma rIyantaM, aNagAraM akiMcaNaM / araI aNuppavise, taM titikkhe parIsahaM // 14 // araI piTThao kiccA, virae Aya-rakkhie / dhammArAme nirArambhe, uvasante muNI care // 15 // grAmAnugrAma vicaraNa karate hue aniketa akiMcana zramaNa ke mana-mastiSka meM kabhI saMyama ke prati arati (aruci) utpanna ho jAya to usa parISaha ko samabhAva se sahe // 14 // viSayoM se virakta, ArambhatyAgI, AtmarakSaka muni arati bhAva ko dUra kara dharmarUpI udyAna meM sthira hokara upazama bhAvoM meM ramaNa kare // 15 // 7. Discontent trouble Wandering from village to village, without money and shelter, the disgust for restrain may disturb his heart and head, but he should bear this trouble with the peace of mind. (14) Disinclined to sensual pleasures, renouncer of sins, self protecting monk, getting rid of discontent feelings, remains in the garden of religion should indulge himself into tranquilthoughts (15) 8-strI-parISaha 'saMgo esa maNussANaM, jAo logaMmi ithio / ' jassa eyA parinnAyA, sukaDaM tassa sAmaNNaM // 16 // evamAdAya mehAvI, 'paMkabhUyA u ithio' / no tAhiM viNihannejjA, carejja'ttagavesae // 17 // jo sAdhu aisA jAnatA hai ki saMsAra meM puruSa ke lie striyAM baMdhana kA bahuta hI prabala kAraNa haiM (unake prati virakta-buddhi se) usa sAdhu kA zramaNatva saphala ho jAtA hai // 16 // "striyA~ brahmacArI ke lie dala-dala ke samAna haiM' isa tathya ko bhalI-bhA~ti jAnakara medhAvI sAdhu una (striyoM) ke dvArA apane saMyama kA ghAta na hone de aura sadA AtmasvarUpa kI gaveSaNA kare // 17 // 8. Women Trouble The ascetic who is well aware of the fact the women are the strongest cause to bind a man; (with the disinclined mood about them-the women) his sageness becomes successful. (16) Women are like a swamp for a celibate' knowing this fact fully the wise ascetic should not allow them (the women) to distort his restrain and always he eager to indulge in the inherent qualities of his self. (17) 9-caryA-parISaha ega eva care lADhe, abhibhUya parIsahe / gAme vA nagare vAvi, nigame vA rAyahANie // 18 //

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sacitra uttAdhyayana sUtra dvitIya adhyayana [26 - asamANo care bhikkhU, neva kujjA pariggahaM / asaMsatto gihatthehiM, aNieo parivvae // 19 // nirdoSa caryA se vibhUSita-prazaMsita (lADha) sAdhu parISahoM para vijaya prApta karake grAma meM, nagara meM, vyApArika maMDI meM, rAjadhAnI Adi meM akelA hI vicaraNa kare // 18 // bhikSu asAdhAraNa (Ama AdamI se alaga) hokara vicaraNa kre| parigraha nahIM kare, gRhasthoM ke prati mamatva bhAva na rakhe, unase alipta rahe tathA aniketa gRha bandhanoM se mukta hokara paribhramaNa kare // 19 // (9) Wandering Trouble The ascetic should wander about, being victor of all-troubles, in a village, town, market place, a capital etc. (18) Different from common man, a mendicant should wander about, without any possession, not being attached to house-holders and live without a fixed residence. (19) 10-niSayA-parISaha susANe sunnagAre vA, rukkha-mUle va egao / akukkuo nisIejjA, na ya vittAsae paraM // 20 // tattha se ciTThamANassa, uvasaggAbhidhArae / saMkA-bhIo na gacchejjA, uThThittA annamAsaNaM // 21 // zmazAna, sUne ghara, tarumUla meM akelA hI sAdhu acapala hokara baiThe, kintu kisI anya prANI ko kiMcit bhI bhayabhIta na kare // 20 // yadi una sthAnoM para (dhyAnastha) baiThe sAdhu ko kisI prakAra kA upasarga (manuSya-deva-tiyaca sambandhI) A jAye to use samabhAva se dhAraNa kare, sahe; aniSTa kI zaMkA se bhayabhIta hokara usa sthAna se uThakara anyatra na jAye // 21 // 10. Spot for Sitting, study and meditation The ascetic should sit down immobile in a funeral place, or a deserted house or beneath a tree, but he should not drive away any one, even a small creature. (20) If there occurs any difficult position caused by god, men or beast against the ascetic in meditation; he should bear it calmly; but not go to any other safer place. (21) 11-zayyA-parISaha uccAvayAhiM sejjAhiM, tavassI bhikkhu thAmavaM / nAivelaM vihannejA, pAvadiTThI vihannaI // 22 // pairikkuvassayaM laddhaM, kallANaM adu pAvagaM / 'kimegarAyaM karissai', evaM tattha'hiyAsae // 23 // U~cI-nIcI, acchI-burI zayyA (vasati-upAzraya-Azraya sthAna) pAkara, sardI-garmI sahana karane meM samartha tapasvI bhikSu harSa-kheda karake apanI saMyama maryAdA kA atikramaNa na kre| kyoMki pApadRSTi (asthiracitta) sAdhu hI (harSa viSAda karake) maryAdA kA bhaMga karatA hai // 22 // (asthira citra)

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27] dvitIya adhyayana sacitra uttarAdhyayana sUtra - muni ko strI-pazu-napuMsaka kI bAdhA rahita acchA yA burA-anukUla yA pratikUla jaisA bhI sthAna mila jAya, usameM yaha socakara raha le ki eka rAta meM merA kyA bigar3a jAyegA // 23 // 11. Bed or Lodge Trouble A mendicant who does penance and firm in self control will not be effected beyond measure by good or bad, high or low bed (shelter, place etc;) because he is strong enough to bear cold and warm, and having religious outlook, so he never infringes the code of a mendicant. But the ascetic having sinful attitude infringes the code specified for an ascetic. (22) Getting shelter in vacant (without women, animal and eunuch) house, may it be favourable-disfavourable, good or bad. He may live there thinking-'I have to stay here for a night only, so it matters not. (23) 12-Akroza-parISaha akkosejja paro bhikkhuM na tesiM paDisaMjale / sariso hoi bAlANaM, tamhA bhikkhU na saMjale // 24 // soccANaM pharusA bhAsA, dAruNA gAma-kaNTagA / tusiNIo uvehejjA, na tAo maNasIkare // 25 // yadi koI bhikSu ko durvacana kahe to bhI bhikSu usa para Akroza na kre| krodhI to mUrkha ajJAniyoM ke samAna hotA hai-yaha socakara kabhI krodha na kare // 24 // zUla ke samAna karNakaTu asatya, kaThora aura kAnoM meM kAMTe kI taraha cubhane vAlA apriya zabda sunakara muni mauna rahakara unakI upekSA kara de| unake prati mana meM bhI krodha na kare // 25 // 12. Abuse Trouble If some one hurls abuse at a mendicant, still the mendicant should not be angry towards him. He (Mendicant) must think that an angry man is like a foolish. So he must not allow anger in his heart. (24) ___Hearing the thorm-like harsh, cruel, untruthful and piercing the ears words, monk should give no heed to them, become silent and should not allow the anger even in his mind. (25) 13-vadha-parISaha hao na saMjale bhikkhU, maNaM pi na paosae / titikkhaM paramaM naccA bhikkhu-dhammaM viciMtae // 26 // samaNaM saMjayaM dantaM haNejjA koI katthaI / 'natthi jIvassa nAsu' tti, evaM pehejja saMjae // 27 // lAThI Adi se mAre-pITe jAne para bhI bhikSu krodha meM saMtapta na ho, apane mana ko bhI dUSita na kare, kSamA ko sAdhanA kA zreSTha aMga jAnakara muni-dharma kA cintana kare // 26 // ___ saMyamI aura indriyavijayI sAdhu ko yadi koI vyakti kahIM mAre-pITe, prahAra kare, ghAta kare to bhikSu yaha vicAra kare ki AtmA kA nAza to hotA hI nahIM // 27 //

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on sacitra uttarAdhyayana sUtra dvitIya adhyayana [28 13. Punishment Troble Beaten by sticks, the mendicant should not burn in anger, nor bear malice in his mind, knowing forgiveness the best part of adeptation, he should deeply think over the monkhood. (26) If any person hurts to kill a restrained and sense victor ascetic then mendicant thinks-soul does not die, it is beyond death (27) 14-yAcanA-parISaha dukkaraM khalu bho niccaM, aNagArassa bhikkhuNo / savvaM se jAiyaM hoi, natthi kiMci ajAiyaM // 28 // goyaraggapaviTThassa, pANI no suppasArae / 'seo agAra-vAsu' tti, ii bhikkhU na cintae // 29 // anagAra bhikSu kI yaha caryA sadA se hI kaThina rahI hai ki usake pAsa sabhI kucha yAcita hotA hai, kucha bhI ayAcita nahIM hotA // 28 // bhikSAcaryA ke lie gRhastha ke ghara meM praviSTa sAdhu ke lie usake samakSa hAtha phailAnA sarala kArya nahIM hai| ataH bhikSu yaha na soce ki 'isase to gRhavAsa (ghara meM rahanA) hI acchA hai' // 29 // 14. Asking Trouble This is most difficult problem of a homeless mendicant that he has to ask for even the meagre things, he has nothing unasked. (28) It is very difficult for an ascetic, who has entered a house holder's home for alms, to stretch his hand before him. Hence mendicant should never bring in his mind that household is better than his (mendicant's) life. (29) 15-alAbha-parISaha paresu ghAsamesejjA, bhoyaNe pariNiTThie / laddhe piNDe aladdhe vA, nANutappejja saMjae // 30 // 'ajjevAhaM na labbhAmi, avi lAbho sue siyA' / jo evaM paDisaMcikkhe, alAbho taM na tajjae // 31 // jaba gRhasthoM ke gharoM meM bhojana taiyAra ho jAye taba bhikSu gocarI hetu jaay| gRhasthoM se thor3A AhAra mile athavA na bhI mile to bhI bhikSu kheda na kare // 30 // ____ Aja mujhe AhAra nahIM milA to saMbhava hai kala mila jaay| isa prakAra se vicAra karane vAle bhikSu ko alAbha parISaha pIr3ita nahIM karatA, vaha alAbha parISaha ko vijita kara letA hai // 31 // 15. Refusal Trouble A mendicant should go for seeking a morsel of food when the food has been prepared in a house-holder's home. Whether he gets some quantity of food-not sufficient for his appetite, cr he gets no food. In both the positions mendicant should not mind it in any way. (30) Jain Ellulion International

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29] dvitIya adhyayana sacitra uttarAdhyayana sUtra 'To-day I could not get food, perhaps tomorrow I can get' Thinking of this pattern, the refusal or non-getting trouble does not overcome the mendicant, he become the victor of this trouble. (31) 16-roga-parISaha naccA uppaiyaM dukkhaM, veyaNAe duhaTTie / adINo thAvae pannaM, puTTho tattha'hiyAsae // 32 // tegicchaM nAbhinandejjA, saMcikkha'ttagavesae / evaM khu tassa sAmaNNaM, jaM na kujjA na kArave // 33 // apane kRta-karmoM ke kAraNa hI roga utpanna hotA hai-yaha mAnakara usa vedanA se mana ko vyathita na hone de| apanI buddhi ko sthira-saMtulita rakhatA huA muni prApta pIr3A ko samabhAva pUrvaka sahana kare // 32 // AtmA kI gaveSaNA karane vAlA sAdhu roga ho jAne para usakI (sAvadya) cikitsA na kare, na karAye aura na anumodana kare, samAdhipUrvaka rhe| yahI usakA zramaNatva hai // 33 // 16. Illness Trouble Definitely consider that ill-ness or disease are the results of my own karmas, which I have accumulated previously or in preceding life or lives-a monk should not let his mind sorrowful due to the agony of disease. With steady mind he should cheerfully bear the affliction of disease. (32) The self-searching ascetic does not approve the (sinful) treatment of the disease, neither inspires other nor gives accent to those who tries the treatment like this. He remains in peace and meditation. Really it is the code of the sage. (33) 17-tRNa-sparza-parISaha acelagassa lUhassa, saMjayassa tavassiNo / taNesu sayamANassa hujjA gAya-virAhaNA // 34 // Ayavassa nivAeNaM, aulA havai veyaNA / evaM naccA na sevanti, tantujaM taNa-tajjiyA // 35 // acelaka (vastra rahita) aura rUkhe zarIra vAle tapasvI zramaNa ko (zItakAla meM) tRNa (ghAsa-puAla) kI zaiyA para sone se, usake zarIra ko una tRNoM kI cubhana se pIr3A hotI rahatI hai // 34 // __(grISma kAla meM) sUrya kI pracaNDa razmiyoM ke kAraNa bhI tapasvI zramaNa ko asahya vedanA hotI hai| aisA jAnakara bhI tRNoM se pIr3ita muni vastra kI icchA nahIM karate haiM // 35 // 17. Pricks Trouble The rough-bodied and without cloth the penance observer sage when sleeps on the bed of Straw-grass in the winter period the tang of the straw pierce his body and cause pain. (34) In the summer season due to the blazing summer sun the sage-observer of penance also I the untolerable pain. Knowing such the monk, oppressed by straw-points does not desire the clothes. (35) www.jaineraly.org

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tara sacitra uttarAdhyayana sUtra dvitIya adhyayana [30 - 18-jalla (mala)-parISaha kilinnagAe mehAvI, paMkeNa va raeNa vA / dhiMsu vA paritAveNa, sAyaM no paridevae // 36 // veejja nijjarA-pehI, AriyaM dhamma'NuttaraM / jAva sarIrabheu tti, jallaM kAeNa dhArae // 37 // grISma Rtu meM pasIne se gIle zarIra para dhUli kaNa tathA maila jama jAte haiM aisI sthiti meM bhI medhAvI zramaNa sAtA-sukha ke lie vilApa na kare, vyAkula na ho // 36 // ___ karma kSaya kA icchuka muni mala janita parISaha ko sahana kre| isa zreSTha anuttara dharma ko pAkara tattvajJa muni jaba taka zarIra na chUTe taba taka isa maila ko dhAraNa kre| usake prati jugupsA na lAye, samabhAva se sahana kare // 37 // 18. Dirt Trouble In summer season his body become wet due to sweat and wet body is covered with dirt and dust; but the wise sage does not lament for his loss of comfort and relief. (36) Having the aim of karma-destruction, the monk should bear this dirt trouble. Obtaining this excellent religion (law) he should carry the fifth on his body till death. He should not hate it (the fifth) and bear with undisturbed mind. (37) 19-satkAra-puraskAra-parISaha abhivAyaNamabbhuTThANaM, sAmI kujjA nimantaNaM / je tAI paDisevanti, na tesiM pIhae muNI // 38 // aNukkasAI appicche, annAesI alolue / rasesu nANugijjhejjA, nANutappejja pannavaM // 39 // rAjA, zAsaka, netA Adi jo abhivAdana, nimaMtraNa, sammAna Adi karate haiM tathA anya tIrthika sAdhu unheM svIkAra karate haiN| lekina AtmArthI zramaNa aise satkAra kI mana se bhI icchA na kare // 38 // maMdakaSAyI, alpa icchA vAlA aura ajJAta kuloM se bhikSA grahaNa karane vAlA, rasAdi meM lolupatA na rakhane vAlA buddhimAna zramaNa svAdu rasoM meM Asakti na kare aura (anyatIrthikoM ko satkAra pAte dekhakara) mana meM kiMcit bhI anutApa na kare // 39 // 19. Good and Respectful Treatment Trouble The kings, rulers, leaders, powerful men salute, invite and honour the hermitages-the followers of other creeds and they accept with cordial delight. But the self-indulgent sage should not have a desire of such salutation or honour, even by the mind. (38) The sage, with few needs, less passions, getting alms from unknown houses, having no dainties, should not inflict to taste. He should not regret when he visualise that the hermitages--the followers of other creeds are receiving such respects. (39) za Jain Edlcat bn International

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31] dvitIya adhyayana sacitra uttarAdhyayana sUtra 20-prajJA-parISaha 'se nUNaM mae puvvaM, kammANANaphalA kaDA / jeNAhaM nAbhijANAmi, puTTho keNai kaNhuI // 40 // 'aha pacchA uijjanti, kammANANaphalA kaDA / ' evamassAsi appANaM, naccA kammavivAgayaM // 41 // maiMne nizcaya hI pUrvajanma meM jJAnAvaraNIya (ajJAna rUpa phala dene vAle) karma kiye haiM, aise karmoM kA bandha kiyA hai| tabhI to kisI ke dvArA (jIvAdi tatvoM ke viSaya meM) kucha bhI pUche jAne para maiM kucha uttara nahIM de pAtA // 40 // __ pUrvakRta ajJAna rUpa phala dene vAle karmoM (jJAnAvaraNIya-jJAna pratibandhaka karma) kA vipAka hotA hI haiaisA jAna kara apanI AtmA ko AzvAsita kare // 41 // 20. Knowledge (Intelligence) Trouble In the previous life or lives really I have accumulated knowledge-obscuring karmas. So I can not reply the question (relating soul, non-soul elements) put up before me by anybody. (40) The fruition is but natural, of preceding knowledge obscuring karmas-believing this maxim, the monk should assure his own self (soul). (41) 21-ajJAna-parISaha 'niraTThagammi virao, mehuNAo susaMvuDo / jo sakkhaM nAbhijANAmi, dhamma kallANa pAvagaM // 42 // ' 'tavovahANamAdAya, paDima paDivajjao / evaM pi viharao me, chaumaM na niyaTTaI // 43 // ' muni aisA cintana na kare ki 'maiMne vyartha hI maithuna Adi indriya viSayoM aura sAMsArika bhogoM kA tyAga kiyA; kyoMki maiM (abhI taka) yaha nahIM jAna pAtA ki dharma kalyANakArI (zreya) hai yA pApakArI hai // 42 // __ maiM tapa-upadhAna Adi kA pAlana karatA hU~, viziSTa pratimAoM ko dhAraNa karake bhI vicaraNa karatA hU~; phira bhI mere jJAnAvaraNIya Adi karmoM kA kSaya nahIM huA-sAdhaka aisA bhI nirAzApUrNa cintana na kare // 43 // 21. Ignorance Trouble The monk should not think like this-'it is useless that I have desisted froin lust-the sensual pleasures, because until this day I could not know whether the religion (the religious rituals I adopted) is auspicious or vicious. (42) The adept should not give place in his mind such desperate thoughts-though I observe austerities and meditation, practise chain-fast etc., still my knowledge obscuring karmas are not destructed (43) 22-darzana-parISaha 'natthi nUNaM pare loe, iDDI vi tavassiNo / aduvA vaMcio mi' ti, ii bhikkhU na cintae // 44 //

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ta sacitra uttarAdhyayana sUtra dvitIya adhyayana [32 'abhU jiNA asthi jiNA, aduvAvi bhavissaI / musaM te evamAhaMsu' ii bhikkhU na cintae // 45 // nizcita rUpa se paraloka nahIM hai aura tapasviyoM ko Rddhi bhI prApta nahIM hotI hai athavA maiM to dharma ke nAma para ThagA gayA hU~-sAdhu aisA cintana na kare // 44 // ___ vartamAna kAla meM jina (arihaMta deva) haiM, bhUtakAla meM jina hue the athavA AgAmI kAla meM jina hoMgeaisA jo kahate haiM, ve mithyAvAdI haiM; sAdhu aisA vicAra na kare // 45 // 22. Faith Trouble Indeed, there is no life to come, nor an exalted state (TS) which can be acquired by penances; or I have been deceived by the name of religion-the ascetic should have no thoughts like this. (44) ___ Jinas were, are, would be in future, all this is humbug, utter lie.' Mendicant should not think like this. (45) ee parIsahA savve, kAsaveNa paveiyA / je bhikkhU na vihannejjA, puTTho keNai kaNhuI // 46 // -tti bemi ye sabhI parISaha kAzyaya gotrIya zramaNa bhagavAna mahAvIra ne batAe haiN| inheM jAnakara, kahIM bhI, kisI bhI parISaha ke upasthita hone para bhikSu inase parAjita na ho, ina sabhI parISahoM para vijaya prApta kare // 46 // -aisA maiM kahatA huuN| All these troubles have been prescribed by Kasyapa Gotriya Sramana Bhagavana Mahavira. Knowing all these, the mendicant being afflicted by any or many of these troubles at a time, should not be overwhelmed by them but overcome them. (46) -Such I speak

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33] dvitIya adhyayana sacitra uttarAdhyayana sUtra vizeSa spaSTIkaraNa gAthA 3-"kAlIpavvaMgasaMkAse" meM "kAlIpavva" kA artha-kAkajaMghA nAmaka tRNavizeSa hai (cuurnni)| DaoN. harmana jekobI tathA DaoN. sAMDesarA Adi Adhunika vidvAna isakA artha "kaue kI jAMgha" karate haiM jo zarIra kI atyanta kRzatA kA sUcaka hai| gAthA 13-cUrNi ke anusAra muni jinakalpa avasthA meM acelaka rahatA hai| vR. vR. ke matAnusAra jinakalpI muni acelaka rahate haiN| sthavirakalpI bhI vastra prApti ke abhAva meM acelaka raha sakatA hai| gAthA 25-grAma kaNTaka-kAnoM meM kAMToM ke samAna cubhane vAle kaThora zabda (cuurnni)| gAthA 39-cUrNi ke anusAra "aNukkasAI" ke do rUpa hote haiM-aNukaSAyI-alpakaSAya vAlA aura anutkazAyIsatkAra-sammAna Adi ke liye utkaMThA na rakhane vaalaa| gAthA 43-upadhAna-AgamoM kA vidhivat adhyayana karate samaya paramparAgata nizcita vidhi ke anusAra jo AyaMbila Adi tapa kiyA jAtA hai, vaha upadhAna hai. (bR. vR.) 8902888884529202300480885 Salient Elucidations 88888888888888888888889052392906 Gatha 3-In the phrase kalipavvangasankase the word Kalipavva according to Curni stands for a particular grass or straw named as Kakajangha. But the modern scholars like Dr. Jacobi and Dr. Sandesara accept it as the leg or thigh of crow. It shows the leanness of body. Gatha 13-Monk remains without cloths in Jinakalpa tradition (Curni). Jinakalpi monks remain without cloths. But sthavira kalpi ascetic also may remain clothless, if he does not get robe from house holders. Gatha 25-Grama Kantaka-Harsh words piercing ears like thorns (Curni). Gatha 39-According to Curni the word anukkasai. has two forms -(1) Anukasayihaving a few passions and (2) Anutkasayi-non-eager for welcome, honour etc. Gatha 43-While studying canonical scriptures, according the prescribed method at that time traditionally definite ayambila penances are observed, that is upadhana.

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in sacitra uttarAdhyayana sUtra tRtIya adhyayana [34 tRtIya adhyayana : caturaMgIya pUrvAloka prastuta adhyayana meM mokSaprApti ke lie Avazyaka cAra aMgoM kA vivecana hai; ve aMga haiM-(1) manuSyatva, (2) zruti arthAt-saddharma kA zravaNa (3) zraddhA-sune hue saddharma para zraddhA (vizvAsa) rakhanA aura (4) saMyama meM vIrya prakaTa karanA, puruSArtha evaM parAkrama krnaa| pichale dvitIya adhyayana parISaha-pravibhakti meM sAdhu-jIvana meM Ane vAlI kaThinAiyoM (troubles) kA varNana kiyA gayA thaa| kintu prastuta adhyayana kA viSaya pUrva adhyayana kI apekSA adhika vistRta hai| pUrva adhyayana meM sirpha sAdhu caryA kA varNana thA, aura isameM sAdhaka ke sampUrNa jIvana kaa| yadi mAnava apane jIvana meM Ane vAlI kaThinAiyoM, bAdhAoM, vighnoM, Apatti-vipattiyoM se ghabarAkara palAyanavRtti svIkAra kara le to usakA patana ho jAtA hai, use nimna yoniyoM meM janma grahaNa karane ko vivaza honA par3atA hai| yahA~ mokSa-prApti ke lie Avazyaka cAra aMgoM (Four essentials for obtaining salvation) kA varNana kiyA gayA hai, jinameM prathama hai mnussytv| nAraka jIva satata vedanAoM se pIr3ita rahate haiM aura devatA bhoga-vilAsa meM magna; ataH ati pIr3A aura ati bhoga ke kAraNa donoM ko hI dharma ke viSaya meM socane taka kA avakAza hI nahIM miltaa| paMcendriya saMjJI tiryaca jIva ko zubhakarmodayavaza yogya nimitta mila jAe to vaha apanI AtmA kA utthAna to kara sakatA hai parantu mukti prApti yogya puruSArtha nahIM kara sktaa| kevala manuSya hI isa yogya hotA hai| mAnava yoni prApta honA hI saba kucha nahIM hai| kucha mAnava indriyahIna, alpAyu, krUrakarmA, asatyadRSTi vAle bhI hote haiN| ataH mokSa prApti ke lie prathama Avazyaka aMga-mAnavatA athavA manuSyatva hai| ___ mAnavatA se yukta bahutoM ko saddharma zravaNa meM ruci nahIM hotii| kucha loga dharma ko suna bhI lete haiM to usa para zraddhA-aTUTa aura aDiga vizvAsa nahIM kara paate| aneka mata-paMthoM aura vicArakoM ke mantavyoM ko par3ha-sunakara unakI saddharma ke prati zraddhA DagamagA jAtI hai| isIlie kahA hai-zraddhA parama durlabha hai| __ yadi zraddhA bhI ho jAya to saddharma meM parAkrama-zramaNadharma kA pAlana aura bhI duSkara hai| sAMsArika prapaMcoM tathA anya aneka kAraNoM se vyakti saddharmAcaraNa nahIM kara paataa| prastuta adhyayana meM sAra rUpa meM batAyA gayA hai ki ina cAroM aMgoM kI prApti aura samyag paripAlana se mokSa kI prApti hotI hai| . isa adhyayana meM 20 gAthAe~ haiN| Jail Edilation International

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35] tRtIya adhyayana sacitra uttarAdhyayana sUtra CHAPTER 3 FOUR ESSENTIALS Foreview This chapter deals with the four essentials (3T) for obtaining salvation. These are(1) Manhood ( manuSyatva ) ( 2 ) Listening to de facto religion ( saddharma zravaNa - zruti) (3) Faith-()-firm belief on listened true religion and (4) Endeavour to restrainment ( vIrya prakaTa karanA) to apply full energy and strength. The preceding chapter 2 described the troubles may occur in ascetic life; while the subject-matter of this chapter has wide span compared to the preceding chapter. Preceding chapter dealt only the ascetic-life-order; while this chapter describes the life-order of all adepts. If a man being perplexed due to the difficulties, hindrances, calamities of life, accepts the escape tendency, his down-fall is bound to occur. Being helpless he takes birth in lower class creatures. Among the four essentials for obtaining salvation, the first one is manhood. Hellish beings remain regularly oppressed by different types of hazardous agonies and the gods indulged in sensual pleasures. Hence due to extreme agony and extremity of sensual pleasures both of these have no time even to think about religion and religious rituals. The five-sensed (f) animals and birds having the power of thinking, considering, deciding () if they can get good efficient cause (f) due to their auspicious deeds, then they can practise religious rituals but not to that extent that they may be liberated ones. Only man is capable to attain liberation. It is not sufficient to take birth in mankind. Some men are lack-sensed, short-live, cruel and of wrong outlook. Therefore manhood or humanity is the first and foremost essential for liberation. The second is listening the true religion. Many men are full of human qualities; still they take no interest in listening the true religion. Some human being are also of the type that they do listen the true religion but cannot deposit their faith, firm trust and strong belief in the doctrines of true religion. By listening and studying different creeds, sects and the thoughts of thinkers their faith about true religion wavers. That is why said-Faith is very difficult to attain. If any how faith is attained then the observation of sageness is more difficult due to worldly affairs and many other reasons man could not practise the true religion. It is ascertained in this chapter that obtainment and truely practising of these four essentials result in the liberation. There are 20 couplets (TT) in this chapter.

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sacitra uttarAdhyayana sUtra tRtIya adhyayana [36 - taiyaM ajjhayaNaM : cAuragijja tRtIya adhyayana : caturaMgIya cattAri paramaMgANi, dullahANIha jantuNo / mANusattaM suI saddhA, saMjamaMmi ya vIriyaM // 1 // isa loka (saMsAra) meM prANiyoM ke lie (mokSa prApti ke sAdhana) cAra aMgoM kI prApti honA durlabha hai-(1) manuSyatva (mAnava gati kI prApti) (2) mokSapradAyaka saddharma ko sunanA (3) usa para zraddhA aura (4) saMyama meM parAkrama // 1 // Four essentials of supreme importance are very difficult to attain in this world by living beings : (1) human birth-humanity (2) listening to the true religion, which is helpful in attaining liberation (3) Faith in it and (4) Endeavour in self control-restrain (1) samAvannANa saMsAre, nANA-gottAsu jAisu / kammA nANA-vihA kaTu, puDho vissaMbhiyA payA // 2 // yaha saMsArI jIva aneka prakAra ke karma karake tathA una kRta karmoM ke kAraNa vibhinna prakAra kI jAti aura gotroM meM utpanna hotA hai| isa prakAra yaha loka ke pratyeka pradeza kA sparza kara letA hai // 2 // This mundane soul doing various deeds, and due to those done deeds, takes birth in different kinds of classes (jAti) and lineages (gotra). In this way it touches (boms and dies) every space-point of three worlds. (2) egayA devaloesu, naraesu vi egayA / egayA AsuraM kAyaM, AhAkammehiM gacchaI // 3 // egayA khattio hoI, tao caNDAla-vokkaso / tao kIDa-payaMgo ya, tao kunthu-pivIliyA // 4 // apane kiye hue karmoM ke anusAra kabhI yaha jIva devaloka meM deva banatA hai, kabhI naraka meM nAraka rUpa se utpanna hotA hai aura kabhI asura bana jAtA hai // 3 // ___ kabhI yaha jIva kSatriya kula meM janma letA hai to kabhI cANDAla aura varNasaMkara ke rUpa meM utpanna hotA hai tathA yahI jIva kabhI kITa-pataMga to kabhI kuMthu aura kabhI cIMTI Adi kSudra yoniyoM meM janma dhAraNa karatA hai // 4 // According its own activities this mundane soul sometimes takes birth as a god in heaven, sometimes becomes hellish being in hell and sometimes takes the birth as demi gods (asura). (3) Sometimes they are born in warrior race, sometimes as hybrid (vokkasa, varNasaMkara) and at other time sinful person (GIUST), sometimes as moths and insects and sometimes very minute insects (kuMthu) (invisible with bare eyes) ants and other petty species (kSudrayoni). (4)

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ILLUSTRATION NO. 7 mAnava janma SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 20 zraddhA citra kramAMka 7 dharma zravaNa saMyama meM puruSArtha pRSTha 29 para citra paricaya dekheM 4

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ILLUSTRATION NO. 8 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 20 Okheta vAstu hiraNya dAsa citra kramAMka __pRSTha 29 para citra paricaya dekheN|

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37] tRtIya adhyayana sacitra uttarAdhyayana sUtra evamAvaTTa-joNIsu, pANiNo kammakibbisA / na nivijjanti saMsAre, savvaThesu va khattiyA // 5 // aneka yoniyoM meM paribhramaNa karate hue, karmoM se malina jIva usI prakAra saMsAra se nivRtta hone kI icchA nahIM karate jisa prakAra kSatriya (aizvaryazAlI, dhanADhya, sattAsampanna vyakti) viSaya sukha sAdhanoM se nivRtta honA nahIM cAhate // 5 // Thus living beings with dirt of karmas, rotate again and again in numberless classes by birth and death; but they do not even wish to renounce this mortal world as the warriors (rich and powerful men) do not wish to leave of their comforts, luxuries and sensual pleasures. (5) kamma-saMgehiM sammUDhA, dukkhiyA bahu-veyaNA / amANusAsu joNIsu, viNihammanti pANiNo // 6 // koM ke saMyoga se mUr3ha bane hue jIva mAnavetara (pazu, naraka Adi) yoniyoM meM utpanna hokara atyadhika trAsa aura pIr3A bhogate haiM // 6 // Living beings bewildered through the influence of their karmas taking birth in the classes other than mani.e., (beast and hells) distressed, suffers much pain in those births. (6) kammANaM tu pahANAe, ANupuvvI kayAi u / jIvA sohimaNuppattA, Ayayanti maNussayaM // 7 // (ati dIrghakAla ke pazcAt) kadAcit kAla krama se kucha Atmavizuddhi (manuSya bhava pratibandhaka karmoM kA kSaya) hone para vaha jIva punaH mAnava-bhava ko prApta hotA hai // 7 // After a long time, any how according to time order he begets some what purification. Annihilating of human birth obstacling karmas he takes birth as a man. (7) mANussaM viggahaM laddhaM, suI dhammassa dullahA / jaM soccA paDivajjanti, tavaM khantimahiMsayaM // 8 // Ahacca savaNaM laddhaM, saddhA paramadullahA / soccA neAuyaM maggaM, bahave paribhassaI // 9 // suiM ca laddhaM saddhaM ca, vIriyaM puNa dullahaM / bahave royamANA vi, no eNaM paDivajjae // 10 // mAnava (manuSya) yoni prApta hone para bhI saddharma kA zravaNa kaThina hai; jise sunakara kSamA, tapa aura ahiMsA ko svIkAra kiyA jA sakatA hai // 8 // saddharma zravaNa kA suyoga mila jAne para bhI usa para zraddhA honA aura bhI durlabha hai| saccA mokSamArga bajakara bhI aneka vyakti pathabhraSTa ho jAte haiM // 9 // bahuta se vyakti saddharma sunakara usa para zraddhA bhI kara lete haiM, ve saMyama grahaNa karane meM ruci bhI rakhate haiM, saMyama le nahIM paate| ataH saMyama meM puruSArtha aura bhI duSkara hai // 10 // www.jainelibray.org

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in sacitra uttarAdhyayana sUtra tRtIya adhyayana [38 Taking birth in mankind, as a man, it is very difficult to hear the true religion; by hearing which forgiveness, penance and non-violence can be accepted (8) Getting the favourable occasion to hear the true religion, it is more difficult to have firm faith in it. Hearing true liberation path, many person deprave from the true custom. (9) Many men put their faith after hearing the true religion. They also become interested to restrainment; but due to adverse circumstances and unaviodable causes cannot accept restrainment. So it is much more difficult to invest energy in restrain. (10) mANusattaMmi AyAo, jo dhamma socca saddahe / tavassI vIriyaM laddhaM, saMvuDe nidbhuNe rayaM // 11 // jo vyakti manuSya janma pAkara saddharma-zravaNa karatA hai, usa para zraddhA rakhatA hai aura tapa (saMyama ) meM puruSArthaparAkrama karake, ApnavoM kA nirodha karatA hai aura karmarUpI dhUli ko dhuna detA hai, dUra kara detA hai // 11 // The soul taking birth as man, hears the true religion, puts firm faith in it and by endeavour in penance and restrain obstructs the inflow of karmas, he cudgels the dust of karmas, and throw away. (11) sohI ujjuyabhUyassa, dhammo suddhassa ciTThaI / nivvANaM paramaM jAi, ghaya-sitta vva pAvae // 12 // sarala vyakti ko zuddhi prApta hotI hai, zuddha AtmA-hRdaya meM hI dharma kI avasthiti hotI hai, dharmayukta vyakti hI ghRta siMcita agni ke samAna apane Atmateja ko pragaTa karake parama nirvANa ko prApta karatA hai // 12 // Simple and candid person begets purification and the religion stays in pure heart-soul. The person having the religion firmly indue to the core of heart, manifests the brilliance of his soul like the fire fed with ghee (purified butter) and attains the liberation. (12) vigiMca kammuNo heuM, jasaM saMciNu khantie / pADhavaM sarIraM hiccA, uDDhaM pakkamaI disaM // 13 // ___ karma (baMdhana) ke kAraNoM ko kSaya (dUra) karake tathA kSamA dvArA yaza kA arjana karake isa bhautika zarIra ko chor3akara jIva Urdhva dizA (svarga athavA mokSa) kI ora gamana karatA hai // 13 // Destroying the causes of karma-bondage and acquiring fame by forgiveness, relinquishing this physical body the soul rises to upper regions i. e., either to heaven or to liberation abode. (13) visAlisehiM sIlehiM, jakkhA uttara-uttarA / __ mahAsukkA va dippantA, mannantA apuNaccavaM // 14 // visadRza (aneka prakAra ke) zIla vratoM kA pAlana karake jIva yakSa (deva) banate haiM; ve (deva) uttarottara samRddhi se mahAzukla (tejasvI) hokara dIptimAna hote haiM aura taba ve aisA mAnane lagate haiM ki svarga se cyavana nahIM hotA, arthAt deva amara hote haiM // 14 // Being endowed with many kinds of virtues (in this human life) takes birth as gods (Yaksa), in the heavenly abodes situated one above the other. These gods shine forth like the great luminaries and apprehend never to descend thence, meaning gods are immortal. (14) Jain Election International

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[39] tRtIya adhyayana sacitra uttarAdhyayana sUtra appiyA devakAmANaM, kAmarUva - viuvviNo / uD kappe ciTThanti, puvvA vAsasayA bahU // 15 // divya kAma-bhogoM meM lIna, icchAnusAra rUpa nirmita karane meM samartha ve deva asaMkhya kAla taka Urdhva kalpoM (deva - vimAnoM) meM rahate haiM // 15 // Those gods adhered to divine sensual pleasures, capable to change their forms according to their will, lives in upper heavenly zones upto innumerable years (15) tattha ThiccA jahAThANaM, jakkhA Aukkhae cuyA / venti mANusa joNiM, se dasaMge'bhijAyaI // 16 // ve devaloka meM yathAsthAna apanI Ayu sImA taka rahate haiM; Ayu samApta hone para ve devaloka se cyavakara manuSya janma pAte haiM, vahA~ unheM dazAMga (daza prakAra kI) bhoga sAmagrI prApta hotI hai // 16 // Those gods live in those heavenly zones upto their age-limit. On completion of age-limit they come down and take birth in human form, there they get ten types of pleasure-objects. (16) khettaM vatyuM hiraNNaM ca pasavo dAsa - porusaM / cattAri kAma-khandhANi, tattha se uvavajjaI // 17 // jahA~ ve utpanna hote haiM, vahA~ unheM ina cAra kAmaskandhoM kI upalabdhi hotI hai - ( 1 ) khetta - kSetra ( khulI jamIna - Open land) (2) vatthu - gRha (Covered area) (3) pazu aura (4) dAsa pauruSeya // 17 // They take birth in those families, where they get these four objects of pleasure by birth. These four pleasure objects are - (1) Open Land (khetta) (2) Covered area ( vatthu ) (3) Cattle (pazu) and (4) slaves and valets. (17) mittavaM nAyavaM hoi, uccAgoe ya vaNNavaM / appAyaMke mahApanne, abhijAe jasobale // 18 // vaha sanmitroM se yukta, jJAtimAna, ucca gotrIya, sundara varNa vAle, nIroga, mahAprajJa, abhijAta, yazasvI aura sAmarthyavAn hote haiM // 18 // They have indeed-friends, relations, and be of high family (ucca gotra ), fine complexion, healthy, wise, noble, famous and strengthful. (18) bhoccA mANussae bhoe, appaDirUve ahAuyaM / puvvaM visuddha saddhamme, kevalaM bohi bujjhiyA // 19 // mAnava-sambandhI anupama bhogoM ko Ayu paryanta bhoga kara bhI vizuddha dharma kI ArAdhanA ke prabhAva se ve nirmala bodhi (jJAna) se bodhita hote haiM // 19 // Even enjoying these unrivalled human pleasures and comforts till life they attain supreme knowledge, due to practising the pure and meritorious religious order and laws in previous life. (19) www.jaintalibrary.org

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tara, sacitra uttarAdhyayana sUtra tRtIya adhyayana [40 cauraMgaM dullahaM naccA, saMjamaM paDivajjiyA / tavasA dhuyakammaMse, siddhe havai sAsae // 20 // -tti bemi / ina cAra aMgoM ko durlabha jAnakara tathA sarvasAvadhavirata cAritra rUpa saMyama ko svIkAra karake tapasyA dvArA sarva karmAMzoM kI nirjarA karake sAdhaka zAzvata siddha ho jAtA hai // 20 // -aisA maiM kahatA huuN| Believing these four essentials difficult to attain, accepting the restrain, devoid of all sinfi activities, and shaken off the remnants of karmas he becomes a perfect-liberated soul. (20) -Such I Speak vizeSa spaSTIkaraNa gAthA 15-"pUrva" zabda jaina-paramparA meM eka saMkhyA vizeSa kA vAcaka hai| 84 lAkha ko 84 lAkha se guNA karane para jo saMkhyA hotI hai, vaha pUrva hai| arthAt 70 lAkha chappana hajAra karor3a (70,56000,000,0000) varSoM ko pUrva kahate haiN| gAthA 17-"kAmaskandha" kA artha hai-kAma arthAt manojJa zabda-rUpAdi ke hetubhUta pudgaloM kA skndh-smuuh| bhoga-vilAsa ke manojJa saadhn| (sukhabodhA) ___"dAsa paurUSa" meM Aye dAsa kA artha hai-"vaha gulAma, jo kharIdA huA hai, jo kretA svAmI kI saMpatti samajhA jAtA hai|" dAsa aura karmakara arthAt naukara meM yahI antara hai ki dAsa kharIdA huA hone se svAmI kI sampatti hai aura karmakara vetana lekara amuka samaya taka kAma karatA hai, phira chuttttii| Salient Elucidations Gatha 15- The world purva used in Jain tradition denotes a special numerical. The number got by multiply 84 lakh by 84 lakh is a purva. i. e., 70 lakh 56 thousand crore (70,56,000,00,00,000) years makes a purva. Gatha 17-Kama-skandha mean-Kama-heart pleasing words, colours, forms etc., that are caused by the accumulation of material macro particles the pleasing or favourable means of physical and sensual desires. (Sukhabodha) 'Slave' (ETH) is the person who is purchased by paying his cost. His purchaser becomes his owner. Slave has no freedom. The difference between servant (44+T) and slave lies in the point that being purchased slave is the wealth of his owner, while servant gets the salary of his working time, and after that he is free.

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41] caturtha adhyayana sacitra uttarAdhyayana sUtra caturtha adhyayana : asaMkhayaM pUrvAloka prastuta adhyayana kA asaMkhayaM (saMskRta rUpAntara-asaMskRta) nAma prathama gAthA ke prathama zabda para AdhArita hai| yaha nAma samavAyAMga meM diyA gayA hai| isakA artha hai-jise sAMdhA na jA sake, TUTane ke bAda jor3A na jA sake, jo marammata ke yogya na (irreparable) ho| niyukti meM isa adhyayana kA guNaparaka nAma pramAdApramAda (Carefulness v/s Carelessness) hai| isa nAma ko aMgrejI anuvAda meM pro. haramana jekobI ne bhI svIkAra kiyA hai| isase pahale tIsare adhyayana meM mokSa-prApti ke cAra aMgoM kA varNana kiyA gayA thA, jinameM prathama aMga manuSyatva hai| lekina mAnava jIvana bahuta dIrgha nahIM hai, kSaNa-vinAzI hai, kAla ke kisa kSaNa meM AyuSya kI kaccI DorI TUTa jAya, kucha nizcita nahIM hai| vastutaH mAnava kA jIvana aisI kaccI Dora ke samAna hai, jise eka bAra TUTane para punaH sAMdhA nahIM jA sktaa| ___ ataH prastuta adhyayana meM mAnava ko yahI preraNA dI gaI hai ki isa asaMskRta mAnava jIvana ko pAkara pramAda kA tyAga kara de, pramAdI banakara jIvana ko vyartha na khoe, eka-eka kSaNa kA sadupayoga kre| yaha saMpUrNa adhyayana pramAda-apramAda kA vivecana karatA hai| isameM batAyA gayA hai ki bhAI, bandhu, strI-putra Adi parivArI aura mitrajana, jinake lie vyakti pApa karma karatA hai, phala bhogane meM ve usake bhAgIdAra nahIM hote| kRta karmoM kA phala usa akele vyakti ko hI bhoganA par3egA; kyoMki karma satya haiM aura unheM bhoge binA chuTakArA nahIM mila sktaa| __maraNa ke samaya dhana Adi sAMsArika vaibhava prANI kI rakSA nahIM kara skte| dhana Adi ko yahIM chor3akara jAnA par3atA hai| sAtha hI isa adhyayana dvArA, usa yuga meM pracalita mithyA mAnyatAoM aura dhAraNAoM kI nissAratA ko bhI ujAgara kiyA gayA hai| pramAda aura apramAda kA viveka karake prastuta adhyayana meM apramAda ke mUla sUtroM ko bahuta hI preraNAtmaka zailI meM samajhAyA gayA hai| prastuta adhyayana meM mAtra 13 gAthAe~ haiN| www.jaine|braly.org

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ta sacitra uttarAdhyayana sUtra caturtha adhyayana [42 CHAPTER 4 IRREPARABILITY Foreview The title of this chapter Asankhayam (Sanskrt version Asanskrt) is based on the first word of first couplet. This name is found in Samavayanga. It means that after breaking that cannot be joined, which is irreparable. Niryukti gives its name based on the subject matter-Pramada-pramada-Carelessness v/s Carefulness. This name is also accepted by German scholar Dr. Jacobi. The preceding third chapter dealt with the four essentials for attaining emancipation. First of them was manhood. But the life of a man is not long, it is of short-period, the untwisted thread of age may be broken at any point of time, nothing can be said definitely. Really life of a man is like such a untwisted thread that cannot be joined, if it once broken. Hence, the main inspiration is given to man that getting this irreparable man-life, he should be non-negligent, should not lose his life in negligence, make every second beneficial The full chapter thoroughly deals with negligence and non-negligence. It is clarified with certainty that the person, who indulges himself in faulty and sinful deeds for the comfort and luxury of his family members, brethren, wife, son, friends etc., these do not participate the miseries and calamities caused by those sinful deeds. The man would have to bear those miseries alone. Because karmas are true and no one can get rid without bearing the ill-effects of them. At the time of death wealth, money etc., cannot save the man. He is bound to go leaving all assets here. As well as by this chapter the bogusness of the ill-traditions and false-mentalities have also been disposed. By differentiating negligence and non-negligence, the fundamental maxims of nonnegligence are vocated and advocated in very inspiring style in this chapter. There are only 13 couplets (TTT) in this chapter. 4

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43] caturtha adhyayana sacitra uttarAdhyayana sUtra cautthaM ajjhayaNaM : asaMkhayaM caturtha adhyayana : asaMskRta asaMkhayaM jIviya mA pamAyae, jarovaNIyassa hu natthi tANaM / evaM viyANAhi jaNe pamatte, kaNNU vihiMsA ajayA gahinti // 1 // jIvana asaMskRta hai, TUTane para jor3A (sAMdhA) nahIM jA sktaa| ataH pramAda (Alasya), Atma-vismaraNa mata kro| vRddhAvasthA meM koI zaraNa nahIM hotaa| aisA jAno (vicAra karo) ki pramAdI, hiMsaka, asaMyamI tathA ajitendriya manuSya kisakI zaraNa grahaNa kareMge // 1 // Life is irreparable, if broken joint is impossible. Hence do not be negligent. Never forget your soul. Old age has no protection. Consider, careless, violent, non-restrained and overcome by senses-what refuge will take such persons. (1) je pAvakammehi dhaNaM maNussA, samAyayantI amaiM gahAya / pahAya te pAsapayaTTie nare, verANubaddhA narayaM uventi // 2 // jo mAnava ajJAna evaM durbuddhivaza pApa karmoM se dhana kA upArjana evaM saMcaya karate haiM ve pApa baMdhana meM par3e hue manuSya dhana ko yahIM chor3akara tathA vaira (zatrutA) kA anubaMdha karake naraka meM utpanna hote haiM // 2 // The persons overwhelmed by ignorance and evilmindedness earn and accumulate wealth by sinful deeds, those people falling in the snare of sins, go to the hell bearing enmity and leaving the wealth here. (2) teNe jahA sandhi-muhe gahIe, sakammuNA kiccai pAvakArI / __ evaM payA pecca ihaM ca loe, kaDANa kammANa na mokkha atthi // 3 // jisa prakAra seMdha lagAtA huA saMdhimukha (mauke para) pakar3A gayA cora apane hI pApa karmoM se mRtyu (Asa, pIr3A, chedana-bhedana) pAtA hai isI prakAra jIva apane hI kiye hue karmoM ke kAraNa isa loka tathA paraloka meM chedana-bhedana Adi pAtA hai| kyoMki kiye kiye hue karmoM kA phala bhoge binA kabhI chuTakArA nahIM vA // 3 // Like the wall-breaker caught red handed, is tortured due to his own sinful deeds, in the same way the soul is tortured in this and next life. Because none can get rid of the karma Cactions) done by himself. (3) saMsAramAvanna parassa aTThA, sAhAraNaM jaM ca karei kammaM / kammassa te tassa u veya-kAle, na bandhavA bandhavayaM uventi // 4 // saMsArI jIva apane va dUsaroM (strI-putrAdi) ke lie sAdhAraNa (sammilita lAbha kI icchA se) karma karatA hai| kintu usa karma ke phalabhoga ke samaya bandhujana sahAyaka nahIM hote // 4 // www.jaine brall.org

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sacitra uttarAdhyayana sUtra The empirical man (soul) acts generally for his own and others (wife, son, brother etc). But at the time of bearing the fruits ( torments) of those deeds, no relative co-shares. (4) caturtha adhyayana [ 44 vitteNa tANaM na labhe pamatte, imaMmi loe aduvA paratthA / dIva - paNaTThe va aNanta- mohe, neyAuyaM daTThamadaTTumeva // 5 // pramAdI puruSa ke lie dhana, isa loka athavA paraloka meM trANa ( zaraNa) dAtA, rakSaka nahIM hotaa| aMdherI guphA meM jisakA dIpaka bujha gayA ho, aisA ananta mohI jIva supatha mokSa mArga ko dekhakara bhI nahIM dekha pAtA // 5 // The wealth cannot protect the careless man in this world and the next. As whose lamp has blown out in a dense cave could not see even the known way. So the extremely illusioned man could not see the path of salvation. (5) suttesu yAvI paDibuddha-jIvI, na vIsase paNDie Asu - panne ghorA muhuttA abalaM sarIraM, bhAraNDa pakkhI va care'ppamatto // 6 // ucita kArya meM zIghra pravRtta hone vAlI buddhi kA svAmI (Azu prajJa) jJAnI sAdhaka mohanidrA meM soe hue logoM ke bIca meM rahakara bhI jAgRta rhe| kSaNabhara kA bhI vizvAsa na kre| kAla (kSaNa ) bhayAnaka hai, zarIra durbala hai ataH bhAraNDa pakSI ke samAna sadA apramatta hokara vicaraNa karanA cAhie // 6 // The wise and prudent should remain always alert, though living amidst the souls slept in illusion, should not believe a moment, times are hard, the body-frame is feeble. So be always careful like the bird Bharanda. (6) care payAI parisaMkamANo, jaM kiMci pAsaM iha maNNamANo / lAbhantare jIvi vUhaittA, pacchA parinnAya malAvadhaMsI // 7 // sAdhaka paga-paga para doSoM kI saMbhAvanA se sAvadhAnI pUrvaka vicaraNa kre| choTe-choTe doSoM ko bhI pAza (jAla) maane| jaba taka guNoM kA lAbha ho taba taka zarIra ko dhAraNa kare aura jaba lAbha na hotA dIkhe to dharma-sAdhanA pUrvaka zarIra ko tyAga de // 7 // Adept (HT) at every step should remain alert from the probabilities of faults. Consider as a snare even the meagre faults. Support the body till it is helpful for getting the stake; and if it is not helping then bereave it. (7) chanda niroheNa uvei mokkhaM, Ase jahA sikkhiya- vammadhArI / puvvAiM vAsAI care'ppamatto, tamhA muNI khipyamuvei mokkhaM // 8 // jisa prakAra kavaca yukta zikSita azva svacchandatA ke nirodha se yuddha meM vijayI hotA hai, usI prakAra svecchAcAra - tyAgI muni zIghra hI mukta ho jAtA hai| isIlie muni pUrva varSoM meM (sAdhanA ke prArambhika varSoM se hI ) apramatta hokara vicaraNa kare // 8 // As the armoured and trained horse wins by obstructing despocity, so the monk renouncing the waywardness attains liberation quickly. That is for, the monk should be full of care from the beginning year of his practice. (8)

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ILLUSTRATION NO.9 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 21 kRta karma kA phala TERS citra kramAMka 9 pRSTha 29 para citra paricaya dekheM For Private & Rersonal Use Only www.jalinelibrary.org

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ILLUSTRATION NO. 10 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 21 jAgrata sAdhaka bhAraNDa pakSI citra kramAMka 10 pRSTha 29 para citra paricaya dekheN|

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45] caturtha adhyayana sacitra uttarAdhyayana sUtra sa puvvamevaM na labhejja pacchA, esovamA sAsaya-vAiyANaM / visIyaI siDhile AuyaMmi, kAlovaNIe sarIrassa bhae // 9 // jo sAdhaka sAdhanA ke prArambhika varSoM meM apramatta- jAgRta nahIM rahatA, vaha bAda meM bhI apramatta nahIM ho sakatA - yaha dhAraNA jJAnIjanoM kI hai| zAzvatavAdiyoM kI dhAraNA isake viparIta hai ki Ayu ke antima samaya meM apramatta ho jaayeNge| Ayu ke zithila hone para tathA mRtyu ke prabhAva se zarIra chUTane ke samaya vaha ( zAzvatavAdI) khedita hotA hai // 9 // The practiser who does not remain alert-non-negligent in the elementary years of practice, he cannot be non-negligent in the later years-this is the firm determination of wise; while the perpetual's thinking is contrary to it, he asserts that the negligence would be attained in the ending period of life; but he ( eternalist) laments, when grip of life loosens, death is near and the body is about to fall. (9) khippaM na sakkei vivegame N, tamhA samuTThAya pahAya kAme / samicca loyaM samayA mahesI, appANa- rakkhI caramappamatto // 10 // koI vyakti tatkAla hI viveka (tyAga) karane meM samartha nahIM ho sktaa| isalie abhI se kAma-bhogoM ko tyAgakara, mokSamArga meM udyata hokara, prANijagata kA samabhAva se avalokana kre| AtmA kI rakSA karane vAlA maharSi apramatta hokara vicaraNa kare // 10 // None can quickly be capable to attain discernment, therefore he should abstain his soul from sensual pleasures, understand the world, be impartial, and endeavour in the salvationpath. Guarding his own self the monk should never be careless. (10) muhuM muhuM moha-guNe jayantaM, aNega-rUvA samaNaM carantaM / phAsA phusantI asamaMjasaM ca, na tesu bhikkhU maNasA pausse // 11 // bAra-bAra mohaguNoM, zabda Adi viSayoM para vijaya prApta karate hue tathA saMyama mArga meM vicaraNa karate hue zramaNa ko aneka kaTu kaThora sparza spRSTa karate haiM, kintu vaha una para mana se bhI dveSa na kare // 11 // Again and again overcoming the sensual desires and controlling himself, various types of harsh touches afflict the sage but he should not hate them even in the mind. (11) mandA ya phAsA bahu-lohaNijjA, taha-ppagAresu maNaM na kujjA / rakkhejja kohaM, viNaejja mANaM, mAyaM na seve, payahejja lohaM // 12 // hitAhita viveka ko maMda karane vAle anukUla sparza bahuta lubhAvane hote haiM / kintu sAdhaka unameM apane mana ko na lagAe / krodha se apane ko bacAye, abhimAna ko dUra kare, mAyA chala-kapaTa kA sevana na kare aura lobha ko tyAga de // 12 // Such touches which make the discretion power of good and evil feeble are very attractive; but the adept (practitioner) should not take them to his mind. He should save himself from anger, make away the pride, be not hippocrite and abandon the greed. (12) www.jainglibrary.org

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sacitra uttarAdhyayana sUtra caturtha adhyayana [46 je'saMkhayA tuccha parappavAI, te pijja-dosANugayA parajjhA / ee 'ahamme' ti duguMchamANo, kaMkhe guNe jAva sarIra-bheo // 13 // -tti bemi / jo loga kRtrima rUpa se saMskArI haiM, ve jIvana ko sAMdhane yogya mAnate haiN| aise loga tuccha haiM, para-pravAdI haiM (dUsaroM ke nindaka haiM), rAgadveSa se grasta haiM, paravaza (vAsanAoM ke vazIbhUta) haiN| inheM adharmI jAnakara sAdhaka inase dUra rahe aura deha-tyAga (Ayu ke antima kSaNoM) taka sadguNoM (apramattatA) kI kAMkSA-ArAdhanA karatA rahe // 13 // -aisA maiM kahatA huuN| __ Those, who are ostantate purified, consider the life reparable. Such persons are mean, false, accusers of others, victims of passions; knowing those irreligious and impious, the ascetic should remain far from them and till the end of life regularly practise the carefulness and virtues. (13) -Such I speak. vizeSa spaSTIkaraNa bhAraNDa pakSI paurANika yuga kA eka virATakAya pakSI mAnA gayA hai| paMcataMtra Adi meM usake do grIvA aura eka peTa batAyA gayA hai-"ekodarAH pRthag griivaa"| kalpasUtra kI kiraNAvalI TIkA meM bhI usake do mukha aura do jihvA kA ullekha hai| isakA artha hai ki do grIvA evaM do mukha hone se usake A~kha, kAna Adi saba do-do haiN| jaba vaha eka grIvA se bhojana karatA hai, to dUsarI grIvA ko Upara kiye huye A~khoM se dekhatA rahatA hai ki koI mujha para AkramaNa to nahIM karatA hai| isa dRSTi se sAdhaka ko apramattatA ke liye bhAraNDa pakSI kI upamA dI jAtI hai| kalpasUtra meM bhagavAna mahAvIra ko bhI apramattatA evaM satata jAgarUkatA ke liye bhAraMDa pakSI kI upamA dI hai| ukta pakSI kA varNana vasadevahiNDI Adi aneka prAcIna jaina-kathA-granthoM meM bhI AtA hai| Salient Elucidations Bharanda is supposed to be a huge bird of bygone ( futa) ages. Pancatatntra says that it has two necks and one stomach and Kiranavali commentary of Kalpasutra also mentions about its two mouths and two tongues. It means that being two necks and two mouths on opposite sides; it had ear, nose, eyes etc., on both the opposite sides. When he eats with one mouth (neck) then uprises the other neck and watches with the eyes lest no one attacks me. By this point of view, the practitioner is resembled with Bharanda for carefulness. In Kalpasutra, for carefulness and utter alertness the resemblance of Bharanda bird given even to Bhagawana Mahavira. The description of this bird we also get in ancient epical works like Vasudevahindi etc.

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47] paMcama adhyayana sacitra uttarAdhyayana sUtra - // paMcama adhyayana : akAma-maraNIya // pUrvAloka prastuta adhyayana kA nAma akAma maraNIya hai aura niyukti meM isakA dUsarA nAma maraNavibhakti bhI diyA gayA hai| isase pUrva caturtha adhyayana meM jIvana ko asaMskRta (irreparable) batAyA thA aura prastuta adhyayana meM maraNa kA varNana huA hai| yaha satya hai ki prANI mAtra kA maraNa avazyambhAvI hai| pratyeka prANI ko mRtyu kA grAsa avazya bananA hai| saMsAra kA Adi prazna hai-mRtyu kyA hai? kyA AtmA maratI hai ? nahIM, vaha to ajara-amara avinAzI hai, usake maraNa kA to prazna hI nahIM hai| taba kyA zarIra maratA hai ? nahIM, vaha bhI mUla pudgala rUpa se to jyoM kA tyoM rahatA hai| prazna phira bhI jyoM kA tyoM hai, mRtyu kyA hai ? samAdhAna hai-Ayukarma ke samApta ho jAne para AtmA kA zarIra se nikala jAnA, AtmA aura deha kA vichoha hI mRtyu hai| yadi aisA hai to kyA antara par3A? pratyeka prANI mRtyu se bhayabhIta kyoM rahatA hai ? bhaya anajAnI vastu se hotA hai| sAmAnya mAnava mRtyu ko nahIM jAnatA, isIlie bhayabhIta rahatA hai; kintu jo mRtyu ko jAnatA hai, vaha bhayabhIta nahIM hotA, svecchAmaraNa svIkAra karatA hai| isa tathya ko prastuta adhyayana meM maraNa ke do vibhAga akAmamaraNa aura sakAmamaraNa (Non-Voluntary and Voluntary death) karake samajhAyA gayA hai| sakAmamaraNa meM sAdhaka mRtyu kA vIra yoddhA ke samAna sAhasapUrvaka sAmanA karatA hai, atithi ke samAna svAgata karatA hai aura mRtyu ko svecchApUrvaka svIkAra karatA hai, mRtyu ke samaya vaha zAMta aura prasannacitta rahatA hai| usakA maraNa sakAmamaraNa athavA paNDitamaraNa kahA gayA hai| isake viparIta akAmamaraNa jise bAlamaraNa kahA gayA hai, pratyeka prANI kA anAdi kAla se hotA rahA hai aura hotA rhegaa| __ akAmamaraNa athavA bAlamaraNa 12 prakAra kA hai| isameM krodha Adi kaSAyoM tathA bhaya kI pramukhatA rahatI hai| jo prANI-vizeSa rUpa se manuSya saddharmAcaraNa nahIM karate haiM, gatAnugatika loka kA anusaraNa karate haiM, ve mRtyu ke samaya bhayAkrAnta hote haiM, durgati meM girate haiM, saMsAra bar3hAte haiN| isake viparIta sakAmamaraNa se marane vAle saMsAra ghaTAte haiN| isa tathya ko dRSTAntoM aura rUpakoM dvArA prastuta adhyayana meM puSTa kiyA gayA hai| prastuta adhyayana meM 32 gAthAe~ haiN|

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An, sacitra uttarAdhyayana sUtra paMcama adhyayana [48 CHAPTER 5 UNWILLING DEATH Foreview The title of this chapter is Unwilling Death and Niryukti mentions the other name-The type or Types of Death. In the preceding fourth chapter the life was ascribed as irreparable; and in this chapter there is a description of death. It is certain that the death of every living being is inevitable. Each and every being is bound to die. The first and foremost question of the worldly being is-What is Death? The soul dies ? No, it is immortal, imperishable and etemal. There is no question of its death. Then the body dies ? No, it remains, as it is in the form of matter. Still the question is standing, as it is-What is the death ? The question can be pacified like this-On the destruction or completion of the agedetermining karma, the soul exits from the body, thus the separation of soul and the body is the death. If it is so, what difference does it make? Why every living being fears the death? known thing begets fear. Average man does not know about death, so he remains frightened; but who knows all about death, he never frightens, he accepts voluntary death. This fact is vividly described in this chapter by dividing death into two types (1) Non-voluntary death (376144(01) and (2) Voluntary death (1144). In voluntary death the wise person faces the death as a brave hero, welcomes like a guest and wilfully accepts, at the last moments he remains calm and pleasing-mind. His death is called as voluntary and pundit (ufoss) wise man's death, the death of religious man. Contrary to this, the non-voluntary or unwilling death, which is termed as Bala-marana (C17ATu-the death of irreligious persons and beings) is continually flowing since beginningless times, and it will occur in future as well. Non-voluntary death is of 12 types. The passions like anger etc., play important role in it. The living beings-specially human beings, who do not observe the true religious norms and follow worldly traditions, they become frightened at the time of death, befall in nether births and enhances the cycle of births and deaths. Contrary to this, who accepts the voluntary death, they limit their transmigration. This fact is invigorated by examples and allegories in this chapter. There are 32 couplets in this chapter. Jain Ede n International

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49] paMcama adhyayana sacitra uttarAdhyayana sUtra paMcamaM ajjhayaNaM : akAma-maraNijjaM paMcama adhyayana : akAma-maraNIya aNNavaMsi mahohaMsi, ege tiNNe duruttare / tattha ege mahApanne, imaM paTThamudAhare // 1 // yaha saMsAra mahApravAha yukta eka sAgara hai| ise taira kara pAra karanA bahuta hI kaThina kArya hai| phira bhI kucha loga ise pAra kara gaye haiN| unameM se eka mahAprajJa zramaNa bhagavAna mahAvIra bhI haiN| unhoMne aisI prarUpaNA kI hai - // 1 // This world is like an ocean having huge flow and mighty waves. It is very difficult to cross it swimming. But some persons crossed. The utmost witty Sramana Bhagawana Mahavira also crossed it. He precepted like this - (1) santi yaduve ThANA, akkhAyA mAraNantiyA / akAma-maraNaM ceva, sakAma-maraNaM tahA // 2 // maraNa ke do sthAna (bheda yA rUpa) batAye haiM - ( 1 ) akAmamaraNa aura (2) sakAmamaraNa // 2 // There are two types of death - ( 1 ) Non-voluntary death and ( 2 ) Voluntary death. (2) bAlANaM akAmaM tu, maraNaM asaI bhave / paNDiyA sakAmaM tu, ukkoseNa saiM bhave // 3 // bAla athavA sadasadviveka-vikala ajJAnI jIvoM kA akAma ( anicchApUrvaka) maraNa bAra-bAra hotA hai kintu paMDitoM (jJAnI - cAritravAnoM) kA sakAma (icchApUrvaka) maraNa utkRSTa rUpa se eka bAra hotA hai // 3 // Ignorants-devoid of the discretion of truth and non-truth, again and again die involuntary death; but the pundits having true knowledge and conduct die voluntary death excellently only once. (3) tatthimaM paDhamaM ThANaM, mahAvIreNa desiyaM / kAma-giddhe jahA bAle, bhisaM kUrAI kuvvaI // 4 // akAmamaraNa ke viSaya meM bhagavAna mahAvIra ne batAyA hai ki kAma bhogoM meM Asakta ajJAnI jIva ghora krUrakarma karatA hai // 4 // Bhagavana Mahavira told about non-voluntary death that the true-knowledge-devoid being indulged in passions does more cruel deeds. (4) je giddhe kAmabhogesu, ege kUDA gacchaI / 'na me diTThe pare loe, cakkhu - diTThA imA raI' // 5 // jo vyakti kAma-bhogoM meM gRddha hotA hai, vaha akelA kUTa ( hiMsA tathA mRSAvAda) kI ora jAtA hai| vaha kahatA hai ki paraloka to maiMne dekhA hI nahIM kintu yaha sAMsArika sukha to pratyakSa dikhAI dete haiM // 5 //

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in sacitra uttarAdhyayana sUtra paMcama adhyayana [50 Person addicted to sensual pleasures, he alone runs towards violence and falsehood. He says-I have not seen the next birth but these worldly pleasures I see with my own eyes. (5) 'hatthAgayA ime kAmA, kAliyA je aNAgayA / ko jANai pare loe, atthi vA natthi vA puNo' // 6 // ye kAma-bhoga to hAtha meM Aye hue haiM; lekina bhaviSyakAlIna sukha to anizcita haiN| kauna jAnatA hai, paraloka hai bhI athavA nahIM hai // 6 // The enjoyments and pleasures of this life are in my hand; but the future ones are uncertain, who knows whether there is next life or not. (6) 'jaNeNa saddhiM hokkhAmi', ii bAle pagabbhaI / kAma-bhogANurAeNaM, kesaM saMpaDivajjaI // 7 // 'maiM to jana-sAdhAraNa ke sAtha hI rahU~gA' (inhIM ke bIca rahanA hai, jo inakI dazA hogI, vaha merI bhI ho jAegI) aisI dhAraNA banAkara vaha DhITha bana jAtA hai aura kAmabhoga-gaddhi ke kAraNa svayaM hI kaSi hotA hai // 7 // The unreasoned (arn) man decides 'I will live with generality. I have to live amidst them. Whatever would be the condition of all, the same would be of mine.' Thus he becomes impudent. So because of indulgence to pleasures and amusements he absolves in grieves and miseries himself. (7) tao se daNDaM samArabhaI, tasesu thAvaresu ya / aTThAe ya aNaTThAe, bhUyaggAmaM vihiMsaI // 8 // taba vaha trasa aura sthAvara jIvoM para daNDa-prayoga karatA hai| saprayojana athavA niSprayojana hI prANI samUha kI hiMsA, unakA vinAza karatA hai // 8 // Then he acts cruelly against movable and immovable beings. He kills them with purpose and even without purpose. (8) hiMse bAle musAvAI, mAille pisuNe saDhe / bhuMjamANe suraM maMsaM, seyameyaM ti mannaI // 9 // __ vaha hiMsaka, ajJAnI-bAla, mRSAvAdI, kapaTI, cugalakhora, zaTha, dhUrta hotA hai tathA madya-mAMsa kA sevana karatA huA mAnatA hai ki yahI zreyaskara hai // 9 // That man devoid of reason kills the living beings, tells lies, deceives, calumniates, dissembles, and drinking liquor and eating meats-supposes that these are the right things, I am doing. (9) kAyasA vayasA matte, vitte giddhe ya itthisu / duhao malaM saMciNai, sisuNAgu vva maTTiyaM // 10 // vaha tana aura vacana se sadA unmatta banA rahatA hai, dhana aura striyoM meM Asakta rahatA hai tathA rAga aura dveSa donoM pravRttiyoM se usI prakAra karma-mala kA saMcaya karatA hai jisa prakAra alasiyA-kaiMcuA zarIra aura makha donoM ora se miTTI kA saMcaya karatA rahatA hai | // 10 //

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ILLUSTRATION NO. 11 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 21 saMsAra sAgara pAragAmI kA upadeza akAma maraNa sakAma maraNa citra kramAMka 11 pRSTha 30 para citra paricaya dekheN|

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ALLIS ILLUSTRATION NO. 12 ajJAnI kI durgatI saMyamI kI do gatiyAM mokSa evaM svarga SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 21 6 citra kramAMka 12 pRSTha 30 para citra paricaya dekheM &D viSama mArga sadgRhastha kI devagati PARSHOTING Shagu

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51] paMcama adhyayana sacitra uttarAdhyayana sUtrI - Overbearing in acts and words, keenly desirous of wealth and women, he accumulates sins by both the activities of attachment and aversion; just like earthworm (THT) gathers dust by its mouth (swallowing) and by body (lithering in the mud). (10) tao puTTho AyaMkeNaM, gilANo paritappaI / pabhIo paralogassa, kammANuppehi appaNo // 11 // taba vaha ajJAnI prANaghAtaka roga se grasita hokara khinna aura paritapta hotA hai tathA apane kiye hue duSkarmoM kA anuprekSaNa-smaraNa kara paraloka se bhayabhIta hone lagatA hai // 11 // Then he (the unreasoning man) afflicted by life-scorching diseases laments; taking stock of his own evil deeds he dreads remembering the life to come. (11) suyA me narae ThANA, asIlANaM ca jA gii| bAlANaM kUra-kammANaM, paMgADhA jattha veyaNA // 12 // taba (vaha socatA hai) maiMne naraka-sthAnoM ke viSaya meM sunA hai-jo ajJAnI, krUrakarmI aura duHzIla jIvoM kI gati hai aura vahA~ atyadhika tIvra kaSTakArI vedanA hotI hai // 12 // . He thinks-I have heard about the hells, which are the places of births for cruels and sinners, and there are enormous torments. (12) tatthovavAiyaM ThANaM, jahA meyamaNussuyaM / AhAkammehiM gacchanto, so pacchA paritappaI // 13 // maiMne paramparA se sunA hai ki una narakoM meM utpatti-sthAna (kumbhiyA~ haiM, jinameM janma lete hI prANI yuvA ho jAtA hai) haiN| manuSya-Ayu kSaya hote hI jIva apane karmoM ke anusAra vahA~ (narakoM meM) jAtA huA bahuta duHkhI hotA hai // 13 // By tradition, I have heard that there are birth places in hells. Those birth places are of pitcher shape, where the being becomes young as it takes birth. After completion of human-existence the soul goes there according to his evil deeds, then he remorse. (13). jahA sAgaDio jANaM, samaM hiccA mahApahaM / visamaM maggamoiNNo, akkhe bhaggaMmi soyaI // 14 // jisa prakAra koI gAr3IvAna samatala mahApatha ko chor3akara Ubar3a-khAbar3a viSama mArga para cala par3atA hai aura phira gAr3I kI dhurI TUTa jAne para zoka karatA hai // 14 // As a cart-man, who against his better judgement leaves the highway which is smooth, takes the rough and rugged path and laments when the axle breaks-(14) evaM dhamma viukkamma, ahamma paDivajjiyA / bAle maccu-muhaM patte, akkhe bhagge va soyaI // 15 // isI prakAra dharma-patha kA vyutkrama karake adharma para calane vAlA, mRtyu ke mukha meM par3A huA ajJAnI jIva bhI gAr3I kI dhurI TUTe gAr3IvAna ke samAna cintA-zoka karatA hai // 15 //

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sacitra uttarAdhyayana sUtra In the same way, the person imbibed in empirical pleasures, who transgresses the religious laws and gives up righteousness, repents, when he is in the jaws of death like a broken axle cartman (15) tao se maraNantami, bAle santassaI bhayA / akAma-maraNaM maraI, dhutte va kalinA jie // 16 // eka hI dA~va meM saba kucha hAre hue juArI ke samAna vaha ajJAnI jIva mRtyu ke samaya paraloka ke bhaya se saMtrasta hokara akAmamaraNa se maratA hai // 16 // paMcama adhyayana [ 52 Like a gambler, who has lost all in a single chance, that self-foolishman, being dreadful by the torments of next life, dies by in-voluntary-unwilling death. (16) eyaM akAma-maraNaM, bAlANaM tu paveiyaM / to kAma-maraNaM, paNDiyANaM suNeha me // 17 // yahA~ taka to ajJAnI jIvoM ke akAma maraNa kA varNana kiyA gayA hai| aba yahA~ se Age paMDitoM (jJAnI jIvoM) ke sakAma maraNa kA varNana mujhase suno // 17 // Thus has been described the death of fools which is un-willing death, Now I tell about wisemen's death, hear that from me. (17) maraNaM pi sapuNNANaM, jahA meyamaNussuyaM / vippasaNNamaNAghAyaM, saMjayANaM vasImao // 18 // jaisA ki maiMne paramparA se sunA hai-saMyata, jitendriya tathA puNyazAliyoM kA maraNa ati prasanna aura AghAta rahita hotA hai // 18 // As I have heard traditionally by the enlightened preceptors-the expiration of pious, meritorious, restrained persons becomes free of injuries and full of peace. (18) na imaM savvesu bhikkhUsu, na imaM savvesu'gArisu / nANA - sIlA agAratthA, visama-sIlA ya bhikkhuNo // 19 // isa sakAmamaraNa se na sabhI sAdhu hI mRtyu ko prApta hote haiM aura na sabhI gRhastha hI ; kyoMki gRhastha bhI bhinna-bhinna prakAra ke zIla vAle hote haiM aura bahuta se bhikSu (sAdhu) bhI viSama (vibhinna) zIla vAle hote haiM // 19 // Such a wilful, non-injurious and peaceful death does not fall to all mendicants, nor to every householder; for the morality of householders is of various types and the mendicants are not always good-charactered throughout. (19) santi egehiM bhikkhuhiM, gAratthA saMjamuttarA / gAratthehi ya savvehiM, sAhavo saMjamuttarA // 20 // kucha bhikSuoM kI apekSA gRhastha saMyama meM bar3hakara hote haiM kintu zuddha AcAravAn sAdhu sabhI gRhasthoM se saMyama meM zreSTha hote haiM // 20 //

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53 ] paMcama adhyayana sacitra uttarAdhyayana sUtra Some householders are superior to some mendicants in restrain; but the ascetics observing pure conduct are superior to all house-holders. (20) cIrAjiNaM nagiNiNaM, jaDI-saMghADi-muNDiNaM / eyANi vi na tAyanti, dussIlaM pariyAgayaM // 21 // cIvara - vastra, ajina - mRgacarma, nagnatA, jaTAdhAraNa, cithar3oM kI kaMthAdhAraNa, ziromuNDana- ye bAhya veza bhI dIkSA dhAraNa kiye hue duHzIla- durAcArI sAdhu kI durgati meM jAne se rakSA nahIM kara sakate // 21 // Cloths, bark, deer-skin, nudity, mat, tonsure of hairs, rags-these outward tokens cannot save a sinful ascetic from the lower births. (21) piNDolae va dussIle naragAo na muccaI / " bhikkhAe vA gihatthe vA, suvvae kammaI divaM // 22 // bhikSA dvArA apanA jIvana nirvAha karane vAlA bhikSu bhI yadi duHzIla- durAcArI hai use naraka meM jAnA hI par3atA hai aura suvratI bhikSu ho athavA gRhastha vaha svarga hI prApta karatA hai // 22 // Getting his livelihood by alms if such a mendicant is sinful in deeds and thoughts, he is bound to go to hell; while pious mendicant and householder goes to heaven. (22) agAri - sAmAiyaMgAI, saDDhI kAeNa phAsae / posahaM duhao pakkhaM, egarAyaM na hAvae // 23 // zraddhAlu gRhastha sAdhaka sAmAyika sAdhanA ke sabhI aMgoM kI kAyA se ( mana-vacana se bhI) sAdhanA kare tathA zukla aura kRSNapakSa donoM meM ( parva tithiyoM ko) pauSadha kare, eka bhI parva rAtri ko pauSadha na chor3e // 23 // A faithful householder should practise equanimity performance ( sAmAyika sAdhanA) along with all its essentials everyday with devoted mental, vocal and corporeal activities. He should also observe posadha (a fortnightly religious rite) on ceremonial both days of black and white fortnight of every lunar month; missing not a single ceremonial day. (23) evaM sikkhA - samAvanne, giha-vAse vi suvvae / muccaI chavi - pavvAo, gacche jakkha- salogayaM // 24 // isa prakAra dharma zikSA se sampanna gRhavAsI - gRhastha meM rahatA huA suvratI bhI audArika zarIra ko chor3akara devaloka - devanikAya meM utpanna hotA hai // 24 // Planted in this discipline, a householder firm in his vows, after quitting his mortal body of flesh and bones takes birth in heavenly abode as a god. (24) aha je saMvuDe bhikkhU, donhaM annayare siyA / savva - dukkha - ppahINe vA, deve vAvi mahaDhie // 25 // saMvRta (pAMca AmravoM kA nirodha karane vAlA) bhikSu kI do hI gati saMbhava haiM; yA to vaha sabhI duHkhoM se sadA ke lie mukta ho jAtA hai athavA maharddhika deva banatA hai // 25 // By checking influx a mendicant can attain one of the two states-either he gets liberation from all miseries or be a god with great fortune. (25) www.jaheli rary.org

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taIn sacitra uttarAdhyayana sUtra paMcama adhyayana [54 uttarAiM vimohAI, juimantANupuvvaso / samAiNNAI jakkhehiM, AvAsAiM jasaMsiNo // 26 // devoM ke AvAsa kramazaH Upara-Upara uttarottara uttama, dyutimAn tathA yazasvI devoM se AkIrNa hote haiM // 26 // The abodes of gods, layer on layer, one than the other are lustrous and shining. Most illustrious gods reside there. (26) dIhAuyA iDiDhamantA. samiddhA kAma-rUviNo / ahuNovavanna-saMkAsA, bhujjo accimAli-ppabhA // 27 // unameM nivAsa karane vAle deva yazasvI, dIrghAyu, dIpti-kAnti vAle, icchAnusAra rUpa dhAraNa karane meM samartha hote haiM; abhI-abhI utpanna hue hoM aisI kAnti vAle tathA sUrya-prabhA ke samAna tejasvI hote haiM // 27 // Those gods have long life, great fortune, fame, affluent and can transform their shape at will, remain life-long as fresh as just born, having a brilliance of many sun. (27) tANi ThANANi gacchanti, sikkhittA saMjamaM tavaM / bhikkhAe vA gihatthe vA, je santi parinivvuDA // 28 // ina ramaNIya deva-sthAnoM meM upazAnta hRdaya vAle bhikSu (zramaNa) athavA sadgRhastha hiMsA se nivRtta aura tapa-saMyama kI sAdhanA karake jAte haiM-utpanna hote haiM // 28 // The calm-hearted, passionless mendicants and fully devoted good-conducted householders go to those god abodes by observing penance and restrain and devoid of violence in full. (28) tesiM soccA sapujjANaM, saMjayANa vusImao / na saMtasanti maraNante, sIlavantA bahussuyA // 29 // una saMta janoM dvArA pUjya-vandanIya saMyata aura indriya vijayI AtmAoM kA yaha varNana sunakara zIlavAn aura bahuzruta sAdhaka (muni athavA gRhastha) mRtyu ke samaya bhI saMtrasta-bhayabhIta nahIM hote // 29 // Having heard this description of venerables, restrained, sense-overcomers-by the saints, the good conducted and well-versed adept, may he be a mendicant or a householder, does not tremble and remorse at the hour of death. (29) tuliyA visesamAdAya, dayAdhammassa khantie / vippasIejja mehAvI, tahA-bhUeNa appaNA // 30 // medhAvI sAdhaka sakAmamaraNa aura akAmamaraNa kI Apasa meM tulanA karake viziSTa (sakAmamaraNa) ko svIkAra kare tathA dayAdharma aura kSamA se apanI AtmA ko bhAvita kara prasanna rahe // 30 // The intelligent person, after comparing both types of death-voluntary and involuntary, one with another, accepts the better one and remains happy by absolving with kindness and forgiveness. (30)

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55 ] paMcama adhyayana sacitra uttarAdhyayana sUtra h tao kAle abhippee, saDDhI tAlisamantie / viNaejja loma-harisaM, bheyaM dehassa kaMkhae // 31 // maraNakAla nikaTa Ane para jisa zraddhA se pravrajyA grahaNa kI thI usI zraddhA se guru ke nikaTa rahakara pIr3Ajanya lomaharSa ko dUra karake zAMti ke sAtha zarIra chUTane kI pratIkSA kare // 31 // By which firm faith had accepted the ascetic life with the same firm faith, at the time of death, he should, remaining in the presence of preacher, subdue all emotions of fear and joy and wait for the dissolution of the body. (31) aha kAlaMmi saMpatte, AghAyAya samussayaM / sakAma-maraNaM maraI, tihamannayaraM muNI // 32 // -tti bemi / mRtyukAla prApta hone para muni bhaktaparijJA, iMginI aura prAyopagamana (pAdapopagamana) - ina tIna prakAra ke sakAmamaraNa meM se kisI eka prakAra kA maraNa svIkAra karake sakAmamaraNa se zarIra kA tyAga karatA hai // 32 // - aisA maiM kahatA hU~ / At the arrival of appropriate time of quitting the body, the monk dies with his will according to one of three methods, viz., (1) Giving up food and water till life ( bhakta parijJA ) (2) pinning to a spot till death (iMginI maraNa) (3) lying on one side like a fallen branch of a tree. (prAyopagamana). (32) Such I speak Wan www.jahelorary.org

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sacitra uttarAdhyayana sUtra paMcama adhyayana . vizeSa spaSTIkaraNa gAthA 2-"maraNa" ke do prakAra haiM-akAma aura skaam| akAma-maraNa vaha hai, jo vyakti viSayoM va bhogoM kI lAlasA ke sAtha jInA hI cAhatA hai, maranA nhiiN| phira bhI AyukSaya hone para use lAcArI meM anacAhe hI maranA hotA hai| sakAma-maraNa kAmanAsahita maraNa hai| isakA kevala itanA hI artha abhipreta hai ki jo sAdhaka viSayoM ke prati anAsakta rahatA hai, jIvana aura maraNa donoM hI sthitiyoM meM sama hotA hai, vaha maraNakAla ke samaya bhayabhIta evaM saMtrasta nahIM hotA, apitu apanI pUrNa AdhyAtmika taiyArI ke sAtha abhaya bhAva se mRtyu kA svAgata karatA hai| akAma bAlamaraNa hai, aura sakAma paNDita mrnn| ___ gAyA 10-"sisunAguvva maTTiyaM" meM kahA hai ki jaise zizunAga donoM ora se miTTI kA saMcaya karatA hai, vaise hI bAla-jIva bhI donoM ora (rAga-dveSa) se karmamala kA saMcaya karatA hai| mana aura vANI. rAga aura dveSa, paNya aura pApa Adi aneka vikalpa kiye haiM / (cUrNi) zizunAga gaMDUpada arthAt alasiyA ko kahate haiN| vaha miTTI khAkara andara meM mala kA saMcaya karatA hai, aura zarIra kI snigdhatA ke kAraNa bAhara meM bhI idhara-udhara reMgate hue apane zarIra para miTTI cipakA letA hai| Salient Elucidations Gatha 2-There are two types of death-one unwilling and the other wilful. Unwilling death is that, when a man wants to live for the coveteouness of sensual and worldly pleasures and enjoyments but bound to die due to the end of age. (Vrhad Vrtti) Wilful death is a voluntary death. It means that the mendicant who remains non-aligned in empirical joys and miseries, equanimous in life and death, he does not remorse at the time of expiration; but fearlessly welcomes death with his spiritual pre-preparations. Non-voluntary death is the death of the non-discretionary beings while voluntary death is wise man's quitting the body. Gatha 10-As earthworm (Jacobi says it a small snake)-it is identified with gandupada or alasia-accumulates mud (clay) from both the sides, by mouth and by body. In the same way, the soul devoid of the sense of its own welfare, accumulates the karmic dust, by attachment and detachment both. Many divisions are narrated there, like-mind and speech, attachment and detachment. merit and demerit etc., etc. (Curni) Sisunaga Gandupada is alasia. It accumulates mud internally in his body by eating clay and due to the greasiness of his body, creeping hither and thither it sticks the dust to his body outwardly.

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57] SaSTama adhyayana sacitra uttarAdhyayana sUtra SaSTama adhyayana : kSullaka nirgranthIya pUrvAloka prastuta adhyayana kA nAma kSullaka nirgranthIya hai| yahA~ kSullaka kA abhiprAya navadIkSita athavA laghumuni va ziSya hai aura nirgrantha zabda zramaNa-sAdhu kA vAcaka hai| nirgrantha zabda kA prayoga jaina dharma ke lie ati prAcIna kAla se hotA rahA hai| bhagavAna mahAvIra ko niggaMTha nAyaputte kahA gayA tathA unake zramaNoM ko niggaMTha athavA niyaMTha - nirgrantha kahA gayA hai| nirgrantha kA artha hai-graMtha rahita honA / grantha sUkSma aura sthUla rUpa se do prakAra kA hai| sUkSma grantha Antarika parigraha - mithyAtva, krodha-mAna-mAyA, lobha Adi 14 prakAra kA hai| isI Antarika grantha ke prabhAva se bAhya grantha - dhana-dhAnya Adi 10 prakAra ke parigraha kA saMcaya kiyA jAtA hai athavA inake prati Asakti rakhI jAtI hai| pichale pAMcaveM adhyayana meM sAdhaka ke lie sakAma maraNa ko zreyaskara batAyA thA kintu smaraNIya tathya yaha hai ki sakAma athavA paMDitamaraNa nirAsakta nirgrantha zramaNa ko hI hotA hai| paMDitamaraNa kA mUla vItarAga bhAva meM nihita hai| prastuta adhyayana meM laghumuni ko grantharahita hone kI preraNA dekara vItarAga bhAva kA saMsparza karane ke lie sAvadhAna kiyA gayA hai| jainadharma aura AgamoM meM bahu pracalita zabda mithyAtva ke lie prastuta adhyayana kI prathama gAthA meM avidyA zabda rakhA gayA hai aura batAyA gayA hai ki jitane bhI avidyAvAna puruSa haiM, ve sabhI duHkhI hote haiN| ina zabdoM sekSullaka muni ko mithyAtva se virata hone kI preraNA dI gaI hai| sampUrNa adhyayana meM anAsakti kA svara gU~ja rahA hai| laghu muni ko preraNA dI gaI hai ki dhana, parijana Adi rakSaka nahIM ho skte| isalie kahA gayA hai ki Asakti aura sneha ko tor3a do| yahA~ taka ki apane zarIra ke prati jo moha hai, usakA bhI tyAga kara denA cAhie / sabhI prakAra ke rAga-dveSa se mukta honA zramaNa kA lakSya hai, isI lakSya kI ora laghu zramaNa ko prerita kiyA gayA hai| ekAntavAdiyoM ke cakravyUha meM na pha~sakara zuddha zramaNAcAra kA pAlana karate hue apramatta bhAva se vicaraNa karane kI preraNA dI gaI hai| mumukSu, Atma- gaveSI sAdhu ke lie prastuta adhyayana meM nirgranthatA kA bahuta hI vivecana huA hai| isa adhyayana meM 18 gAthAe~ haiN| Bi

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tara sacitra uttarAdhyayana satra SaSTama adhyayana [5: CHAPTER 6 NEWLY CONSECRATED SAGE (YOUNG MONK) Foreview The chapter is entitled as 'On Young Monk (ameras Aufenta) Here Ksullaka word denotes newly consecrated (Taifa) or young monk (mg) and disciple; and the word Knotless (TTT) is used for the sage-a Jain ascetic. The word knotless ( 27) has been vividly used for Jain religion since the time immemorial. Bhagavana Mahavira also called as Niggntha Nayaputte ( Fio T4Y) and his follower sages are also designated as Niggantha or Niyantha-Nirgrantha (Preis-fupe). The word Nirgrantha means to be devoid of knot or to be knotless. Knots are of two types-one subtle ( A) and the other gross (PTT). Subtle knots are of 14 types, like-wrong faith, anger, pride, deceipt, greed etc. Due to the effect of these internal or subtle knots the external knots-wealth, grains etc., 10 types of possessions (HUF) are accumulated and indulgement to all these. In the fifth preceding chapter it was narrated in detail that the practiser should prefer volunary death. It is better for him. But the rememberable fact is, that only the non-attached sages can attain this type of death; as the root of wilful death lies in non-attaching reflections. In this chapter the young monk is inspired to be knotless; and made to be ever careful to attain the reflection of freedom of attachment towards the empirical affairs, may these be external or internal. In the first couplet of this chapter the word avidya is put for vividly described and known false belief (H TC) which is popularly used in Jain canons and literature. It is forcefully told that all the persons having wrong faith, lament and fall in miseries. By these words the young monk is inspired to get rid of false belief. The chapter is full of the inspiration of non-attachment. Young monk is told that wealth, family members etc., can not protect; so have no love or attachments towards them. The aim of sage is to be free from attachment and detachment and this is the final object of young monk also. Keeping away from the snare of one-endedists, he should observe pure Jain order. In this chapter knotlessness has been convincingly described for self-seeking and salvation-wishing sages. There are only 18 couplets in this chapter. 4

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59] SaSTama adhyayana sacitra uttarAdhyayana sUtra chaTThamajjhayaNaM : khuDDAganiyaMThijja SaSTama adhyayana : kSullaka nirgranthIya jAvanta' vijjApurisA, savve te dukkhasaMbhavA / luppanti bahuso mUDhA, saMsAraMmi aNantae // 1 // jitane bhI avidyAvAn puruSa ( ajJAnI - mithyAtvI puruSa) haiM, ve sabhI duHkha ko utpanna karate haiN| ve mUr3ha anaMta saMsAra meM bAra-bAra lupta hote haiM, DUba jAte haiM // 1 // All the persons steeped in wrong faith and ignorant of truth, cause pains and troubles for themselves. Those foolishes transmigrate in the world which has no end. (1) samikkha paMDie tamhA, pAsa jAIpahe bahU / appaNA saccamesejjA, mettiM bhUesu kappae // 2 // isalie paNDita - jJAnI puruSa jIvayoniyoM meM utpanna hone ke mArgoM (strI-putra -dhana Adi ke prati moha ) ko pAza-prabala baMdhana jAne, satya kA svayaM anveSaNa kare aura sabhI jIvoM ke prati mitratA kA AcaraNa kare, maitrIbhAva rakhe // 2 // Hence the wise person having right faith, should consider well the ways of births i.e., woman (wife), son, wealth etc., take these as fast snare of bondage, he should search himself the truth, be compassionate to all beings and have the feeling of friendliness towards them. (2) mAyA piyA husA bhAyA, bhajjA puttA ya orasA / nAlaM te mama tANAya, luppantassa sakammuNA // 3 // mAtA-pitA, putravadhU, bhAI, patnI aura apane AtmajAta ( aurasa ) putra bhI, svayaMkRta karmoM ke bhAra se lupta hote (saMsAra samudra meM DUbate) aura sabhI prakAra ke kaSToM se trANa dilAne- rakSA karane meM samartha nahIM haiM // 3 // Parents, daughter-in-law, brother, wife and own son-all these are not capable to protect the soul from its own deeds and the calamities of all kinds. (3) emaTTha sapehAe, pAse samiyadaMsaNe / chinda gehiM siNehaM ca, na kaMkhe puvvasaMthavaM // 4 // isa artha (satya) kI samIkSA karake samyagdRSTi puruSa mana meM yaha dhAraNA nizcita karale tathA Asakti aura sneha ke baMdhana ko tor3akara pUrva paricitoM se saMsarga kI icchA bhI na kare // 4 // The pure faith-man should take this truth to heart; he should therefore cut off love and attachment and not hanker after his former acquaintances. (4)

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tI sacitra uttarAdhyayana sUtra SaSTama adhyayana [60 gavAsaM maNikuMDalaM, pasavo dAsaporusaM / savvameyaM caittANaM, kAmarUvI bhavissasi // 5 // gAya-baila-azva Adi pazu, maNi kuNDala, dAsa tathA anya puruSa-sevaka-ina sabhI ko apanI icchA se chor3a dene vAlA vyakti (paraloka meM) kAmarUpI-icchAnusAra rUpa banAne vAlA deva hogA // 5 // Cows, oxen, horses, jewels and ear-rings, cattle, slaves and servants-one who gives up all these possessions at his own will becomes the god in next birth, possessing the power of changing his form at will. (5) thAvaraM jaMgamaM ceva, dhaNaM dhaNNaM uvakkharaM / paccamANassa kammehiM, nAlaM dukkhAu moyaNe // 6 // sthAvara-jaMgama-cala-acala saMpatti, dhana-dhAnya, upaskara (ghara kA sAmAna-gRhopakaraNa) bhI karmoM se duHkha pAte hue prANI ko duHkha se mukta karAne meM samartha nahIM hai // 6 // The immovable-movable possessions, wealth, furniture, store of grains, furniture and other articles of home-all are not strong enough to relieve from the miseries caused by the deeds of a being. (6) ajjhatthaM savvao savvaM, dissa pANe piyaaye| na haNe pANiNo pANe, bhayaverAo uvarae // 7 // sabhI prANiyoM ko, sabhI ora se prApta hone vAlA, sabhI prakAra se apanI AtmA kA sukha priya hai tathA unheM apanA AyuSya priya hai| yaha dekha-socakara bhaya aura vaira se virata sAdhaka kisI ke bhI prANoM kA hanana na kare // 7 // Everything that happens to some body, affects him personally, every being loves the joy of his own self and they love their lives. Knowing this fact, do not deprive them from their lives. (7) AyANaM narayaM dissa nAyaejja taNAmavi / doguMchI appaNo pAe, dinnaM bhuMjejja bhoyaNaM // 8 // binA dI huI vastu lenA naraka-gamana kA kAraNa hai, yaha jAnakara sAdhaka binA diyA huA eka tinakA bhI na le| asaMyama (yA pApa) ke prati aruci rakhane vAlA bhikSu apane pAtra meM hI gRhastha dvArA diye gaye AhAra kA bhojana kare // 8 // To take anything ungiven by its owner is the way going to hell; knowing this the adept should not take a blade of grass ungiven. The mendicant having aversion to un-restrain should eat the food given by a house-holder, that is put in his own alm-bowl. (8) ihamege u mannanti, appaccakkhAya pAvagaM / AyariyaM vidittANaM, savvadukkhA vimuccaI // 9 // kucha loga aisA bhI mAnate haiM ki pApoM kA tyAga kiye binA hI kevala Arya tattvoM ke jAna lene mAtra se sabhI duHkhoM se vimukta huA jA sakatA hai // 9 //

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sacitra uttarAdhyayana sUtra Mh Many are of the opinion that it is possible to relieve from all miseries by the knowledge of right elements. There is no need of abstaining from sins. (9) 61] SaSTama adhyayana bhaNantA akarentA ya, bandha - mokkhapaiNNiNo / vAyA - viriyametteNa, samAsAsenti appayaM // 10 // jo baMdha mokSa ke siddhAntoM kI pratijJA (sthApanA) to karate haiM lekina mokSa - prApti ke lie kucha bhI kriyA nahIM karate, ve vANI kI vIratA se apane Apa ko AzvAsana dete rahate haiM // 10 // Talking and acknowledging the maxims of bondage and liberation but not acting in accordance of these tenets; such persons seek comforts for their soul in mighty words. (10) na cittA tAyae bhAsA, kuo vijjANusAsaNaM ? visannA pAva - kammehiM, bAlA paMDiyamANiNo // 11 // vibhinna prakAra kI bhASAe~ aura aneka prakAra kI vidyAoM kA zikSaNa bhI rakSA karane meM samartha nahIM hai| svayaM ko paNDita jJAnI mAnane vAle mUr3ha ajJAnI pApakarmoM meM DUbe rahate haiM // 11 // Various types of languages or clever talking and study of science, literature etc, are not capable of protection nor helpful for attaining liberation. The fools, ignorants of truth, sinking lower and lower through their sins, believes themselves to be the wise, truth knowing men. ( 11 ) je keI sarIre sattA, vaNNe rUve ya savvaso / maNasA kAyavakkeNaM, savve te dukkhasaMbhavA // 12 // jo zarIra meM, zarIra ke varNa aura rUpa meM mana-vacana kAyA se sarvathA Asakta haiM, ve sabhI apane lie duHkha kA hI upArjana karate haiM // 12 // Those who have attachment for shape, colour, form of body with mind, speech and activities, they only create misery for themselves. (12) AvannA dIhamaddhANaM, saMsArammi aNaMtae / tamhA savvadisaM passa, appamatto parivvae // 13 // aise logoM ne isa ananta saMsAra meM lambe mArga ko grahaNa kiyA hai| isalie sAdhaka ko sabhI dizAoM ( jIvoM ke utpatti sthAnoM) ko dekhakara apramatta bhAva se vicaraNa karanA cAhie // 13 // Those persons have adopted a long route of this un-ending world. Hence adept, knowing all the birth places of the beings, should always be careful. (13) bahiyA uDDhamAdAya, nAvakaMkhe kayAi vi / puvvakamma - khayaTThAe, imaM dehaM samuddhare // 14 // Urdhva (mokSa kA) lakSya apanAkara sAdhaka kabhI bAhya viSayoM kI AkAMkSA na kare / isa zarIra ko kevala pUrvabaddha karmoM ko kSaya karane ke lie dhAraNa kare // 14 // Determining the aim of liberation, adept should never desire worldly objects, but sustain his body only to annihilate previously bound karmas. (14)

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in sacitra uttarAdhyayana sUtra SaSTama adhyayana [62 vivicca kammuNo heLaM, kAlakaMkhI parivvae / mAyaM piMDassa pANassa, kaDaM labhrUNa bhakkhae // 15 // samaya (avasara) ko jAnane vAlA sAdhaka karma (baMdha) ke kAraNoM ko jAnakara unheM dUra karake vicaraNa kare tathA gRhastha dvArA usake apane lie banAe gaye bhojana-pAnI meM se apanI AvazyakatAnusAra grahaNa karake usa bhojana ko khAe // 15 // Realiser of the importance of time, an adept recognising the causes of karmic bondage should make away them and live patiently. He should take permitted quantity of food and water, prepared by householders for their own consumption. (15) sannihiM ca na kuvvejjA, levamAyAe saMjae / pakkhI pattaM samAdAya, niravekkho parivvae // 16 // saMyamI lepamAtra (lezamAtra) bhI saMcaya na kre| vaha pakSI ke samAna nirapekSa hokara tathA pAtra hAtha meM lekara bhojana kI gaveSaNA kare // 16 // Restrained should not accumulate the eatables even so little sticking his alms-bowl; but like a bird he should seek for food with alms-bowl in his hand. (16) esaNAsamio lajjU, gAme aNiyao care / __appamatto pamattehiM, piMDavAyaM gavesae // 17 // bhikSu eSaNA samiti aura lajjA se yukta hokara grAma nagara Adi meM pratibandha rahita hokara vicaraNa kare tathA apramatta sAdhu gRhasthoM ke gharoM meM AhAra-pAnI kI gaveSaNA kare // 17 // Mendicant should wander in villages, cities with seeking-restraint; being himself nonnegligent should take food from negligents (pramatta) householders. (17) evaM se udAhu aNuttaranANI, aNuttaradaMsI aNuttaranANadaMsaNadhare / arahA nAyaputte bhagavaM, vesAlie viyAhie // 18 // -tti bemi / una anuttarajJAnI, anuttaradarzI, anuttarajJAna-darzana ke dhAraka, arhan, jJAtaputra, vaizAlika bhagavAna mahAvIra ne isa prakAra kahA hai // 18 // -aisA maiM kahatA huuN| Thus has been spoken by the Arhan, Jnatputra, venerable, native of Vaisali, who possesses supreme knowledge and perception, Bhagavana Mahavira having utmost knowledge and perception simultaneously. -Such I speak vizeSa spaSTIkaraNa gAthA 8-"doguMchI" kA artha hai "jugupsI" jugupsA karane vAlA (cuurnni)| jugupsA kA artha hai-sNym| asaMyama se jugupsA arthAt virakti hI saMyama hai-"duguNchaa-sNjmo| kiM duguM chati? asNjm|" Salient Elucidations Gatha 8-Dogunchi means a decrier (Curni). Decry here means jugupsa-restrain. Jugupsa from unrestrain, in other words aversion is restrain. Duguncha-Sanjamo. Kim dugum chati ? Asanjaman. SA3800-33296805001

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3] saptama adhyayana sacitra uttarAdhyayana sUtra - saptama adhyayana : urabhrIya - pUrvAloka prastuta adhyayana kA nAma urabhrIya hai| yaha nAmakaraNa urabhra ke dRSTAnta ke AdhAra para huA hai| samavAyAMga tathA uttarAdhyayana niyukti meM isakA nAma 'urabbhijja' hai kintu anuyogadvAra meM ise 'elaijja' kahA gayA hai| prastuta adhyayana kI prathama gAthA meM bhI 'elayaM' zabda kA prayoga huA hai| urabhra aura elaka-donoM hI zabda paryAyavAcI haiN| inakA artha hai-bheDa kA baccA-memanA ! ataH donoM hI nAma eka hI bhAva ko spaSTa karate haiN| zramaNa saMskRti kA mUla svara tyAga aura virakti hai| virakti kAmabhogoM se, indriya-viSayoM se| indriya aura inase prApta hone vAlA sukha sthAyI nahIM hai, kSaNika hai| isa kSaNikatA ko jAnate hue bhI sAdhAraNa mAnava alpakAlika sukha-bhoga ke lobha ko tyAga nahIM paataa| lekina isa adhyayana dvArA sAdhaka ko sAvadhAna kiyA gayA hai ki tuccha evaM kSaNika sukhoM ke pralobhana meM vaha apanI bar3I hAni na kara le| indrayAsakti ke duSpariNAmoM tathA kaTuphaloM ko batAne ke lie isa adhyayana meM 5 vyAvahArika dRSTAnta diye gaye haiN| dRSTAntoM kI mukhyatA ke kAraNa yaha adhyayana dRSTAnta pradhAna ho gayA 1. prathama dRSTAnta-kAma-bhoga kA kaTuphala kisI dhanI puruSa ke pAsa eka gAya aura usakA bachar3A thA tathA usane eka memanA (bher3a kA baccA) bhI pAla rakhA thaa| vaha gAya-bachar3e ko sUkhI ghAsa detA aura memane ko khUba acchA pauSTika-svAdiSTa bhojana detA, snAna karAtA, zarIra para pyAra se hAtha phiraataa| kucha hI dinoM meM memanA moTA-tAjA ho gyaa| usake zarIra para mAMsa car3ha gayA, vaha tundila ho gyaa| bachar3A mAlika ke isa bhedapUrNa vyavahAra ko dekhtaa| eka dina usane mA~ (gAya) se udAsa-nirAza svara meM zikAyata kI "mA~ / dekho. mAlika memane ko kitanA pyAra karatA hai? kaisA pauSTika bhojana detA hai? kacha hI dinoM meM vaha kaisA moTA-tAjA ho gayA hai ? aura hameM sUkhI ghAsa detA hai; jabaki tuma to mAlika ko dUdha bhI detI ho| phira bhI vaha hamAre sAtha aisA vyavahAra kyoM karatA hai ?" anubhavI gAya ne pyAra se bachar3e ko dularAte hue kahA "vatsa ! yaha memanA Atura-lakSaNa hai| isakI mRtyu nikaTa hai| yaha mRtyu kI pratIkSA kara rahA hai| ise jo pyAra aura acchA bhojana mila rahA hai, usake pIche mAlika kA kSudra svArtha hai| kucha hI dinoM meM isakA pariNAma tuma khuda hI dekha loge|" kucha dina biite| mAlika ke ghara para mehamAna A gye| basa, vahI usa memane kA antima dina siddha huaa| svAmI ne mehamAna kI khAtiradArI ke lie use kATA aura usake mAMsa se atithi kA satkAra kiyA, use khilAyA aura mAlika ke parivAra ne bhI khaayaa| nirdayatApUrvaka memane ke vadha ko dekhakara bachar3A ghabar3A gyaa| usakA roma-roma kAMpane lgaa| mA~ ke AMcala meM apanA mu~ha chipAte hue usane kahA

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ta sacitra uttarAdhyayana sUtra saptam adhyayana [64 "mA~ ! Aja mAlika ne apane lAr3ale memane ko mAra diyaa| kyA maiM bhI kisI dina isI taraha mAra diyA jAU~gA?" gAya ne apane vatsa (bachar3e) ko dularAte-pucakArate hue kahA "nahIM beTA ! tU kyoM kATA jAyagA? tU to sUkhI ghAsa khAtA hai| jo rUkhA-sUkhA khAte haiN| unheM aisA bhayaMkara phala nahIM bhoganA pdd'taa| jo manacAhe susvAdu bhojana khAte haiM, aiza karate haiM, indriya-viSayoM meM lampaTa bane rahate haiM, unhIM ko aise bhayaMkara pariNAma bhogane par3ate haiM, churI unhIM ke gale para calatI hai, jo Asakta hote haiN|" __ mA~ (gAya) kA AzvAsana pAkara bachar3A zAMta ho gyaa| isa dRSTAnta kA Azaya sAdhaka ko indriya-viSayoM aura kAma-bhogoM ke kaTuphala dikhAkara unase virakta karanA hai| kyoMki bhogoM kI ora ruci bhI sAdhaka-jIvana ko naSTa kara detI hai| 2. dUsarA dRSTAnta-alpa ke lie adhika ko ga~vAnA eka bhikhArI thaa| usane paradeza jAkara bar3I kaThinAI se eka hajAra kArSApaNa ikaTThe kiye| una kArSApaNoM kI thailI lekara vaha apane gA~va lauTa rahA thaa| mArga vyaya ke lie usane kucha kAkiNiyA~ (eka kArSApaNa kI 80 kAkiNI) alaga rakha lI thiiN| eka bAra vaha kahIM eka kAkiNI bhala gayA aura Age cala diyaa| rAste meM kAphI dUra Age jAne para use kAkiNI kI yAda aaii| vaha eka kAkiNI ko kaise chor3a sakatA thA? rAstA jaMgala kA thaa| usane hajAra kArSApaNoM kI thailI gaDDhA khoda kara eka vRkSa ke nIce gAr3a dI aura kAkiNI lene vApisa cala diyaa| use thailI gAr3ate eka taskara ne chipakara dekha liyaa| vaha thailI lekara campata ho gyaa| damaka (bhikhArI) usI sthAna para pahuMcA jahA~ kAkiNI bhUla AyA thA lekina use vahA~ kAkiNI nahIM milI, vApasa lauTA to hajAra kArSApaNoM kI thailI bhI gAyaba thii| usane eka kAkiNI ke lie hajAra kArSApaNa ga~vA diye| aba vaha mAthA pITakara pazcAttApa karane lgaa| isa dRSTAnta meM atyadhika lobha kA duSpariNAma dikhAyA hai| lobhAsakta vyakti isI taraha dhokhA khAte haiN| alpa sukha ke lie adhika (divya) sukhoM ko kho dene vAle bhI isI taraha duHkhI hote haiN| 3. tIsarA dRSTAnta-svAda ke lie jIvana-nAza eka rAjA thaa| use Ama bahuta priya the| nitya aura adhika Ama khAne ke kAraNa, vaha rogI ho gyaa| eka anubhavI vaidya ne ilAja karake use svastha kara diyA aura sAtha hI kaha diyA ki rAjan ! Ama tumhAre lie apathya hai| yadi Ama kA eka Tukar3A bhI tumane khA liyA to baca nahIM skoge| eka bAra rAjA maMtrI ke sAtha vana bhramaNa ko gyaa| vana meM AmravRkSa para pake AmoM ko dekhakara usakA mana lalacA gyaa| maMtrI ke manA karate-karate bhI usane eka Ama khA liyaa| roga tIvra vega se ubharA aura rAjA kA prANAnta ho gyaa| kSaNika indriya sukhoM meM Asakta mAnava isI taraha apane anamola jIvana ko ga~vA dete haiN| 4. cauthA dRSTAnta-tIna vaNik-putra eka vaNik ne apane tIna putroM ko dravyopArjana hetu videza bhejaa|

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ILLUSTRATION NO. 131 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 21 dubalI gAya puSTa memanA khAye so mare Corried Jain Educa ional | citra kramAMka 13 : PrvTE PR-On citra paricaya dekheM

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65] saptama adhyayana sacitra uttarAdhyayana sUtra , pratyeka ko eka-eka hajAra kArSApaNa diye aura kahA ki eka varSa bAda Akara mujhe batAnA ki kisane kitanA dhana kmaayaa| tInoM bhAI dhana lekara videza cale gye| prathama putra ne socA-pAsa meM dhana hai to jindagI kA kucha majA le lU~, bAda meM dhana kamA luuNgaa| vaha Amoda-pramoda, mauja-zauka meM par3a gyaa| usakI sArI pU~jI khatma ho gii| dUsare ne pU~jI byAja para lagA dI aura byAja se apanA kharca calAtA rhaa| usakI mUla pU~jI surakSita rhii| tIsare ne usa pU~jI se vyApAra kiyaa| vyApAre vasati lakSmIH ke anusAra usane khUba lAbha kmaayaa| apanI pUMjI kaI gunI kara lii| eka varSa bAda jaba tInoM putra pitA ke pAsa pahuMce to pahalA phaTe hAla thA, usane mUla pU~jI bhI ga~vA dI; dUsare ne mUla pU~jI surakSita rakhI aura tIsare ne kaI gunI pU~jI pitA ke samakSa rakha dii| zAstrakAra kahate haiM, yaha vyavahAra kI upamA hai| dhArmika kSetra meMmanuSya janma mUla pU~jI hai| deva gati isase lAbha kA upArjana hai| pU~jI kI hAni naraka tiryaMca gati kI prApti hai| yaha dRSTAnta manuSya-janma pAkara zubha aura zuddha AcaraNa-puNyopArjana tathA karmakSaya kI preraNA detA hai| 5. pA~cavA~ dRSTAnta-divya aura mAnava sukhoM kI tulanA / isa dRSTAnta meM mAnava aura devoM ke sukhoM kI tulanA kI gaI hai| devoM ke sukhoM ko sAgara ke samAna aura mAnavIya sukhoM ko kuza ke agrabhAga para laTakI huI osa kI bUMda ke samAna batAyA gayA hai| ina dRSTAntoM meM bahuta hI gahana rahasya bhara diyA gayA hai| prastuta adhyayana meM 30 gAthAe~ haiN| pAMcoM dRSTAnta citroM meM spaSTa darzAye gaye haiN| www.jaintibrary.org

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sacitra uttarAdhyayana sUtra saptama adhyayana [ 66 CHAPTER 7 PARABLES OF THE LAMB etc. Foreview The title of this chapter is Urabhriya (4)-pertaining to Lamb-the offspring of a sheep. This title is given due to the first episode or parable of Lamb. Samavayanga and Uttaradhyayana-Niryukti bears the name Urabbhijjam (urabhriya); while in Anuyogadvara its name is Elaijjam (Elayam). The word Elayam is found in the first couplet of this chapter. The words urabhra and elaya are synonyms, bearing the same meaning-child of a sheep (memanA). The basic maxim and root of Sramana culture is renouncement and disinclination. Disinclination towards mundane pleasures and sensual enjoyments. The senses and the sensory amusements are not everlasting, they are momentary. Being aware of this fact, even it is very difficult for average man to renounce them. It is being given to understand that adept may not harm great interests by indulging himself in these meagre and momentary rejoicings. To express the ill and agonising results of sensual indulgence, the 5 practical instances are mentioned here. Due to the primariness of parables this chapter took the shape as paradigmatic chapter. 1. First Parable-The Pungent Consequences of Desires and Victuals A rich man possessed a cow and its calf and also tammed a lamb. He gives mere grass to cow and calf for eating; while to lamb gives nourishing food, bathes and loves it by moving his open palm on its body. Within a short period the lamb grown up, big fat and of large belly, fattened and of a plump body. The calf watching this different behaviour of the owner, being disappointed complains to its mother cow "Mother! see, the owner how much loves this lamb? How much nourishing diet he gives it to eat? within a few days how fattened became this lamb. And gives mere grass to us. You also give milk to him, still, why the owner does disfavourable behaviour with us." The experienced mother, the cow fondling its son, the calf, said "Dear son! The death of this lamb is very near. It is waiting for its last day. The love and nourishing diet it is getting; behind it lies the mean pleonasm of the owner. You will yourself see the consequences within few days by your own eyes."

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67] saptama adhyayana sacitra uttarAdhyayana sUtra Few days passed. Some guests came to the owner's house. The same day proved fatal for the lamb. The owner cruelly slaughtered his favourite lamb. The guests, owner and his family members ate the meat of lamb rejoicingly. The calf perplexed, seeing the cruel saughter of the lamb. Shivering with fear, it said to its mother cow "Mother! Today the owner has slaughtered his beloved lamb. Would I have to face the like fate anyday." The cow comforted the calf "Dear son! why you will be cut to pieces? You eat the dry grass. Those who takes ordinary diet, they never experience such ferocious results. Those who enjoy delicious dishes, indulge themselves in sensual pleasures, they are bound to experience such ferocious consequences. Inclineds are daggered." Comforted by cow, the mother, calf got mental peace. The purpose of this parable, is to disincline the adept from sensual pleasures and luxuries by showing bitter consequences of these tendencies, Because mere interest towards the empirical pleasures routed up the root of adept-life. 2. Second Example-To lose Mass for Meagre There was a beggar. He went to any other city far off from his village. Facing too much difficulties he any how accumulated one thousand Karsapanas (a standard silver coin of olden times may be taken as a rupee of modern age). Taking the small bag of those one thousand Karsapanas he took the way of his village. For necessary expenses during travel he kept some Kakinis (one-eightieth part of a Karsapana) in hand. Once he forgot one Kakini at any place and moved forward. Going afar, he remembered his forgotten Kakini. How can he leave that. The path was going through a dense forest. He dug out a pitch in the ground and buried his small bag of thousand Karsapanas in it. He evened the earth and returned to take his forgotten Kakini. One burgler has seen him burying the bag. He dug out and taking the bag full of Karsapanas, went away. The beggar approached the place where he has forgotten his one Kakini, but he could not found it there; on returning back he came to a jolt the bag of Karsapanas was also vanished. He lost one thousand Karsapanas for a meagre coin Kakini. Now he lamented extensively. For such people English proverb befits-Pennywise, pound foolish. Through this example the worst consequence of extensive greed is shown. Greedies are deceived like this. One who loses much more pleasures (divine pleasures) for few pleasures (manly pleasures) also repent and fall in miseries like this. 3. Third Example-Loss of Life for Taste A king was very fond of eating mangoes. Over-eating of mangoes caused panic in his body. An experienced and expert physician cured him but warned-mango is very much www.janelibrary.org

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tara sacitra uttarAdhyayana sUtra saptama adhyayana [68 harmful to you, like poison. If you had eaten even a bit of mango, then none could save your life. Death will be inevitable to you. Once king went to enjoy the fresh air of forest with his minister. There he saw the mango trees full of ripe-fruits. He could not check himself. Minister denied much but due to the lust of taste king ate the mango. The disease agitated so fiercely that the king died at the spot. For transient sensual pleasures men lose their valuable lives. 4. Fourth Example-Three Merchant-sons One merchant send his three sons to other country for earning money. He gave one thousand Karsapanas to each of his son as capital amount and told-You all the three retum after one year and show me your earnings. All the three merchant-sons went away taking the capital amount given by their father. The first-eldest thought-I have money, so I enjoy pleasures now; afterwards I shall earn money. In rejoicings and amusements he lost whole the capital he had. The second, invested his capital for interest. He met up his expenses by the interest he earned. His capital remained safe-as it was. The third was brilliant, talented and brave. He was business-minded. Investing his capital in various profitable trades, he earned a lot. Only in one year his captal increased many times. After a year, when all the three approached to their father, the first was torned having nothing, he had lost the capital even; the second preserved the capital and the third presented many times of the capital before his father. Here the scripture writer asserts that it is the behavioural example. In the religious sphereHuman life is capital. To be god is to earn profit through human life. Loss of capital means to take birth in animals and hells. This example is an inspiration for good and pure conduct, doing meritorious deeds and destruction of karmas by utilising manhood. 5. Fifth Example-Comparison of Divine and Humane Pleasures By this example humane and divine pleasures are compared to each other. The divine pleasures are narrated like an ocean while the humane pleasures are like a drop of dew at the point of grass. These examples carry much importance. They illustrate the doctrines, give the instructions useful in every sphere of life. They bears the deep secret and make the duty clear to much extent. These parables efficiently show the path of success in life. These are useful in behavioural, practical and religious sphere alike. These are too instructive. All these examples have been illustrated revealing their dimensions. This chapter has 30 couplets. Jain Educalanterational

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69] saptama adhyayana sacitra uttarAdhyayana sUtra sattamaM ajjhayaNaM : urabbhijja | saptama adhyayana : urabhrIya | jahAesaM samuddissa, koi posejja elayaM / oyaNaM javasaM dejjA, posejjA vi sayaMgaNe // 1 // jisa prakAra koI puruSa saMbhAvita atithi kA lakSya rakhakara memane (bher3a kA baccA) kA poSaNa karatA hai| cAvala, jau, harI ghAsa Adi detA-khilAtA hai aura apane AMgana meM hI rakhakara usakA poSaNa karatA hai // 1 // For the provision of a future guest some one brings up a young lamb, feeds it rice gram and soft grass and keeps it in his yard with due care-(1) tao se puDhe parivUDhe, jAyamee mahodare / pINie viule dehe, AesaM parikaMkhae // 2 // taba vaha memanA (acchA khAne-pIne se) puSTa, balazAlI aura sthUla udara vAlA ho jAtA hai| aba vaha mAMsala zarIra vAlA tathA tRpta memanA atithi ke Agamana kI pratIkSA kararatA hai // 2 // Then, it grows fleshy, with fattened belly, strong by feeding well; the lamb awaits the coming guest. (2) jAva na ei Aese, tAva jIvai se duhI / aha pattaMmi Aese, sIsaM chettUNa bhujjaI // 3 // jaba taka atithi (mehamAna) kA Agamana nahIM hotA taba taka vaha memanA jIvita rahatA hai aura atithi ke Ane para usakA sira kATakara use bhakSaNa kara liyA jAtA hai // 3 // Till the arrival of guest the lamb lives on and as soon as the guest arrives it is eaten up chopping off its head. (3) jahA khalu se urabbhe, AesAe samIhie / evaM bAle ahammiThe, IhaI narayAuyaM // 4 // atithi ke hetu kalpita kiyA gayA vaha memanA, jisa prakAra usa atithi kI pratIkSA karatA hai usI prakAra ajJAnI-adharma meM lIna jIva bhI naraka Ayu kI (anajAne hI) AkAMkSA-pratIkSA karatA hai // 4 // As the well-reared lamb for the sake of guest, awaits the guest so is the case with the person ignorant of truth and indulged in sinful activities, he also longs for hellish life unawarely. (4) hiMse bAle musAvAI, addhANaMmi vilovae / annadattahare teNe, mAI kaNhuhare saDhe // 5 // www.Jair library.org

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ta sacitra uttarAdhyayana sUtra saptama adhyayana [70 - hiMsaka, ajJAnI, asatyavAdI, baTamAra, dUsaroM dvArA dI gaI vastu ko bIca meM hI haraNa karane vAlA, cora, mAyAvI, maiM kisakA haraNa karU~-inhIM vicAroM meM lagA rahane vAlA, dhuurt-||5|| ___ The killers, non-discretioners of good and bad, liars, robbers, dacoits on highways, thieves, pick-pockets, thinking always of plundering anyone, deceitful-(5) itthIvisaya giddhe ya, mahAraMbha-pariggahe / bhuMjamANe suraM maMsaM, parivUDhe paraMdame // 6 // strI tathA anya viSayoM meM gRddha, mahArambhI, mahAparigrahI, madya-mAMsa kA sevana karane vAlA, balazAlI, dUsaroM ko trasta karane vaalaa-||6|| Infatuated to opposite sex (women), great sinners and possessors of huge properties, accumulaters of heap of wealth, with strong desire of being billionaire, addicted to liquor and flesh, with stout frame and tormentors-(6) ayakakkara-bhoI ya, tuMdille ciyalohie / AuyaM narae kaMkhe, jahAesaM va elae // 7 // kara-kara zabda karatA huA abhakSyabhojI, bar3I toMda vAlA, tathA adhika raktavAlA usI prakAra narakAyu kI AkAMkSA karatA hai, jisa prakAra memanA atithi kI pratIkSA karatA hai // 7 // Eaters of crisp roasted meat with crack-rejoicing, round belleyed and shooting the blood in their veins-such sinners awaits the hell-birth like the lamb who awaits a guest. (7) AsaNaM sayaNaM jANaM, vittaM kAme ya bhujiyA / dussAhaDaM dhaNaM hiccA, bahuM saMciNiyA rayaM // 8 // Asana, zaiyA, vAhana, dhana tathA anya kAmabhogoM kA upabhoga kara, ghora parizrama tathA dUsaroM ko duHkhI karake saMcita kiye hue dhana ko chor3akara atyadhika karma-raja ko saMcita kr-8|| Taking pleasures of luxurious seats, beds, cushions, vehicles and great riches; for accumulating all these they have toiled much and tormented others, leaving all these and becoming heavy by amassed karma-dirt-(8) tao kammaguru jantU, paccuppannaparAyaNe / aya vva AgayAese, maraNantami soyaI // 9 // karmoM se bhArI huA, kevala vartamAnaparAyaNa jIva maraNa ke samaya usI prakAra zoka karatA hai, jisa prakAra atithi ke Ane para memanA karatA hai // 9 // Under the huge burden of sinful karmas, believer of the visible world, indulged in present times only, having no far-sight of past and future, such soul grieves at the hour of death as the lamb laments at the arrival of a guest. (9) tao AuparikkhINe, cuyA dehA vihiMsagA / AsuriyaM disaM bAlA, gacchanti avasA tamaM // 10 //

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sacitra uttarAdhyayana sUtra vividha prakAra se hiMsA karane vAle prANI, Ayu samApta hone para jaba zarIra chor3ate haiM to ve apane kRtakarmoM se vivaza hokara andhakAra se bhare naraka kI ora jAte haiM // 10 // 71] saptama adhyayana The sinners, who have been killing the living beings through various devices, when at last their life ends and dislodged from the present frame; by the rigid bondage of karmas they have to go to the hells filled with dense darkness. ( 10 ) jahA kAgiNie heuM, sahassaM hArae naro apatthaM ambagaM bhoccA, rAyA rajjaM tu hArae // 11 // jisa prakAra eka kAkiNI ke lie mUrkha puruSa hajAra kArSApaNoM ko ga~vA detA hai tathA eka apathya Amraphala khAkara rAjA apane rAjya ko kho detA hai // 11 // As a lumpish loses a thousand Karsapanas (silver coins) for the sake of a Kakini (the smallest coin of meagre value) and as a king loses his kingdom (even his life) by eating a mango fruit-(11) evaM mANussagA kAmA, devakAmANa antie / sahassaguNiyA bhujjo, AuM kAmA ya divviyA // 12 // isI prakAra devoM ke viSaya sukhoM kI apekSA mAnava-sambandhI kAmabhoga nagaNya haiM; kyoMki devoM kI Ayu aura unake kAma-bhoga manuSyoM kI apekSA hajAra gune adhika haiM // 12 // Even so the human pleasures are paltry compared to the pleasures of gods (divine pleasures). The life-time and pleasures of gods are thousand times more than the age-limit Sand pleasures of the human beings. ( 12 ) aNegavAsAnauyA, jA sA panavao ThiI / jANi jayanti dummehA, UNe vAsasayAue // 13 // devaloka meM prajJAvAna sAdhaka kI Ayu (sthiti) aneka nayutavarSa ( asaMkhyAta varSa) kI hotI hai - yaha hue bhI durbuddhi mAnava sau varSa se bhI kama mAnava Ayu meM una divya sukhoM ko hAra jAte haiM - ga~vA dete 19311 The wise (religious practiser) enjoys the (duration) span of life of nayut-years (innumeryears) in heavens, knowing this the evil-mind idiot men lose those divine pleasures in a an life of less than a hundred years. (13) jahA ya tinni vaNiyA, mUlaM ghettUNa niggayA / ego'ttha lahaI lAhaM, ego mUleNa Agao // 14 // jisa prakAra tIna vaNik mUladhana lekara vyApAra hetu gye| unameM se eka ne lAbha kA upArjana kiyA tathA mUladhana lekara hI vApisa lauTa AyA // 14 // Three merchants went out on their travels each with his capital for earning by trade. One em returned with gain and the second with capital intact. (14)

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sacitra uttarAdhyayana sUtra ego mUlaM pi hAritA, Agao tattha vANio / vavahAre uvamA esA, evaM dhamme viyAha // 15 // tIsarA mUladhana bhI ga~vAkara lauttaa| yaha vyavahAra kI upamA hai| dharma ke viSaya meM bhI isI prakAra jAnanA cAhie // 15 // The third came back losing all capital. This parable is regarding behavioural life. Know the same-apply it to the religious life also. (15) saptama adhyayana [ 72 mANusattaM bhave mUlaM, lAbho devagaI bhave / mUlaccheeNa jIvANaM, naraga-tirikkhattaNaM dhuvaM // 16 // mUladhana manuSya-bhava hai| lAbha devagati kI prApti hai / aura mUla nAza se prANiyoM ko nizcita hI tiryaMca aura naraka gati meM jAnA par3atA hai // 16 // The capital is human life, the gain is attaining heavenly life and through the loss of that capital man must get birth as a denizen of hell or a brute animal. (16) duhao gaI bAlassa, AvaI vahamUliyA / devattaM mANusattaM ca, jaM jie lolayAsaDhe // 17 // bAla (ajJAnI) prANI kI ApadAmUlaka naraka aura tiryaMca- ye do hI gati hotI haiM; kyoMki vaha lolupatA aura dhUrtatA karake manuSya aura devagati ko pahale hI hAra cukA hai // 17 // The fools can have the two states-animal or the hell, which are full of miseries and sorrows; because they have lost the manhood and godhood before hand by heir lusts and stupid activities. (17) Jain Education nternational tao jie saI hoi, duvihaM doggaiM gae / dullahA tassa ummajjA, addhAe sucirAdavi // 18 // do prakAra kI durgati (naraka aura tiryaMca gati) ko prApta prANI kA una gatiyoM se ubaranA ( nikalanA) bahuta kaThina hai, use vahA~ dIrghakAla taka rahanA par3atA hai // 18 // Taking birth in two lower states, viz., hellish and animal life, it becomes very difficult to come out of them, the soul has to remain in these states for a very long time. (18) evaM jiyaM sapehAe, tuliyA bAlaM ca paMDiyaM / mUliyaM te pavesanti, mANusa joNimenti je // 19 // isa taraha sugatiyoM ko hAre hue prANiyoM ko dekhakara tathA jJAnI aura ajJAnI kI tulanA kara, jo mAnava-yoni meM Ate haiM, ve usa vaNika ke samAna haiM jo mUladhana lekara vApasa lauTa AyA // 19 // Considering the souls-loser of upper or superior state and comparing the wise and unwise, who take birth as a man, they are like the merchant who returned home with his capital as it was. (19)

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ILLUSTRATION NO. 15 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 21 tIna vaNik putra citra kramAMka 15 pRSTha 30 para citra paricaya dekheN| Fur Private & Personal use only

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ILLUSTRATION NO. 16 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 21 mUladhana manuSya janma devagati lAbha naraka 6 mUlahAni tiryaca divya sukha ____mAnava bhava ke sukha PARSHNAMAN SNNILO citra kramAMka 16 . puSTha 30 para citra paricaya dekheM Jain Education international

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73] saptama adhyayana sacitra uttarAdhyayana sUtra , vemAyAhiM sikkhAhiM, je narA gihisuvvayA / / uventi mANusaM joNiM, kammasaccA hu pANiNo // 20 // vividha parimANa (prakAra) vAlI zikSAoM ko dhAraNa kara jo manuSya ghara meM rahakara bhI suvratI haiM, suvratoM kA pAlana karate haiM, ve punaH manuSya yoni meM janma lete haiM; kyoMki sabhI prANI karma-satya hote haiN| kRta karmoM kA phala avazya pAte haiM // 20 // Those persons, who practise various types of religious instructions (trainings) and exercising various virtues become pious householders, take birth again as man. Because karma is true. All beings must reap the fruits of their actions. (20) jesiM tu viulA sikkhA, mUliyaM te aicchiyA / sIlavantA savIsesA, addINA janti devayaM // 21 // kintu jina mAnavoM kI zikSA vividha parimANa vAlI aura vyApaka hai-vizAla hai, tathA ve zIlavAna aura uttarottara guNa-prApti kI vizeSatA se yukta haiM, dInatA rahita haiM, ve mUladhana rUpa manuSyatva se Age bar3hakara devatva ko prApta karate haiM // 21 // But the persons who practise various types of religious vast instructions eminently with discipline and extra merit and are magnificent they attain godhood going upward from human birth. (21) evamaddINavaM bhikkhaM, agAriM ca viyANiyA / kahaNNu jiccamelikkhaM, jiccamANe na saMvide ? // 22 // ... isa prakAra dInatA rahita bhikSu aura gRhastha (mahAvratI tathA aNuvratI sAdhaka) ko lAbha prApta karate dekhakara kauna vivekI vyakti usa lAbha ko ga~vAegA aura usa lAbha ko ga~vAtA huA kauna pazcAttApa nahIM karegA? // 22 // When a man knows thus that magnificent mendicant and virtuous householder (practisers of full and partial vows) attaining such gains, then no person having discretion will lose such gain and losing such extra gain who will not repent? (22) jahA kusagge udagaM, samuddeNa samaM miNe / evaM mANussagA kAmA, devakAmANa antie // 23 // ke kAmabhogoM ke samakSa manuSya ke kAmabhoga aise hI kSudra haiM, jaise samudra kI apekSA kuzAgra para TikA mantu kSudra hotA hai // 23 // drop of dew at the top of a blade of kusa-grass dwindles down to naught when with the vast and deep ocean filled with enormous quantity of water, so do the of men compared with the pleasures of gods. (23) kusaggamettA ime kAmA, sanniruddhami Aue / kassa heuM purAkAuM, jogakkhemaM na saMvide ? // 24 // www.lainbrary.org

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an sacitra uttarAdhyayana sUtra saptama adhyayana [74 % D mAnava kI Ayu atyalpa hai, saMniruddha hai| isameM prApta kAma-bhoga kuza ke agrabhAga para sthita jalabindu ke samAna haiN| phira na jAne kisa kAraNa se prANI (ajJAnI) apane yoga-kSema ko nahIM samajhatA // 24 // The duration (age) of man is very short and is obstructible by many obstacles. The pleasures of this life are like a dew-drop at the tip of kusa-grass. Even then, why the ignorant being (man) does not understand his welfare (preservation of attained virtues (merits) and enhance them). (24) iha kAmANiyaTTassa, attadvai avarajjhaI / soccA neyAuyaM maggaM, jaM bhujjo paribhassaI // 25 // isa mAnava-bhava meM jo kAma-bhogoM se nivRtta nahIM hotA usakA apanA Atma-prayojana vinaSTa ho jAtA hai| kyoMki nyAyamArga ko bAra-bAra sunakara bhI vaha usase bhraSTa ho jAtA hai // 25 // He, who does not renounce the rejoicings and amusements in this human birth, misses the true goal of his soul; because hearing the right path again and again, he slips and goes astray. (25) iha kAma-NiyaTTassa, attaDhe nAvarajjhaI / pUideha-niroheNaM, bhave deve tti me suyaM // 26 // kintu isa manuSya janma meM kAma-bhogoM ko tyAgane vAle (nivRtta hone vAle) kA AtmArtha naSTa nahIM hotA, vaha isa malina audArika zarIra ke chUTa jAne para deva banatA hai-aisA maiMne sunA hai // 26 // But the renouncer of merriments of this human life does not lose the aim of his soul. He becomes god bereaving this vile body-I have heard so. (26) iDDhI juI jaso vaNNo, AuM suhamaNuttaraM / bhujjo jattha maNussesu, tattha se uvavajjaI // 27 // (devaloka se cyavana karake) vaha punaH manuSya janma grahaNa karatA hai to aise uttama kula meM janma letA hai jahA~ use zreSTha Rddhi, dyuti, yaza, varNa, Ayu aura sukha kI prApti hotI hai // 27 // After completing the god-duration he takes birth as a man, in such a high family where he gets wealth, beauty, glory, fame, long life and happiness. (27) bAlassa passa bAlattaM, ahammaM paDivajjiyA / ciccA dhammaM ahammiDhe, narae uvavajjaI // 28 // (he sAdhaka !) bAla jIva kI ajJAnatA ko dekh| vaha adharma ko svIkAra karatA hai, dharma kA tyAga karatA hai aura adhArmika banakara naraka meM utpanna hotA hai // 28 // Look at the imprudence of the ignorant, who practises unrighteousness, renounces righteousness and becoming irreligious takes birth in hell. (28) dhIrassa passa dhIrattaM, savvadhammANuvattiNo / . ciccA adhammaM dhammiTThe, devesu uvavajjaI // 29 // Jain Educatlikternational

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75] saptama adhyayana sacitra uttarAdhyayana sUtra in (aura) kSamA Adi saba dharmoM kA paripAlana karane vAle buddhimAna tathA dhairyavAn puruSa ko bhI dekh| vaha adharma kA tyAga karatA hai, atizaya dharmavAn banatA hai aura devoM meM utpanna hotA hai // 29 // And also put a glance at the wisdom of a wise man, who is constant and having the virtue of forgiveness, he practises all the religious deeds and activities-like forgiving, truth etc. He renounces unrighteousness, practises extra mertiorious religious virtues with firm and strong determination and takes birth among gods. (29) tuliyANa bAlabhAvaM, abAlaM ceva paNDie / caiUNa bAlabhAvaM, abAlaM sevae muNI // 30 // -tti bemi medhAvI bAlabhAva aura abAla bhAva kI tulanA karake bAlabhAva ko chor3a detA hai aura paNDita jJAnI muni abAlabhAva kA AcaraNa karatA hai| -aisA maiM kahatA huuN| Wise and witty person compares the prudence and follishness, and quits the follishness. The learmed, erudite monk practises the prudence. -Such I speak vizeSa spaSTIkaraNa gAthA 10-TIkAkAroM ne AsurIya dizA ke do artha kiye haiM-eka to jahA~ sUrya na ho, vaha dishaa| aura dUsarA raudra karma karane vAle asuroM kI dishaa| donoM kA hI phalitArtha naraka hai| ___ gAthA 11-ke anusAra "kAkiNI" eka rupyaka arthAt rupaye ke assIveM bhAga kA jitanA choTA sikkA hai (cUrNi) bIsa kaur3iyoM kI eka kAkiNI mAnI hai| (bR. vR. zA.) kArSApaNa prAcIna yuga meM eka bahupracalita sikkA thA, jo sonA, cA~dI aura tA~bA tInoM dhAtuoM kA hotA thaa| sAmAnyataH sone kA kArSApaNa 16 mAzA, cA~dI kA 32 rattI aura tA~be kA 80 rattI jitanA bhAravAlA hotA thaa| Salient Elucidations Gatha 10-Commentators gave two meanings of the word direction of asuras-non-gods (3179 kAyaM) First-the direction, where the sun does not exists-alias non existence of sun. the second-the direction of the asuras indulged in cruel deeds. Both the interpretations denote one and the same meaning. Gatha 11-Kakini is a small coin equal to eightieth part of a rupee (churni) one Kakini is equal to 20 cowries (v. v. s.) According to Sanskrt-English Dictionary p. 267 it is a small coin, or even a small sum as much as, and not bigger than, 20 kapardas or cowries or a quarter of a pana. Karsapana was the popular and prevailing currency in olden times. It was of three metals-gold, silver and copper. Generally Golden Karsapana was of 16 masa in weight, of silver weighed 32 rattis and of copper weighted 80 rattis. Gatha 13-Nayua-Nayuta-84,00,000 x 84,00,000 x 84,00,000 x 84,00,000 years make a nayuta. www.jaheltrary.org

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In sacitra uttarAdhyayana sUtra aSTama adhyayana (76 aSTama adhyayana : kApilIya pUrvAloka-kathA sUtra___ kapila ke pitA kAzyapa brAhmaNa caudaha vidyAoM ke jJAtA aura kauzAmbInareza jitazatru kI rAjasabhA ke eka rala the| rAjA unheM bahuta sammAna detA thaa| bahuta hI ThATha-bATa se ve rAja-sabhA ko jAte the| ____ acAnaka hI kAzyapa brAhmaNa kI mRtyu ho jAne se usakI patnI yazA aura alpavayaska putra kapila anAtha ho gye| rAjA jitazatru ne unake sthAna para dUsare vidvAna ko niyukta kara diyaa| aba vaha brAhmaNa ThATha-bATa se rAjasabhA meM jAne lgaa| usa naye rAjapaNDita ko dekhakara yazA kI A~khoM meM A~sU chalaka aate| ___ eka bAra kapila ne mA~ se A~suoM kA kAraNa pUchA to mA~ ne saba kucha vatAkara kahA-putra ! jisa samaya tumhAre pitA kA svargavAsa huA, usa samaya tuma alpavayaska the| yadi vidyA par3hakara vidvAna bana jAo to pitA kA pada tumheM mila sakatA hai| ___ kapila ne vidyA par3hane kI icchA pragaTa kI to mA~ ne kahA-putra ! yahA~ to koI paNDita tumheM par3hAegA nhiiN| tumhAre pitA kI vidvattA se sabhI IrSyA karate haiN| tuma zrAvastI cale jaao| vahA~ tumhAre pitA ke mitra indradatta upAdhyAya haiN| ve tumheM vidyAoM meM niSNAta banA deNge| ___ mA~ kA AzIrvAda prApta kara kapila zrAvastI jA phuNcaa| indradatta upAdhyAya se milA, apanA paricaya diyaa| indradatta ne kapila ko par3hAne kA AzvAsana diyA aura usake bhojana tathA nivAsa kI vyavasthA nagara ke dhanI zreSThI zAlibhadra ke yahA~ kara dii| zreSThI ne kapila kI sevA ke lie eka dAsI niyukta kara dii| ___ aba kapila dinabhara indradatta upAdhyAya ke yahA~ rahakara adhyayana karatA aura sandhyA samaya zreSThI zAlibhadra ke yahA~ A jAtA, vahIM vizrAma krtaa| ___dAsI aura kapila-donoM yuvA the, sundara the, ha~samukha the| paraspara AkarSita ho gye| dAsI kapila ke prati samarpita ho gii| kintu donoM hI dhanahIna the| dAsI to dAsI hI thI, kapila bhI adhyayana hetu AyA thA, dUsaroM kI dayA para nirbhara thA, ataH dhana hone kA prazna hI nahIM thaa| ___eka bAra zrAvastI meM koI vizAla jana-mahotsava hone vAlA thaa| dAsI kI icchA bhI usameM sammilita hone kI thI; lekina mahotsava ke yogya usake pAsa vastra bhI na the| dAsI ne apanI icchA kapila ke samakSa pragaTa kI to apanI dhanahInatA ke kAraNa vaha udAsa ho gyaa| dAsI ne dhana prApti kA upAya batAyA-nagara meM eka dhana kubera zreSThI hai| prAtaH jo brAhmaNa use sarvaprathama AzIrvAda detA hai use vaha do mAzA sonA detA hai| tuma vahIM para jaao| dUsarA koI brAhmaNa AzIrvAda dene seTha ke pAsa pahale na pahu~ca jAya, isa cintA meM kapila ko nIMda na AI, vaha AdhI rAta ko hI uThakara cala diyaa| rAja sevakoM se use cora samajhakara pakar3a liyA aura prAtaH zrAvastInareza prasenajita ke sAmane peza kara diyaa| rAjA ke pUchane para kapila ne saba kucha spaSTa batA diyaa| usakI saralatA aura satyavAditA se prabhAvita hokara rAjA ne mana icchita dhana mAMgane kA vacana diyaa| kucha samaya kI mauhalata mA~gakara kapila rAjodyAna meM eka sthAna para baiThakara socane lagA-kitanA dhana mA~gUM-sau mudrAe~, nahIM ! inase kyA hogA? to do sau svarNa Jain Educftio international

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ILLUSTRATION NO. 17 TResista youde SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 22 rAja sabhA meM kapila FREE BE citra kramAMka 17 asIma, tRSNA C pRSTha 30 para citra paricaya dekheM

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ILLUSTRATION NO. 18 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 22 WATER - santoSa dhanA mila gayA coroM ko upadeza citra kramAMka 18 ___pRSTha 30 para citra paricaya dekheM

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sacitra uttarAdhyayana sUtra mudrAe~ ? yaha bhI kama haiM ! isa taraha usakI icchA bar3hatI gaI / lAkha karor3a svarNa mudrAe~ bhI kama mAlUma huiiN| bhavana, aura rAja sattA taka usakI tRSNA daur3ane lagI / 77] aSTama adhyayana tabhI usake cintana ko gaharA jhaTakA lagA do mAzA svarNa se pUrNa hone vAlA kArya karor3a svarNamudrAoM se bhI nahIM ho rahA hai| yaha icchAoM kA gaDDhA kitanA duSpUra hai ? basa kapila kA mana virakta ho gyaa| rAjA ke pAsa AyA aura bolA- he rAjan ! mujhe kisI bhI vastu kI icchA nahIM hai| jo mujhe pAnA thA, vaha pA cukaa| itanA kahakara kapila rAjasabhA se nikala gayA aura nirgrantha zramaNa bana gyaa| chaha mAha taka chadmastha rahe aura phira kevalI ho gye| eka bAra kapila kevalI zrAvastI aura rAjagRhI ke bIca phaile hue 18 yojana ke mahAraNya meM vihAra kara rahe the| 500 coroM ne unheM ghera liyaa| taba kapila kevalI ne coroM ko bhAvapUrNa udbodhana diyaa| coroM ko diyA huA vaha udbodhana hI isa adhyayana meM saMkalita hai| prastuta adhyayana ke vaktA kapila kevalI haiN| inhIM ke nAma para isakA nAmakaraNa kAvilIyaM huA hai| isase pUrva sAtaveM adhyayana meM sAdhaka ko vibhinna dRSTAntoM dvArA rAga-dveSa, kAma-bhoga Adi se vi karane kA prayAsa kiyA gayA thaa| isa adhyayana meM lAbha aura lobha kA duSpUra cakra dikhAkara dhana ke prati sAdhaka kI Asakti ko samApta karane kA prayAsa hai| kAma aura lobha saMsAra se mukti prApta karane meM sabase bar3e bAdhaka tatva haiN| prastuta adhyayana meM pUrva Asakti, grantha (bAhya Abhyantara parigraha) rasa lolupatA, lakSaNa Adi zAstroM ke prayoga, strI Asakti ke tyAga tathA saMsAra kI kSaNikatA kA bahuta hI sajIva aura preraka vivecana hai| hiMsA Adi pApoM kA varNana hai / durgati se bacane ke upAya bhI batAye gaye haiM-saMyama, viveka aura virkti| yaha bhI kahA gayA hai ki bhogoM se uparati aura parigraha kA sarvathA tyAga hI saMsAra se mukti prApti meM sahAyaka hotA hai| isa adhyayana kA sandeza hai-kAma-bhogoM ko dekhakara bhI sAdhaka unheM anadekhA karatA rhe| upekSA karatA rahe / yaha adhyayana geyachanda dhruvaka meM lipibaddha hai| prastuta adhyayana meM 20 gAthAe~ haiM / Wan www.janelibrary.org

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tara sacitra uttarAdhyayana sUtra aSTama adhyayana [78 CHAPTER 8 SERMON OF KAPILA KEVALIN Foreview-Recital Clue Kapila was the son of Brahmana Kasyapa. His mother's name was Yasa. They were the inhabitants of the city Kausambi. King Jitasatru ruled over Kausambi in those times. Brahmana Kasyapa was the master of fourteen branches of learning, so he was priest to king. King granted him stipend, he onjoyed them fully. Suddenly Brahmana Kasyapa died. Kapila and his mother Yasa become orphans. At that time Kapila was mere an innocent child. So king appointed an other learned Brahmana as his priest and granted him stipend. Now that Brahmana began to enjoy the stipend granted by the king. Seeing him enjoying stipend, the eyes of Yasa began to tear. Once Kapila asked his mother the cause of her tears, then the mother narrated the whole episode and said, "Dear son ! When your father expired, you were an innocent child. So the king appointed this learned Brahmana his priest. If you become learned by mastering the fourteen branches of learning, you can get your father's post and stipend." Kapila expressed his desire for study then the mother said "Dear son ! No teacher of this city shall educate you; because all are envious to the learnedness of your father. You go to Sravasti. There lives Indradutta Upadhyaya. He is your father's fast friend, He will make you the master of all branches of learning." With the blessings of mother Kapila arrived Sravasti, met Indradutta Upadhyaya, gave his introduction. Indradutta assured him to educate and made arrangement of Kapila's fooding and lodging at the house of a rich merchant named Salibhadra. Salibhadra appointed a young maid-slave for the service of Kapila. Now Kapila learns his lessons full day in the school of Indradutta and in the evening comes to the house of Salibhadra for fooding and night rest. Maid-slave and Kapila-both were young, beautiful and jolly. Both fall into attraction. Maid-slave surrendered to Kapila and Kapila also became very free with her. But both were deprived of money. Maid-slave was only a slave and Kapila had come for his study, he was dependent upon other's mercy. So there was no question of having money. Once a great public festival to be held in Sravasti. The slave-maid was also desirous to enjoy that festival; but she was even deprived of the clothes fit to wear for a festival. She expressed her desire to Kapila but poor Kapila became sad due to his poverty. Maid-slave expressed a plan for getting money. She told "In this city, a much more rich merchant resides. Early in the morning any Brahmana blesses him first of all, he donates him two masa gold. You go there." Due to anxiety of obtaining gold Kapila could not sleep in night. For reaching first to the rich man, he went out in the midnight. The police-men caught him thinking him a thief and Jain Educalonternational

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79] aSTama adhyayana sacitra uttarAdhyayana sUtra in presented him before the king of Sravasti-Raja Prasenajita. Kapila narrated whole episode to the king. Being influenced by truthfulness and straightforwardness of Kapila, the king gave words"Tell, how much money you want? I will give you." Taking some time to consider, Kapila went to the garden and sitting at a place began to think How much money should I ask? Hundred gold-coins? No, these are naught. Then two hundred coins? These are also insufficient. Thus his desire went on increasing. Even crore gold coins, he thought insufficient His ambitional desire ran up with leaps and bounds upto palaces and kingship. Just then his mind took a sharp tum-Oh ! the work which may be accomplished by two masa gold, for the same the crore gold coins are not sufficient ! The ditch of desires is impossible to be fulfilled. The mind of Kapila aversed. He came to king and spoke firmly"O king ! Now I want nothing. Whatever I wish to obtain, I have obtained that." Saying this Kapila went out the court of king, He became knotless (ute) sage (STU). Upto six months he practised various penances for destruction of vitiating karmas. After destruction of vitiating karmas he became Kevalin-possessor of extreme knowledge i. e., the supreme and limitless knowledge. Once Kapila Kevalin was going through the wide-spread forest of 18 yojanas between the cities Sravasti to Rajaglhi. In between that huge and dense forest five hundred thieves encircled him. Then Kapila Kevalin delivered a sentimental, thought-provoking smattering exhortation to the thieves, that awakened all of them. The same sermon is compiled in this chapter. The orator of this chapter is Kapila Kevalin, so the title of this chapter is Kaviliyam. In the preceding seventh chapter, the effort was made to disincline the adept from attraction, detraction, worldly pleasures and rejoicings by many parables. While in this Chapter by showing the cyclic wheel of gain and greed, which is impossible to fulfil, attempt made to disincline the adept from the lust of riches-money. Sexuality and greed are the biggest hindrances for attaining liberation. The present chapter analyses in inspiring words the former inclination, internal and mal possessions-grantha (Te) knots, tastiness, devising astrology and symptomology, clination towards women and momentariness of worldly pleasures. The escaping devices from lower states are also expressed-restrain, discretion and iclination. It is also narrated that disinclinement of enjoyments, renouncing of issions are helpful for obtaining liberation. he message of this chapter is-seeing the worldly rejoicings the adept should treat them jeen, he should ignore them. his chapter is composed in singable (metric) stanzas (poems). There are 20 couplets in this chapter.

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sacitra uttarAdhyayana sUtra aTThamaM ajjhaNaM : kAvilIya aSTama adhyayana : kApilIya aSTama adhyayana [ 80 adhuve asAsayaMmi, saMsAraMmi kiM nAma hojja taM kammayaM, jeNA'haM doggaiM na gacchejjA // 1 // dukkhapaurAe / yaha saMsAra adhruva, nazvara, anitya aura pracura duHkha se bharA hai| aisA kauna-sA karma hai, jisase maiM durgati meM na jAU~ // 1 // This transient, ineternal world is full of miseries. What deeds I should perform, so that I may not get the lower state ( durgati). (1) vijahittu puvvasaMjogaM, na siNehaM kahiMci kuvvejjA | asiNeha siNehakarehiM, dosa-paosehiM muccae bhikkhU // 2 // pUrva saMyogoM kA parityAga karake phira kisI bhI padArtha ke prati sneha na kare, prema karane vAloM ke prati bhI sneha rahita rahane vAlA bhikSu doSa aura pradoSoM se mukta ho jAtA hai // 2 // Quitting the former links, placing affection on nothing, not loving those who love-such mendicant becomes free from faults and petty faults. (2) to nANa- daMsaNasamaggo, hiyanissAe savvajIvANaM / siM vimokkhaNaTThA, bhAsaI muNivaro vigayamoho // 3 // taba kevalajJAna- kevaladarzana se saMpanna tathA moha se pUrNataH mukta munivara (kapila kevalI) ne sabhI jIvoM ke kalyANa, hita tathA unake mokSa ke lie upadeza diyA // 3 // Then possessor of limitless knowledge and perception, exempted completely from delusion the best monk (Kapila Kevlin) delivered a sermon for the benefit, eternal welfare and liberation of all beings. (3) savvaM gandhaM kalahaM ca vippajahe tahAvihaM bhikkhU / savve kAmajAsu, pAsamANo na lippaI tAI // 4 // bhikSu karmabandhana ke kAraNa sabhI prakAra ke parigraha kA aura kalaha ke kAraNoM kA tyAga kare tathA sabhI kAma-bhogoM ke kaTu pariNAmoM ko dekhakara AtmarakSaka muni unase nirlipta rahe // 4 // The mendicant should renounce all types of possessions and scrambles, which are the causes of karma-bondage and watching the evil effects of worldly rejoicings he should not involve in them. (4) bhogAmisadosavisaNe, hiyanisseyasabuddhi-voccatthe | bAle ya mandie mUDhe, bajjhaI macchiyA va khelaMmi // 5 // .

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81] aSTama adhyayana sacitra uttarAdhyayana sUtra - AmiSarUpa bhogoM se viSAda ko prApta tathA apane hita aura kalyANa meM viparIta buddhi kA dhAraka, manda mati, mUrkha jIva vaise hI karmoM se ba~dha jAtA hai, jaise zleSma (kapha) meM makkhI pha~sa jAtI hai // 5 // Deeply entangled in sorrow due to the blemish rejoicings and never fixes his thoughts on the soul's eternal welfare and benefit; such stupid, dull-minded being (man) ensnared by the bondage of karmas as a fly stuck up in saliva. (5) dupariccayA ime kAmA, no sujahA adhIrapurisehiM / aha santi suvvayA sAhU, je taranti ataraM vaNiyA va // 6 // ina kAma bhogoM kA parityAga karanA bahuta kaThina hai| adhIra vyakti inakA tyAga nahIM kara paate| kintu jo zAMta-suvratI sAdhu hote haiM vaha ina kAma-bhogoM ko usI prakAra sahajatA se tyAga kara dete haiM; jaise potavaNika sAgara ko pAra kara jAte haiM // 6 // It is very difficult to renounce the worldly pleasures. Unsteady persons can never cast away them. But the calm, virtuous and pious ascetics easily renounce them as the merchants, who trade by ships, cross the ocean in a easy way. (6) 'samaNA su' ege vayamANA, pANavaha miyA ayANantA / mandA narayaM gacchanti, bAlA pAviyAhiM diTThIhiM // 7 // kucha loga aisA kahate haiM ki 'hama zramaNa haiM' kintu mithyAtvagrasta maMda buddhi vAle pazu ke samAna ajJAnI prANi-vadha ko hiMsA nahIM mAnate, apanI isa pApadRSTi ke kAraNa ve naraka gati meM jAte haiM // 7 // - Though there are some persons who claim that 'we are sages' (zramaNa). But they are like beasts, superstitious, gripped by dis-faith and dull-minded do not accept that killing of living beings is violence, due to this sinful attitude they go to hell. (7) 'na hu pANavahaM aNujANe, muccejja kayAi savvadukkhANaM / ' evAriehiM akkhAyaM, jehiM imo sAhudhammo pannatto // 8 // sAdhu dharma kI prarUpaNA karane vAle AryapuruSoM-tIrthaMkaroM ne aisA kahA hai ki hiMsA (asatya, corI, brahma, parigraha) kI anumodanA karane vAle kabhI bhI sabhI duHkhoM se mukta nahIM ho sakate // 8 // Tirthamkaras, who have prescribed the ascetic code of conduct, said-that the persons beings), who even consent to killing, untruth, stealing, sexual intercourses and possessions in never be free from all miseries. (8) pANe ya nAivAejjA, se 'samie' ti vuccaI tAI / tao se pAvayaM kammaM, nijjAi udagaM va thalAo // 9 // jo sAdhaka prANiyoM kI hiMsA nahIM karatA vaha apanI AtmA aura sabhI jIvoM kA rakSaka tathA samitivAn hotA isase pApakarma usI prakAra dUra ho jAte haiM jisa prakAra U~ce sthAna se jala bahakara dUra calA jAtA hai // 9 // Fan adept who does not even injure a living being, he becomes the protector of his own Fall other souls, he is called as circumspect (samita-samitivAn). The sinful karmas go away I him like the water rushes away from a high place. (9) www.ne brary.org

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ta sacitra uttarAdhyayana sUtra aSTama adhyayana [82 jaganisseiehiM bhUehiM, tasanAmehiM thAvarehiM ca / no tesimArabhe daMDaM, maNasA vayasA kAyasA ceva // 10 // saMsAra meM jitane bhI trasa aura sthAvara prANI haiM, (unake dvArA satAye jAne para bhI) unake prati mana-vacana-kAya se hiMsA rUpa daNDa kA samArambha na kare // 10 // By mind, speech and body, he should not be injurious towards all the movable and immovable beings of the world; even then they cause sufferings to him. (10) suddhesaNAo naccANaM, tattha Thavejja bhikkhU appANaM / jAyAe ghAsamesejjA, rasagiddhe na siyA bhikkhAe // 11 // zuddha eSaNAoM ko jAnakara bhikSu unakA sAvadhAnI se AcaraNa kre| bhikSAjIvI sAdhu saMyama yAtrA ke sucAru nirvAha ke lie AhAra kI gaveSaNA kare lekina rasoM meM gRddha na ho // 11 // Being well-known with rules of begging alms, the mendicant should strictly observe them. He should eat only with the aim of sustenance of body, so that he can practise restrain; but he should not indulge in tasty dishes. (11) pantANi ceva sevejjA, sIyapiNDaM purANakummAsaM / ___ adu vukkasaM pulAgaM vA, javaNaTThAe nisevae maMthu // 12 // mikSAjIvI sAdhu saMyamI jIvana yApana ke lie bacA khucA nIrasa AhAra, zIta piMDa, purAne kulmASaur3ada athavA sArahIna, rUkhA bera yA sattU ke cUrNa Adi kA sevana kare // 12 // The ascetic practising mendicani's life order should eat the tasteless, resudary, cold rice, old beans, husk, gram, and grind plums-just to live. (12) 'je lakkhaNaM ca suviNaM ca, aMgavijjaM ca je pauMjanti / na hu te samaNA vuccanti', evaM AyariehiM akkhAyaM // 13 // AcAryoM ne aisA kahA hai ki jo sAdhu zubhAzubha lakSaNa sUcaka, svapna phala aura aMgasphuraNa vidyA kA prayoga karate haiM, ve zramaNa kahe jAne yogya nahIM haiM // 13 // Preceptors have prescribed-those who interpretate the signs, symbols and marks of body auspicious or inauspicious, the consequences of dreams and foreboding the throbbing of any part and portion of the body (aMgavidyA-aMga sphuraNavidyA) they cannot be called as sages (zramaNa). (13) ihajIviyaM aNiyamettA, pabbhaTThA samAhijoehiM / te kAmabhoga - rasagiddhA, uvavajjanti Asure kAe // 14 // jo vartamAna jIvana meM aniyamita rahakara samAdhiyoga se bhraSTa ho jAte haiM, aise loga kAma-bhoga aura rasoM meM lolupa Asura kAya meM utpanna hote haiM // 14 // Those who leads their lives undisciplined in present life, slips from contemplation (samAdhi-samAdhiyoga) and become desirous of worldly pleasures and amusements and indulged in tastes, will be born in Asura-Kaya. (14) Jain Education thternational |

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83] aSTama adhyayana sacitra uttarAdhyayana sUtra tatto vi ya uvaTTittA, saMsAraM bahu aNupariyaDanti / bahukammalevalittANaM, bohI hoi sudullahA tesiM // 15 // usa AsurakAya se nikalakara bhI ve dIrghakAla taka saMsAra meM paribhramaNa karate haiM, atyadhika karmoM se lipta hone ke kAraNa unheM samyak bodhi kI prApti ati durlabha hotI hai // 15 // Coming out of asura-kaya, they transmigrate till a long time in the world. Their souls sullied by rigid karmas, attainment of true-knowledge becomes very hard to them. (15) kasiNaM pi jo imaM loyaM, paDipuNNaM dalejja ikkassa / teNAvi se na saMtusse, ii duppUrae ime AyA // 16 // yaha AtmA lobha se itanI abhibhUta hai-dhana-dhAnya Adi se paripUrNa yaha saMsAra kisI eka vyakti ko bhI de diyA jAya taba bhI vaha saMtuSTa nahIM hotA // 16 // The soul is so greedy that if this world full of wealth etc., bestowed lavishly to a single man, even then he can not be contented. (16) jahA lAho tahA loho, lAhA loho pavaDhaI / domAsa - kayaM kajjaM, koDIe vi na niTThiyaM // 17 // jaise-jaise lAbha hotA hai, vaise-vaise hI lobha bhI hotA hai| lAbha se lobha bar3hatA jAtA hai| do mAzA sone se pUrA ho jAne vAlA kArya karor3oM svarNamudrAoM se bhI pUrA na ho sakA // 17 // ____ The more a man gets, he wants still more. As the gain increases, the greed flares up. The gain enhances the greed many times. The work which could be done by two masa gold, the crore gold coins cannot suffice that. (17) no rakkhasIsu gijjhejjA, gaMDavacchAsu 'NegacittAsu / jAo purisaM palobhittA, khellanti jahA va dAsehiM // 18 // kapaTapUrNa hRdaya vAlI tathA jinake vakSa para phor3e yA gAMTha ke samAna stana haiM, jinakA hRdaya aneka kAmanAoM se caMcala hai. jo paruSa ko pralobhana meM phaMsAkara use dAsa ke samAna nacAne vAlI haiM. vAsanA garI rAkSasI ke samAna striyoM meM Asakti mata rakho // 18 // Never be desirous of women, who are like female demons, due to the deceitful hearts and minds, their boil-like swollen breasts. They flirt with many, attract men and treats them their slaves. (18) nArIsu novagijjhejjA, itthI vippajahe aNagAre / dhammaM ca pesalaM naccA, tattha Thavejja bhikkhU appANaM // 19 // striyoM (strI saMsarga) kA tyAga karane vAlA gRhatyAgI bhikSu unameM gRddha na ho aura sAdhu-dharma ko hI isa tathA paraloka meM kalyANakArI samajhakara usameM svayaM apanI AtmA ko sthira kare // 19 // The houseless ascetic, who has renounced the women, should not indulge in them. ieving ascetic's code of conduct beneficial in this life and life to come after, the adicant should fix himself in his own soul. (19) www.jahelibrary.org

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sacitra uttarAdhyayana sUtra ii esa dhamme akkhAe, kavileNaM ca visuddhapanneNaM / tarihinti je u kAhinti, tehiM ArAhiyA duve loga // 20 // -tti bemi / vizuddha prajJA ke dhAraka kapila muni ne yahI dharma kahA hai| isa dharma kA AcaraNa karane vAle saMsAra sAgara ko pAra kareMge, unake donoM loka saphala ho jAyeMge // 20 // - aisA maiM kahatA hU~ / This religion-code of ascetic conduct is taught by Kapila whose wisdom was pure. Those who follow it will cross the worldly ocean, and their both abodes will be successful. -Such I speak Jain Educa on International vizeSa spaSTIkaraNa gAthA 15 - sthAnAMga sUtra meM bodhi ke tIna prakAra batAye haiMjJAnabodhi, darzanabodhi aura cAritra bodhi / aSTama adhyayana [ 84 Salient Elucidations Gatha 15 - In Sthananga sutra three types of enlightenment (bodhi ) has been described - (1) Knowledge enlightenment, (2) Faith-enlightenment and (3) Conduct enlightenment. Wan

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85] navama adhyayana sacitra uttarAdhyayana sUtra navama adhyayana - namipravrajyA pUrvAloka videharAja mithilAnareza rAjA nami eka bAra bhayaMkara dAha jvara se vyathita hue| chaha mAha taka dAha-jvara kI pIr3A calatI rhii| aneka upacAra kiye gaye lekina roga zAnta nahIM huA / anta meM eka vaidya ne kahAmahArAja ke zarIra para gozIrSa candana kA lepa kiyA jAya to inheM zAnti milegii| rAniyA~ svayaM candana ghisane lgiiN| unake hAthoM ke kaMgana paraspara TakarAne se zora huaa| dAha-pIr3ita rAjA ko yaha zora asahya ho gyaa| maMtrI ke saMketa para hAtha meM saubhAgyasUcaka eka-eka kaMgana rakhakara rAniyA~ candana ghisane lgiiN| zora banda ho gyaa| rAjA ne maMtrI se pUchA- kyA candana ghisanA banda ho gayA ? maMtrI ne sthiti spaSTa karate hue kahA - mahArAja ! candana aba bhI ghisA jA rahA hai| eka kaMgana kisase TakarAyegA aura kaise zora hogA ? rAjA gaharAI meM utara gayA - azAnti aura zora vahIM hotA hai, jahA~ do yA do se adhika aneka hoN| eka hone para zAMti hotI hai| zarIra, iMdriya, mana, parivAra Adi kI bhIr3a se ghirA AtmA sadA hI azAnta rahatA hai| yadi AtmA ina sabakA tyAga kara de, akelA nispRha ho jAya to zAMti hI zAMti hai| sukha aura zAMti to Atma-bhAvoM meM lIna rahane meM hai| isa prakAra ekatva bhAvanA kA cintana karate-karate rAjA nami ko zAnti anubhava huii| nIMda laga gii| bhAvanA kA prabhAva huaa| rAjA kA dAha jvara bhI zAnta ho gayA / putra ko rAja siMhAsana sauMpakara saMyama grahaNa kara liyaa| rAjA kA vairAgya kSaNika Aveza hai, athavA isameM dRr3hatA hai, isa bAta kI parIkSA karane ke lie svayaM zakrendra brAhmaNa kA veza banAkara aayaa| usane rAjarSi nami se kaI prazna kiye, sAMsArikatA kI ora mor3ane kA prayAsa kiyA lekina rAjarSi ne una saba kA yuktiyukta samAdhAna kiyA / isa sabakA saMkalana isa adhyayana meM huA hai| prastuta adhyayana kA nami pravrajyA nAma hI apanI viSaya vastu kA saMsUcana kara detA hai| AThaveM adhyayana kApilIya meM lAbha aura lobha ke duSpUra cakra se virati kA varNana huA hai / kintu prastuta adhyayana meM anya prakAra kI vizeSatA hai| yahA~ vizeSatA yaha hai ki zakrendra brAhmaNa athavA vaidika dharma kA pratinidhitva karatA hai, usake sabhI prazna aura preraNAe~ vaidika mAnyatAoM se anuprANita haiN| jabaki rAjarSi nami zramaNa paramparA ke pratinidhi haiN| unake sabhI samAdhAna aura uttara zramaNa paramparA ke anusAra haiN| rAjarSi nami ke uttaroM meM AdhyAtmikatA mukhara ho rahI hai; jabaki indra unheM sAMsArikatA kI ora agrasara karane ke lie prayatnazIla hai| isa adhyayana kI gAthAoM meM bar3e hI vaijJAnika aura manorama dRSTAnta tathA rUpaka haiN| gAthAbaddha hone para . bhI praznottara bar3e hI cuTIle aura sArthaka haiN| upamA aura rUpaka alaMkAra pratyeka gAthA meM dRSTavya hai| prastuta adhyayana meM Adi se anta taka AdhyAtmikatA va saMsAra se virakti ke svara mukharita ho rahe haiN| anta meM jaba zakrendra rAjarSi nami ko namana karake unakI prazaMsA karatA hai taba to AdhyAtmikatA kI vijaya spaSTa parilakSita ho jAtI hai / prastuta adhyayana 62 gAthAe~ haiN|

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na sacitra uttarAdhyayana sUtra 74 376447 [CE CHAPTER 9 CONSECRATION OF ROYAL SAGE NAMI Foreview Once Videharaja, king of Mithila, Nami caught the fever. The ailment prolong upto six months. Many treatments were given, but of no use. In the end an experienced physician prescribed-If the best sandal wood. (ritsid (7) rubbing in water besmeared on the body of the king, he will feel peace. Queens, themselves began to rub the sandal wood with water, by their own hands. The knocking of the bracelets, which the queens wearing round their wrists, make noise. The fever-caught king felt it unbearable. At the proposal of minister, the queens began to rub the sandal-wood with water, keeping only one bracelet round their writsts, Noise subdued. King enquired the minister-Is the rubbing of sandal-wood stopped ? Minister clarified the position--King ! sandal-wood is being rubbed still. But queens kept only one bracelet round their wrists. One bracelet can knock with what, where there is no other. So the noise subdued. King felt deeply-Disquietude and noise take place, where there are two or more than two-many. Loneliness creates quietude. The soul always remains disquiet engrossed by the crowd of body, senses, mind, family members etc. If the soul renounces all of them, become lonely and wishless, then there is peace and peace only. Happiness and peace can be obtained fixing oneself in the virtues of soul. Thus reflecting the feeling of loneliness king Nami felt peace, He slept. Reflection showed its effect, the fever pacified, ailment disappeared. Bestowing the throne to his son, king accepted the monkhood and went out of the palace and the town also. Apathy of king Nami is only a momentary excitement or it is steady-to examine this fact, the king of gods of first heaven (2755) came himseif in the guise of a brahamana near the ascetic Nami. He asked many questions to royal sage (Tufa) Nami, inspired him to turn to worldliness but royal sage Nami answerred all questions with due reason. All this have been compiled in this chapter. The title of the chapter 'Consecration of Nami' itself suggests the subject matter inherent in it. The previous eighth chapter 'Kapiliya' inspires the adept for disinclination by showing the unfulfilled circle of gain and greed; but this chapter consists the speciality of another type.

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ILLUSTRATION NO.191 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 22 dAha jvara kaMgana kA zora BIH COMPARGA TARSR Warga citra kramAMka 19 | pRSTha 30 para citra paricaya dekheM /

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| ILLUSTRATION NO. 20 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 221 aneka meM durava, eka meM sukha Rc citra kramAMka 20 pRSTha 30 para citra paricaya dekheM /

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87) navama adhyayana sacitra uttarAdhyayana sUtra The salient feature is that the ruler of gods ( - s) represents the Brahmanical or Vaidic school of thought, his all questions and inspirations are vitalized by Vaidic rulings. While Nami represents Sramana school of thought. His all answers are according to Sramana tradition There are many allegories and examples, pleasant yet scientific in the couplets of this chapter. Being in the from of couplet the catechism is excellent and meaningful. Similes metaphors are worth seeing in most of the couplets. Spiritualism and disinclination towards worldly affairs are evident in whole chapter. In the end when the ruler of gods bows and appraises royal sage Nami, then the victory of spiritualism becomes quite evident. There are 62 couplets in this chapter. www.tingbrary.org

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sacitra uttarAdhyayana sUtra navama adhyayana [88 navamaM ajjhayaNaM : namipavvajjA navama adhyayana : nami-pravrajyA caiUNa devalogAo, uvavanno mANusaMmi logaMmi / uvasanta-mohaNijjo, saraI porANiyaM jAI // 1 // devaloka kA apanA AyuSya pUrNakara (nami rAjA) mAnava loka meM utpanna hue| moha upazAMta hone para unheM pUrvajanma kI smRti-jatismaraNa jJAna huA // 1 // On completion of god's life, took birth as a man, and as the delusiory karma subdued, he (king Nami) remembered his former birth. (1) jAI sarittu bhayavaM, sahasaMbuddho aNuttare dhamme / puttaM Thavettu rajje, abhiNikkhamaI namI rAyA // 2 // pUrvajanma kA smaraNa ho jAne para bhagavAna namirAja svayaM saMbuddha hue aura anuttara dharma ke paripAlana hetu tatpara hokara apane putra ko rAjasiMhAsana para biThAkara abhiniSkramaNa kiyA // 2 // ____By the remembrance of his previous birth, the king (Nami) enlightened himself, placed his son on the throne, Namiraja went out to observe the supreme religious order. (2) se devaloga-sarise, anteuravaragao vare bhoe / bhuMjittu namI rAyA, buddho bhoge pariccayaI // 3 // apane antaHpura meM rahakara devaloka ke samAna zreSTha bhogoM ko bhogakara namirAja pratibuddha hue aura unhoMne bhogoM kA parityAga kara diyA // 3 // Having enjoyed the company of beautiful queens of his seraglio, excellent pleasures matching those of heavens, king Nami became enlightened himself and renounced all those pleasures and amusements. (3) mihilaM sapurajaNavayaM, balamorohaM ca pariyaNaM savvaM / ciccA abhinikkhanto, egantamahiTThio bhayavaM // 4 // apane pura, janapada, mithilA nagarI, senA, antaHpura tathA samasta parijanoM kA parityAga karake bhagavAna namirAja ne abhiniSkramaNa kiyA aura ekAntavAsI bane // 4 // Renouncing the town, populated place, Mithila city, country, army, seraglio and all his retinue the venerable Namiraja moved out and resorted at a lonely place. (4) kolAhalagabhUyaM, AsI mihilAe pavvayantami / taiyA rAyarisimi, namimi abhiNikkhamantaMmi // 5 // Jain Educatolerational ,

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ILLUSTRATION NO. 21 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 22 vairAgya kI ora bar3hate caraNa hamA citra kramAMka 21 pRSTha 31 para citra paricaya dekheM /

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| ILLUSTRATION NO. 22 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 221 pakSiyoM kA krandana citra kramAMka 22 pRSTha 31 para citra paricaya dekheM

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89] navam adhyayana sacitra uttarAdhyayana sUtra jisa samaya nami rAjarSi abhiniSkramaNa karake pravrajita ho rahe the usa samaya mithilA nagarI meM sarvatra bahuta kolAhala ho rahA thA // 5 // When royal sage Nami was moving out to be consecrated, at that occasion arose a tremendous roar in Mithila city. (5) abbhuTThiyaM rAyarisiM, pavvajjA-ThANamuttamaM / sakko mAhaNarUveNa, imaM vynnmbbvii-||6|| uttama pravrajyA sthAna (sAdhu pada) ke lie udyata nami rAjarSi ke pAsa zakrendra brAhmaNa kA rUpa dhAraNa karake AyA aura usane nami rAjarSi se isa prakAra ke vacana khe-||6|| Determined for attaining the best stage of consecration (monkhood) the ruler of gods of tirst heavenly abode-Sakra (975 ) in the guise of a brahmana came and said to him the following words-(6) 'kiNNu bho ! ajja mihilAe, kolAhalaga - saMkulA / suvvanti dAruNA saddA, pAsAesu gihesu y?'||7|| he rAjarSi ! Aja mithilA nagarI ke mahaloM meM, gharoM meM, kolAhalapUrNa hRdaya vidAraka zabda kyoM sunane meM A rahe haiM ? // 7 // Royal sage! Why today Mithila city is full of uproar. Dreadful bewailments are heard from palaces and houses. (7) eyamaTheM nisAmittA, heUkAraNa-coio / tao namI rAyarisI, devindaM innmbbvii-||8|| devendra ke isa prazna ko sunakara tathA hetu aura kAraNa se prerita hokara nami rAjarSi ne indra se isa prakAra khaa-1||8|| Hearing the words spoken by king of gods, the royal sage Nami, inspired by reason and cause spoke thus to him-(8) 'mihilAe ceie vacche, sIyacchAe maNorame / patta-puppha-phalovee, bahUNaM bahuguNe sayA // 9 // mithilA nagarI meM zItala chAyA vAlA, manorama, patra-puSpa-phaloM se yukta, bahutoM (bahuta pakSiyoM) ke lie upakAraka eka caitya vRkSa thaa-||9|| | In Mithila there was a sacred tree (caityavRkSa) pleasant, full of leaves-flowers-fruits, and |shed a cool shadow, a shelter and beneficial to many (birds)-(9) vAeNa . hIramANaMmi, ceiyami maNorame / duhiyA asaraNA attA, ee kandanti bho ! khagA' // 10 // / pracaNDa vAyu ke dega se vaha manorama caitya vRkSa ukhar3a gyaa| he vipra ! usa vRkSa ke ukhar3a jAne se duHkhI aura azaraNa ye pakSI Akrandana kara rahe haiM // 10 // www.jallelibrary.org

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sacitra uttarAdhyayana sUtra Now that pleasant sacred tree uprooted by gust of furious storm. Brahamana! by uprooting that sacred tree these birds became unsheltered and grievious so they are bewailing. (10) navama adhyayana [ 90 nisAmittA, eyamaTTha heUkAraNa - coio / tao namiM rAyarisiM, devindo iNamabbajI - // 11 // nAma rAjarSi kA yaha uttara sunakara tathA hetu aura kAraNa se prerita hokara brAhmaNa vezadhArI indra ne nami rAjarSi se isa prakAra kahA- 1991 Hearing the answer of royal sage Nami, the king of gods pursuing his reasons and arguments, spoke thus-(11) 'esa aggI ya vAU ya, eyaM Dajjhai mandiraM / bhayavaM ! anteuraM teNaM, kIsa NaM nAvapekkhasi ? // 12 // bhagavan ! agni aura vAyu se ApakA mahala tathA aMtaHpura jala rahA hai| Apa isakI ora kyoM nahIM dekhate ? // 12 // O revered sage! Due to fire and air your palace and seraglio is burning. Why do not you take care of them. (12) eyamaTTha nisAmittA, heUkAraNa - coio / tao namI rAyarisI, devindaM iNamabbavI - // 13 // vipravezadhArI indra ke isa prazna ko sunakara tathA hetu aura kAraNa se prerita hokara nami rAjarSi ne indra ko isa prakAra uttara diyA- // 13 // Hearing the question of ruler of gods guise as brahamana and inspired by reason and cause royal sage Nami answered thus-(13) 'suhaM vasAmo jIvAmo, jesiM mo natthi kiMcaNaM / mahilAe DajjhamANIe, na me ijjhai kiMcaNaM // 14 // jisake pAsa apanA kucha bhI nahIM hai, aisA maiM sukha se jItA huuN| mithilA ke jalane se merA kucha bhI nahIM jalatA // 14 // I have nothing my own, so I happily live and dwell. If Mithila is on fire, nothing burns that may be called mine. (14) cattaputtakalattassa nivvAvArassa bhikkhuNo / piyaM na vijjaI kiMci, appiyaM pi na vijjae // 15 // gRha vyApAra se mukta tathA strI-putra ke tyAgI zramaNa ko na koI vastu priya hotI hai aura na apriya hI hotI hai // 15 // For the sage, who is free from household affairs and forsaken sons and women, there is nothing which may be dear or undear to him. ( 14 )

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91] navama adhyayana sacitra uttarAdhyayana sUtra bahuM khu muNiNo bhaddaM, aNagArassa bhikkhuNo / savvao vippamukkassa, egantamaNupassao, // 16 // samasta saMyogoM se mukta aura ekAntadarzI - AtmadarzI - maiM akelA hI hU~, isa prakAra kI bhAvanA vAle anagAra bhikSu ke lie sukha hI sukha hai // 16 // Free from all worldly ties, and who has fixed himself in the virtues of his soul with the feeling that I am alone-such homeless mendicant is the happiest one. (16) eyamaTTha nisAmittA, heUkAraNa- coio | tao namiM rAyarisiM, devindo iNamabbavI - // 17 // nami rAjarSi ke isa uttara ko sunakara tathA hetu kAraNa se prerita hokara indra ne nami rAjarSi se kahA- // 17 // Hearing this reply of royal sage Nami, the ruler of gods inspired with his reasons and arguments spoke thus to him - ( 17 ) ya / 'pAgAraM kAraittANaM, gopuraTTAlagANi ussUlaga-sayagghIo, tao gacchasi khattiyA ! // 18 // he kSatriya ! pahale nagara kA parakoTA, dvAra, aTTAlikAeM, nagara kI khAI, tathA zataghnI (sau puruSoM kA eka sAtha vadha kara sake, aisI topa) kA nirmANa karAo, usake bAda pravrajyA lenA // 18 // O Ksatriya (of warrior race)! Erect a boundry wall around the city, main gates of the city, battlements, dig a moat surrounding the boundry wall, construct a sataghni (a cannon by which hundred warriors can be murdered at a time) and then accept the consecration (pravrajyA-dIkSA). (18) eyamaTTha nisAmittA, heUkAraNa - coio / tao namI rAyarisI, devindaM iNamabbavI - // 19 // devendra ke yaha vacana sunakara tathA hetu kAraNa se prerita hokara nami rAjarSi ne devendra se kahA- // 19 // Hearing these words and inspired by his reasons and causes, the royal sage Nami spoke unto the ruler of gods- (19) 'saddhaM nagaraM kiccA, tavasaMvaramaggalaM / khantiM niuNapAgAraM tiguttaM duppadhaMsayaM // 20 // zraddhArUpI nagara, tapa-saMyama kI argalA sAMkala, kSamA kA parakoTA aura tInoM guptiyoM (mana-vacana-kAya gupti) kI burja, khAI aura zataghnI se surakSita, ajeya banAkara - // 20 // Constructing city of faith, penance and control its bolts, forgiveness its rampart, tower, moat and cannon of restraints-(mental, vocal and bodily) in this way making secured and unconquerable-(20) dhaNu parakkamaM kiccA, jIvaM ca IriyaM sayA / dhiraM ca keyaNaM kiccA, sacceNa palimanthae // 21 //

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In sacitra uttarAdhyayana sUtra navama adhyayana [92 - parAkrama ko dhanuSa tathA IryA samiti ko usa dhanuSa kI pratyaMcA (Dora), dhRti ko usakI mUTha tathA satya se use baaNdhkr-||21|| Creating the bow of spiritual effort, its string of circumspective movement, stediness its poles and tied with the chord of truth-(21) tavanArAyajutteNa, bhettUNaM kammakaMcuyaM / muNI vigayasaMgAmo, bhavAo parimuccae // 22 // taparUpI bANa se yukta usa dhanuSa ke dvArA karma-kavaca ko chinna-bhinna kara, antaryuddha meM vijaya prApta kara muni saMsAra-bhramaNa se mukta ho jAtA hai // 22 // Harness the arrow of penance, by such a bow piercing the karma-armour and winning victory in this internal war-the monk gets liberation from the cycles of births and deaths. (22) eyamar3ha nisAmittA, heUkAraNa-coio / tao namiM rAyarisiM, devindo innmbbvii-||23|| nami rAjarSi ke isa uttara ko sunakara, hetu aura kAraNa se prerita devendra ne nami rAjarSi se khaa-||23|| Hearing this allegorical and metaphorical reply of royal sage Nami full with spiritualism, the king of gods inspired by his reasons and arguments said unto him-(23) 'pAsAe kAraittANaM, vaddhamANagihANi ya / vAlaggapoiyAo ya, tao gacchasi khattiyA ! // 24 // he kSatriya ! prAsAda, varddhamAna gRha, candrazAlAe~ (sarovara ke madhya nirmita choTA mahala, jalamahala yA havAmahala) banavAo, taduparAnta dIkSA grahaNa karanA // 24 // OKsatriya ! Build up strong palaces, apartments, excellent buildings with diverse architectural designs, exquisite turrents (a chamber (jala mahala) between a tank) and then you accept consecration. (24) eyamaDhaM nisAmittA, heUkAraNa - coio / tao namI rAyarisI, devindaM innmbbvii-||25|| isa kathana ko sunakara hetu-kAraNa se prerita nami rAjarSi ne devendra se kahA // 25 // Having heard these words and inspired by his reasons and arguments the royal sage Nami replied the ruler of gods-(25) 'saMsayaM khalu so kuNaI, jo magge kuNaI gharaM / jattheva gantumicchejjA, tattha kuvvejja sAsayaM // 26 // jisake mana meM zaMkA hotI hai, vahI mArga meM ghara kA nirmANa karatA hai| jahA~ jAne kI icchA ho, vahIM apanA zAzvata-sthAyI nivAsa banAnA cAhie // 26 // Suspicious minds erect the house on the way. One should make his eternal home, if he is sure to attain the goal. (26) Jain Education remational

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93navama adhyayana sacitra uttarAdhyayana sUtra tI eyamajheM nisAmittA, heUkAraNa - coio / tao namiM rAyarisiM, devindo innmbbvii-||27|| isa uttara ko suna, hetu-kAraNa se prerita indra ne nami rAjarSi se khaa-||27|| Hearing this reply of royal sage Nami, the ruler of gods inspired by his reasons and arguments spoke unto him-(27) 'Amose lomahAre ya, gaMThibhee ya takkare / nagarassa khemaM kAUNaM, tao gacchasi khattiyA ! // 28 // he kSatriya ! tuma luTeroM, prANaghAtaka dasyuoM, hatyAroM, girahakaToM aura coroM-taskaroM se nagara ko surakSita karake taduparAnta zramaNatva dhAraNa kara lenA // 28 // O Ksatriya ! First you safe your city from robbers, burglars, killers, pick pockets, thieves etc., and then be consecrated. (28) eyamalR nisAmittA, heUkAraNa - coio / tao namI rAyarisI, devindaM innmbbvii-||29|| indra ke isa kathana ko suna, hetu-kAraNa se prerita nami rAjarSi ne devendra se khaa-||29|| Hearing these words of king of gods, the royal seer Nami inspired by reasons and causes told him these words-(29) 'asaiM tu maNussehiM, micchAdaNDo paga~jaI / akAriNo'ttha bajjhanti, muccaI kArago jaNo // 30 // " manuSyoM ke dvArA kaI bAra galata daNDa kA bhI prayoga kiyA jAtA hai| nirdoSa daNDita ho jAte haiM aura aparAdhI sApha chUTa jAte haiM // 30 // Sometimes men give the punishment in wrong way, innocents are caught and harrassed while the culprits escape. (30) eyamajheM nisAmittA, heUkAraNa-coio / tao namiM rAyarisiM, devindo innmbbvii-||31|| isa uttara ko suna, hetu-kAraNa se prerita devendra ne nami rAjarSi se isa prakAra khaa-||31|| Hearing this reply of royal seer Nami, the ruler of gods inspired by reasons and arguments told unto him-(31) 'je keI patthivA tubbhaM, nA''namanti narAhivA ! vase te ThAvaittANaM, tao gacchasi khattiyA ! // 32 // ' he rAjan ! jo rAjA tumhAre samakSa jhukate nahIM, una para vijaya prApta karake vaza meM karo taba pravrajyA grahaNa kara lenA // 32 // O king ! Those rulers who have not submitted to you, subjugate them and then be consecrated. (32)

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sacitra uttarAdhyayana sUtra navama adhyayana [94 eyamaLaM nisAmittA, heUkAraNa-coio / tao namI rAyarisI, devindaM innmbbvii-||33|| devendra ke isa kathana ko suna, hetu-kAraNa se prerita nami rAjarSi ne indra se khaa-||33|| Hearing this, the royal sage Nami pursuing his reasons and arguments, replied the king of gods by these words--(33) jo sahassaM sahassANaM, saMgAme dujjae jiNe / egaM jiNejja appANaM, esa se paramo jao // 34 // durjaya saMgrAma meM jo dasa lAkha yoddhAoM ko jIta letA hai usakI apekSA saccA vIra vahI hai jo apanI AtmA ko jIta letA hai| Atmavijaya hI saccI vijaya hai // 34 // A warrior who wins thousands and thousands valiants in dreadful battle, campared to him the true brave is he who wins his own soul (filled with passions and amusements). Winning one's own soul is the real (true) victory. (34) appANameva jujjhAhi, kiM te jujjheNa bajjhao ? appANameva appANaM, jaittA suhamehae // 35 // svayaM apanI AtmA se hI yuddha karanA cAhie, bAhya yuddha se kyA lAbha hai ? AtmA se AtmA ko jItane para hI saccA sukha prApta hotA hai // 35 // One should fight against one's own soul by own self. What is the use of external fight. Winning the soul by own soul, the true happiness obtained. (35) paMcindiyANi kohaM, mANaM mAyaM taheva lohaM ca / dujjayaM ceva appANaM, savvaM appe jie jiyaM // 36 // pA~coM indriyA~, krodha-mAna-mAyA-lobha aura mana-ye sabhI durjeya haiN| eka apanI AtmA ko jIta lene se ina saba para vijaya prApta ho jAtI hai // 36 // ____Five senses (hearing, sight, smell, taste and touch), four passions-anger, pride, deceit and greed and mind all (ten) these are too difficult to conquer. And to subjugate mind is a most difficult task. But by winning own self, these all are winned easily. (36) eyamajheM nisAmittA, heU kAraNa-coio / tao namiM rAyarisiM, devindo innmbbvii-||37|| nami rAjarSi ke isa kathana ko suna, hetu-kAraNa se prerita devendra ne nami rAjarSi se isa prakAra khaa-||37|| Hearing this reply of royal seer Nami, the ruler of gods pursuing his arguments and reasons spoke these words-(37) 'jaittA viule janne, bhoittA samaNamAhaNe / daccA bhoccA ya jiTThA ya, tao gacchasi khattiyA ! // 38 // ' Jain Educatio International

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95] navama adhyayana sacitra uttarAdhyayana sUtra he kSatriya ! pahale tuma vizAla yajJa karo, zramaNa aura mAhanoM ko bhojana karAo, dAna do, bhogoM ko bhogo aura phira svayaM yajJa karake sAdhu honA // 38 // Ksatriya (great warrior) ! Organise an elaborate oblation (religious sacrifice according to vaidic tradition), feed hermitages-sages and priests-brahmanas, give alms, enjoy yourself and then be an ascetic. (38) eyamaTheM nisAmittA, heUkAraNa-coio / tao namI rAyarisI, devindaM innmbbvii-||39|| indra ke isa kathana ko suna aura hetu-kAraNa se prerita nami rAjarSi ne indra se khaa-||39|| Hearing these word of ruler of gods, the royal seer Nami pursuing his arguments and reasons spoke thus unto him-(39) 'jo sahassaM sahassANaM, mAse mAse gavaM dae / tassAvi saMjamo seo, adintassa vi kiMcaNa // 40 // jo mAnava prati mAsa dasa lAkha gAyeM dAna detA hai usake lie bhI saMyama zreyaskara hai-kalyANakArI hai, cAhe vaha kucha bhI dAna na de // 40 // One who donates thousands and thousands cows every month, but superior is he who observe restrain though he has nothing to give. (40) eyamajheM nisAmittA, heUkAraNa - coio / tao namiM rAyarisiM, devindo innmbbvii-||41|| rAjarSi ke isa artha ko sunakara, hetu-kAraNa se prerita devendra ne nami rAjarSi se khaa-||41|| Hearing this reply given by royal seer Nami, the king of gods inspired by his causes and reasons spoke these words unto him-(41) 'ghorAsamaM caittANaM, annaM patthesi AsamaM / iheva posaharao, bhavAhi maNavAhivA ! // 42 // ' he narAdhipa ! tuma ghorAzrama-gRhasthAzrama ko chor3akara anya Azrama (saMnyAsa) kI icchA kara rahe ho (yaha anucita hai)| isI gRhasthAzrama meM rahakara poSadharata ho jAo // 42 // Renouncing the most difficult life-order (ghorAzrama) i.e., the life-order of a householder, you are wishing to enter another life-order viz., recluse life-order. It is not proper to you Remaining a householder observe posadha. (42) eyamajheM nisAmittA, heUkAraNa-coio / tao namI rAyarisI, devindaM innmbbvii-||43|| devendra ke isa kathana ko suna, hetu-kAraNa se prerita nami rAjarSi ne usase khaa-||43|| Hearing these words spoken by ruler of gods, the royal seer Nami pursuing his arguments and reasons said unto him-(43) www.lindlbrary.org

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ta sacitra uttarAdhyayana sUtra navama adhyayana [96 'mAse mAse tu jo bAlo, kusaggeNaM tu bhuMjae / na so suyakkhAyadhammassa, kalaM agghai solasiM // 44 // ' ajJAnI tapasvI eka-eka mAsa kI tapasyA karake pAraNe meM kuzAgra-kuza kI noMka para Aye utanA hI bhojana karatA hai usakA vaha ghora tapa bhI su-AkhyAta-tIrthaMkaroM dvArA prarUpita zramaNa dharma kI tulanA meM solahavIM kalA--aMza ke barAbara bhI nahIM hai // 44 // A hermitage, unaware of true religion, observes hunger-hardship upto every 30 days and eats as much eatables as stand on a tip of kusa grass after one month's fast, his such tremendous hunger-hardship can not even approach the sixteenth part of the Sramana (sage) religious order prescribed by the Tirthankaras. (44) eyamalR nisAmittA, heUkAraNa-coio / tao namiM rAyarisiM, devindo innmbbvii-||45|| nami rAjarSi kA yaha artha sunakara tathA hetu-kAraNa se prerita devendra ne unase khaa-||45|| Hearing this meaningful reply of the royal seer Nami, the ruler of gods inspired by his reasons and causes spoke thus unto him-(45) 'hiraNNaM suvaNaM maNimuttaM, kaMsaM dUsaM ca vAhaNaM / kosaM vaDDhAvaittANaM, tao gacchasi khattiyA ! // 46 // ' he kSatriya ! cA~dI, sonA, maNi, motI, kAMse ke bartana, vastra, vAhana tathA koSa ko bar3hAkara usake uparAnta prabajita honA // 46 // OKsatriya (the talented warrior) ! Exaggerate many times your silver, gold, jewels, gems, pearls, bronze (utensils), cloths, fine robes, carriages, vehicles and treasures; then you accept consecration. (46) eyamaDhaM nisAmittA, heUkAraNa-coio / tao namI rAyarisI, devindaM innbbvii-||47|| devendra ke isa kathana ko suna, hetu-kAraNa se prerita nami rAjarSi ne usase khaa-||47|| Hearing these words of ruler of gods, the royal seer Nami pursuing his reason and cause spoke these words unto him--(47) 'suvaNNa-ruppasa u pavvayA bhave, siyA hu kelAsasamA asaMkhayA / narassa luddhassa na tehi kiMci, icchA u AgAsasamA aNantiyA // 48 // kailAza ke samAna svarNa aura cA~dI ke asaMkhya parvata bhI hoM, kintu unase bhI lobhI vyakti kI bilkula bhI tRpti nahIM hotI kyoMki icchAe~ AkAza ke samAna ananta haiM // 48 // there are innumerable mountains of gold and silver as vast and high as Kailasamountain, even then the greedy person cannot get a bit of contentment because the desires are infinite-as vast as the space. (48) Jain Educalleeltemational ,

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97] navam adhyayana sacitra uttarAdhyayana sUtra puDhavI sAlI javA ceva, hiraNNaM pasubhissaha / paDipuNNaM nAlamegassa, ii vijjA tavaM care // 49 // ' samasta pRthvI, cAvala, jI tathA anya dhAnya, pazu aura svarNa-ye sabhI eka vyakti kI bhI icchA pUrI nahIM kara sakate-yaha jAnakara tapa kA AcaraNa kare // 49 // The whole earth with its crops of rice, barley and other grains and corns along with all wealths and cattles and gold and other metals-all these cannot fulfil the desire of a single man. Knowing this fact, one should practise penances. (49) eyamaThe nisAmittA, heUkAraNa-coio / tao namiM rAyarisiM, devindo innmbbvii-||50|| nami rAjarSi ke isa kathana ko suna, hetu-kAraNa se prerita devendra ne unase khaa-||50|| Hearing the reply of royal seer Nami, the king of gods inspired by reasons and causes, said these words unto him-(50) 'accheragamabbhudae, bhoe cayasi patthivA ! asante kAme patthesi, saMkappeNa vihannasi // 51 // " he pRthvInAtha ! Azcarya hai ki abhyudaya kAla meM pratyakSa prApta bhogoM kA to tyAga kara rahe ho aura aprApta bhogoM kI icchA kara rahe ho; tuma apane saMkalpa se hI pratAr3ita ho rahe ho // 51 // O the owner of the earth, the king ! it is strange and unusual that you are renouncing the acquired and visible pleasures and annusements in your progressive period of life and willing the unacquired, non-existing and non-visible pleasures; thus you will have to suffer by your own resolve. (51) eyamajheM nisAmittA, heU-kAraNacoio / tao namI rAyarisI, devindaM innmbbvii-||52|| devendra ke isa kathana ko suna aura hetu-kAraNa se prerita ho nami rAjarSi indra se kahate haiN-||52|| On hearing such words of god's-ruler, the royal seer Nami, pursuing his reasons and arguments said these words unto him-(52) "sallaM kAmA visaM kAmA, kAmA AsIvisovamA / kAme patthemANA, / 'kAmA janti doggaiM // 53 // jagata ke kAma-bhoga zalya haiM, viSa haiM aura :.'zIviSa sarpa ke samAna haiN| jo loga kAma-bhogoM kI icchA rakhate haiM lekina kisI kAraNavaza bhoga nahIM pAte, ve bhI durgati meM jAte haiM // 53 // The mundane pleasures, lusts, desires are like the thorns that rankle, are poisons, the omous cobra. He, who hankers after the lusts, but cannot enjoy pleasures due to voidable causes, still they are to take birth in ill-existences (guifa). (53)

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on sacitra uttarAdhyayana sUtra navama adhyayana [98 ahe vayai koheNaM, mANeNaM ahamA gaI / mAyA gaIpaDigghAo, lobhAo duhao bhayaM // 54 // ' / krodha se nIca gati aura mAna se adhama gati kI prApti hotI hai tathA chala-kapaTa-mAyA sugati ko roka detI hai aura lobha se isa loka tathA paraloka-donoM meM bhaya hotA hai // 54 // ___Anger takes to mean existence (nIca gati), the pride to low (adhama) existence, the deceit obstructs the gracious existence ( fa) and the greed begets dreadfulness in this life and the life to come after-both worlds. (54) avaujjhiUNa mAhaNarUvaM, viuvviUNa indattaM / vandai abhitthuNanto, imAhi mahurAhiM vgguuhi-||55|| viprarUpa ko tyAgakara devendra apane vAstavika rUpa meM AyA tathA madhura aura prazasta vacanoM se nami rAjarSi kI vandanA karatA huA kahane lgaa-||55|| Sakra, the king of gods, made his apperance in his full lustre, by throwing off the brahmana guise, he bowed down to the royal seer Nami and praised him with these sweet words-(55) 'aho ! te nijjio koho, aho ! te mANo parAjio / aho ! te nirakkiyA mAyA, aho ! te lobho vasIkao // 56 // aho ! tumane krodha para vijaya prApta kii| aho ! tumane mAna ko parAjita kara diyaa| aho ! tumane chala-kapaTa-mAyA ko dUra kara diyaa| aho ! tumane lobha ko vaza meM kara liyA // 56 // _Bravo ! you have conquered anger; Bravo ! you have overcame pride; Bravo ! you have vanquished the deceit; Bravo ! you have subjugated greed. (56) aho ! te ajjavaM sAhu, aho ! te sAhu maddavaM / ____ aho ! te uttamA khantI, aho ! te mutti uttamA // 57 // aho ! tumhArA Arjava uttama hai| aho ! tumhArA mArdava uttama hai| tumhArI kSamA aura nirlobhatA uttama hai // 57 // Your simplicity is full of grace, your mildness is also graceful. Your forgiveness is utmost and your ungreediness is of highest rank. (57) ihaM si uttamo bhante ! peccA hohisi uttamo / logattamuttamaM ThANaM, siddhiM gacchasi nIrao // 58 // ' bhagavan ! Apa isa loka meM bhI uttama haiM aura paraloka meM uttama hoNge| karma-mala se rahita hokara Apa loka meM uttamottama sthAna-siddha-sthAna ko prApta kareMge // 58 // O venerable! You are excellent in this world (life) and would be super-excellent in next world (life). Destroying all karma-dust you will obtain the super excellent liberation-abode. (58) . evaM abhitthuNaMto, rAyarisiM uttamAe saddhAe / payAhiNaM karento, puNo puNo vandaI sakko // 59 // Jain Education Ternational

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sacitra uttarAdhyayana sUtra isa prakAra devendra - zakrendra ne uttama zraddhA se nami rAjarSi kI stuti aura pradakSiNA kI aura bAra-bAra vandanA kI // 59 // 99 ] navama adhyayana Thus praising the royal sage with utmost right faith, Sakrendra, the king of gods; circumambulated (pradakSiNA dI ) with devotion, and bowed down many many times. (59) to vandiUNa pAe, cakkaMkusalakkhaNe muNivarassa / AgAseNuppaio, laliyacavalakuMDalatirIDI // 60 // tatpazcAta nami munirAja ke cakra aura aMkuza ke lakSaNoM se yukta pAda-padmoM kI vandanA karake lalita tathA capala kuNDala aura mukuTa dhAraNa kiye hue devarAja zakrendra AkAza meM Upara calA gayA // 60 // Thus bowing down with devotion at the feet of royal seer, which (the feet) were marked with disk (wheel-cakra) and goad (hook - aMkuza) the Sakra with his crown and his ear-rings dazzling and dangling (prettily trembling ) flew in the space for his celestial abode. (60) namI namei appANaM, sakkhaM sakkeNa coio / caiUNa gehaM vaidehI, sAmaNNe pajjuvaTThio // 61 // rAjarSi nami ne apanI AtmA ko Atma-bhAvoM meM vinata kiyA, sAkSAt indra dvArA prerita kiye jAne para bhI dharma se vicalita nahIM hue, gRha tathA videha deza kI rAjyalakSmI ko tyAga kara zrAmaNya bhAva meM sthira rahe // 61 // Royal seer Nami fixed his il in soul-virtues (thoughts) did not fickle from religious rituals, even inspired by king of gods in person, and renouncing home and the kingdom of videharajya, remained steady in sage-hood. (61) evaM karenti saMbuddhA, paMDiyA paviyakkhaNA / viNiyaTTanti bhoge, jahA se namI rAyarisI // 62 // -ti bemi / saMbuddha, paNDita, pravicakSaNa sAdhaka aisA hI AcaraNa karate haiM; nami rAjarSi ke samAna kAma-bhogoM se nivRtta hokara Atma-sAdhanA meM nirata hote haiM // 62 // - aisA maiM kahatA hU~ / So do the enlightened, witty and proficient adepts; like royal seer Nami they abandon pleasures, amusements and addict to self-transact (AtmasAdhanA ) (62) -Such I speak www.jaihelibrary.org

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sacitra uttarAdhyayana sUtra vizeSa spaSTIkaraNa gAthA - sAdhAraNa makAna gRha hotA hai, aura sAta yA usase adhika maMjiloM kA bhavana prAsAda kahalAtA hai athavA devamandira aura rAjabhavana prAsAda kahalAte haiM - ( vRhadvRtti) navam adhyayana [ 100' gAthA 8-hetu-sAdhya ke abhAva meM jisakA abhAva nizcita ho, use hetu kahate haiN| usakA prayoga isa prakAra hai-jaise ki indra kahatA hai tumhArA abhiniSkramaNa anucita hai, kyoMki tumhAre abhiniSkramaNa ke kAraNa samUce nagara meM hRdayadrAvaka kolAhala ho rahA hai| pahalA aMza pratijJA vacana hai, ataH yaha pakSa hai aura dUsarA, vacana hetu hai, jo abhiniSkramaNa ke anaucitya ko siddha karatA hai| kAraNa- jisake abhAva meM kArya kI utpatti kisI bhI prakAra sambhava na ho, arthAt jo niyata rUpa se kArya kA pUrvavartI ho, use kAraNa kahate haiN| jaise dhUmra rUpa kArya kA pUrvavartI kAraNa agni hai| isa prasaMga meM indra ne jo kahA ki (yadi ) tuma abhiniSkramaNa nahIM karate, to itanA hRdayadrAvaka kolAhala nahIM hotaa| isameM kolAhala kArya hai, abhiniSkramaNa usakA kAraNa hai| ( sukhabodhAvRtti) gAthA 24 - mUla " posaha " zabda ke zvetAmbara sAhitya meM "poSadha" tathA "proSadha" donoM saMskRta rUpAntara milate haiN| digambara sAhitya meM ise "proSadha" aura bauddha sAhitya meM "uposatha" kahate haiM zAntvAcArya ne poSadha kI vyutpatti kI hai dharma ke poSa arthAt puSTi ko dhAraNa karane vAlA vratavizeSa- "poSa dharmapuSTi vidhate / " (vR. vR.) bauddha paramparA meM (aMguttara nikAya bhA. 1, pR. 212 ) ke anusAra pratyeka pakSa kI aSTamI, caturdazI aura paMcadazI (pUrNimA aura amAvasyA) ko uposatha hotA hai| uposatha meM prANiyoM kI hiMsA, corI, maithuna aura mRSAvAda kA tyAga hotA hai| rAtri meM bhojana nahIM kiyA jaataa| dina meM bhI vikAla meM eka bAra hI bhojana hotA hai| mAlA, grantha Adi kA upayoga nahIM kiyA jAtA hai| Salient Elucidations Gatha 7-Ordinary residence is called house, and the building of seven and more than seven storeys is called palace () or temples of gods and the residential mansions of kings and rulers are called palaces. (Vrhad Vriti) Gatha 8-Reason ()-In the absence of inference, disappearance of which is definite that is called reason. Its use is as-e. g. king of gods says-your moving out is not proper, because by your moving out, the heart-piercing uproar is taking place. The first portion of this sentence is a statement of proposition that is to be proved, so it is a side of argument. And the second side the alternative is reason which proves the unpropemess of moving out. Cause ( kAraNa ) - In absence of which (cause) the effect cannot originate in any way. Inevitably which is preceding to effect (rd) is called a cause. For example-fire is the preceding cause of smoke. In the present reference-the king of gods has said-if you did not move out then so much heartpiercing uproar would not have aroused Here the uproar is the effect and moving out is its cause. (Sukhabodha Vrtti) Gatha 24 Two Sanskrt renderings are found as Posadha ( poSaya) and Prosadha (proSadha) of original Prakrta word Posaha (posaha) in Swetamabara literature. It is termed as Prosadha (proSadha) in Digambara literature. Bauddha literature terms it as Uposatha (uposatha ) Santyacarya gave the grammatical origin of the word Posadha like this-the special vow, which nourishes the religion (religious rituals) Posa dharmapusti vidhate (V. V. ) According to Bauddha tradition (Anguttara, Vol. I. p. 212) every fortnight of lunar montheighth, tenth, fifteenth (full moon and no moon pUrNimA aura amAvasyA) days, uposatha is observed. In it, the renouncement of killing the living beings, untruth, stealing, sexual intercourse is done. No eatables taken in night. Even in the day one meal that also not at the proper meal-time. Book, rosary are also not taken in use.

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101] dazama adhyayana sacitra uttarAdhyayana sUtra - | dazama adhyayana : dumapatraka pUrvAloka prastuta adhyayana kA nAma dumapattayaM (saMskRta-drumapatraka) isakI prathama gAthA ke prathama zabda ke AdhAra para rakhA gayA hai| isase pUrva nauveM adhyayana meM zramaNa saMskRti dvArA anumodita AdhyAtmika svara mukhara huA thaa| isa dasaveM adhyayana meM sAdhaka ko jAgarUka rahane aura jIvana ke pratyeka kSaNa ke sadupayoga kI preraNA dI gaI hai| ___ vRkSa ke pake hue zveta-pIta patra ko AdhAra banAkara sAdhakoM ko jIvana kI nazvaratA kA bodha dekara apramAda kI preraNA dI hai| yadyapi bhagavAna mahAvIra pratyakSa rUpa se gautama gaNadhara ko saMbodhita karate hue kahate haiM ki he gautama ! eka kSaNa mAtra kA bhI pramAda mata karo; kintu yaha udbodhana zramaNa athavA zrAvaka-sabhI sAdhakoM ke lie hai| mAnava jIvana kI nazvaratA ke pratipAdana ke sAtha pA~coM ekenTiya sthAvarakAyoM dIndiya trIndriya caturindriya vasakAya ke jIvoM kI kAyasthiti aura Ayusthiti bhI batAI gaI hai| paMcendriya jIvoM kI Ayu kA bhI varNana hai| __isa varNana kA abhiprAya yaha hai ki yadi vartamAna mAnava-jIvana meM mukti prApta nahIM kI to ananta kAla taka saMsAra meM paribhramaNa karanA pdd'egaa| manuSya gati meM bhI aneka vighna-bAdhAoM, rogoM, AtaMkoM kA varNana karake kahA gayA hai ki zarIra dina-dina kSINa ho rahA hai ataH pramAda ko jIvana meM sthAna mata do| zIghrAtizIghra apane lakSya mukti ko prApta apramAda kA prabala preraka yaha eka adhyayana hI vairAgya grantha ke rUpa meM pratiSThApita ho sakatA hai| - isa adhyayana kI bhASA sulalita aura hRdayahAriNI hai| zailI kI pravAhazIlatA meM pravahaNa karatA huA sAdhaka (pAThaka) vairAgya bhAvoM meM sarAbora ho jAtA hai| niyukti, cUrNi Adi ke anusAra isa adhyayana kI pRSThabhUmi meM gautama gaNadhara kI khinnatA batAI gaI hai| usa khinnatA kA kAraNa kaI ghaTanAe~ thiiN| sabhI ghaTanAe~ 'uttarAdhyayana mahimA' meM saMkalita haiN| vahA~ dekheN| gautama kI khinnatA kA pramukha kAraNa unheM kevalajJAna kI utpatti na honA thA jabaki unake bAda pravrajita hue aneka sAdhu kevalI bana cuke the| gautama ko kevalajJAna na hone kA pramukha kAraNa unakA bhagavAna ke prati dharma-sneha thaa| isIlie bhagavAna ne isa adhyayana kI 28vIM gAthA meM gautama ko sneha baMdhana ko tor3ane kI | purajora preraNA dii| isa saMpUrNa adhyayana meM apramAda, satata jAgarUkatA, nirlepatA, cAritra aura jJAna ArAdhanA kA svara yamAna hai| sAdhaka kI nirdoSa aura satata sAdhanA ke lie yaha adhyayana mahatvapUrNa preraNA pradAna karatA hai| prastuta adhyayana meM 37 gAthAe~ haiN| Wan

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ta sacitra uttarAdhyayana sUtra CTH 324 [907 CHAPTER 10 THE TREE-LEAF Foreview The title of this chapter based on the first word of first couplet-'Tree-Leaf (94-4e1d-944210). In the preceding ninth chapter spiritualism was elaborated as vitalized by Sramana culture. While by this chpater an adept is inspired to ever remain alert, careful and to utilize the every moment of life. Taking example of ripen (fallow-whitish-yellow) leaf of a tree the momentariness of life is elaborated and making an adept wakeful he is inspired to be ever careful and never be negligent. Through out Bhagawana Mahavira, directly addressing Gautama Ganadhara says that 'O Gautama ! Never be careless even for a moment' but this address is meant for all religious practisers, may they be sages or householders (observers of full or partial vows). With the description of transient human life; the life-duration and body-duration of five one-sensed immovalable beings, two-sensed, three-sensed, four-sensed movable beings is also described. The life-duration of the beings, having all five senses, we also get. The underlying idea of all this description lies in the fact, if one does not attain salvation by this human life then he will have to transmigrate in this world upto endless time. Describing the hindrances, obstacles, panics and diseases in human life, it is told with emphasis that the body is weakening day by day, so never be negligent; and attain salvation as soon as possible. The intense inspirer of non-negligence, this very chapter can be placed as a scripture of apathy The language of this chapter is very charming and lucid. The style is so fluent that the reader becomes engrossed in apathetic-thoughts. According to Niryukti, Cummi etc., the background of this chapter is told the mental depression of Gautama Ganadhara. The cause of this depression were many happenings. All those happenings are compiled in the book Uttaradhayana Mahima. Readers are requested to read that book. The primary cause of Gautama's depression was not attaining supreme knowledge; while many saints adopting monkhood after him attained that. The main cause of non-revealing the supreme knowledge was his pious-love with Bhagawana Mahavira. Therefore Bhagawana Mahavira instantly inspired Gautama to break down all the love-snares in the 281!: couplet of this chapter. The whole chapter endowed with carcfulness, constant wakefulness, and practising conduct and knowledge. For fauitless and constant adeptation this chapter is full of inspirations. This chapter contains 37 couplets.

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103] dazama adhyayana sacitra uttarAdhyayana sUtra dasamaM ajjhayaNaM : dumapattayaM dazama adhyayana : dumapatraka dumapattae paMDuyae jahA, nivaDai rAigaNANa accae / evaM maNuyANa jIviyaM, samayaM goyama ! mA pamAyae // 1 // jisa prakAra rAtriyA~ (samaya) bIta jAne para vRkSa kA pakA huA pattA jhar3a jAtA hai| usI prakAra manuSya kA jIvana hai| isaliye he gautama ! kSaNa mAtra bhI pramAda mata karo // 1 // With passing nights (time) as the ripened whitish-yellow-fallow leaf of the tree falls down to the ground. The life of man is like this. So Gautama ! do not be careless for even a moment. (1) kusagge jaha osabindue, thovaM ciTThai lambamANae / evaM maNuyANa jIviyaM, samayaM goyama ! mA pamAyae // 2 // kuza (ghAsa) ke agrabhAga (noMka) para camakate hue osabindu ke samAna yaha mAnava jIvana kSaNika hai| ataH he gautama ! kSaNa mAtra kA bhI pramAda mata karo // 2 // The life-duration of a man is transient like a dew-drop at the tip of Kusa-grass. Therefore Gautama ! be not negligent even for a moment. (2) ii ittariyammi Aue, jIviyae bahupaccavAyae / vihuNAhi rayaM pure kaDaM, samayaM goyama ! mA pamAyae // 3 // yaha alpakAlIna manuSya Ayu bhI bahuta se vighnoM se bharI hai aura isI meM sampUrNa karma-raja ko jhAr3a denA hai| isalie he gautama ! kSaNa mAtra kA bhI pramAda mata karo // 3 // This short-termed man-life is full of many hindrances; and in this short life all dust of karmas to be annihilated. So Gautama ! have no negligence even for a moment. (3) dullahe khalu mANuse bhave, cirakAleNa vi savvapANiNaM / gADhA ya vivAga kammuNo, samayaM goyama ! mA pamAyae // 4 // saMsAra ke samasta prANiyoM ko cirakAla se hI manuSya-janma kI prApti bahuta durlabha rahI hai aura karmoM kA vipAka atyanta sudRr3ha tathA tIvra hai| isa kAraNa he gautama ! kSaNa mAtra kA bhI pramAda mata karo // 4 // To be bom as a man, is very difficult over the span of time; and the consequences of Imas are very rigid and intense. So Gautama ! be not careless everm for an instant. (4) puDhavikkAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhAIyaM, samayaM goyama ! mA pamAyae // 5 // www.lainbrary.org

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tara sacitra uttarAdhyayana sUtra dazama adhyayana [104 pRthvIkAya meM utpanna huA jIva, usI kAya meM punaHpunaH janma-maraNa karatA huA, adhikatama asaMkhyAta kAla taka pRthvIkAya meM hI rahatA hai| ataH he gautama ! kSaNa mAtra kA bhI pramAda mata karo // 5 // The soul taking birth in earth-body, by continuous births and deaths in that body, remains in the same body utmost upto innumerable span of time. So Gautama ! do not be negligent even for a thousandth part of a second. (5) AukkAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhAIyaM, samayaM goyama ! mA pamAyae // 6 // jalakAya meM utpanna huA jIva, usI kAya meM bAra-bAra janma-maraNa karatA huA, adhikatama asaMkhyAta kAla taka rahatA hai| ataH he gautama ! kSaNa mAtra kA bhI pramAda mata karo // 6 // ___The soul, bom in water-body, by continuous births and deaths in that body, remains in the same body utmost upto innumerable span of time. So Gautama ! be not careless even for awhile. (6) teukkAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhAIyaM, samayaM goyama ! mA pamAyae // 7 // jo jIva tejaskAya meM utpanna hotA hai, vaha usI kAya meM bAra-bAra janma-maraNa karatA huA, adhika se adhika saMkhyAtIta asaMkhya kAla taka usI tejaskAya meM rahatA hai| ataH he gautama ! kSaNa mAtra kA bhI pramAda' mata karo // 7 // The soul takes birth in fire-body, by continuous births and deaths in the same body, remains in that body upto utmost innumerable time period. So Gautama ! have no negligence even for a moment. (7) vAukkAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhAIyaM, samayaM goyama ! mA pamAyae // 8 // vAyukAya meM jo jIva utpanna hotA hai, vaha bAra-bAra vAyukAya meM hI janma maraNa karatA huA, adhika se adhika asaMkhya kAla taka usI vAyukAya meM rahatA hai| ataH he gautama ! kSaNa bhara kA bhI pramAda mata karo // 8 // The soul born in air-body, by continuous births and deaths in the same body, remains there utmost upto innumerable time. Hence Gautama ! have no negligence even for a moment. (8) vaNassaikAyamaigao, ukkosaM jIvo u saMvase / kAlamaNantadurantaM, samayaM goyama ! mA pamAyae // 9 // vanaspatikAya meM utpanna huA jIva, bAra-bAra janma-maraNa karatA huA, utkRSTataH duranta anantakAla taka usI kAya meM rahatA hai| ataH he gautama ! kSaNa bhara kA bhI pramAda mata karo // 9 // The soul vegetate as green-stuff-vegetation-body, by continuous births and deaths in the same body, remains in that body utmost upto infinite time which is very difficult to end. Therefore Gautama ! be not negligent even for a moment. (9)

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ILLUSTRATION NO. 23 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 22 dama patra Asa binda -IARCHAMS citra kramAMka 23 pRSTha 31 para citra paricaya dekheN|

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ILLUSTRATION NO. 24 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO: 22 saMsAra cakra manuSya pRthvIkAya Fiskie nAraka kAya ti.paMcendriya vAyukAya COM banaspAtakAya caturindriya zrIndriya citra kramAMka 24 / pRSTha 31 para citra paricaya dekheM

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105] dazama adhyayana sacitra uttarAdhyayana sUtra beindiyakAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhijjasanniyaM, samayaM goyama ! mA pamAyae // 10 // dvIndriyakAya meM utpanna huA jIva adhika se adhika saMkhyAtakAla taka usI kAya meM rahatA hai| ataH hai gautama ! kSara bhara kA bhI pramAda mata karo // 10 // The soul born in two-sensed beings-body inherits in the same body by continuous births and deaths, utmost upto numerable time. So Gautama! do not be negligent even for a smallest bit of time. (10) teindiyakAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhijjasanniyaM, samayaM goyama ! mA pamAyae // 11 // trIndriyakAya ke jIvoM kI utkRSTataH kAyasthiti saMkhyAta kAla taka kI hai| ataH he gautama ! kSaNa bhara kA bhI pramAda mata karo // 11 // The soul born in three-sensed-beings-body, inherits the same body by continuous births and deaths, utmost upto numerable time. Hence Gautama! have no negligence even for awhile. (11) caurindiyakAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhijjasanniyaM, samayaM goyama ! mA pamAyae // 12 // caturindriya kAya meM utpanna huA jIva adhika se adhika saMkhyAta kAla taka usameM rahatA hai| ataH he gautama ! kSaNa bhara kA bhI pramAda mata karo // 12 // The soul born in four-sensed-beings-body, inherits in the same body by continuous births and deaths upto utmost numerable period of time. So Gautama! be not negligent even for a moment. (12) paMcindiyakAyamaigao, ukkosaM jIvo u saMvase / sattaTTha-bhavaggahaNe, samayaM goyama ! mA pamAyae // 13 // paMcendriyakAya meM utpanna huA jIva adhika se adhika sAta yA ATha bAra taka usI gati meM janma-maraNa kara sakatA hai| ataH he gautama ! kSaNa mAtra kA bhI pramAda mata karo // 13 // The soul born in five-sensed-beings (men and beasts) may take birth and death only seven or eight times maximumly. So Gautama ! have no negligence even for a moment. (13) deve neraie ya aigao, ukkosaM jIvo u saMvase / ikkikka bhavaggahaNe, samayaM goyama ! mA pamAya // 14 // deva aura nArakI jIva adhika se adhika usI gati meM eka bAra hI janma lete haiM / ataH he gautama ! kSaNa bhara kA bhI pramAda mata karo // 14 // The hellish-beings and gods may take continuous birth only once in those existences (gati) maximumly. So Gautama ! be not careless even for awhile. (14)

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sacitra uttarAdhyayana sUtra dazama adhyayana [106 evaM bhava-saMsAre, saMsarai suhAsuhehi kammehiM / jIvo pamAya-bahulo, samayaM goyama ! mA pamAyae // 15 // isa prakAra pramAda kI adhikatA vAlA jIva, zubhAzubha karmoM ke kAraNa janma-maraNarUpa saMsAra meM paribhramaNa karatA rahatA hai| ataH he gautama ! kSaNa bhara kA bhI pramAda mata karo // 15 // Thus the soul engrossed by too much negligence, due to auspicious and inauspicious karmas transmigrates in this world full of births and deaths. So Gautama ! be not negligent for even a moment. (15) labhrUNa vi mANusattaNaM, AriattaM puNarAvi dullahaM / bahave dasuyA milekkhuyA, samayaM goyama ! mA pamAyae // 16 // manuSya janma pAne ke bAda bhI Aryatva kI prApti aura bhI durlabha hai kyoMki bahuta se manuSya dasyu tathA mleccha bhI hote haiN| ataH he gautama ! eka kSaNa kA bhI pramAda mata karo // 16 // After getting the birth in human existence it is more difficult to attain nobleness (Aryatva) because many men are plunderers (ory) and of low plights (tot 229). Hence Gautama ! be not negligent even for awhile. (16) labhrUNa vi AriyattaNaM, ahINapaMcindiyayA hu dullahA / vigalindiyayA hu dIsaI, samaya goyama ! mA pamAyae // 17 // Aryatva prApti ke uparAnta bhI pA~coM indriyoM kI paripUrNatA prApti aura bhI kaThina hai; kyoMki bahuta se Arya bhI paripUrNa indriyoM vAle nahIM dikhAI dete| ataH he gautama ! samaya mAtra kA bhI pramAda mata karo // 17 // Attaining nobleness or noble origin the attainment of completion of all the five senses is also difficult; because many nobles suffer by imperfect sense-organs. Hence Gautama ! be not negligent for even an instant. (17) ahINapaMcindiyattaM pi se lahe, uttamadhammasuI hu dullahA / kutitthinisevae jaNe, samayaM goyama! mA pamAyae // 18 // paMcendriya kI paripUrNatA prApta hone para bhI uttama dharma kA zravaNa aura bhI kaThina hai kyoMki bahuta se mAnava kutIrthikoM ke upAsaka hote haiN| ataH he gautama ! kSaNa mAtra kA bhI pramAda mata karo // 18 // Obtaining perfect five sense-organs, listening the true religion is more difficult; because many men are worshippers of heretical teachers. Hence Gautama ! have no negligence even for an instant. (18) labhrUNa vi uttamaM suiM, saddahaNA puNarAvi dullahA / micchattanisevae jaNe, samayaM goyama ! mA pamAyae // 19 // uttama dharma kA zravaNa hone para bhI isa saddharma para zraddhA honA aura bhI kaThina hai kyoMki bahuta se manuSya mithyAtvI bhI hote haiM, mithyAtva kA sevana karate haiN| ataH he gautama ! kSaNa bhara kA bhI pramAda mata karo // 19 // Jain Educho international

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sacitra uttarAdhyayana sUtra On having heard the true religion, it is more difficult to fix faith in it; because many men are false-believers, they practise superstitions. Hence Gautama! be not negligent even for awhile. (19) 107 ] dazama adhyayana dhammaM pi hu saddahantayA, dullahayA kAeNa phAsayA / iha kAmaguNehimucchiyA, samayaM goyama ! mA pamAyae // 20 // uttama dharma para zraddhA hone ke uparAnta bhI usakA AcaraNa karanA aura bhI duSkara hai; kyoMki bahuta se zraddhAvAna bhI kAma bhogoM meM Asakta rahate haiN| isalie he gautama ! eka kSaNa kA bhI pramAda mata karo // 20 // Fixing the faith in true religion, to practise it, is even more difficult; for many men are seen indulged in pleasures and amusements. Hence Gautama! be not careless even for a moment. (20) parijUrai te sarIrayaM, kesA paNDurayA havanti te / se soyabale ya hAyaI, samayaM goyama ! mA pamAyae // 21 // tumhArA zarIra jarjarita ho rahA hai, keza sapheda ho rahe haiM, sunane kI zakti kama ho rahI hai / he gautama ! kSaNa bhara kA bhI pramAda mata karo // 21 // Your body is weakening, your hairs turning whitish, the power of hearing decreasing. Hence Gautama ! be not negligent even for a moment. (21) parijUrai te sarIrayaM, kesA paNDurayA havanti te / se cakkhubale ya hAyaI, samayaM goyama ! mA pamAyae // 22 // tumhArA zarIra jIrNa ho rahA hai, sira ke bAla sapheda ho rahe haiM, netra jyoti manda ho rahI hai / he gautama ! kSaNa mAtra kA bhI pramAda mata karo // 22 // Your body is decaying, your hairs are turning whitish-yellow, your eye-sight is regularly dimming. So Gautama ! be not careless even for an instant. (22) sarIrayaM, kesA paNDurayA havanti te / parijUrai te se ghANabale ya hAyaI, samayaM goyama ! mA pamAyae // 23 // tumhArA zarIra kamajora ho rahA hai, sira ke keza zveta ho rahe haiM, sU~ghane kI zakti ghaTatI jA rahI hai / hai gautama ! eka kSaNa kA bhI pramAda mata karo // 23 // Your body is declining, your hairs are turning yellowish white, your strength of smelling is waning. So Gautama ! have no neglience even for awhile. ( 23 ) parijUrai te sarIrayaM, kesA paNDurayA havanti te / se jima-bale ya hAyaI, samayaM goyama ! mA pamAya // 24 // tumhArA zarIra parijIrNa ho rahA hai, keza zveta ho rahe haiM, jihvA bala - rasa lene aura bolane kI zakti kama ho rahI hai| he gautama ! eka kSaNa kA bhI pramAda mata karo // 24 //

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sacitra uttarAdhyayana sUtra dazama adhyayana [ 108 Your body is weakening, your hairs are turning whitish, your tongue-power, of tasting and speaking is deteriorating. Hence Gautama ! be not negligent even for a moment. (24) parijUrai te sarIrayaM, kesA paNDurayA havanti te / se phAsa-bale ya hAyaI, samayaM goyama ! mA pamAyae // 25 // tumhArA zarIra jarjarita ho rahA hai, keza zveta ho rahe haiM, kAyabala kSINa hotA jA rahA hai| he gautama ! kSaNa bhara kA bhI pramAda mata karo // 25 // Your body is declining, your hairs are turning whitish, the strength of your body is declining. So Gautama ! be not careless even for awhile. (25) parijUrai te se savvabale ya hAyaI, samayaM goyama ! mA pamAyae // 26 // sarIrayaM, kesA paNDurayA havanti te / tumhArA zarIra jIrNa ho rahA hai, keza dhavala ho rahe haiM, sabhI prakAra ke bala kSINa ho rahe haiN| he gautama ! eka kSaNa kA pramAda mata karo // 26 // Your body is weakening, your hairs are turning white, all type of strength is decaying. Therefore Gautama ! have no negligence even for a moment. (26) araI gaNDaM visUiyA, AyaMkA vivihA phusanti te / vivaDai viddhaMsai te sarIrayaM, samayaM goyama ! mA pamAyae // 27 // vAta yA pitta vikAra se hone vAlA citta kA udvega, phor3A, visUcikA (haijA-vamana) Adi vividha prakAra ke zIghraghAtI rogoM se tumhArA zarIra gira jAtA hai, vidhvasta ho jAtA hai| ataH he gautama ! eka kSaNa bhara kA bhI pramAda mata karo // 27 // Despondency, boils, cholera, mortal diseases of many kind wrecked your body, so it wastes and befall. Therefore Gautama ! have riot negligence even for awhile. (27) vochinda siNehamappaNo, kumuyaM sAraiyaM va pANiyaM / se savvasiNehavajjie, samayaM goyama ! mA pamAyae // 28 // zarad Rtu kA candra vikAsI kamala jaise jala se lipta nahIM hotA usI prakAra tuma bhI apane snehabaMdhana ko tor3a do, usameM lipta mata bano aura phira sabhI prakAra ke snehoM ko tyAga do| he gautama! isa kArya meMsneha baMdhanoM ko tor3ane meM kSaNa bhara bhI pramAda mata karo // 28 // As the moon-bloom autumn lotus does not stick to water flowing around and cast away it. In the same way you broke up all the ties of attachments, do not incline towards them. O Gautama! take no time in casting aside all connections and be not negligent even for a moment. (28) ciccANa dhaNaM ca bhAriyaM pavvaio hi si aNagAriyaM / mAvantaM puNo vi Aie, samayaM goyama ! mA pamAya // 29 //

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SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO..23 ILLUSTRATION NO. 25 jarA-jIrNa alipta kamala virakta muni 90 kaNTaka patha durbala bhArika rAjapatha citra kramAMka 25 pRSTha 31 para citra paricaya dekheN|

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109] dazam adhyayana sacitra uttarAdhyayana sUtra dhana tathA patnI ko tyAgakara tuma anagAra bane ho, pravrajita hue ho / una vamana kiye hue bhogoM kI punaH icchA mata kro| he gautama! eka kSaNa kA bhI pramAda mata karo // 29 // Renouncing wealth and woman you become a houseless monk, do not desire those vomitted pleasures (renounced rejoincings). O Gautama ! be not careless even for a moment. (29) ceva dhaNohasaMcayaM / avaujjhiya mittabandhavaM, viulaM mAtaM biiyaM gavesae, samayaM goyama mA pamAyae // 30 // mitra, bAndhava, vipula dhana Adi ke saMcaya kA parityAga kara, punaH dUsarI bAra ina mitrAdi kI icchA mata karo aura unakI talAza bhI mata kro| he gautama ! kSaNa mAtra kA bhI pramAda mata karo // 30 // You have given up your friends, kins, relations and amassed wealth etc. Now again do not desire those friends etc., and not even hanker about them. Gautama ! be not careless even for awhile. (30) na hu jiNe ajja dissaI, bahumae dissaI maggadesie / saMpai neyAue pahe, samayaM goyama ! mA pamAyae // 31 // Aja jina nahIM dIkha rahe haiM aura mArgadarzakoM ke bhI bhinna-bhinna aneka prakAra ke mata haiN| (bhaviSya meM sAdhakoM ke samakSa yaha kaThina sthiti upasthita hogI / ) kintu Aja - abhI merI upasthiti meM tumheM saMsAra se pAra le jAne meM sakSama nyAyapUrNa patha prApta hai| ataH he gautama ! kSaNa mAtra kA bhI pramAda mata karo // 31 // Today there a no Jinas (victors of attachment and aversion-destroyer of four vitiating karmas) and the are many dogmas of creed-pioneers-in future this difficult position will arise before the adepts) but today-now, in my presence you have acquired the right path, competent for crossing this worldly ocean. So Gautama! have no negligence even for awhile. (31) avasohiya kaNTagApahaM, oiNNo si pahaM mahAlayaM / gacchasi maggaM visohiyA, samayaM goyama ! mA pamAyae // 32 // kaMTaka bhare mArga ko chor3akara tuma vizAla mahApatha- rAjamArga para A gaye ho, dRr3ha nizcaya karake isI patha para bar3he clo| he gautama! eka kSaNa kA bhI pramAda mata karo // 32 // Leaving the thorny path you are now walking on the broad highway. Be firm determined and go ahead on this very path. Gautama ! be not regligent for awhile. ( 32 ) abale jaha bhAravAhae, mA magge visamevagAhiyA / pacchA pacchANutAvae, samayaM goyama ! mA pamAyae // 33 // zaktihIna bhAravAhaka ke samAna tuma viSama mArga para maMta cale jAnA; kyoMki viSama mArga para calane vAle bhAravAhaka aura sAdhaka ko bAda meM pachatAnA par3atA hai| ataH he gautama ! nimeSa mAtra kA bhI pramAda mata karo // 33 // Like a weak burden-bearer do not go on the uneven path; for the adept and burdenbearer, who take uneven path, both lament. Therefore Gautama ! be not uncautious even for awhile. (33) www.jainglibrary.org

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Hin, sacitra uttarAdhyayana sUtra dazama adhyayana [110 tiNNo hu si aNNavaM mahaM, kiM puNa ciTThasi tIramAgao / abhitura pAraM gamittae, samayaM goyama ! mA pamAyae // 34 // tuma saMsAra rUpI mahAsAgara ko pAra kara Aye ho; kintu aba kinAre para kyoM khar3e raha gaye ho? ise pAra karane kI zIghratA kro| he gautama ! kSaNabhara kA bhI pramAda mata karo // 34 // You have crossed the great worldly ocean but why you are slacked so near the shore ? Make haste to cross it, reach the other side. Gautama ! do not have negligence even for an instant. (34) akalevaraseNimussiyA, siddhiM goyama loyaM gacchasi / khemaM ca sivaM aNuttaraM, samayaM goyama ! mA pamAyae // 35 // tuma azarIrI siddha pada taka pahuMcAne vAlI kSapaka zreNI para ArUr3ha hokara kSema anuttara ziva rUpa siddha loka ko prApta kroge| isalie he gautama ! tuma kSaNa mAtra kA bhI pramAda mata karo // 35 // ___Steadily stepping on the karma-destructing meditative-current-ladder (kSapaka zreNI) which is thoroughly capable to attain the bodiless emancipated state. You will obtain the supreme liberation abode. So Gautama ! be not negligent even for a moment. (35) buddhe parinivvuDe care, gAmagae nagare va saMjae / . santimaggaM ca bUhae, samayaM goyama ! mA pamAyae // 36 // tattvajJa, parinirvRtta-upazAMta aura saMyama meM nirata hokara tuma grAma-nagaroM meM vicaraNa karake zAMti mArga ko bar3hAo, usakA pracAra-prasAra kro| he gautama ! kSaNa mAtra kA bhI pramAda mata karo // 36 // Being enlightened, calm and practising self-control by wandering in villages and towns you propogate. this path of peace. Gautama ! be not negligent for awhile. (36) buddhassa nisamma bhAsiyaM, sukahiyamaTThapaovasohiyaM / rAgaM dosaM ca chindiyA, siddhigaI gae goyame // 37 // -tti bemi / artha aura padoM se suzobhita, sukathita sarvajJa bhagavAna mahAvIra kI vANI ko sunakara tathA rAga-dveSa kA chedana kara gautama gaNadhara siddhi gati meM gaye // 37 // ___ -aisA maiM kahatA huuN| Having heard the sermon of omniscient Bhagawana Mahavira, adorned by meaningfulness, cutting off attachment and aversion Gautama attained the liberation abode. (37) -Such I speak

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111] ekAdaza adhyayana uttarAdhyaya - ekAdaza adhyayana : bahuzrutapUjA pUrvAloka prastuta adhyayana kA nAma bahuzruta pUjA (Reverence to learning and learmeds) hai| bahuzruta kA abhiprAya viziSTa jJAniyoM se hai| isa adhyayana meM jJAniyoM kI zreSThatA aura unakI mahattA kA varNana kiyA gayA hai| pUjA kA abhiprAya yahA~ bahuzrutoM ke prati bahumAna, bhakti aura mAnasika, vAcika, kAyika vinamratA pichale dasaveM adhyayana drumapatraka meM sAdhaka ko apramAda kI preraNA dI gaI thI aura prastuta adhyayana meM jJAniyoM kI mahimA kA ullekha hai| bahuzrutoM kI tIna koTiyA~ mAnI gaI haiM-(1) jaghanya-kama se kama AcAra prakalpa aura nizItha sUtra kA jJAtA ho, (2) madhyama-vRhatkalpa aura vyavahAra sUtra kA jJAtA ho aura (3) utkRSTa-nauveM pUrva kI tIna vastuoM athavA dasaveM pUrva kA jJAtA ho; aura 14 pUrva kA dhArI sarvotkRSTa bahuzruta hotA hai| prastuta adhyayana meM sarvaprathama abahuzrutoM ke svarUpa kA varNana karake bahuzruta hone ke kAraNoM kA ullekha kiyA gayA hai| isakA abhiprAya sAdhaka ko bahuzruta banane kA dizA-nirdeza denA hai| Age avinItatA ke 14 lakSaNa diye gaye haiM jo bahuzruta banane meM bAdhaka haiM; sAtha hI bahuzruta banane ke sAdhaka 15 guNoM kA ullekha bhI kiyA gayA hai| taduparAnta bahuzruta ko sUrya, candra, kaMthaka azva Adi bhautika jagata kI 15 viziSTa vastuoM se upamita karake jJAna aura jJAnI kI mahattA kA preraka zabdoM meM pratipAdana kiyA gayA hai| aura anta meM bahuzrutatA kI phalazruti mokSagAmitA batAI gaI hai| yaha sampUrNa adhyayana jJAna kI mahattA ko pratisthApita karatA hai| prastuta adhyayana meM 32 gAthAe~ haiN| ww.lainelibrary.org

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sacitra uttarAdhyayana sUtra ekAdaza adhyayana 112 CHAPTER 11 REVERENCE TO LEARNING AND LEARNEDS Foreview The present chapter bears the title 'Reverence to Learning and Learneds. Here the leameds mean the persons having superb knowledge. In this chapter the superiority and greatness of learneds is described. Worship (991) here denotes the reverence, devotion and mental, vocal, bodily modesty towards the learneds. In the preceding tenth chapter 'Tree Leaf' there was the inspiration of "Non-negligence' to adept; while in this chapter the greatness of leameds is elaborated. Three categories of learneds have been mentioned(1) He should be aware of 'Acara Prakalpa' and Nisitha Sutra (minimum). (2) He should be aware of Vihatkalpa and Vyavahara Sutra. (3) He should be well-versed in 'three vastus of ninth Purva' or 'full tenth Purva.' The supreme learned is he, who has learnt all the fourteen Purvas. In this chapter, first of all, giving the concept of non-leameds, the causes of being learned are described. The aim of this description is to guide the adept for becoming learned. Further fourteen faults of undisciplined are described, which are the hindrances for becoming learned. Along with, the fifteen virtues, which enhances to become a learned also. described. After this comparing to sun, moon, kanthaka horse etc. the special entities of physical world the greatness of learning and learneds elaborated with emphasis. In the end the consequences of learning is told attaining liberation. This full chapter gives emphasis to the greatness of knowledge and learning. This chapter contains 32 couplets.

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113] ekAdaza adhyayana sacitra uttarAdhyayana sUtra ikkArasama ajjhayaNaM : bahussuyapujjA ekAdaza adhyayana : bahuzruta-pUjA saMjogA vippamukkassa, aNagArassa bhikkhuNo / AyAraM pAukarissAmi, ANapuvviM suNeha me // 1 // sabhI saMyogoM se vipramukta bhikSAjIvI anagAra ke AcAra kA maiM anukrama se varNana kruuNgaa| use mujhase suno // 1 // shall describe in due order the conduct of a quit-home mendicant, who has cut off all the worldly ties, listen to me. (1) je yAvi hoi nivvijje, thaddhe luddhe aNiggahe / abhikkhaNaM ullavaI, aviNIe abahussue // 2 // jo vidyAhIna-jJAnahIna hai athavA vidyAvAna hokara bhI ahaMkArI hai, rasAdi viSayoM meM lolupa hai, indriya aura mana kA nigraha nahIM karatA, bAra-bAra asaMbaddha bolatA hai aura avinIta hai-vaha abahuzruta hai // 2 // ___He who is ignorant of holy scriptures, or egoistic, indulged in pleasures of taste etc., greedy, has no self-control over senses and mind, talks irrelevant again and again and undisciplined, is ill-behaved and devoid of learning. (2) aha paMcahiM ThANehiM, jehiM sikkhA na labbhaI / thambhA kohA pamAeNaM, rogeNA'lassaeNa ya // 3 // (1) abhimAna, (2) krodha, (3) pramAda, (4) roga aura (5) Alasya-ina 5 kAraNoM se vidyA kI prApti nahIM hotI // 3 // (1) Pride, (2) anger (3) negligence (4) idleness and (5) illness-these five causes obstruct to obey the instructions which are helpful in learning. (3) aha aTThahiM ThANehiM, sikkhAsIle tti vuccaI / ahassire sayA dante, na ya mammamudAhare // 4 // ina 8 kAraNoM se vyakti zikSAzIla kahA jAtA hai-(1) amaryAdita ha~sI-majAka nahIM karanA, (2) zAnta-dAnta rahanA, (3) kisI kA marma prakAzita nahIM karanA // 4 // ___By eight factors a man (disciple) is called well-versed-(1) not to be fond of over-limit laughs and jokes (2) to be ever controlled (3) not to make fuss the secret of others. (4) nAsIle na visIle, na siyA ailolue / akohaNe saccarae, sikkhAsIle ti vuccaI // 5 //

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tara sacitra uttarAdhyayana sUtra ekAdaza adhyayana [116 (4) sarvathA zIla rahita na honA, (5) vikRta zIla vAlA na honA, (6) atilolupI-rasa laMpaTa na honA, (7) atyadhika krodhI na honA tathA (8) sadA satya meM anurakta rahanA // 5 // (4) not to be averse to discipline; (5) nor to be perverse to discipline; (6) not to be covetuous; (7) not to be choleric and; (8) to be fixed in truth. (5). aha caudasahiM ThANehiM, vaTTamANe u saMjae / aviNIe vuccaI so u, nivvANaM ca na gacchai // 6 // abhikkhaNaM kohI havai, pabandhaM ca pakuvvaI / mettijjamANo vamai, suyaM labhrUNa majjaI // 7 // avi pAvaparikkhevI, avi mittesu kuppaI / suppiyassAvi mittassa, rahe bhAsai pAvagaM // 8 // paiNNavAI duhile, thaddhe luddhe aNiggahe / asaMvibhAgI aciyatte, aviNIe tti vuccaI // 9 // caudaha sthAnoM-doSoM se yukta vyavahAra karane vAlA saMyamI sAdhu avinIta kahA jAtA hai aura vaha mukti prApta nahIM kara sakatA // 6 // (1) jo bAra-bAra krodha karatA hai| (2) dIrghakAla taka krodha karatA rahatA hai| (3) mitratA kiye jAne para bhI use ThukarA detA hai| (4) zrutajJAna ko upalabdha karake usakA abhimAna karatA hai| // 7 // (5) skhalanA hone para AcAryAdi kA tiraskAra karatA hai| (6) mitroM para bhI kupita hotA hai| (7) atipriya mitra ke bhI ekAnta meM avaguNavAda bolatA hai // 8 // (8) asambaddha pralApa karatA hai| (9) drohI hai| (10) abhimAnI hai| (11) AhAra meM lubdha hai| (12) mana aura indriyoM kA nigraha nahIM krtaa| (13) asaMvibhAgI hai| (14) aprItikara hai| vaha avinIta kahA jAtA hai // 9 // The restrained ascetic, if his behaviour is mixed with 14 faults, he is called undisciplined and cannot attain liberation, The 14 faults are as following-(6) (1) who often loses his temper; (2) who persevers in wrath; (3) who spurns friendship; (4) who is pround of his scriptural knowledge. (7) (5) Who disgraces the preceptors etc., for their petty slips; (6) to be angry with friends; (7) to speak ill of most dear friend in his absence. (8) (8) who talks irrelvant; (9) malicious; (10) proudy; (11) greedy of food; (12) does not control his senses and mind; (13) not shares with his fellow ascetics; (14) obnoxious. He is called ill-behaved and undisciplined. (9) aha pannarasahiM ThANehiM, suviNIe tti vuccaI / nIyAvattI acavale, amAI akuUhale // 10 // appaM cA'hikkhivaI, pabandhaM ca na kuvvaI / mettijjamANo bhayaI, suyaM laTuM na majjaI // 11 // Jain EducatIn iernational

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115] ekAdaza adhyayana sacitra uttarAdhyayana sUtra na ya pAvaparikkhevI, na ya mittesu kuppaI / appiyassAvi mittassa, rahe kallANa bhAsaI // 12 // kalaha-Damaravajjae, buddhe abhijAie / hirimaM paDisaMlINe, suviNIe tti vuccaI // 13 // pandraha sthAnoM-guNoM se suvinIta kahA jAtA hai(1) nmrtaa| (2) acpltaa-sthirtaa| (3) dambha kA abhaav-srltaa| (4) akautuhltv-gNbhiirtaa-||10|| (5) kisI kI nindA na krnaa| (6) lambe samaya taka krodha na karate rhnaa| (7) mitroM ke prati kRtjnytaa| (8) zruta-prApti hone para bhI ahaMkAra nahIM krnaa-||11|| (9) skhalanA hone para bhI usakA tiraskAra na krnaa| (10) mitroM para krodha na krnaa| (11) apriya mitra ke prati bhI ekAnta meM usake kalyANa kI bAta khnaa-||12|| (12) vAkkalaha aura mAra-pITa na krnaa| (13) abhijAtyatA-kulInatA (shaaliintaa)| (14) ljjaashiiltaa| (15) prtisNliintaa-aatmliintaa| ina 15 guNoM ko dhAraNa karane vAlA sAdhu suvinIta hotA hai // 13 // By fifteen virtuous qualities an adept called well-behaved. These qualities are(1) modesty; (2) stability: (3) simplicity; (4) free from curiosity-sobemess. (10) (5) abuses no body; (6) not persevering wrath for long time; (7) gratefulness towards friends; (8) unproudy of learning (knowledge). (11) (9) not disgraces the preceptors etc., for their petty slips; (10) no anger with friends; (11) to speak well even of a undear friend in his absence. (12) (12) to abstain from quarrels and rows; (13) politeness; (14) shyness; (15) fixing himself in his own soul (calm). The ascetic who possesses these fifteen virtuous qualities called wellbehaved-disciplined. (13) vase gurukule niccaM, jogavaM uvahANavaM / __piyaMkare piyaMvAI, se sikkhaM laddhamarihaI // 14 // sadA gurukula-gurujanoM kI sevA meM rahane vAlA, yoga upadhAna-zAstra-svAdhyAya saMbaMdhI tapa karane vAlA tathA priya karane vAlA aura priya bolane vAlA sAdhu zikSA-prApti ke yogya hotA hai // 14 // Who always lives in the service of preachers and observes the penances which are prescribed with studying holy scriptures, sweet speaking and doing agreeable is worth to receive instructions. (14) jahA saMkhammi payaM nihiyaM duhao vi virAyai / evaM bahussue bhikkhU, dhammo kittI tahA suyaM // 15 // jisa prakAra zaMkha meM rakhA huA dUdha svayaM apane aura apane AdhAra ko suzobhita karatA hai, usI prakAra "zruta bhikSu meM dharma, kIrti aura zruta bhI apane aura apane AdhAra se suzobhita hote haiM, mala aura vikAra ita rahate haiM // 15 //

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tA, sacitra uttarAdhyayana sUtra ekAdaza adhyayana [116 As the milk filled in conch-shell shines itself and its base (the conch-shell) so the religion, fame, piety and scriptural knowledge shine, being devoid of filth and defect, in a learned mendicant. (15) jahA se kamboyANaM, AiNNe kanthae siyA / Ase javeNa pavare, evaM havai bahussue // 16 // jaise kamboja deza ke ghor3oM meM kanthaka azva, jAti evaM vega meM zreSTha hotA hai, usI prakAra bahuzruta zreSTha hotA hai // 16 // As a trained kamboja horse exceeds all other horses in speed, so the learned exceeds all others. (16) jahA''iNNasamArUDhe, sUre daDhaparakkame / ubhao nandighoseNaM, evaM havai bahussue // 17 // jisa prakAra AkIrNa-jAtimAn azva para savAra dRr3ha parAkramI zUra-vIra donoM ora ke nandIghoSoMjaya-jayakAroM se suzobhita hotA hai, usI prakAra bahuzruta bhI suzobhita hotA hai // 17 // As a valiant hero with firm valour bestriding a trained horse, flank by heralds singining merrily, both the opposites and his side; just like is the learned mendicant. (17) jahA kareNuparikiNNe, kuMjare saTThihAyaNe / balavante appaDihae, evaM havai bahussue // 18 // jisa prakAra hathiniyoM se parivRta sATha varSa kA zaktizAlI hAthI kisI anya hAthI se parAjita nahIM hotA; usI prakAra bahuzruta bhI aparAjita rahate haiM // 18 // Just as a strong and irresistible elephant of sixty years, surrounded by its females, never winned by other elephant; so is the deep learned sage. (18) jahA se tikkhasiMge, jAyakhandhe virAyaI / vasahe jUhAhivaI, evaM havai bahussue // 19 // jisa taraha tIkhe sIMgoM aura baliSTha skandhoM vAlA, gausamUha kA adhipati, vRSabha suzobhita hotA hai, usI prakAra bahuzruta bhI zobhAyamAna hote haiM // 19 // As an ox with pointed horns and strong humps, the leader of its herd-the group of cows, seems graceful; so is the learned sage. (19) jahA se tikkhadADhe, udagge duppahaMsae / sIhe miyANa pavare, evaM havai bahussue // 20 // jaise tIkSNa dAr3hoM vAlA, pUrNa yuvA aura durjeya siMha vanya pazuoM meM pradhAna hotA hai, usI prakAra bahuzruta bhI hotA hai // 20 // As a young lion full of strength and having sharp fangs, unconquerable by any other power, becomes chieftain of all wild-beasts; so is the very learned sage. (20) Jain Educator international

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ILLUSTRATION NO. 26 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 23 Jain Educational 3 3 citra kramAMka 26 8 6 pRSTha 31 para citra paricaya dekheM for Private & Personal Use Only How

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ILLUSTRATION NO. 27 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 23 mm TE SHE RUPrivPUDER Ta ga

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117] ekAdaza adhyayana sacitra uttarAdhyayana sUtra , jahA se vAsudeve, saMkha-cakka-gayAdhare / appaDihayabale johe, evaM havai bahussue // 21 // jisa prakAra zaMkha, cakra, aura gadA AyudhoM ko dhAraNa karane vAlA vAsudeva apratihata balazAlI yoddhA hotA hai, usI prakAra bahuzruta bhI hotA hai // 21 // As the possessor of conch-shell (zaMkha) discus (cakra) club (gadA) weapons the Vasudeva is an unconquerable warrior, so is the very deep learned sage. (21) jahA se cAurante, cakkavaTTI mahiDDhie / cauddasarayaNAhivaI, evaM havai bahussue // 22 // jisa prakAra cAroM dizAoM ke anta taka kA svAmI, maharddhika, caudaha ranoM kA adhipati cakravartI samrATa hotA hai, usI prakAra bahuzruta bhI caudaha pUrvo ke jJAna kA dhAraka hotA hai // 22 // ___ As the universal monarch (really the ruler of six regions of Bharat) (cakravartI) is the ruler upto the end of all the four directions, exalted, master of 14 gems; so is the deep learned sage possessor of the knowledge of 14 purvas. (22) jahA se sahassakkhe, vajjapANI purandare / / sakke devAhivaI, evaM havai bahussue // 23 // jisa prakAra sahasracakSu, vajrapANi, purandara zakrendra devoM kA adhipati hotA hai, usI prakAra bahuzruta bhI divya jJAna kA adhipati hotA hai // 23 // ____As the thousand-eyed, thunderbolt in hand, destroyer of fortresses, king of gods is Sakra; so the very deep learned sage is the master of holy scriptural knowledge. (23) jahA se timiraviddhaMse, uttiTThante divAyare / jalante iva teeNa, evaM havai bahussue // 24 // jisa prakAra andhakAra kA nAza karane vAlA, udaya hotA huA sahanarazmi divAkara apane teja se jAjvalyamAna pratIta hotA hai usI prakAra bahuzruta bhI tejasvI hotA hai // 24 // As the rising sun, the dispeller of darkness, with thousand rays, fiery with its lustre; so the very learned sage is also lustrous. (24) . jahA se uDuvaI cande, nakkhatta-parivArie / paDipuNNe puNNamAsIe, evaM havai bahussue // 25 // ___ jaise tArAgaNoM kA adhipati candramA nakSatroM se parivRta pUrNimA ko apanI paripUrNa jyotsnA se prakAzita hotA hai, usI prakAra bahuzruta bhI hotA hai // 25 // . As the moon, the head of stars, surrounded by asterisms, manifests its full light in the * full moon night; so is the deep learned sage. (25) jahA se sAmAiyANaM, koTThAgAre surakkhie / nANAdhannapaDipuNNe, evaM havai bahussue // 26 //

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tara sacitra uttarAdhyayana sUtra ekAdaza adhyayana [118 jaise sAmAjikoM-kisAna, vyApAriyoM kA bhaNDAra surakSita evaM vibhinna prakAra ke dhAnyoM se bharA-pUrA rahatA hai usI taraha bahuzruta bhI aneka prakAra ke zruta se paripUrNa hotA hai // 26 // ___As the store-houses of farmers and merchants (traders) well-guarded and filled with various types of grains; so the learned sage is full of many kinds and branches of learning and knowledge. (26) jahA sA dumANa pavarA, jambU nAma sudaMsaNA / aNADhiyassa devassa, evaM havai bahussue // 27 // jisa prakAra anAdhRta deva kA nivAsa sthAna sudarzana jambU vRkSa sabhI vRkSoM meM zreSTha hotA hai, usI prakAra bahuzruta bhI zreSTha hotA hai // 27 // As the abode of Anadhstra deity, the Jambu tree is the best of all trees; so the learned sage is supreme of all. (27) jahA sA naINa pavarA, salilA sAgaraMgamA / sIyA nIlavantapavahA, evaM havai bahussue // 28 // jisa prakAra nIlavaMta varSadhara parvata se nikalI, sadaiva jala se paripUrNa, sAgara meM milane vAlI sItA nadI anya nadiyoM se zreSTha hai usI prakAra bahuzruta bhI sarvazreSTha hotA hai // 28 // As the Sita river arising from Nilavanta Varsadhara mountain and flowing upto ocean, always filled with water is the best river in comparison to other rivers; so is the deep learned supreme. (28) jahA se nagANa pavare, sumahaM mandare girI / nANosahipajjalie, evaM havai bahussue // 29 // jaise aneka prakAra kI auSadhiyoM se dIpta, mahAna mandaragiri-meru parvata sabhI parvatoM meM zreSTha mAnA jAtA hai usI taraha bahuzruta bhI zreSTha mAnA jAtA hai // 29 // As the Mandara Giri-the mountain Meru, lustrous with many kinds of plants and herbs, accepted as the best of all mountains; so is the very best the learned sage. (29) jahA se sayaMbhUramaNe, udahI akkhaodae / nANArayaNapaDipuNNe, evaM havai bahussue // 30 // jisa prakAra akSaya jala se bharA-pUrA tathA aneka ratnoM se paripUrNa svayaMbhUramaNa samudra zreSTha hai usI prakAra bahuzruta bhI zreSTha jJAna ranoM se paripUrNa hotA hai // 30 // As the Swayambhu ramana ocean, filled with inexhaustible water and full of many kinds of jewels and precious stones; so the best learned sage is full of various types of knowledgejewels. (30) samuddagambhIrasamA durAsayA, acakkiyA keNai duppahaMsayA / suyassa puNNA viulassa tAiNo, khavittu kammaM gaimuttamaM gayA // 31 //

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119] ekAdaza adhyayana sacitra uttarAdhyayana sUtra sAgara jaise gambhIra, kaSToM se abAdhita (durAsada), kisI se bhI parAjita na hone vAle, avicalita, vipula zrutajJAna se paripUrNa, chaha kAya ke rakSaka, bahuzruta karmoM kA kSaya karake uttama gati ko prApta karate haiM // 31 // The best learneds, deep like ocean, unobstructed by difficulties, cannot be overcome by any body, daunt, enormously filled by holy scriptural knowledge, protector of all the living beings of world-those learneds attain the best existence i. e., liberation, destroying all the karmas. (31) tamhA / suyamahiTThijjA, uttamaTThagavesae / jeNa'ppANaM paraM caiva, siddhiM saMpAuNejjAsi // 32 // -tti bemi / isalie uttama artha ke gaveSaka, mokSa kI icchA rakhane vAle mumukSu zruta kA adhyayana kareM jisase ve svayaM mukta ho sakeM tathA anyoM ko bhI siddhi-mukti prApta karA sakeM // 32 // - aisA maiM kahatA hU~ / bhI Therefore the seekers of the best truth, having the wish of salvation-the liberationwillers () study the holy scriptures, so that they may attain liberation themselves and be shelpful to others for getting salvation. (32) -Such I Speak 5

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in sacitra uttarAdhyayana sUtra ekAdaza adhyayana [120 A 88336588805888885689836880038805555500 3 . vizeSa spaSTIkaraNa gAthA 21-vAsudeva ke zaMkha kA nAma pAJcajanya, cakra kA sudarzana aura gadA kA nAma kaumodakI hai| lohe ke daNDavizeSa ko gadA kahate haiN| (bR. bR.) gAthA 22-jisake rAjya ke uttara sImAnta paridiganta meM himavAn parvata aura zeSa tIna digantoM meM samudra ho, vaha "cAturanta" kahalAtA hai| cakravartI ke 14 ratna isa prakAra haiM-(9) senApati (2) gAthApati (3) purohita (4) gaja, (5) azva (6) manacAhA bhavana kA nirmANa karane vAlA barddhaki arthAt bar3haI (7) strI (8) cakra (9) chatra (10) carma (11) maNi (12) jisase parvata zilAoM para lekha yA maNDala aMkita kiye jAte haiM, vaha kAkiNI (13) khaDga aura (14) dnndd| (bR. ghR.) (citra dekheM) gAthA 23-indra ke sahasrAkSa aura purandara nAma vaidika purANoM ke kathAnakoM para AdhArita haiN| indra ke pA~ca sau deva mantrI hote haiN| rAjA mantrI kI A~khoM se dekhatA hai, arthAt unakI dRSTi se apanI nIti nirdhArita karatA hai, isaliye indra sahasrAkSa hai| dUsarA artha hai jitanA hajAra A~khoM se dIkhatA hai, indra usase adhika apanI do A~khoM se dekha letA hai, isaliye vaha sahasrAkSa hai| "jaM sahasseNa akkhANaM dIsati, taM so dohi akkhIhiM amahiyatarAMga pecchti"-cuurnni| 888048900999965689988388888888 3899433 % Salient Elucidations ANAMINA R Gatha 21-The names of Vasudeva's weapons are-the conch-shell (zaMkha) is called as Pancajanya (pAMcajanya), the discus or wheel weapon (cakra) is Sudarsana (sudarzana) and club (gadA) weapon is Kaumodaki (kaumodakI). Club is a weapon-an iron rod. (V.V.) Gatha 22-The Himavana mountain ascertains the north direction of whose sujreignty the remaining three directions-east, west, south are determined by sea or ocean that is called Caturanta. ____ The 14 jewels (or utmost important possessions) of a world-sovereign (really the ruler of six regions of Bharata) are (1) Chief of army (commander-in-chief) (2) Gathapati (3) Priest (4) Elephant (5) Horse (6) Carpenter who can make the hosue as wished (7) Woman-chief queen (8) discus or wheel weapon (9) umbrella (chatra) (10) charma (carma) (11) Kakini-by this the scripts on mountain-rocks and circles are embossed or scorched (12) jewel (maNi) (13) sword and (14) rod (V.V.) See illustration. Gatha 23-The two names of king of gods-thousand-eyed and destroyer of fortresses are based on vaidic puranas. King of gods has five hundred ministers. The king sees by the eyes of ministers, meaning, he frames his policy, so king of gods is called thousand-eyed. The other interpretation-As much can be viewed by thousand eyes, the king of gods can see much more than it by his two eyes, hence he is thousand-eyed, Jam sahassena akkhanam disati, tam so dohi akkhihim abbhahiyatarang pecchati. (Curni) Jain Educatiemational

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121] dvAdaza adhyayana sacitra uttarAdhyayana sUtra dvAdaza adhyayana : harikezIya pUrvAloka prastuta adhyayana kA nAma isake pramukha pAtra harikezabala ke nAma para prasiddha huA hai| pichale bahuzruta pUjA adhyayana meM bahuzruta kI tejasvitA kA varNana kiyA gayA hai aura prastuta adhyayana meM bahuzruta tathA zuddha zramaNadharma kA pAlana karane vAle muni harikezabala kI tejasvitA aura viziSTa prabhAvazAlitA kA varNana bar3e hI romAMcaka aura camatkArI DhaMga se pratipAdita huA hai| muni harikezabala ke cANDAla kula meM janma, pUrva-janma tathA isa janma kI viziSTa ghaTanAe~, zramaNatva dhAraNa aura pAlana Adi ke saMbaMdha meM jijJAsA honI bhI svAbhAvika hai aura unakI tejasvitA ke lie ina ghaTanAoM ko jAnanA bhI Avazyaka hai| kathAsUtra - saMkSepa meM harikezabala se saMbaMdhita ghaTanAe~ isa prakAra haiM mathurAnareza rAjA zaMkha saMsAra se virakta hue / unhoMne ugra tapa kiyaa| tapa ke prabhAva se aneka viziSTa labdhiyA~ unheM prApta ho giiN| grAmAnugrAma vicaraNa karate hue ve hastinApura pdhaare| bhikSA ke lie nagara kI ora cale / nagara-praveza ke do mArga the| unameM se eka mArga para logoM ko Ate-jAte na dekhakara zaMkha-muni vicAra meM par3a gye| eka vyakti ko usake ghara ke bAhya bhAga meM baiThA dekhakara usase nagara praveza kA mArga pUchA / vaha vyakti brAhmaNa somadatta thA / somadatta jAtyabhimAna se grasita aura zramaNadveSI thA / usane galata mArga hue kahA - "yaha mArga nikaTa kA hai| Apa zIghra hI nagara meM pahu~ca jAyeMge / " batAte tapasvI muni usI mArga para cala diye| vAstavikatA yaha thI ki usa mArga kA nAma 'hutAzana' athavA 'hutavaha rathyA' thA / vaha mArga agni kI bhAMti garama rahatA thA, usa para calanA kaThina thA; lekina grISma kAla meM to vaha tape hue tave kI bhA~ti jalatA thaa| somadatta ne zaMkha muni ko vaha mArga dveSavaza batAyA thA; lekina jaba usane dekhA ki muni to gajagati se usa mArga para zAMtipUrvaka cale jA rahe haiM to vaha cakita huaa| usane svayaM usa mArga para calakara dekhA to use vaha mArga hima ke samAna zItala lgaa| vaha samajha gayA ki ye viziSTa labdhidhArI muni haiM, inake tapaHprabhAva se yaha uSNa mArga zItala ho gayA hai| camatkAra ko namaskAra karatA huA brAhmaNa somadatta zIghra hI zaMkha muni ke pAsa pahu~cA aura apane aparAdha kI kSamA mA~gane lagA / jaina zramaNa to kSamAvIra hote hI haiM, kSamA kara diyaa| sAtha hI somadatta kI jijJAsA para dharma kA upadeza diyA / upadeza se pratibuddha hokara somadatta dIkSita ho gayA, tapasyA karane lagA; lekina jAtyabhimAna aura rUpamada karatA hI rahA / anta samaya taka bhI vaha jAti mada ke caMgula se chUTa nahIM sakA | cAritra - pAlana ke pariNAmasvarUpa Ayu pUrNa kara vaha deva banA / www.ja hell prary.org

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tara sacitra uttarAdhyayana sUtra dvAdaza adhyayana [122 devAyu pUrNa kara vaha mRtagaMgA ke kinAre harikeza gotrIya cANDAloM ke adhipati 'balakoTTa' nAmaka cANDAla kI patnI gaurI ke garbha se putra rUpa meM utpanna huaa| usakA nAma 'bala' rakhA gyaa| yahI bAlaka Age calakara harikezabala khlaayaa| pUrvajanma meM kiye gaye jAtimada aura rUpamada ke kAraNa usakA janma cANDAlakula meM huA tathA usakA zarIra bhI kAlA-kalUTA, beDaula aura kurUpa thaa| jyoM-jyoM vaha bar3A huA usake svabhAva meM ugratA bar3hatI gii| krodhI, jhagar3AlU aura kaTubhASI bana gyaa| zarIra kI kurUpatA aura svabhAva kI ugratA-karelA aura nIma car3hA vAlI kahAvata caritArtha ho gii| bastI ke sabhI logoM, sAthI bAlakoM aura yahA~ taka ki mAtA-pitA kI A~khoM meM bhI kaNTaka sA khaTakane lgaa| eka bAra bastI ke sabhI loga udyAna meM vasantotsava manA rahe the| bAlaka khela rahe the| harikezabala ne unake sAtha khelane kA prayatna kiyA to khela meM kisI bAta para kruddha hokara vaha apazabda bolane lagA, gAlI bakane lagA to anya bAlakoM ne use nikAla diyaa| vaha upekSita-sA eka ora baiTha gyaa| sabhI loga khuziyA~ manA rahe the aura harikezabala akelA baiThA unheM ghUra rahA thaa| tabhI eka viSadhara sarpa niklaa| logoM ne use baiMta-lAThiyoM se usI kSaNa mAra diyaa| kucha samaya bAda eka nirviSa sarpa (dumuhI-alasiyA) niklaa| use dekhakara logoM ne kahA-'are yaha to viSa rahita hai, kisI ko kATatA nhiiN| ise mArane se kyA lAbha ? pakar3akara dUra chor3a aao|' aura kucha loga usa nirviSa sarpa ko dUra chor3akara punaH utsava krIr3A meM nimagna ho gye| ____ harikezabala bhI isa ghaTanA ko dekha rahA thaa| usakA vicAra pravAha bahane lagA-prANI apane hI doSoM ke kAraNa duHkha pAtA hai, samAja kA tiraskAra sahatA hai| logoM ne viSadhara sarpa ko mAra diyA aura viSahIna ko nahIM maaraa| maiM bhI apanI kar3avI jubAna aura durvyavahAra ke kAraNa upekSita banA huA huuN| yadi ina doSoM ko chor3a dUM to sabakA priya bana jaauuN| lekina mujhameM ye doSa Aye hI kyoM ? isakA kyA kAraNa hai........ ___yoM socate-socate harikezabala kA cintana gaharA huaa| use jAtismaraNa jJAna ho gyaa| pUrva ke do janma (somadatta vipra aura svarga ke deva bhava) usake smRti paTala para calacitra ke samAna taira gye| usI kSaNa use saMsAra aura sAMsArika saMbaMdhoM tathA bhogopabhogoM se virakti ho gaI, nimna kula meM janma hone kA tathA kurUpatA evaM ugra svabhAvI hone kA kAraNa bhI jJAta ho gyaa| ___ vaha vahA~ se uThakara cala diyaa| kisI zramaNa ke pAsa pahu~cakara bhAgavatI dIkSA grahaNa kara lii| zuddha zrAmaNya-munidharma kA pAlana karane lgaa| cANDAla harikezabala aba muni harikezabala banakara grAmAnugrAma vihAra karane lge| unakI tapazcaryA itanI uccakoTi para pahu~ca gaI ki devatA bhI unheM namana karane lage, pUjya aura ArAdhya mAnane lage tathA sevA meM tatpara rahane lge| grAmAnugrAma vihAra karate hue ve vArANasI nagarI meM aaye| udyAna meM avasthita yakSamandira meM mAsakhamaNa kI pratijJA dhAraNa kara kAyotsarga meM lIna ho gye| unake utkaTa tapa ke prabhAva se prabhAvita yakSarAja tinduka unheM apanA ArAdhya mAnane lgaa| kisI dina nagaranareza kauzalika kI putrI bhadrA apanI sakhiyoM sahita yakSa kI pUjA ke lie yakSamandira meM aaii| yakSa-pratimA kI pradakSiNA karate hue usakI dRSTi eka vRkSa ke nIca khar3e kAyotsarga-lIna muni harikezabala para pdd'ii| muni kI kurUpatA, malina zarIra aura vastroM ko dekhakara rAjakumArI bhadrA kA hRdaya ghRNA se bhara gyaa| glAni meM bharakara usane muni ke mu~ha para thUka diyaa|

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ILLUSTRATION NO. 28 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 24 citra kramAMka 28 pRSTha 31 para citra paricaya dekheN|

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ILLUSTRATION NO. 29 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 24 00000 ATINDIA 300 ACCUSTAR citra kramAMka 29 / pRSTha 31 para citra paricaya dekheM

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123] dvAdaza adhyayana sacitra uttarAdhyayana sUtra apane ArAdhya muni kA yaha apamAna tinduka yakSa na saha skaa| turanta rAjakumArI bhadrA ke zarIra meM praviSTa ho gyaa| yakSAviSTa rAjakumArI bhadrA aNTa zaNTa bolatI aura anargala ceSTAe~ karatI huI behoza ho gii| sakhiyA~ kisI taraha use rAjamahala meM le giiN| rAjA ne putrI ke bahuta upacAra karAye kintu koI lAbha na huaa| rAjA apanI putrI ke jIvana ke lie cintita ho gyaa| taba rAjakumArI ke zarIra meM praviSTa yakSa ne kahA___ "rAjan ! tuma kitane bhI upacAra karA lo, koI lAbha nahIM hogaa| isane mere mandira meM dhyAnalIna eka ghora tapasvI mahAmuni kA apamAna kara diyA hai| usakA phala cakhAne ke lie hI maiMne isakI yaha dazA kI hai| yadi tuma una mahAmuni ke sAtha isakA vivAha karo to maiM ise chor3a sakatA hU~ anyathA ise jIvita nahIM rahane duuNgaa|" pitA ko putrI priya hotI hI hai| rAjA ne yakSa kI zarta svIkAra krlii| yakSa rAjakumArI ke zarIra se nikala gyaa| rAjakumArI svastha ho gii| rAjA apanI putrI ko sAtha lekara tinduka yakSa ke Ayatana meM phuNcaa| pitA ne apanI putrI ke aparAdha ke lie kSamA mA~gI aura karabaddha hokara tathA bhadrA ko sAmane karake prArthanA kI-bhagavan ! isa kanyA ne ApakA bahuta bar3A aparAdha kiyA hai| isakA prAyazcitta yahI hai ki Apa isake sAtha pANigrahaNa kareM aura yaha kanyA paricArikA ke rUpa meM ApakI sevA kre| __muni harikezavala ne kahA-rAjan ! na to isa kanyA ne merA koI aparAdha kiyA hai aura na merA apamAna hI huA hai| pANigrahaNa kI bAta to bahuta dUra, maiM brahmacarya mahAvrata kA pAlana karane vAlA huuN| jahA~ striyoM kA AvAgamana ho, vahA~ maiM Thahara bhI nahIM sktaa| tuma apanI putrI ko le jaao| mujhe isase koI prayojana nahIM hai| __rAjA ne kanyA ko yakSa-prakopa se mukta karane kI muni se prArthanA kI; lekina muni mauna ho gye| taba yakSa ne hI kahA-muni tumheM svIkAra nahIM karate to tuma calI jaao| rAjA apanI putrI ke sAtha vApisa lauTa aayaa| rAjA ne maMtriyoM se vicAra-vimarza kiyA to maMtriyoM ne kahA-muni-parityaktA kanyA kA vivAha brAhmaNa ke sAtha hI kiyA jA sakatA hai| ataH bhadrA kA vivAha vipra rudradeva yAjJika ke sAtha ho gyaa| rudradeva ne apanI yajJazAlA kI vyavasthA navavivAhitA patnI rAjakumArI bhadrA ko sauMpI aura eka vizAla yajJa kA Ayojana kiyaa| mAsopavAsI muni harikezabala bhikSA hetu bhramaNa karate hue saMyogavaza usI yajJazAlA meM phuNce| Age kI kathA prastuta adhyayana kI gAthA 12 se 47. taka pratipAdita hai| 1. (vizeSa-aisA ullekha bhI milatA hai ki rAjA apanI putrI ko vahIM chor3akara calA AtA hai| yakSa muni harikezabala kA rUpa rakhakara rAjakumArI ke sAtha pANigrahaNa karatA hai| prAtaH muni se saccAI jAnakara rAjakumArI vApasa rAjamahala lauTa jAtI hai| taduparAnta RSi-patnI mAnakara usakA vivAha yAjJika rudradeva ke sAtha hotA hai|) (Note-This description also we get in some scripturesKing returns to his palace leaving the princess in Yaksa temple. Yaksa weds the princess in the guise of monk Harikesabala. In the morning, being aware of true position, princess returns to palace. Supposing as the wife of monk, she was married to sacrificer (yAjJika) Rudradeva.)

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sacitra uttarAdhyayana sUtra isa adhyayana meM kaI aisI vizeSatAe~ haiM, jo zAzvata mahatva kI haiM jaise jAti kA koI mahatva nahIM; zIla-sadAcAra, tapa-tyAga Adi hI mahatvapUrNa hote haiM / yajJa-yAga Adi kA vAstavika svarUpa / vaidika paramparA jAti para AdhArita hai| jAti-vyavasthA ke AdhAra para hI brAhmaNa sarvocca aura pUjya mAne jAte the; jabaki cAMDAla Adi nikRSTatama / zramaNa (jaina aura bauddha donoM) paramparA jAti kA mahatva nahIM mAnatI, yahA~ sadAcaraNa aura guNoM kA mahatva tathA tapa-tyAga kI vizeSatA mAnI gaI hai| prastuta adhyayana meM muni harikezabala ne vaidika aura jaina- donoM paramparAoM ke samanvaya kA prayAsa kiyA hai| dvAdaza adhyayana [ 124 prastuta adhyayana meM puNya kSetra, Atmika yajJa, zIla-sadAcAra, cAritra, brahmacarya Adi kI yathArtha sthiti kI bar3e hI samyak DhaMga se vivecanA karake sthApanA kI gaI hai| brAhmaNatva para zramaNatva kI vijaya kI anugU~ja prasArita ho rahI hai| prastuta adhyayana meM 47 gAthAe~ haiN| Wan

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125] dvAdaza adhyayana sacitra uttarAdhyayana sUtra CHAPTER 12 HARIKESABALA Foreview The base of the title of this chapter is its principal character named-Harikesabala. In the preceding eleventh chapter the ardour of learneds is described and in this chapter the nobility of monk Harikesabala, who was learned and observer of pure sagchood elaborated in a very influential, amazing and titillating style. The birth of monk Harikesabala in untouchable lowest tribe ( zvapAka cAMDAla kula ), his former life, the main happenings of this life, observation of sagehood-the curiosity about all these is very natural; and it is also very necessary to be aware of all these happenings for realising his lustre. Recital Clue In short, the happenings relating to sage Harikesabala are- King Sankha, the ruler of Mathura city discinclined to worldliness. He became a sage, observed rigorous penances. Due to penances many high exalts, he attained. Wandering village to village he arrived Hastinapura. Moved towards the city for getting alms. There were two entrance paths to enter the city. Seeing one path, without movement of people, sage Sankha engrossed by hesitation. He asked the man, who was sitting in corridor of his house, about the path for entering the city. That man was Brahmana Somadutta, proud of his clan and envious of sages (-). He told by pointing towards wrong path "This way is a short cut. You will reach the city in no time." The sage moved on the path, pointed out by the Brahmana Somadutta. The reality was otherwise. The name of that path was fiery (g) or the lane of fire (487). The way was fire-hot. It was very hazardous to move on it. In summer season it burnt like a hot grid. Somadutta pointed out this path to sage Sanha due to his hate for sages; but when he saw that monk is moving on that very path slowly like the slow movement of elephant, then he amazed. He himself moved on that path and realised the path is as cool as ice. He understood that this monk has special exalts. The path became cool due to his exalt. Influenced by titillation he approached near the monk and begged pardon for his offence. Jain monks are forgivers. He forgave Somadutta and at the curiosity of Somadutta he instructed him the true religious order. Being enlightened Somadutta accepted monkhood; but he remain engrossed by proud of his caste and his beauty. Till end of his life he could not get rid of his prouds. But as a result of conduct of a monk he became god, completing his human-duration.

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tara sacitra uttarAdhyayana sUtra dvAdaza adhyayana [126 On completion of his god-duration he took birth in the lowest clan. He bom as a son of Balakottha and his wife Gauri. Balakottha was the ruler of Harikesa lineage, Chandalahelmet, situated at the bank of Mrtaganga. He, the child was named as Bala. Later on, the same child known by the name Harikesabala. Due to prouds of clan and beauty, he has done in his former life, he took birth in lowest and untouchable class-candala and his body also was pitch black, ugly and clumsy. As he grew up he became violent-natured. All the persons, boys and even his parents began to hate him. Once all the persons of his helmet were enjoying the spring ceremony in a nearby garden. Boys were playing. Harikesabala also began to play with them. Being angry on a meagre thing he began to abuse them. Boys made him out of play. Disregarded he sat aside. All the persons, boys were rejoicing, making amusements; and Harikesabala was gazing them sitting alone. At the same time a poisonous serpent came out. People killed it by canes and sticks at the same moment and spot. After some time an unpoisonous serpent (the snake having two mouths-H) came out. Watching it the people said-'Oh ! it is poisonless. It does not bite anybody. What is the use of killing it? Catch it and leave it at a far place.' Some of them catching that poisonless serpent left it far from garden and coming back they engrossed in pleasures. Harikesabala was watching this incident. He felt it deeply. His thought-current began to flow-The living being suffers due to his own faults, and the disgrace of society. People killed the poisonous snake and did not kill the poisonless. My pinching language and illbehaviour made me disgraceful. If I give up these faults, I may be dear to all. But why these vices caught up me ? What is the cause.. Pondering thus the thinking of Harikesabala became too deep. He recollected his previous births. Two former births (the birth of Somadutla brahamana and god existence in heavenly abode) swim in his memory like a cinema scene. At the same moment a disgust arouse in his heart about the world, worldly connections, pleasures and rejoicings. He also became aware about the cause of his birth in lowest untouchable class, ugly and clumsy pitch black body and ill-temper. He stood up and went out Arriving near a great sage he accepted the Jain consecration. Began to practise pious monkhood. The candala Herikesabala now began to wander village by village as a monk Harikesabala. His practice of monkhood touched such heights that the deities also began to bow him; considering as venerable, they began to serve him. Wandering village to village monk Harikesabala arrived the city Varanasi (Banarasa-Kasi). In the outer part of city there was a temple (tenement) of Yaksaraja Tinduka situated in a garden. Resolving not to accept food for a month, monk Harikesabala, standing in that temple went deep in meditation. Due to such excessive penance Yaksara ja SC..............

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127] dvAdaza adhyayana sacitra uttarAdhyayana sUtra Tinduka effected much and being influenced he accepted the monk as his venerable and began to serve him with devotion. One day Bhadra, the daughter of king Kausalika-the ruler of city, with her confederate, came to the temple of deity (Yaksa) to worship him. Circumambulating the idol of deity, her glance fell on the monk, who was in deep meditation. Seeing the ugly body filled with dirt and dirty cloths of monk, the heart of princess Bhadra filled with hate. In the rage of hate she spat at the face of great monk. How can Tinduka deity (Yaksa) bear such a great insult of his venerable monk. He at once entered the body of princess. Affected by deity (Yaksa), princess uttering irrelvant words and doing futile activities swooned then and there. Confederate, any how, brought her to king's palace. King gave many treatments to his daughter, but in vain. King became concerned for the life of his daughter. Then the deity (Yaksa). who was entered in the body of princess, spoke "Oking! No treatment can cure your daughter. She has insulted a great monk, who was meditating in my temple. For teaching the lesson of that misdeed, I myself brought her to this serious condition. If you accept to marry the princess with that great monk, then I will relinquish her, otherwise she cannot survive.". Every father loves his daughter. King accepted the term of deity. Deity went out of the body of princess. Princess became all-right. King reached the temple of Tinduka deity with her daughter. The father begged pardon for the offence of his daughter, and with folded hands and taking Bhadra before the monk Harikesabala he prayed "Reverend! the offence of my daughter is too serious. The only expiation is, that you please wed this girl and she serve you as a fervent servant." But the monk outrightly refused this offer, he said "This girl committed no offence nor insulted me. What to say about wedding, I am thoroughly celebate, I can not even stay at the place where women move frequently. You take your daughter. I have no purpose with her. I do not need her." The king prayed to monk to get rid of the deity's anger. Monk became silent at this point. Then the deity spoke in his voice unto princess - "If monk does not want you, you return to your palace." Disappointed king returned to his palace with his daughter Bhadra. Now the serious problem arose before king, because it was more difficult to find a groom for princess now, He consulted his ministers. The ministers suggest that settle the princess with a brahamana. So princess Bhadra married to a brahmana, named Rudradeva. Rudradeva made incharge of his canopy for the performance of sacrifice (USTGI) his newly wed wife, princess Bhadra, and arranged for a huge sacrifice. www.nerary.org

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tI sacitra uttarAdhyayana sUtra dvAdaza adhyayana 128 Hunger-penanced of one month monk Harikesabala, wandering for alms, perchance reached the same canopy of sacrifice The further recital is described in the couplets numbering 12 to 47 of this chapter. This chapter bears many specialities which are of eternal importance, as Tribe has no importance; discipline-decorum, good character, penance, renouncement etc., are important. The real conception of oblation etc. Vaidic tradition is based on clans and tribes. On account of class-order brahamana supposed to be supermost and object of worship while candalas the lowest, mean and untouchables. Sramana traditions (Jain and Bauddha-both) pay no importance to class-order. Here good character and virtues bear importance and penances, renouncements are specialities. In this chapter monk Harikesabala tried to unite both the Vaidic and Jain traditions. Real position of meritorious sphere, soul oblation, amiableness (fr) rectitude (HGTOT) conduct (ots) celibacy (Tart) etc., are established with due discrimination. The victory of Sramanahood over brahamanahood is reverberated in whole chapter. This chapter has 47 couplets. LA Jain Educationnternational

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29] dvAdaza adhyayana sacitra uttarAdhyayana sUtra bArasamaM ajjhayaNaM : hariesijjaM dvAdaza adhyayana : harikezIya sovAgakulasaMbhUo, hariesabalo nAma, Asi bhikkhU jiindio // 1 // guNuttaradharo muNI / harikezabala nAmaka muni zvapAka - cANDAla kula meM utpanna hue the kintu ve kSamA Adi uttama guNoM ko dhAraNa karane vAle jitendriya bhikSu the // 1 // Harikesabala was born in svapaka-candala clan; but he was a superior mendicant possessing great virtues of forgiveness etc. (1) iri-esaNa-bhAsAe, ya / uccAra- ra samiIsu jao AyANanikkheve, saMjao susamAhio // 2 // IrSyA, bhASA, eSaNA, uccAra-pramnavaNa- khella jalla pariSThApanikA evaM AdAna-nikSepaNa - ina pA~ca samitiyoM meM yatanAzIla, susamAdhistha evaM saMyata the // 2 // He was circumspect by five circumspections (1) movement, (2) speech (language) (3) seeking for necessities ( 4 ) excretion (5) put and take; contemplated and self-controlled. (2) maNagutto vayagutto, kAyagutto jiindio / bhikkhaTThA bambha - ijjami, jannavADaM uvaTThio // 3 // mana-vacana-kAya guptiyoM se gupta, indriyavijayI muni harikezabala eka dina bhikSA hetu brAhmaNoM dvArA saMpAdita yajJa maMDapa meM pahu~ce // 3 // He was restrained by three restraints viz. ( 1 ) restraint of mind (2) of speach (3) of body; and subdued his senses-monk Harikesabala wandering for alms perchance approached the enclosure-the canopy for sacrifice, where the brahamanas were performing the sacrificerituals. (3) taM pAsiUNamejjantaM taveNa parisosiyaM / pantovahiuvagaraNaM, uvahasanti aNAriyA // 4 // tapa se kRza hue zarIra vAle tathA malina evaM jIrNa upakaraNa vAle muni ko yajJa maMDapa kI ora Ate khakara anArya-aziSTa vyakti unakA upahAsa karane lage // 4 // As the brahamanas saw that a monk is coming towards their enclosure, stricken with tenance, clothed in rags and dirty bodied, the uncivil ruffians began to laugh at him. (4) jAImayapaDithaddhA, hiMsagA ajiindiyA / abambhacAriNo bAlA, imaM vayaNamabbavI - // 5 //

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tara, sacitra uttarAdhyayana sUtra dvAdaza adhyayana [130 jAtimada ke aMhakAra se grasita, hiMsaka, ajitendriya, abrahmacArI aura ajJAnI brAhmaNa isa prakAra ke vacana kahane lge-1||5|| Stuck up by pride of their high birth, but killers, unsubdued senses, non-celebate and idiotic brahmanas began to speak such words aiming him-(5) kayare Agacchai dittarUve, kAle vigarAle phokkanAse / omacelae paMsupisAyabhUe, saMkaradUsaM parihariya kaNThe // 6 // daitya jaise bIbhatsa rUpa vAlA, kAlA-kalUTA, vikarAla, moTI aura beDaula nAka vAlA, alpa aura jIrNa vastra vAlA, pizAca jaisA gale meM zmazAnI phaTA cithar3A dhAraNa kiye hue yaha kauna A rahA hai ? // 6 // Who is coming here? He is swarthy dreadful, with a flat nose, pitch black complexion a very devil of a dirty man, with a filthy cloth round his neck. (6) kayare tumaM isa adaMsaNijje, kAe va AsA ihamAgao si / omacelagA paMsupisAyabhUyA, gaccha kkhalAhi kimiha Thio si ? // 7 // adarzanIya rUpa vAle tuma kauna ho? kisa AzA se yahA~ Aye ho? are jIrNavastradhArI, pizAca-jaise dikhAI dene vAle tuma yahA~ kyoM khar3e ho ? haTo, yahA~ se cale jAo // 7 // Who are you, uncanny man ? With what hope you came here ? O tom-clothed, seeming like devil, why are you standing here ? Go, get away from here. (7) jakkho tahiM tinduyarukkhavAsI, aNukampao tassa mahAmuNissa / pacchAyaittA niyagaM sarIraM, imAiM vynnaaimudaahritthaa-||8|| usa samaya tinduka vRkSavAsI yakSa jo muni ke prati anukampAbhAvI (sevAbhAvI) thA, usane apane zarIra ko chipAkara, muni ke zarIra meM praviSTa hokara isa prakAra ke vacana khe-||8|| At that moment Tinduka-Yaksa, who was most fervent devotee of the great monk, invisibly possessed the body of sage and spoke thus-(8) samaNo ahaM saMjao bambhayArI, virao dhaNapayaNapariggahAo / parappavittassa u bhikkhakAle, annassa aTThA ihamAgao mi // 9 // maiM zramaNa hU~, saMyamI hU~, brahmacArI hU~, dhana-pacana (bhojana pakAne), parigraha se virata huuN| maiM to bhikSA ke samaya, dUsaroM ke lie banAe gaye AhAra ke lie tumhAre yajJa-maMDala meM AyA hU~ // 9 // I am a sage, restrained, celibate, cook no food. Hither I came for getting food, which is prepared-cooked for others. (9) viyarijjai khajjai bhujjaI ya, annaM pabhUyaM bhavayANameyaM / jANAhi me jAyaNajIviNu tti, sesAvasesaM labhaU tavassI // 10 // yahA~ pracura AhAra diyA jA rahA hai, khAyA jA rahA hai, upabhoga kiyA jA rahA hai| Apa yaha nizcita jAniye kiM maiM bhikSAjIvI huuN| ataH bace hue AhAra meM se kucha tapasvI ko bhI mila jAe // 10 // Jain Educalonternational

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131] dvAdaza adhyayana sacitra uttarAdhyayana sUtra Here plenty of food is giving up, eating up and consuming up. You, please be definite that I subsist by begging, let the mendicant get some food, out of the eatables prepared for others. (10) attaTThiyaM siddhamigapakkhaM / uvakkhaDaM bhoyaNa mAhaNANaM, naU vayaM erisamanna-pANaM, dAhAsu tujjhaM kimihaM Thio si ? // 11 // ( yAjJika pramukha rudradeva ) - yahA~ banAyA huA, yaha bhojana kevala brAhmaNoM ke apane lie hai, eka pakSIya hai, ataH dUsaroM ko nahIM diyA jA sktaa| hama tumheM isameM se bhojana nahIM deNge| phira tuma yahA~ kyoM khar3e ho ? // 11 // (Chief sacrificer Rudradeva). Here prepared food is only for brahamanas. It cannot be given to others. We shall not give food to you from this. Then why are you standing here? (11) thalesu bIyAi vavanti kAsagA, taheva ninnesu ya AsasAe / eyAe saddhAe dalAha majjhaM, ArAhae puNNamiNaM khu khettaM // 12 // (muni zarIra meM praviSTa yakSa ) - uttama phasala kI AzA se kRSaka jaise U~cI bhUmi meM bIja botA hai, usI prakAra nIcI bhUmi meM bhI botA hai| isI zraddhA se mujhe bhojana dekara isa puNya kSetra kI ArAdhanA avazya kara lo // 12 // (The entered Yaksa in the body of monk) Farmers with the hope of high yield sow the seeds on high ground and low ground alike. With the same belief (faith), you must propitiate this field full of merits by giving me food. (12) khettANi amhaM viiyANi loe, jahiM pakiNNA viruhanti puNNA / je mANA jAi - vijjovaveyA, tAiM tu khettAiM supesalAI // 13 // ( rudradeva ) - saMsAra meM hameM aise kSetra jJAta haiM, jinameM boyA huA bIja pUrNa rUpa se uga AtA hai aura aise puNya kSetra jAti tathA vidyA se saMpanna brAhmaNa hI haiM // 13 // (Rudradeva) We are well aware of such fields in the world, where sown seed fully grows up. Such meritorious fields are only the brahmanas, who are of high birth and well-versed in learnings. (13) koho ya mANo ya vaho ya jesiM, mosaM adattaM ca pariggahaM ca / te mANA jAivijjAvihUNA, tAiM tu khettAiM supAvayAI // 14 // ( yakSa) - jinake jIvana meM krodha, mAna, hiMsA, asatya, parigraha Adi durguNoM kA samAveza hai ve brAhmaNa hote hue bhI vidyA aura jAti se hIna haiM, ve pApa kSetra haiM // 14 // (Yaksa) The life of those filled with defects, like-anger, pride, killing, falsehood, being brahamana, they are destitute from learning and high birth, they are sinfields (14) tubhettha bho ! bhAradharA girANaM, aTTha na jANAha ahijja vee / uccAvayAI muNiNo caranti, tAiM tu khettAiM supesalAI // 15 // www.lainlibrary.org

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sacitra uttarAdhyayana sUtra he vipro ! tuma kevala veda Adi vANI kA bojhA hI Dho rahe ho / vedoM ko par3hakara bhI unakA artha nahIM samajhate ho| svayaM pAcana (bhojana banAkara ) na karake jo saMyamI bhikSu samabhAva pUrvaka U~ce-nIce, choTe-bar3e gharoM se prApta bhikSA dvArA apanI saMyama yAtrA kA nirvAha karate haiM, ve hI vAstavika puNya kSetra haiM // 15 // dvAdaza adhyayana [ 132 You are only carrying the burden of Veda-words. Reading the Vedas you do not know the meaning inherent in Veda-words. The mendicants not cooking food themselves and subsist by the eatables got from high or low houses, with even mind; only they are the real merit-fields. (15) ajjhAyANaM paDikUlabhAsI, pabhAsase kiMnu sagAsi amhaM / avi eyaM viNassau annapANaM, na ya NaM dahAmu tumaM niyaNThA // 16 // (rudradeva ke chAtra ) hamAre adhyApakoM ke prati aise pratikUla vacana bolane vAle nirgrantha ! tU kyoM bar3ha-bar3hakara bola rahA hai? yaha bhojana, cAhe sar3a-gala kara naSTa ho jAe, kintu tumako bilakula bhI nahIM deMge || 16 || (Pupils of Rudradeva) O Knotless Monk (nirgrantha) ! How you dare to detract our teachers? Why you are speaking so high ? This food may rot, but we will not give you a bit of it. (16) majjhaM susamAhiyassa, guttIhi guttassa jiindiyassa / jai me na dAhittha ahesaNijjaM, kimajja jannANa lahittha lAhaM ? // 17 // samihi (yakSa ) - maiM pA~ca samitiyoM se samAhita tathA tIna guptiyoM se gupta aura jitendriya hU~ / yadi mujhe yaha nirdoSa bhojana nahIM doge to isa yajJa kA lAbha tumheM kaise milegA ? // 17 // (Yaksa) I am circumspect by five circumspections and vigilent by three restraints and have subdued to my senses. If you will not give me food then how can you get the emolutions of this sacrifice. (17) ke ettha khattA uvajoiyA vA, ajjhAvayA vA saha khaNDiehiM / eyaM khu daNDeNa phaleNa hantA, kaNThammi ghettUNa khalejja jo NaM ? // 18 // ( rudradeva ) - yahA~ kSatriya, rasoiyA, adhyApaka, chAtra Adi koI hai jo isa nirgrantha ko DaNDe se, kASTa ke phalaka se pITakara aura galA pakar3akara nikAla de // 18 // (Rudradeva) Is there any Kstriya, cook, teacher present, who can turn this knotless monk out by neck, beating by sticks and wooden logs-sticks etc.. (18) ajjhAyANaM vayaNaM suNettA, uddhAiyA tattha bahU kumArA / daNDehi vittahi kasehi ceva, samAgayA taM isi tAlayanti // 19 // adhyApakoM ke aise vacana sunakara vahA~ bahuta se kumAra daur3ate hue Ae aura RSi (harikezabala) ko DaMDoM se, beMtoM se, cAbukoM se pITane lage // 19 // Hearing such harsh words of teachers, rushed forward many youngsters. They began to beat monk Harikesabala by canes, sticks and whips. (19)

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ILLUSTRATION NO. 30 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 24 -TARSHOTA STAGE citra kramAMka 30 / pRSTha 31 para citra paricaya dekheM

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ILLUSTRATION NO. 31 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 24 citra kramAMka 31 pRSTha 32 para citra paricaya dekheM

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133) dvAdaza adhyayana sacitra uttarAdhyayana sUtra in %3 rano tahiM kosaliyassa dhUyA, bhadda tti nAmeNa aNindiyaMgI / taM pAsiyA saMjaya hammamANaM, kuddhe kumAre parinivvavei // 20 // kauzalika rAjA kI anindya sundarI bhadrA nAmaka putrI ne RSi ko isa prakAra piTate dekhA to kruddha kumAroM ko zAMta karane kA prayAsa karane lagI // 20 // The most beautiful Bhadra, daughter of king Kausalika, when saw the monk beaten, she began to appease the angry youngsters. (20) devAbhiogeNa nioieNaM, dinnA mu rannA maNasA na jhAyA / narinda-devinda'bhivandieNaM, jeNa'mhi vantA isiNA sa eso // 21 // (bhadrA)-yakSa devatA kI balavatI preraNA se prerita hokara mere pitA rAjA kauzalika ne mujhe inako pradAna kiyA thA; kintu ina muni ne mujhe mana se bhI nahIM caahaa| merA parityAga karane vAle ye RSi narendroM aura devendroM dvArA bhI pUjita haiM // 21 // (Bhadra) Impelled by the deity (Tinduka Yaksa) my father has given me to this very monk but this monk did not wish me even by mind, decliner of me, this great sage is worshipped by kings of men and gods. (21) eso hu so uggatavo mahappA, jiindio saMjao bambhayArI / jo me tayA necchai dijjamANiM, piuNA sayaM kosalieNa rannA // 22 // ye vahI ugra tapasvI, mahAtmA, indriya vijetA, saMyata aura brahmacArI haiM, jinhoMne usa samaya mere pitA rAjA kauzalika dvArA mujhe inako diye jAne para bhI inhoMne merI tanika bhI icchA nahIM kI // 22 // This is the same great seer, rigorous penancer, conqueror of senses, restrained and celibate, to whom my father king Kausalika gave me; but he did not wish me. (22) mahAjaso esa mahANubhAgo, ghoravvao ghoraparakkamo ya / mA eyaM hIlaha ahIlaNijjaM, mA savve teeNa bhe niddahejjA // 23 // ye muni mahA yazasvI, mahAnubhAga, ghoravratI aura ghora parAkramI haiN| ye avahelanA yogya nahIM haiN| inakI avahelanA mata kro| kahIM aisA na ho ki apane tapa-teja se ye tuma sabako bhasma kara deM // 23 // This monk possesses great fame and power, mightily strong, deep rooted in vows. Do him no wrong. He is not to be injured, lest he consume you all by his fire of penance. (23) eyAiM tIse vayaNAi soccA, pattIi bhaddAi suhAsiyAI / isissa veyAvaDiyaTThayAe, jakkhA kumAre viNivArayanti // 24 // rudradeva purohita kI patnI bhadrA ke ina sundara vacanoM ko sunakara RSi harikezabala kI sevA karane vAle yakSoM ne bhI una viprakumAroM ko rokane kA prayatna kiyA // 24 // ___Hearing the well-said sweet-words of Bhadra, the wife of chief sacrificer Rudradeva, the servant Yaksas of sage Harikesabala, also tried to check-up the brahamana youngsters. (24)

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tI sacitra uttarAdhyayana sUtra dvAdaza adhyayana [134 te ghorarUvA Thiya antalikkhe, asurA tahiM taM jaNaM tAlayanti / / te bhinnadehe ruhiraM vamante, pAsittu bhaddA iNamAhu bhujjo // 25 // AkAza meM sthita bhayaMkara rUpa aura asurabhAva vAle yakSa una kumAroM ko pratAr3ita karane lge| una adRzya prahAroM se viprakumAroM ke kSata-vikSata zarIra aura unheM rakta-vamana karate hue dekhakara bhadrA ne punaH kahA // 25 // Present, yet hidden in sky, having ferocious frame and ill-feelings the Yaksas began to beat those brahmana youngsters. Due to the invisible strokes the bodies of brahamana youngsters became torned and they began to vomit blood. Seeing this Bhadra spoke thus-(25) giriM nahehiM khaNaha, ayaM dantehiM khAyaha / jAyateyaM pAehiM haNaha, je bhikkhuM avamannaha // 26 // jo loga sAdhu kA apamAna karate haiM, ve nAkhUnoM se parvata khodate haiM, dA~toM se lohA khAte haiM, pairoM se agni ko kucalate haiM // 26 // Those who insult a saint, they dig the mountain by nails, cut iron by teeth, crush fire by bare feet. (26) AsIviso uggatavo mahesI, ghoravvao ghoraparakkamo ya / agaNiM va pakkhanda payaMgaseNA, je bhikkhuyaM bhattakAle baheha // 27 // ye maharSi AzIviSa (labdhi sampanna) haiM, ugra tapasvI, ghora vratI aura mahAparAkramI haiN| jo vyakti bhikSA ke samaya bhikSu ko vyathita karate haiM; ve pataMgoM ke samAna agni meM kUdate haiM // 27 // This great sage is endowed with asivisa exalt or mighty like a martial poisonous snake, rigorous penancer, deep rooted in vows and mightily strong. Who give pain a mendicant a1 his begging hour they are like moths attacking fire. (27) sIseNa evaM saraNaM uveha, samAgayA savvajaNeNa tubbhe / jai icchaha jIviyaM vA dhaNaM vA, logaM pi eso kuvio DahejjA // 28 // yadi tuma loga apanA jIvana tathA dhana surakSita cAhate ho to sira jhukAkara sabhI inakI zaraNa grahaNa kro| ye muni yadi krodhita ho gaye to sampUrNa saMsAra ko bhasma kara sakate haiM // 28 // If you want your life and possessions safe then submit him with bowed down heads. Il the anger of this great sage aroused, he can consume the whole world. (28) avaheDiya piTThasauttamaMge, pasAriyAbAhu akammaceTTe / nibbheriyacche ruhiraM vamante, uDDhe muhe niggaya-jIha-nette // 29 // muni harikezabala ko pITane vAle chAtroM ke sira pITha kI ora jhuka gaye the| unakI bAhue~ phaila gaI thIM aura ve nizceSTa ho gaye the tathA unakI A~kheM khulI kI khulI raha gaI thiiN| unake mukhoM se rakta nikalane lagA thA, mu~ha Upara ko ho gaye the aura jihvAe~ bAhara kI ora nikala AI thIM // 29 //

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135 ] dvAdaza adhyayana sacitra uttarAdhyayana sUtra The students, who were beating monk Harikesabala, their heads sunk backwards, arms stretched, strength has gone, eyes wide-opened, vomitted blood, faces became upward, tongues protruded and became like lifeless logs . ( 29 ) te pAsiyA khaNDaya kaTThabhUe, vimaNo visaNNo aha mAhaNo so / isiM pasAei sabhAriyAo, hIlaM ca nindaM ca khamAha bhante // 30 // chAtroM ko kASTa ke samAna nizceSTa dekhakara vaha vipra rudradeva udAsa aura bhayabhIta ho gayA tathA apanI patnI bhadrA sahita muni ko prasanna karane lagA, kahane lagA- he bhagavan ! hamane jo ApakI nindA aura avahelanA kI hai, hamAre isa aparAdha kI kSamA pradAna kareM // 30 // Seeing his students like lifeless logs, brahmana Rudradeva became sad and filled with fear and began to appease monk with his consort Bhadra, he prayed-Reverend ! we have abused and insulted you, please forgive us for our offence. (30) bAlehiM mUDhehiM ayANaehiM jaM hIliyA tassa khamAha bhante ! mahappasAyA isiNo havanti, na hu muNI kovaparA havanti // 31 // he bhagavan ! RSijana to mahAna prasannacitta hote haiM, ve kisI para krodha nahIM krte| Apa bhI ina mUrkha ajJAnI bAlakoM ko inake dvArA kI gaI ApakI avahelanA ko kSamA kareM // 31 // O Venerable! seers are always pleased minded. They never be angry with anyone. You please forgive the insult and abuse, that is done by these ignorant yougsters. (31) puvviM ca iNhiM ca aNAgayaM ca, maNappadoso na me atthi koi / jakkhA hu veyAvaDiyaM karenti, tamhA hu ee nihayA kumArA // 32 // (muni harikezabala) - he saumya ! mere hRdaya meM tumhAre prati kisI prakAra kA dveSa na pahale kabhI thA, na aba hai aura na bhaviSya meM hI kabhI hogaa| merI sevA meM jo yakSa rahate haiM, unhoMne hI kumAroM kI aisI dazA kI hai // 32 // (Monk Harikesabala) There is not the least anger for you, ever before, now, or in future in my heart. The yaksas, who serve me, came forth themselves and brought the youngsters to this condition. (32) atthaM ca dhammaM ca viyANamANA, tubbhe na vi kuppaha bhUipannA / tubbhaM tu pAe saraNaM uvemo, samAgayA savvajaNeNa amhe // 33 // ( rudradeva ) - dharma aura usake artha ko vAstavika rUpa se jAnane vAle Apa bhUtiprajJa haiM - rakSApradhAna buddhi se yukta haiN| Apa krodha nahIM karate haiN| hama saba ApakI zaraNa grahaNa kara rahe haiM // 33 // (Rudradeva) You very-well know the religion and its true interpretation, you are wise and witty. You are free of anger. O Compassionate sage ! we all take refuge at your feet. (33) accemu te mahAbhAga ! na te kiMci na accimo / bhuMjAhi sAlimaM kUraM, nANAvaMjaNa - saMjuyaM // 34 //

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ta sacitra uttarAdhyayana sUtra dvAdaza adhyayana [136 he mahAbhAga ! hama ApakI arcanA karate haiN| ApakA aisA kucha bhI nahIM hai jo arcanIya na ho| aba Apa dadhi Adi aneka prakAra ke vyaMjanoM se yukta zAli-cAvaloM se taiyAra kiyA huA bhojana grahaNa karie // 34 // ____Revered sir ! we adore you. There is nothing in you which cannot be adored. Now, be kind to accept this food of boiled rice of best quality mixed with curd and seasoned with many condiments. (34) imaM ca me asthi pabhUyamannaM, taM bhuMjasU amha aNuggahaTThA / 'bADhaM' ti paDicchai bhattapANaM, mAsassa u pAraNae mahappA // 35 // isa pracura anna ko mere anugraha hetu Apa svIkAra krie| purohita ke Agraha ko mAna dekara mahAmuni ne eka mAsa kI tapasyA ke pAraNe ke lie AhAra-pAnI svIkAra kiyA // 35 // Please accept as per your need, out of this plenty food for my favour. The great sage accepted food and water to end his month-long fast-penance. (35) tahiyaM gandhodaya - puSphavAsaM, divvA tahiM vasuhArA ya vuTThA / pahayAo dunduhIo surehiM, AgAse aho dANaM ca ghuDheM // 36 // usI samaya vahA~ devoM ne paMca divya pragaTa kiye-(1-3) sugandhita puSpoM, sugandhita jala evaM divya dhana kI vRSTi kI (4) deva-dundubhi bajAI aura (5) ahodAna-ahodAnaM kA divya ghoSa kiyA // 36 // ___At the same time gods presented five divines-(1) rain of perfumed water, (2) shower of divine flowers (3) rain of divine wealth (4) sounded divine drums and (5) praise of noble offer. (36) sakkhaM khu dIsai tavoviseso, na dIsaI jAivisesa koI / sovAgaputte hariesa sAhU, jasserissA iDDhi mahANubhAgA // 37 // pratyakSataH tapa kI hI vizeSatA-mahimA hai, jAti kI koI vizeSatA nahIM dikhAI detii| jisakI aisI mahAna Rddhi hai, vaha harikezabala sAdhu cANDAla-putra hai // 37 // The speciality and greatness is apparently visualised, there is no importance of birth. Who possessesed such a great exalt the monk Harikesabala is a son of swapaka-candala-the lowest and untouchable caste. (37) kiM mAhaNA ! joisamArabhantA, udaeNa sohiM bahiyA vimaggahA ? jaM maggahA bAhiriyaM visohiM, na taM sudihra kusalA vayanti // 38 // (muni)-he brAhmaNo ! agni kA samArambha-yajJa Adi karake kyA tuma bAhara se-jala se zuddhi karanA cAhate ho ? jo bAhya zuddhi karanA cAhate haiM, unheM kuzala puruSa sudRSTivAn nahIM kahate // 38 // (Monk) Brahamanas ! you desire to pure yourselves by tending fire, washing your skin by water, it is merely external purity. Wise do not accept the external purifiers as having true-viewpoint. (38) kusaM ca jUvaM taNakaTThamaggiM, sAyaM ca pAyaM udagaM phusantA / pANAi bhUyAi viheDayantA, bhujjo vi mandA ! pagareha pAvaM // 39 //

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137] dvAdaza adhyayana sacitra uttarAdhyayana sUtra kuza, yUpa-yajJastambha, tRNa, kASTa tathA agni kA prayoga aura prAtaH sandhyA jala kA sparza-isa taraha tuma manda-buddhi loga prANiyoM aura jIvoM kA vinAza karake pApakarmoM kA saMcaya kara rahe ho // 39 // ___By use of kusa-grass, sacrificial poles, straw, wood and touching or bathing in water every morning and evening-you ignorant and idle-minded persons injure and kill the living beings and thus you are accumulating sinful karmas. (39) kahaM care ? bhikkhu ! vayaM jayAmo ?, pAvAi kammAi paNullayAmo ? akkhAhi Ne saMjaya ! jakkhapUiyA !, kahaM suiTTha kusalA vayanti ? // 40 // (rudradeva)-he sAdhu ! hama kisa prakAra pravRtti kareM, yajJa kareM ? jisase pApakarmoM se dUra rheN| he yakSArcita saMyata ! hameM batAe~ ki tattvajJAnI puruSa kisa prakAra kA yajJa zreSTha batAte haiM // 40 // (Rudradeva)-0 great sage ! How should we act. What type of sacrifice we should do ? So that we may not incur the sinful deeds. O Yaksa adored Saint ! Tell us, what type of sacrifices enlightened seers declare best. (40) chajjIvakAe asamArabhantA, mosaM adattaM ca asevamANA / pariggahaM ithio mANa-mAyaM, evaM parinnAya caranti dantA // 41 // (muni)-indriyoM kA damana karane vAle zreSTha puruSa pRthvIkAya Adi chaha kAyoM ke jIvoM kI hiMsA nahIM karate, asatya nahIM bolate, adattAdAna nahIM karate, parigraha, strI, mAna aura mAyA ke svarUpa ko jAnakara unakA parityAga karate haiM // 41 // (Monk) Subduer of senses the noble men never injure any living being of six species, never tell a lie, never steal, never own possessions, concepting women, pride and deceit, they renounce them. (41) susaMvuDo paMcahiM saMvarehiM, iha jIviyaM aNavakaMkhamANo / vosaTThakAo suicattadeho, mahAjayaM jayaI jannasiDheM // 42 // jo pA~coM prakAra ke saMvaroM se saMvRta hote haiM, jIvana kI AkAMkSA aura zarIra kI Asakti kA tyAga karate haiM, videha bhAva meM rahate haiM, pavitra haiM; aise vAsanAoM para vijaya pAne vAle mahAjayI puruSa zreSTha yajJa karate haiM // 42 // Who are well protected by five kind preventions of karma-inflow, renounce the desire of life and addiction to their own body, subsist in the feelings of bodylessness, conquerors of lust-such great victors perform the best sacrifice. (42) ke te joI ? ke va te joiThANe ?, kA te suyA ? kiM va te kArisaMga? ehA ya te kayarA santi ? bhikkhU !, kayareNa homeNa huNAsi joiM ? | // 43 // (rudradeva)-he bhikSu ! ApakI jyoti (agni) kauna-sI hai? jyotisthAna kyA hai ? ghRta Adi DAlane kI kar3achiyA~ kauna-sI haiM ? agni ko dIpita vAle kaNDe kyA haiM? ApakA IMdhana aura zAMti pATha kyA hai ? aura kisa homa se Apa agni ko prajvalita karate haiM-jalAte haiM // 43 //

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tI sacitra uttarAdhyayana sUtra dvAdaza adhyayana [138 (Rudradeva) O monk ! What is your fire, your fire-place, your ladles to pour ghee (refined butter), what are dried cowdungs to burn fire, your fuel, your pacifying words and what oblation do you offer the fire ? (43) tavo joI jIvo joiThANaM, jogA suyA sarIraM kArisaMgaM / kamma ehA saMjamajoga santI, homaM huNAmI isiNaM pasatthaM // 44 // (muni)-tapa jyoti hai| jIvAtmA jyotisthAna hai| mana-vacana-kAyA-ye tInoM yoga kar3achiyA~ haiN| zarIra kaNDe hai| karma IMdhana hai| saMyama kI pravRtti zAnti pATha hai| maiM aisA RSiyoM dvArA prazasta yajJa karatA hU~ // 44 // (Monk-) Penance is my fire, soul is fire-place, mind-speech-body are ladles, body is dried cow-dung, karmas are fuels, restrain is my pacifying words-such sacrifice I perform which is praised by sages. (44) ke te harae ? ke ya te santititthe ?, kahiMsi vhAo va rayaM jahAsi ? Aikkha Ne saMjaya ! jakkhapUiyA !, icchAmo nAuM bhavao sagAse // 45 // (rudradeva)-he yakSa pUjita saMyamI sAdhu ! ApakA hrada (sarovara) kauna-sA hai, zAMti-tIrtha kauna-se haiM ? tuma kahA~ snAna karake malinatA dUra karate ho? yaha saba hamArI jAnane kI icchA hai // 45 // (Rudradeva) O Yaksa-worshipped restrained ascetic ! What is your pond, your tranquillising sacred place, where you purify yourself by bath-we wish to know all this ? (45) dhamme harae baMbhe santititthe, aNAvile attapasannalese / jahiMsi NhAo vimalo visuddho, susIibhUo pajahAmi dosaM // 46 // dharma merA hRda hai, brahmacarya zAnti-tIrtha hai-jahA~ AtmA kI lezyA prazasta ho jAtI hai| jisameM snAna karake maiM bhAvamala aura karmakalaMka se rahita hotA huuN| zArIrika-mAnasika saMtApoM se rahita, zItala-zAMta hotA huA rAgAdi doSoM ko dUra karatA hU~ // 46 // Religion is my pond, celibacy my holy spot, where the tinges of soul eulogised, and bathing in it I become free of internal dirt and blemishes of karmas. Becoming free of mentalbodily torments, thoroughly cooled and tranquil, I cut off attachment and aversion. (46) eyaM siNANaM kusalehi diLaM, mahAsiNANaM isiNaM pasatthaM / jahiMsi NhAyA vimalA visuddhA, mahArisI uttamaThANa patte // 47 // -tti bemi| kuzala tattvajJAnI puruSoM ne ise hI vAstavika nAna batAyA hai| RSiyoM ke lie yahI mahAsnAna prazasta hai| isI dharma jalAzaya meM snAna karake maharSiyoM ne karmamala rahita aura vizuddha hokara uttama sthAna prApta kiyA hai // 47 // -aisA maiM kahatA huuN| Enlightends declare this as real bath. This great bath is excellent for sages. Bathing in this very religious-pond the sages attained the highest place, being devoid of karma-dirt and outrightly pure. (47) -Such I speak. Jain Educafiornternational

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139] dvAdaza adhyayana sacitra uttarAdhyayana sUtra - vizeSa spaSTIkaraNa gAthA 1-zvapAka kA artha cANDAla liyA jAtA hai| yaha eka atyanta nimna zreNI kI nIca jAti thii| cUrNi ke anusAra isa jAti meM kutte kA mAMsa pakAyA jAtA thaa| "zvena pacatIti shvpaakH"| gAthA 18-upajyotiSka kA artha hai-agni ke samIpa rahane vAlA rsoiyaa| gAthA 24-"yeyAvaDiyaM" kI vyutpatti cUrNikAra ne bar3I hI mahatvapUrNa kI hai jisase karmoM kA vidAraNa hotA hai, use "yAvaDiya" kahate haiM-"vidArayati vedArayati vA karma vedaavdditaa|" gAthA 27-"AzIviSa" eka yogajanya labdhi hai| AzIviSa labdhi ke dvArA sAdhaka kisI kA bhI manacAhA anugraha aura nigraha karane meM samartha ho jAtA hai| vaise AzIviSa sarpa ko bhI kahate haiN| muni ko cher3anA, AzIviSa sarpa ko cher3anA hai| Salient Elucidations Gatha 1-Swapaka is interpretated as candala. It was a caste of lowest category. According to Curni in this caste the flesh of dog was cooked. "Swena pacatiti swa-pakah." Gatha 18-Upajyotiska means a person who sits by the sacrificial fire-a cook. Gatha 24-Curnikara gave the very important origin of the word veyavadiyam. By which the karmas are destructed that is veyavadiyan-"vidarayati vedarayati va karma vedavadita. Gatha 27-Asivisa is an exalt attained by profound meditation. By this exalt the practiser becomes capable to offer boons and bans to any body according to his wish. The ferocious and poisonous snake is also called asivsa. To vex a monk is as full of fear as to irritate a poisonous cobra.

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| sacitra uttarAdhyayana sUtra trayodaza adhyayana [140 trayodazaadhyayana : citra sambhUtIya pUrvAloka prastuta adhyayana kA nAma citrasaMbhUtIya hai| citra aura saMbhUta-donoM bhAI the| pichale pA~ca janmoM taka ye donoM bhAI sAtha-sAtha utpanna hue, jie aura mre| lekina chaThaveM janma meM bichur3a gye| isa bichur3ana kA kAraNa thA-saMbhUta muni kA nidAna-kAma-bhogoM kI tIvra aakaaNkssaa| ___ pichale adhyayana 'harikezI' meM ugra tapasvI kI tejasvitA kA camatkArI DhaMga se varNana huA thA aura isa adhyayana meM kAma-bhogoM ke nidAna se muni kA patana-saMsArabhramaNa kA citraNa kiyA gayA hai| sAtha hI icchAkAma-rahita muni kI mukti kA pratipAdana huA hai| ___ isa prakAra isa adhyayana meM bhoga aura yoga kA dvandva tathA unakA duSpariNAma evaM supariNAma lakSita hotA hai| yoga aura viyoga para yaha adhyayana AdhArita hai| citra-saMbhUta ke pichale pA~ca janmoM kA ghaTanAkrama citra aura saMbhUta ke pichale pAMca janmoM kA saMkSipta vivaraNa isa prakAra hai sAketa deza ke rAjA candrAvataMsaka ke putra rAjA municandra ko rAja-bhoga karate-karate virakti ho gii| unhoMne muni sAgaracandra se bhAgavatI dIkSA grahaNa kara lii| kaThora tapasyA karane lge| ___ eka bAra ve eka sArtha ke sAtha vana meM hokara eka nagara se dUsare nagara ko jA rahe the| samIpa ke grAma meM gocarI hetu gaye aura lauTe taba taka sArtha jA cukA thaa| vana mArga se anabhijJa muni municandra vana meM bhaTaka gye| bhUkha-pyAsa se vyathita hokara mUrcchita ho gye| ___ kucha hI dUra cAra gopAla-putra apanI gAyeM carA rahe the| unhoMne muni ko mUrchita dekhA to unakI paricaryA kii| muni kI mUrchA ttuuttii| unhoMne una gopAla-putroM ko dharmopadeza diyA to cAroM gopAla-putroM kI AtmA ubuddha ho utthii| unhoMne saMyama grahaNa kara liyA, sAdhutva kA pAlana karane lge| unameM se do sAdhu to zramaNadharma kA pAlana zuddha rUpa se karate rahe kintu do sAdhuoM ko malina vastroM se jugupsA ho gaI, phira bhI sAdhu-dharma kA pAlana karate rhe| jugupsA (ghRNA) bhAva vAle donoM sAdhu mRtyu ke uparAnta deva bane aura vahA~ kA AyuSya pUrNa kara dazArNanagara (dazapura) meM zAMDilya brAhmaNa kI dAsI yazomati kI kukSi se yugala rUpa meM utpanna hue| eka bAra donoM bhAI kheta meM rAtri ke samaya eka vRkSa ke nIce so rahe the ki eka sarpa ne unheM DaMsa liyaa| donoM bhAI maraNa pAkara kAliMjara parvata para yugala rUpa se hariNa bne| eka bAra eka zikArI ne donoM hariNoM ko eka bANa se vIMdha diyaa| vahA~ se marakara donoM mRtagaMgA ke taTa para rAjahaMsa bne| vahA~ eka machue ne donoM kI garadana maror3akara unakA prANAnta kara diyaa| rAjahaMsa kI yoni se nikalakara donoM vArANasI ke ati samRddha aura cANDAloM ke adhipati bhUtadatta ke putrarUpa meM utpanna hue| unake nAma citra aura saMbhUta rakhe gye| donoM bhAiyoM meM paraspara bahuta prema thaa| unakA rUpa bhI sundara thaa| Jain Eductio international

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141] trayodaza adhyayana sacitra uttarAdhyayana sUtra , vArANasI meM usa samaya rAjA zaMkha rAjya karatA thaa| usakA maMtrI namuci thaa| kisI bhayaMkara aparAdha para rAjA zaMkha ne namuci ko mRtyu daNDa diyaa| vadha kA kArya cANDAla bhUtadatta karatA thaa| namuci ne usase prANabhikSA maaNgii| taba bhUtadatta ne zarta rakhI ki yadi Apa mere putroM ko adhyayana karAyeM, vidyA sikhAeM to maiM Apako apane bhUmigRha (tahakhAne) meM chipAkara rakha sakatA huuN| namuci ne yaha zarta svIkAra kara lii| bhUtadatta ne use apane ghara meM chipA liyaa| namuci ke prANa baca gye| namuci ne kucha hI varSoM meM donoM cANDAla-putroM ko kaI vidyAoM meM pravINa banA diyaa| cANDAla-patnI bhojanAdi se namuci kI sevA karatI thii| namuci ne usase anucita saMbaMdha banA liye| bhUtadatta ko jyoMhI mAlUma huA to usane namuci ke vadha kA nizcaya kara liyaa| parantu citra-sambhUta ne guru ke prati kRtajJatAvaza namuci ko sUcita kara diyA aura ghara se surakSita nikAla diyaa| namuci vahA~ se bhAgakara hastinApura pahuMcA aura cakravartI sanatkumAra kA maMtrI bana gyaa| eka bAra vArANasI meM koI utsava huaa| usameM citra-saMbhUta bhI sammilita hue| unhoMne madhura kaMTha se saMgIta vidyA kA pradarzana kiyA to zrotAgaNa maMtra-mugdha ho gye| janasAdhAraNa sparzya-asparzva kA bheda hI bhUla gye| kintu kucha brAhmaNoM kA jAtyabhimAna jAga utthaa| unhoMne rAjA se zikAyata kara dii| rAjA ne nagaraniSkAsana kA daNDa diyaa| donoM bhAI nagara se nikAla diye gye| ve nagara se bAhara kisI anya sthAna para rahane lge| vArANasI meM kaumudI mahotsava kA Ayojana huaa| kalAkAra kI sabase bar3I kamajorI yaha hotI hai ki vaha apanI kalA kA pradarzana karane ke lie sadaiva utsuka rahatA hai| kapar3e se mukha DhaMkakara donoM bhAI utsava meM sammilita hokara apanI saMgIta kalA kA pradarzana karane lge| janatA maMtramugdha ho gii| lekina svara se inheM pahacAna liyA gyaa| vastra haTAkara dekhA to sArA rahasya spaSTa ho gyaa| ___ isa bAra kaTTara jAti abhimAniyoM ne svayaM hI ina donoM bhAiyoM ko mArA-pITA aura nagara se bAhara nikAla diyaa| citra-saMbhUta-donoM bhAiyoM ko isa bAra kA tiraskAra bahuta burA lgaa| ve samajha gaye hIna kula meM utpanna hone ke kAraNa unheM kahIM bhI sneha, mAna-sammAna nahIM mila sktaa| unakI sArI kalAe~ vyartha haiN| kSubdha hokara unhoMne nirNaya kiyA-isa apamAnapUrNa jIvana se to mRtyu hI bhlii| aura Atma-hatyA kA nirNaya karake ve eka parvata para jA cddh'e| vahA~ se girane vAle hI the ki kisI zramaNa ne unheM dekha liyA, Atma-hatyA se rokA, samajhAyA aura unakA samasta vItaka sunakara kahA-yadi tuma zramaNa bana jAo to sammAna kA jIvana jI skoge| __muni kI preraNA se citra-saMbhUta-donoM ne zrAmaNI dIkSA svIkAra krlii| gurukRpA se jJAnAbhyAsa kiyA, ugra tapazcaryA karane lage, phalasvarUpa aneka labdhiyA~ prApta ho giiN| gItArtha banakara vicaraNa karane lge| ___ vicaraNa karate hue ve hastinApura jA phuNce| udyAna meM tthhre| sambhUta muni gocarI hetu nikle| rAjamArga para gajagati se cala rahe the| usa samaya maMtrI namuci apane bhavana ke gavAkSa meM baiThA thaa| sambhUta muni usakI dRSTi meM A gye| 'kahIM ye muni merA rahasya na pragaTa kara deM' isa AzaMkA se grasita hokara usane apane subhaToM ko Adeza diyA ki isa zramaNa ko mAra-pITakara nagara se bAhara nikAla do| ___ maMtrI namuci ke subhaToM ne sambhUta muni ko mukkoM, lAtoM, lAThiyoM se khUba pITA, mArate hI cale gye| samatAbhAvI sambhUta muni usa mAra ko sahate rahe, sahate rhe| www jailelibrary.org

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sacitra uttarAdhyayana sUtra lekina sahanazakti kI bhI eka sImA hotI hai| atyAcArI ke atyAcAra jaba sImA se bar3ha jAte zItala candana bhI Aga ugalane lagatA hai| nirmama piTAI se saMbhUta muni kA hRdaya bhI azAMta ho labdhavaMta to the hI, tejolezyA pragaTa karake mukha khola diyaa| unake mukha se teja dhU~A nikalane lgaa| kucha hI kSaNoM meM dhUMA sampUrNa hastinApura nagara ke AkAza meM chA gyaa| loga bhayabhIta ho gye| svayaM cakravartI bhI cakita aura bhayabhIta huaa| apanI paTarAnI sunandA ke sAtha AyA aura saMbhUta muni se krodha ko zAMta karane kI prArthanA karane lagA, janatA to prArthanA kara rahI thI / citra muni bhI Agaye, unhoMne saMbhUta muni ko smjhaayaa| unake samajhAne se saMbhUta muni kA krodha upazAnta huA / unhoMne apanI tejolezyA sameTa lI / nagara kI rakSA ho gii| trayodaza adhyayana cakravartI sanatkumAra ne bhAvabhaktipUrvaka sambhUta muni ko vandana kiyA; paTarAnI sunandA ne bhI jhukakara praNAma kiyaa| asAvadhAnIvaza usake lambe komala sacikkaNa kezoM kA sparza saMbhUta muni ke pairoM se ho gyaa| muni kA citta caMcala ho gyaa| unhoMne nidAna kiyA- yadi merI tapasyA kA kucha bhI phala ho to maiM bhaviSya meM cakravartI banakara saMsAra ke anupama sukha bhogU~ / citra aura saMbhUta-donoM ne anazana kiyaa| donoM ne kAladharma prApta kiyaa| lekina saMbhUta muni ne antima samaya taka apane nidAna kI AlocanA nahIM kii| kAladharma prApta kara donoM muni saudharma devaloka ke padmagulma vimAna meM deva bane / vahA~ kA AyuSya pUrNakara saMbhUta muni ke jIva ne kAmpilya nagara ke brahma rAjA kI rAnI culanI kI kukSi se janma liyA aura brahmadatta cakravartI banakara sAMsArika sukhoM kA bhoga karane lgaa| citra muni ke jIva ne purimatAla nagara ke eka atyadhika dhanADhya seTha ke putrarUpa meM janma grahaNa kiyA / sthaviroM kA upadeza sunakara use jAtismaraNa jJAna huA, zrAmaNI dIkSA grahaNa karake tapa-saMyama meM lIna ho gyaa| brahmadatta cakravartI eka bAra nATaka dekha rahA thaa| nATaka dekhate-dekhate usake mana meM vicAra AyA- aisA nATaka maiMne pahale bhI kabhI dekhA hai| para kaba aura kahA~ ? isa prakAra manomaMthana karate-karate use apane pA~ca pUrvajanmoM kI smRti ho AI / (citra dekheM) vaha apane bhAI citra kI smRti meM vikala ho gyaa| usakI khoja karane ke lie brahmadatta cakravartI ne zloka kI eka paMkti banAI aura ghoSaNA kI jo isa zloka kI pUrti karegA, use maiM apanA AdhA rAjya de dU~gA / zloka kA pUrvArddha thA Azva dAsau mRgI haMsI, mAtaMgA'vamarau tathA / cakravartI ke Adhe rAjya kA lobha bahuta bar3A hotA hai| yadyapi isa zlokArdha ke rahasya kA jJAna kisI ko nahIM thA, ataH koI pAdapUrti to na kara sakA; kintu yaha paMkti sAkSara nirakSara, ucca-nIca, zreSThI zramika sabhI kI jubAna para car3ha gaI thI, sabhI ise yatra-tatra gunagunAte rahate the / citra muni grAmAnugrAma vicaraNa karate hue eka bAra kAMpilyapura meM Aye aura nagara ke bAhara udyAna meM Thahara gye| vahA~ kheta para araghaTa calAne vAlA isI paMkti ko gunagunA rahA thaa| muni ne paMkti sunI aura turanta pAda- pUrti kara dI - eSA nau SaSThikA jAtiH, anyonyAbhyAM viyuktayoH / araghaTa cAlaka ne isa paMkti ko raTakara kaMThastha kiyA aura cakravartI kI rAjasabhA meM jAkara vaha paMkti jyoM kI tyoM sunAdI /

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ILLUSTRATION NO. 32 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 24 pUrva janma kI smRtiyAM citra kramAMka 32 | pRSTha 32 para citra paricaya dekheN|

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ILLUSTRATION NO. 33 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 24 AsvadAsI mRgau haMsI mAtaMgAvarI tathA nauTika jAti vAle vya citra kramAMka 33 Fu pRSTha 32 para citra paricaya dekheM cittamuni cakravartI ko udbodhana

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143 ] trayodaza adhyayana sacitra uttarAdhyayana sUtra cakravartI ne pUchA- kyA yaha pAda - pUrti tumane kI hai ? araghaTa cAlaka ne batAyA- mahArAja ! maiM itanA vidvAna kahA~ huuN| udyAna meM eka muni Aja hI Aye haiN| unhoMne hI isa paMkti kI racanA kI hai| saccAI jAnakara cakravartI svayaM udyAna meM aayaa| apane pUrvajanmoM ke bhAI citra muni se milA, unakI aura phira vArtAlApa karane lgaa| vandanA unakA vArtAlApa mUla adhyayana meM varNita hai hI / pUrvajanmoM ke sneha ke kAraNa citra muni ne brahmadatta cakravartI ko saMyama grahaNa karane kI bahuta preraNA dii| yahA~ taka kahA ki yadi tU saMyama kA pAlana nahIM kara sakatA to kama se kama Aryakarma to kara jisase agale janma meM maharddhika deva bana ske| lekina brahmadatta para koI prabhAva na pdd'aa| usane aMta meM kaha diyA- merI dazA daladala meM pha~se usa hAthI jaisI hai jo taTa ko dekhatA to hai kintu vahA~ pahu~ca nahIM sktaa| Akhira citra muni vahA~ se yaha kahakara cale jAte haiM ki rAjan ! maiMne tumheM samajhAne meM vyartha hI samaya naSTa kiyaa| citra muni ne utkRSTa sAdhanA kI aura anuttara siddha pada prApta kiyaa| isake viparIta kAmabhoga meM pha~sA brahmadatta cakravartI loka ke nikRSTatama sthAna sAtavIM naraka meM pahu~cA / nAma Adi ke parivartanoM ke sAtha yahI prasaMga bauddha granthoM meM bhI prApta hotA hai| isa adhyayana kI pramukha vizeSatA hai - nidAna ( kAma - bhogoM kI tIvra icchA) kI vivazatA / kAma-bhoga hI AtmA ke lie sabase bar3e baMdhana haiN| inakI Asakti ke kAraNa hI jIva durgati meM jAkara duHkha bhogatA hai| isake viparIta bhogecchAoM se uparata rahane vAlA vyakti, cAhe vaha sAMsArika dRSTi se abhAvagrasta hI kyoM na ho, sukhI rahatA hai| aura akiMcana zramaNa to sarvazreSTha Atmika sukha kI upalabdhi kara lete haiN| unheM zAzvata, avyAbAdya muktisukha prApta ho jAtA hai / isa adhyayana meM icchAoM kI dAsatA se duHkha aura icchAoM ke svAmI banane se sukha - prApti kA svara prabhAvazAlI DhaMga se pratiSThApita huA hai| prastuta adhyayana meM 35 gAthAe~ haiN| Wan

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sacitra uttarAdhyayana sUtra trayodaza adhyayana [144 CHAPTER 13 CITRA AND SAMBHUTA Foreview The name of this chapter is Citra-Samhuta (FF- T), based on the principal characters. Citra and Sambhuta were brothers. In the former five births, both brothers born, lived and died together. But separated in the sixth birth. The cause of this separation was the volition (FEF-strong desire for getting worldly pleasures as a fruit of penance and religious activities in the life to come) of Sambhuta, while he was a monk. In the previous twelfth chapter 'Harikesa' there was a description of magnificence of a rigorous penancer in an amazing method. While in this chapter the downfall of monk is shown due to his lust for worldly pleasures. Along with salvation of desireless monk is also ascertained. Thus in this chapter the combat of worldly pleasures and contemplation and their ill and well consequences are described. This chapter is based on union and separation. Happenings of Five Previous births of Citra-Sambhuta. The description of five former births of Citra-Sambhuta, in nutshell, as follows The ruler of Saketa (19) region was king Candravatansaka ( Tacito). After him his son Municandra enthroned. He reigned for a long time. Long time reigning caused a disgust in his mind about kingdom and kingship. He accepted Jain consecration from the monk Sagaradutta (HITEGTI) and began to observe rigorous penances. Once he was going from a city to another through the forest path, with a trader's group. The group hault for cooking food. Monk Municandra went to getting alms in a nearby village. Taking alms he returned, then he saw that trader's group has gone far away. Being unknown to forest-path monk Municandra went astray in jungle. He swooned due to the agony of hunger and thirst. Not far four lads of cowmen were grazing their cowherd in a pasture. They saw the swooned monk, served him. Monk came to consciousness. He bestowed religious path to them. All the four lads (the sons of cowmen) enlightened. They accepted restrainment, began to observe ascetic-order. Among them two practise pure monk-order but remaining two engrossed with hate due to their dirty cloths, still they do practise the monk-order, though outwardly. As a result of practising monk-order, the two sages, bearing hate, took birth in heaven as gods. Completing the god-duration, they took birth as twin from the womb of Ysomati, the slave-maid of Sandilya brahmana, in Dasarnapura (Dasapura). Once both the brothers were sleeping under a tree in the night in a field, a poisonous snake bite them and they died. It was their first life.

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145] trayodaza adhyayana sacitra uttarAdhyayana sUtra Then both born as twin deers at the mountain Kalinjara. Once a hunter hunted both by a single arrow. They died. It was their second birth. In the third birth they become geese on the bank of Mstaganga. There a fisherman killed both of them by twisting their necks. Their fourth birth is as follows Leaving the existence of geese both brothers born as twin sons of Bhutadutta, who possessed great wealth, and was ruler of candalas of Varanasi. They were named as Citra and Sambhuta. Both were immensely fond of one another. Their body-frame was also handsome and beautiful, attractive. At that time, King Sankha ruled over Varanasi. His chief minister named Namuci was a very talented person. He was very clever and expert in many branches of learning. Being cunning diplomat and politician, he was also an expert musician. But he was not a man of principle. His character was not strong. Once he was caught in King's seraglio doing lewd activities. For this offence, king sentenced him to death. Candala Bhutadutta was the hangman. So Namuci was handed over to him to hang till death. Cunning Namuci prayed Bhutadutta to save his life. Bhutadutta put his term-If you educate my sons in various branches of learning then I can leave you alive. You will have to live in my cellar. In this way your life will be safe. Namuci agreed to this term. His life become safe. During a few years Namuci made expert Citra-Sambhuta in many branches of learning. They become specifically specialist of music. Candala Bhutadutta's wife was table-maid for Namuci. She daily serve him food in cellar. Easy-character Namuci established sexual relations with her. Being aware of this fact, Bhutadutta made his mind to kill Namuci; but by the feelings of obligation towards teacher, Citra-Sambhuta informed Namuci and get him out of their home safely. Running away from there Namuci approached Hastinapura and by his cleverness became the minister of monarch Sanatkumara. Once there was held a ceremony in Varanasi. Citra-Sambhuta also rejoiced it. Listening their music and singing listeners charmed. Audience forgot the difference of touchable and non-touchable. But the pride of some brahmanas, of their high caste, awoke. They complained the king. King gave punishment to turn out of city. Both brothers were turned out of city. They began to live at any place out of city. Spring festival was going to be performed in Varanasi. The foremost weakness of an artist is that he always remains eager to show his art. Wrapping their faces by a cloth-piece both the brothers, accompanied the festival and began to sing songs in a very lucid and sweet voice. Audience became spell-bound. Due to voice they were recognised. Visualised taking off the wrapping cloth from their faces, the whole secret revealed. www.jamelibrary.org

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sacitra uttarAdhyayana sUtra This time the fanatic high-caste-proudy took the law and order in their own hands. They severely punished both the brothers by beating and banished them out of city. Citra-Sambhuta, both the brothers, felt this insult deeply. It hurt their hearts. They fully realised that due to their lowest caste, they can never get affection and honour anywhere, their all arts worth nothing. trayodaza adhyayana [ 146 With depressed mind they thought-death is better than disgraced life. Thus determined for suicide, both climbed on a peak of nearby mountain. They were just about to take jump from that peak, at the eleventh hour the glance of a sage fell on them, he haulted them from suicide. Hearing their life-happenings the sage said-If you both accept monkhood then you can live an honourable life. By the inspiration of sage, both the brothers-Citra-Sambhuta accepted the Jain consecration, studied the holy scriptures from their teacher and began to observe rigorous penances. Practising pure monk-order and rigorous penances, they obtained many exalts. Being firmly accomplished in right faith-knowledge-conduct-penance both the brother monks began to wander in various villages, cities and regions. Wandering they arrived at Hastinapura. Stayed in a garden. Sambhuta monk went to city for seeking food, going slowly on highway-the royal road. At that time Namuci was visualizing the persons moving on royal road, sitting by the little window of his palace. His eyes fixed on monk Sambhuta. He recognised the monk. Apprehending that my past misdeeds may be exposed, he ordered his servants to exile the monk out of city by beating. The servants of Namuci began to beat monk Sambhuta by fists, kicks, canes and sticks. go on beating severely. Peace-minded monk tolerated.....tolerated.......... and But there is a limit of tolerance. When oppressions of a cruel oppressor exceeds the limit then the cool sandal-wood vomits fire. The heart of Sambhuta monk became disturbed by this cruel beating. Exalted he was. Manifesting tajolesya he opened his mouth. Sharp and dense smoke flooded out of his mouth. Within a few moments, the dense smoke covered the whole sky of Hastinapura. People frightened. Even the monarch himself frightened and amazed. At once came with his chief queen Sunanda to monk and began to pray to pacify his anger. The public was also praying. Monk Citra also arrived. By his sweet and comfort words, the anger of Sambhuta monk pacified. He contracted his tejolesya and preserved deeply in his own soul. City became safe. Monarch bowed down with devotion, folded palms and touching forehead at the feet of monk Sambhuta. Queen Sunanda also bowed down. But due to lack of care her long, smooth and greasy hairs touched the feet of monk Sambhuta. Mind of the monk agiled. He made firm volition-if there is any fruit-good consequence of my penance then in future becoming a monarch I may experience the excellent pleasures and amusements of this world. After this both the brother monks, Citra-Sambhuta, observed the fast penance till death. Both ended their lives. But monk Sambhuta did not criticise (expiation) of his volition till the

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147] trayodaza adhyayana sacitra uttarAdhyayana sUtra last moment of his life. Still both the monks took birth as gods in celestial home named Padmagulma of the first heaven Saudharma gods' abode. Completing the life-span of god, the soul of Sambhuta monk took birth from the womb of queen Culani, consort of Brahma raja, the ruler of Kampilyanagar and becoming Brahmadutta monarch (really the ruler of six regions of Bharata) indulged in worldly pleasures. The soul of monk Citra born as a son of very richman of Purimatala city. When he was of age, he heard the sermon of aged and experienced sages, he recollected the memory of his former births. Accepting the monk-hood he engrossed in restrain and penances. Monarch Brahmadutta was once seeing a drama. Visualising that drama he began to think, I have seen such drama, but when and where ? Thinking deep he recollected the memory of previous births. (see Illustration) Now he became uneasy in the momory of his beloved brother, but he had no information, where his brother was. For searching him monarch composed a line (half of sloka-couplet) which was as following We were slaves, deers and geese, then candalas and at last gods. and announced that who will compose the second line of this sloka-Couplet, I will give him half of my kingdom. The greed of half kingdom of a monarch is very great and immensely attractive. Though none was aware about the secret of this line, still any and every body muttered this line may he be literate or illiterate, labour or richman, of high or low class. Wandering village to village monk Citra arrived at Kampilyapura and stayed in the garden situated outside of the city. There the garden keeper was muttering that line, pulling up the water from well. Monk heard this line, composed the second one This is our sixth birth, in which we are separated from each other. Thus the stanza (sloka) completed. Hearing this the garden keeper became very glad. He rotated this second line many times, went to the court of monarch and recited as it is. Amazingly monarch enquired-Did you compose this line ? He told-King! I am not so literate that could compose this line. A monk has come to the garden, he composed this line. Knowing the fact, monarch himself came to the garden, met the brother of former lives, bowed the monk and then began to talk. The conversation we get in the text. On account of previous lives' affection monk Citra inspired much monarch Brahmadutta to accept and practise restrain. He said to the extent that-'if you cannot practise monk-order, www.nelbrary.org

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tara sacitra uttarAdhyayana sUtra trayodaza adhyayana [148 then do noble and auspicious deeds, so you can become the god with great fortune in your next birth. But Brahmadutta remained uneffected. In the end he declared-my condition is like that elephant which evolved in a swamp, who can only see the dry land-the shore of swamp but cannot come out of that swamp and reach the dry land. At last monk Citra went away, saying-Monarch! I have wasted my tme in vain, because you could not understand the benefit of your soul. Monk Citra obtained salvation by practising monk-order excellently. Contrary to this, indulged in worldly pleasures monarch Brahmadutta bom in the seventh hell. This episode, we also get in Bauddha literature, with a slight change of names etc. The salient feature of this chapter is the compulsion of volition-the extreme lust of empirical and sensual desires, pleasures, amusements and rejoicings. Worldly pleasures are the greatest bondage for soul. Due to the indulgence in these pleasures, soul suffers torments, taking birth in ill-existences. Contrary to this, the person disinclined to the desires of pleasure-experiences remains happy, may he be destitute by the worldly view-point; and the sages, having nothing their own, attain the supreme spiritual bliss. Eternal, never-ending happiness they obtain. Slavery of desires begets misery and subjugation of them is the cause of happiness-this fact is influensively elaborated in this chapter. There are 35 couplets in this chapter. Jain Educalbnternational

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149] trayodaza adhyayana sacitra uttarAdhyayana sUtra terasamaM ajjhayaNaM : cittasambhUijja trayodazaadhyayana : citra-sambhUtIya jAIparAjio khalu, kAsi niyANaM tu hatthiNapurammi / culaNIe bambhadatto, uvavanno paumagummAo // 1 // jAti se tiraskRta (parAjita) sambhUta muni ne hastinApura meM cakravartI banane kA nidAna kiyaa| isalie padmagulma deva vimAna se apanA AyuSya pUrNa kara culanI rAnI kI kukSi se utpanna hokara vaha brahmadatta cakravartI banA // 1 // Contemptuously treated due to his lowest-untouchable caste (Candala) Sambhuta monk made a firm volition to be world-monarch (Cadi-really the ruler of six regions of Bharata). Therefore completing his god-duration from Padmagulma celestial home, taking birth from the womb of queen Culani, he became monarch Brahmadutta. (1) kampille sambhUo, citto puNa jAo purimatAlammi / seTThikulammi visAle, dhammaM soUNa pavvaio // 2 // kAmpilya nagara meM saMbhUta kA jIva utpanna huA aura citra muni kA jIva purimatAla nagara meM eka zreSThi ke ghara meM utpanna huaa| vahA~ sthaviroM se dharma sunakara vaha pravrajita ho gayA // 2 // The soul of monk Sambhuta bom in Kampilya city and the soul of Citra monk took birth in the house of a very rich man of Purimatala city. There listening the sermon of aged sages he became consecrated. (2) kampillammi ya nayare, samAgayA do vi cittasambhUyA / suhadukkhaphalavivAgaM, kahenti te ekkamekkassa // 3 // eka bAra citra aura sambhUta donoM kAmpilya nagara meM mile| donoM ne eka-dUsare se sukha-duHkharUpa karmaphala vipAka ke sambandha meM vArtA kI // 3 // Once Citra and Sambhuta, both the brothers of previous lives, met in Kampilya city and talked each other about the experiences of pleasures and pains, the outcome of good and bad deeds. (3) cakkavaTTI mahiDDhIo, bambhadatto mahAyaso / __bhAyaraM bahumANeNaM, imaM vynnmbbvii-||4|| mahAyazasvI aura mahA Rddhi se sampanna brahmadatta cakravartI (saMbhUta muni kA jIva) ne bahumAna pUrvaka apane bhAI se kahA // 4 // Brahmadutta monarch (the soul of monk Sambhuta), who was now possessor of enormous fortune and wide fame, said with great respect to his brother (monk)-(4) www.linelibrary.org

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sacitra uttarAdhyayana sUtra Asimo bhAyarA do vi, annamannavasANugA / annamannamaNUrattA, annamannahiesiNo // 5 // dAsA dasaNe AsI, miyA kAliMjare nage / haMsA mayaMgatIre ya, sovAgA kAsibhUmie // 6 // devA ya devalogammi, Asi amhe mahiDDiyA | imA no chaTThiyA jAI, annamantreNa jA viNA // 7 // ( brahmadatta cakravartI - ) aura hita cAhane vAle the // 5 // isake trayodaza adhyayana [ 150 pUrva hama donoM bhAI paraspara eka-dUsare kA anugamana karane vAle, anurakta (Monarch Brahmadutta) Before this birth, we were brothers fond, loving and beneficial to each other. (5) hama donoM pahale dazArNa deza meM dAsa the, phira kAliMjara parvata para hariNa, taduparAnta mRtagaMgA ke kinAre haMsa aura phira kAzI meM cANDAla ke rUpa meM utpanna hue the // 6 // We were slaves in Dasarnapura, then deers (antelopes) on mountain Kalinjara, then geese on the shore of Mrtaganga and then Svapakas-Candalas in the land of Kasi. (6) taduparAnta hama donoM devaloka meM mahAna RddhidhArI deva the| yaha hamArA chaThavA~ janma hai, jisameM hama donoM pRthak-pRthak utpanna hue haiM // 7 // Then we were the gods with great power in heavenly abode. This is our sixth birth, we are separately born from each other. (7) kammA niyANappagaDA, tume rAya ! vicintiyA / tesiM phalavivAgeNa, vippaogamuvAgayA // 8 // (citra muni - ) he rAjan ! tumane kAma bhogoM kI abhilASArUpa nidAna kiyA thaa| usa nidAnakRta karmoM ke vipAka ke kAraNa hama donoM pRthak-pRthak utpanna hue haiM // 8 // (monk Citra) King! you had firm determined volition for the desire of exercising mundane pleasures and amusements. Due to the fruition of that volition we took birth separately from each other. (8) saccasoyappagaDA, kammA jAe purA kaDA / te ajja paribhuMjAmo, kiM nu citte vi se tahA // 9 // ? ( brahmadatta - ) he citra muni ! pUrvajanma meM kiye gaye satya aura zubha karmoM kA phala maiM aba isa janma meM bhoga rahA huuN| kyA tuma bhI aisA hI phala bhoga rahe ho ? // 9 // (Brahmadutta) O Citra monk ! The good and truthful activities done by me in former life. I am exercising the pleasing consequences now in this life. Do you also exercising such fruits? (9) savvaM suciNNaM saphalaM narANaM, kaDANa kammANa na mokkha atthehi kAmehi ya uttamehi, AyA mamaM puNNaphalovave atthi / // 10 //

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151] trayodaza adhyayana sacitra uttarAdhyayana sUtra in jANAsi saMbhUya ! mahANubhAga, mahiDDhiyaM puNNaphalovaveyaM / cittaM pi jANAhi taheva rAyaM ! iDDhI juI tassa vi ya ppabhUyA // 11 // mahattharUvA vayaNa'ppabhUyA, gAhANugIyA narasaMghamajhe / jaM bhikkhuNo sIlaguNovaveyA, iha'jjayante samaNo mhi jAo // 12 // (citra muni-) mAnava apane kiye hueM sabhI karmoM kA phala bhogate haiN| karmoM kA phala bhoge binA chuTakArA nahIM hotaa| merI AtmA bhI uttama arthoM aura kAmoM ke phala se yukta rahI hai // 10 // ___ (Citra monk) All good deeds bear their fruits to men (being), there is no escape from the effects of one's actions. I also get rewards of my virtuous deeds. (10) he sambhUta ! jisa prakAra tuma svayaM ko mahAbhAgyavAna, mahAna RddhidhArI aura puNyaphala se yukta samajhate ho; usI prakAra citra ko bhI smjho| he rAjan ! usake pAsa bhI prabhUta Rddhi aura dyuti rahI hai // 11 // Sambhuta ! As you consider yourself great fortunate, wealthy and prosperous, endowed with the rewards of meritorious deeds. Know such about Citra, he also obtained prosperity, splendour and wealth. (11) sthaviroM ne jana samudAya meM alpa akSara kintu mahAna gaMbhIra artha se yukta gAthA kahI thI jise zIla aura guNoM se sampanna bhikSu bar3e yala se prApta karate haiN| usa gAthA ko sunakara maiM zramaNa bana gayA // 12 // The old sages (Feufat) vocalised a couplet of deep meaning and condensed words midst the gathering of men. Having heard that couplet I became a monk. (12) uccodae mahu kakke ya bambhe, paveiyA AvasahA ya rammA / imaM gihaM cittadhaNappabhUyaM, pasAhi paMcAlaguNovaveyaM // 13 // na hi gIehi ya vAiehiM, nArIjaNAiM parivArayanto / bhuMjAhi bhogAi imAi bhikkhU ! mama royaI pavvajjA hu dukkhaM // 14 // (brahmadatta-) he citra muni ! ucca, udaya, madhu, karka aura brahma-ye pA~ca prakAra ke pramukha mahala tathA anya bhI mahala haiM jo uttama kArIgaroM ke dvArA nirmita haiN| pAMcAla deza ke indriyoM ke manojJa viSayoM se yukta tathA dhana-dhAnya se paripUrNa ina bhavanoM ko svIkAra karo // 13 // (Brahmadutta) O Citra monk ! The five kinds of main palaces are here, named Ucca, Udaya, Madhu, Kark and Brahma, besides these there are other palaces also, constructed by great architects. All affluenced by the heart-pleasening pleasures and wealth-grains etc. of Pancala country, accept and enjoy them as your own. (13) he bhikSu ! nRtya, gIta, vAdyoM ke sAtha yuvatI striyoM se ghire hue ina bhogoM ko bhogo| mujhe to yaha rucikara lagate haiM, pravrajyA to nizcita hI duHkhada hai // 14 // O mendicant ! Enjoy all the pleasures and surround yourself with the beautiful and finest maidens, who sing, dance and make music. To me all these are interesting and heartcharming. Renunciation and consecration is really full of pains. (14)

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sacitra uttarAdhyayana sUtra trayodaza adhyayana [152 - taM puvaneheNa kayANurAgaM, narAhivaM kAmaguNesu giddhaM / dhammassio tassa hiyANupehI, citto imaM vayaNamudAharitthA // 15 // savvaM vilaviyaM gIyaM, savvaM narse viDambiyaM / savve AbharaNA bhArA, savve kAmA duhAvahA // 16 // bAlAbhirAmesu duhAvahesu, na taM suhaM kAmaguNesu rAya ! virattakAmANa tavodhaNANaM, jaM bhikkhuNaM sIlaguNe rayANaM // 17 // (citra muni-) pUrvajanmoM ke sneha ke kAraNa kAmabhogoM meM gRddha rAjA ko dharma meM sthira citra muni ne usa cakravartI ke lie hitakArI ye udgAra vyakta kiye // 15 // (Citra monk) Due to kinship and love of former lives towards the king, who was bogged in sensual pleasures; pious and fixed in religious order Citra monk, for the beneficence of king spoke these words- (15) sabhI gIta vilApa, sabhI nATaka viDambanA, sabhI AbhUSaNa bhArabhUta aura sabhI kAmabhoga duHkha dene vAle haiM // 16 // All songs and music are but prattle, all dances are but mockery, all omaments are but burden, all pleasures harbinger of pains. (16) ___ he rAjan ! ajJAniyoM ko sundara lagane vAle kintu yathArtha meM duHkha dene vAle kAma-bhogoM meM vaha sukha nahIM hai jo sukha kAma-bhogoM se virakta, zIla Adi guNoM meM rata tapodhana bhikSuoM ko prApta hotA hai // 17 // King ! For ignorants (devoid of the knowledge of truth and untruth) these pleasures are heart-attracting, but in fact bearing the pains, there is no happiness in these worldly pleasures. The real bliss get the mendicants, who are disinclined to sensual pleasures and indulged in virtues and penances. (17) nariMda ! jAI ahamA narANaM, sovAgajAI duhao gayANaM / jahiM vayaM savvajaNassa.vessA, vasIya sovAga-nivesaNesu // 18 // he narendra ! manuSyoM meM sabase adhika adhama samajhI jAne vAlI cANDAla jAti meM utpanna hokara hama sabhI mAnavoM ke ghRNA-pAtra bane // 18 // ORuler ! Taking birth in the lowest caste we became the object hate of all people. (18) tIse ya jAIi u pAviyAe, vucchAmu sovAganivesaNesu / savvassa logassa dugaMchaNijjA, ihaM tu kammAI purekaDAI // 19 // ___ usa pApiSTha-nindanIya cANDAla jAti meM utpanna hue hama cANDAla bastI meM sabhI ke ghRNA pAtra banakara rahate the; kintu isa janma meM hameM jo zreSThatA prApta hai, vaha pUrvajanma meM kiye hue zubha karmoM kA phala hai // 19 // In that miserable birth, we lived in the helmets of Svapaka-Candalas detested by all people. Now, we obtained this highest status, as the consequence of the good deeds which we have done in the previous life. (19) Jain Educatih derational

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153] trayodaza adhyayana sacitra uttarAdhyayana sUtra so dANisiM rAya ! mahANubhAgo, mahiDDhio puNNaphalovaveo / caittu bhogAiM asAsayAI, AyANaheuM abhiNikkhamAhi // 20 // he rAjan ! vahI sambhUta ke jIva tuma pUrva zubha karmoM ke kAraNa isa samaya mahAbhAgyavAna, mahARddhivAn evaM puNyaphaloM se yukta ho| aba ina kSaNika kAma-bhogoM ko tyAgakara, cAritra dharma ko grahaNa karane ke lie abhiniSkramaNa karo // 20 // o King ! you are the soul of same Sambhuta, enjoying the fruits of meritorious activities done in the former life in the form of great fortune, prosperity, wealth and kingdom. Now renouncing these transitory pleasures and for accepting the monk-conduct come out. (20) iha jIvie rAya ! asAsayammi, dhaNiyaM tu puNNAI akuvvamANo / se soyaI maccumuhovaNIe, dhammaM akAUNa paraMsi loe // 21 // he rAjan ! isa nazvara mAnava-jIvana ko pAkara jo vipula puNya karma nahIM karatA, vaha mRtyu ke samaya zoka karatA hai aura dharma na karane ke kAraNa paraloka meM bhI zoka karatA hai // 21 // O King ! He who does not do enormous meritorious deeds, he laments at the hour of death and by not doing religious activities becomes full of sorrow in the life to come or in the next life. (21) jaheha sIho va miyaM gahAya, maccU naraM nei hu antakAle / na tassa mAyA va piyA va bhAyA, kAlammi tammiM'saharA bhavaMti // 22 // jisa prakAra siMha hariNa ko pakar3akara le jAtA hai usI prakAra Ayu samApta hone para mRtyu bhI anta samaya meM mAnava ko pakar3akara le jAtI hai| mRtyu ke samaya mAtA-pitA, bhAI-bandhu koI bhI usake sahAyaka nahIM hote // 22 // As the lion takes hold of a deer, so death leads off a man in his last hour. At that time mother, father, brother, brethren none can become helpful. (22) na tassa dukkhaM vibhayanti nAio, na mittavaggA na suyA na bandhavA / ekko sayaM paccaNuhoi dukkhaM, kattAramevaM aNujAi kammaM // 23 // usa mRtyu ke mukha meM jAte hue vyakti ke duHkha ko jAti jana, mitra, putra tathA bAndhava nahIM baMTA skte| vaha svayaM akelA hI una prApta dukhoM ko bhogatA hai; kyoMki karma kartA kA hI anugamana karatA hai // 23 // Neither kinsmen, nor friends, nor sons, nor relations can co-share the miseries of the man in the jaws of death; he alone has to suffer it, because the karrnas follow only the accumulator-doer. (23) ciccA dupayaM ca cauppayaM ca, khettaM gihaM dhaNadhannaM ca savvaM / kammappabIo avaso payAi, paraM bhavaM sundara pAvagaM vA // 24 // dvipada, catuSpada, kheta, ghara, dhana-dhAnya Adi saba kucha yahIM chor3akara vaha parAdhIna AtmA apane kRtakoM ko sAtha lie sundara-zubha athavA pApa-azubha gatirUpa parabhava ko jAtA hai // 24 // www.lind brary.org

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in sacitra uttarAdhyayana sUtra trayodaza adhyayana [154 Leaving here his bipeds, quadripeds, fields, houses, wealth, com and everything this precarious soul, accompanied only by its karmas (deeds) enters a new existence good or bad. (24) taM ikkagaM tucchasarIragaM se, ciIgayaM Dahiya u pAvageNaM / bhajjA ya puttA vi ya nAyao ya, dAyAramannaM aNusaMkamanti // 25 // AtmA rahita isa tuccha zarIra ko citA meM bhasma karake strI, putra tathA jAti-jana kisI anya AzrayadAtA kA anusaraNa karate haiM // 25 // Burning, this soul-less body-corpse in pyre to ashes; the wife, sons and kinsfolk follow any other person as shelter, i.e., they took refuge of any other man. (25) uvaNijjaI jIviyamappamAyaM, vaNNaM jarA harai narassa rAyaM ! paMcAlarAyA ! vayaNaM suNAhi, mA kAsi kammAiM mahAlayAI // 26 // ___ he rAjan ! kisI prakAra kA pramAda athavA bhUla kiye binA karma jIvana ko pratyeka kSaNa mRtyu ke samIpa le jA rahA hai aura yaha vRddhAvasthA zarIra ke lAvaNya kA haraNa kara rahI hai| ataH he pAMcAlarAja ! mere vacanoM ko suno aura adhika pApakarmoM ko mata karo // 26 // O King! Without any slip and negligence karmas drag life continuously towards death and old age carries off the grace and valour of man. So Ruler of Pancala kingdom ! pay heed to my words and do no much fear begeting sinful deeds. (26) ahaM pi jANAmi jaheha sAhU ! jaM me tumaM sAhasi vakkameyaM / bhogA ime saMgakarA havanti, je dujjayA ajjo ! amhArisehiM // 27 // (brahmadatta-) he sAdhu citra ! jaisA Apa mujhe batA rahe haiM, maiM bhI jAnatA hU~ ki ye kAma-bhoga bandhana rUpa haiM kintu he Arya ! mere jaise logoM ke lie to ye durjeya hI haiM // 27 // (Brahmadutta) O Citra sage ! As you are telling me, I also know that these pleasures and amusements bind the soul but O reverend sage ! these cannot be overcome by the persons like me. (27) hatthiNapurammi cittA ! daNaM naravaI mahiDDhiyaM / kAmabhogesu giddheNaM, niyANamasuhaM kaDaM // 28 // ___ he citra ! hastinApura meM mahARddhi vAle cakravartI ko dekhakara, bhogoM meM Asakta hokara maiMne azubha nidAna kiyA thA // 28 // O monk Citra ! In Hastinapura, seeing the huge fortunes of great monarch (Sanatkumara) and becoming desirous of worldly pleasures I made demeritorious firm volition. (28) tassa me apaDikantassa, imaM eyArisaM phalaM / jANamANo vi jaM dhammaM, kAmabhogesu mucchio // 29 // Jain Education national

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155] trayodaza adhyayana sacitra uttarAdhyayana sUtra , maiMne usa nidAna kA pratikramaNa nahIM kiyA thA usI kA yaha pariNAma hai ki dharma ko jAnatA huA bhI maiM kAma-bhogoM meM mUrchita-atyAsakta ho rahA hU~ // 29 // No exculpation and expiation done by me of that volition, the result is this that knowing religion, I am deeply indulged in mundane pleasures. (29) nAgo jahA paMkajalAvasano, daTTuM thalaM nAbhisamei tIraM / evaM vayaM kAmaguNesu giddhA, na bhikkhuNo maggamaNuvvayANo // 30 // jisa prakAra dala-dala meM pha~sA huA hAthI sthala ko dekhakara bhI kinAre para nahIM pahu~ca pAtA usI prakAra kAma-bhogoM meM Asakta hama jaise loga bhikSu-mArga (sAdhu dharma) kA anusaraNa nahIM kara pAte // 30 // As an elephant sinking down in a quagmire, sees the raised and dry ground but cannot reach the shore of bog and step on the ground, so the persons like me indulged in empirical pleasures cannot follow monk-conduct. (30) accei kAlo tUranti rAio, na yAvi bhogA purisANa niccA / uvicca bhogA purisaM cayanti, dumaM jahA khINaphalaM va pakkhI // 31 // (citra muni) he rAjan ! samaya vyatIta ho rahA hai, rAtriyAM bhAgatI jA rahI haiN| mAnavIya bhoga bhI nitya nahIM haiN| jisa prakAra kSINa phala vAle vRkSa ko pakSI chor3a dete haiM usI taraha puNya kSINa hone jAne para mAnava ko kAma-bhoga bhI chor3a dete haiM // 31 // (Citra monk) O Ruler! Time elapsing, quickly fleeting the nights, the pleasures of man are transient. As birds leave the tree devoid of fruits, in the same way the worldly pleasures abandon the man, when the accumulation of his meritorious deeds exhausts. (31) jai taM si bhoge caiuM asatto, ajjAI kammAiM karehi rAyaM !! dhamme Thio savvapayANukampI, to hohisi devo io viuvvI // 32 // he rAjan ! yadi tuma kAma-bhogoM ko nahIM chor3a sakate to Aryakarma hI kro| dharma meM sthita hokara sabhI jIvoM ke prati dayA kA AcaraNa karo jisake phalasvarUpa agale janma meM vaikriya zarIradhArI deva bana sakoge // 32 // ___ORuler ! If you cannot renounce the mundane pleasures, do the noble deeds. Be stable in religion and have compassion on all the living beings, so that you can become a god in the next birth. (32) na tujjha bhoge caiUNa buddhI, giddho si Arambha-pariggahesu / mohaM kao ettiu vippalAvo, gacchAmi rAyaM ! Amantio'si // 33 // __tumhArI buddhi bhogoM ko chor3ane kI nahIM hai| tuma Arambha tathA parigraha meM bahuta Asakta ho| maiMne vyartha hI itane samaya taka vipralApa (bakavAsa) kiyA-tumheM prabodhita karane kA asaphala prayatna kiyaa| he rAjan ! aba - maiM jA rahA hU~ // 33 // You are not intended to abandon the pleasures. You are too much indulged in possessions and undertakings, I twaddle for such a long time but in vain, my effort to enlighten you became totally unsuccessful, OKing ! now I am going, farewell to you. (33)

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an, sacitra uttarAdhyayana sUtra trayodaza adhyayana 156 - paMcAlarAyA vi ya bambhadatto, sAhussa tassa vayaNaM akAuM / aNuttare bhuMjiya kAmabhoge, aNuttare so narae paviTTho // 34 // pAMcAladeza kA svAmI cakravartI brahmadatta citra muni ke vacanoM kA pAlana na kara skaa| ataH vaha anuttara utkRSTa kAma-bhogoM ko bhogakara anuttara-nimnatama-sAtaveM naraka meM utpanna huA // 34 // The ruler of Parcala country, great monarch Brahmadutta could not do according, to the counsel of monk Citra. So enjoying the extreme mundane pleasure he born in the seventh hell, which is the lowest. (34) citto vi kAmehiM virattakAmo, udaggacAritta-tavo mahesI / aNuttaraM saMjama pAlaittA, aNuttaraM siddhigaI gao // 35 // -tti bemi kAma-bhogoM se virakta, ugra cAritrI evaM tapasvI maharSi citra muni anuttara-utkRSTa saMyama kA pAlana karake anuttara-utkRSTa-siddhagati ko prApta hue // 35 // -aisA maiM kahatA huuN| Disinclined to the worldly pleasures, rigorous penancer and observer of pure monk conduct, practising the highest self-control Citra monk obtained the emancipation. (35) -Such I Speak vizeSa spaSTIkaraNa gAthA 1-nidAna-tapazcaraNa Adi ke badale meM bhoga prApti ke liye kiyA jAne vAlA dRr3ha saMkalpa nidAna hai| yaha ArtadhyAna kA hI eka bheda hai| gAthA 6-cUrNi Adi granthoM ke anusAra gaMgA prativarSa apanA mArga badalatI rahatI hai| jo pahale kA mArga chor3a detI hai, usa choDe hue mArga kI bhUmi ko mRtagaMgA kahate haiN| Salient Elucidations Gatha 1-Firm volition (FGT-It is a resolve to get worldly pleasures in exchange of penances etc. It is a kind of arta-dhyana. Gatha 6-According to the scriptures Curni etc. the river Ganga is said to change its course every year. The previous course, which it relinquishes, the ground of that course is called Mrtaganga. Jain Education temational

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157] caturdaza adhyayana sacitra uttarAdhyayana sUtra caturdaza adhyayana : iSukArIya pUrvAloka prastuta adhyayana kA nAma iSukArIya hai| yadyapi isa adhyayana ke pramukha pAtra bhRgupurohita ke donoM putra haiN| unhIM se bhRgu purohita, usakI patnI yazA pratibodha pAte haiM aura rAnI kamalAvatI se preraNA pAkara rAjA iSukAra zramaNa banakara saddharma kA AcaraNa karate haiN| kintu rAjA kI pramukhatA hone ke kAraNa isa adhyayana kA nAma iSukArIya rakhA gayA hai| rAjA kA nAma iSukAra hai aura nagara kA nAma bhI iSukAra hI hai| kathAsUtra bhRgu purohita ke putroM ko bAlya avasthA meM jo vairAgya huA, usakA kAraNa unake pUrva janmoM meM nihita hai| rAjA iSukAra, rAnI kamalAvatI, bhRgu purohita aura purohita-patnI yazA tathA unake donoM putra-ye chahoM jIva pUrva janmoM meM bhI paraspara sambandhita rahe haiN| saMkSipta ghaTanA krama isa prakAra haiM pichale adhyayana 'citra-saMbhUtIya' meM cAra gopAla-putra sAdhuoM kA varNana AyA thA, unameM se do to citra-saMbhUta ke rUpa meM varNita ho cuke haiN| zeSa do kA saMbaMdha isa adhyayana se hai| ve donoM deva apanA devAyuSya pUrNa kara kSitipratiSThita nagara meM ibhyakula meM utpanna hue| vahA~ unakI mitratA anya cAra zreSThi-putroM se huii| una chahoM ne eka bAra sthaviroM se zreSTha dharma sunA aura dIkSita ho gye| dIrghakAla taka saMyama kA pAlana karate rhe| Aya ke anta meM samAdhimaraNa kiyA aura ye chahoM saudharma svarga ke padmagulma nAmaka vimAna meM cAra palyopama kI Ayu vAle deva bne| devAyu pUrNa hone para eka deva to iSukAra nagara kA rAjA iSukAra banA, dUsarA usakI rAnI kamalAvatI, tIsarA bhRgu purohita aura cauthA usakI patnI yazA ke rUpa meM utpanna huaa| gopAla-putra donoM devoM kA AyuSya abhI pUrNa nahIM huA thA, ve donoM svarga meM hI the| bhRgu purohita aura usakI patnI yazA ko dIrghakAla taka putra kI prApti nahIM huI to ve cintita rahane lge| putra prApti kI unakI utkaTa abhilASA thii| idhara devaloka meM rahe hue devoM ne apane bhaviSya ke viSaya meM vicAra kiyA to unheM jJAta huA ki 'hama bhRgu purohita ke putra baneMge' taba unhoMne socA-'mAnava bhava meM kahIM hama dharma ko na bhUla jAyeM, isake lie pahale hI prabandha kara lenA caahie|' ve zramaNa veSa dhAraNa kara bhRgu purohita ke ghara aaye| pati-palI-donoM ne zramaNoM kI vandanA kii| zramaNoM ne dharmopadeza diyaa| pati-patnI ne putra-prApti kI icchA vyakta kii| zramaNa veSadhArI devoM ne kahA-tuma ko do putra prApta hoMge; kintu ve laghu vaya meM hI dIkSita ho jAyeMge, unheM rokanA mt| itanA kahakara zramaNa veSadhArI deva cale gye| gvAla-putra devoM kA AyuSya pUrNa huaa| unhoMne bhRgu purohita ke ghara meM janma liyaa| putra-prApti se pati-patnI ke hRdaya kI kalI khila gii| sAtha hI cintA bhI laga gaI ki putra kahIM dIkSita na ho jaayeN| isa kAraNa iSukAra nagara chor3akara pAsa hI braja gA~va meM rahane lge| sAtha hI putroM ko dIkSA se virata karane ke

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sacitra uttarAdhyayana sUtra caturdaza adhyayana [158 lie yadA-kadA kahate rahate-ye sAdhu Upara se bhale dIkhate haiM, para bar3e bhayaMkara hote haiN| jholI meM churI kA~Te rakhate haiN| choTe baccoM ko pakar3akara le jAte haiM; aadi| ____ mAtA-pitA kI isa viparIta zikSA se donoM bAlakoM ke mana meM sAdhuoM ke prati Dara samA gyaa| eka dina donoM bhAI gA~va ke bAhara eka vizAla chAyAdAra vRkSa ke nIce khela rahe the| kucha sAdhuoM ko Ate dekhA to bhayabhIta hokara usI vRkSa para car3hakara pattoM meM chipa gye| sAdhu bhI usI vRkSa ke nIce ruka. gye| sthAna svaccha kara bhojana karane lge| unakA dayAmaya vyavahAra aura sAtvika AhAra ko dekhakara bhRgu-putroM kA bhaya nikala gayA, sAdhuoM ke prati adhika UhApoha karane se jAtismaraNajJAna ho gyaa| ghara Akara mAtA-pitA se dIkSA kI anumati mA~gane lge| pichale adhyayana citra saMbhUtIya meM bhoga aura yoga kI duHkha tathA sukhamaya pariNati kA digdarzana karAyA gayA thA; kintu prastuta adhyayana vairAgyaparaka hai| vaidika tathA anya tatkAlIna dhArmika jagata meM pracalita paramparAoM kA bar3e hI tArkika DhaMga se nirasana karake zramaNadharma kI mAnyatAoM kI sthApanA kI gaI hai| isa rUpa meM yaha adhyayana tarkapradhAna hai| rAnI kamalAvatI ne bhI usa samaya kI pracalita rAjakIya paramparA 'ki apatrI ke dhana kA svAmI rAjA hotA hai' ko bar3e tarkapUrNa DhaMga se nindya siddha kara apane pati rAjA iSukAra ko bhRgu purohita kA dhana lene se virata karake saMyama kI ora mor3A hai| yaha to parama satya hai ki pratyeka vyakti apane pUrvajanma ke saMskAroM ko lekara AtA hai aura vartamAna paristhitiyoM tathA paryAvaraNa se bhI prabhAvita hotA hai| isa adhyayana kA pratyeka pAtra eka TAIpa hai, eka vicAradhArA kA pratinidhitva karatA hai| rAjA iSukAra isa rAjanItika vicAradhArA kA pratinidhi hai ki uttarAdhikArI vihIna vyakti kI saMpatti kA svAmI rAjA hotA hai| rAnI kamalAvatI bhoga ke kIcar3a meM bhI nirlipta kamalinI ke samAna hai| bhRgu purohita tatkAlIna brAhmaNa tathA anya dhArmika vicAradhArAoM kA pratinidhi hai to usakI patnI yazA kAmabhogoM kA sukha lenA cAhatI hai; vaha sAmAnya nArI kA pratinidhitva karatI hai| vaha pati ko saMsAra meM hI pha~sAye rakhane kA prayatna karatI hai| bhRgu purohita ke donoM putra zramaNa vicAradhArA ke pratinidhi haiN| pitA dvArA prastuta vicAradhArAoM kA pramANa purassara nirasana karate haiM, hRdayasparzI zabdoM meM ucita uttara dete haiN| unake uttaroM se pitA kA moha bhaMga hotA hai aura vaha bhI gRhatyAga ke lie tatpara ho jAtA hai, taba purohita-patnI bhI saMyamI jIvana svIkAra karane ko udyata hotI hai| rAnI kamalAvatI apane pati rAjA iSukAra ko vibhinna tarkoM aura dRSTAntoM se samajhAtI hai tathA svayaM pravrajita hone kI icchA pragaTa karatI hai| usake tathya pUrNa vacanoM se prabhAvita rAjA iSukAra bhI saMyama grahaNa kara lete haiN| isa prakAra bhRgu purohita, purohita-patnI yazA, unake donoM putra aura rAnI kamalAvatI tathA rAjA iSukAra chahoM vyakti zramaNa dharma kA pAlana kara saMsAra se mukta hote haiN| prastuta adhyayana meM 53 gAthAe~ haiN| Jain Education international

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159] caturdaza adhyayana sacitra uttarAdhyayana sUtra CHAPTER 14 ISUKARA Foreview This chapter bears the title Isukariya. Though the principal characters are the two sons of Bhrgu Purohita. Purohita Bhrgu and his wife Yasa are enlightened by them and getting the inspiration of queen Kamalavati, the king Isukara becomes a sage and practises true religion. But due to the primacy of king the name Isukariya is given to this chapter. King and city-both bears the same name Isukara. Recital Clue Both the sons of Bhrgu Purohit became apathetic in their boyhood, the cause of their apathy lies in their former births. Kings Isukara, queen Kamalavati, Bhrgu Purohita, his spouse Yasa and their both sons-il these six were related in former births. Episode, in nutshell, is following In the previous thirteenth chapter Citra-Sambhuta, there was a description of four sons of cowman. Among them, life sketch of two has been expressed as Citra-Sambhuta in the previous chapter. Remaining two are related to this chapter. These two gods completing their god-duration took birth in the house of a very rich man of Ksitipratisthita city. There four rich-youngs became their friends. All the six consecrated hearing the true religion. Practised monk-order upto long time, at the end of age left this gross body peacefully. All the six born as gods in Padmagulma celestial palace of first heaven Saudharma gods' abode having the life-duration of four palyopama. On completion of god-duration one god born as Isukara, the ruler of the city of the same name Isukara, the second as his queen Kamalavati, the third as Bhrgu Purohita and the fourth as his wife Yasa in the same Isukara city. Life duration of cowman-sons-gods until not finished. They were still in heaven. No child born to Bhrgu Purohita and his wife Yasa upto a long period, then they became worried. They were much eager for a child. On the other hand, the, two gods remaining in heaven considering about their future, came to know that 'we will take birth as the sons of Bhrgu Purohita' then they thought 'in human birth we may not forget the religion, for that we should make provision before hand'. They came to the home of Bhrgu Purohita in the guise of sages. Couple bowed with devotion. Sages bestowed sermon. Couple expressed keen desire for issue. Guised as sages gods told-you will beget two sons, but they will be consecrated in their boyhood. Do not "obstruct them. Saying such both the sage-guised gods went away. The god-duration of cowman-son-gods completed. They took birth in the house of Bhrgu Purohita. Couple pleased much. The worry also engrossed them-lest the sons may not be consecrated. For this purpose, they left the city and began to reside in a nearby village (-a mall village where the cowherd maintained).

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HIn sacitra uttarAdhyayana sUtra caturdaza adhyayana [160 To make against the sages and sage-order the parents began to poison the minds of their sons often instructing them by speaking such words-these sages seem simple and good externally but really they are very ferocious, they keep daggers and forks in their bags. They kidnap the childs. By these adverse instructions of parents the hearts of sons filled with fear about the sages. Once both brothers were playing out of the village under a huge tree which was full of leaves and casting dense shadow on the ground. They saw some sages coming towards them, then being frightened they climbed up on the same tree and hide themselves behind the leaves. Perchance sages too stayed under the same tree, cleaning some place began to eat food. Watching the compassionate behaviour and pure vegetarian food the fear of Bhrgu-sons perished and by deep reasoning about sages they recollected the memory of former births. Coming home they expressed their wish to get approval for consecration from parents. In the previous chapter the contrast of amusements and disinclination and their painful and happy consequences were elaborated but this chapter aims at apathy. Discarding logically the traditions of Vaidic and other creeds prevailing at that time in religous world; the rules and recognitions of Sramana religion established. Thus this chapter became full of logic. Queen Kamalavati also proved contemptuousness towards the political tradition prevailing at that time that 'the ruler becomes the owner of the riches of the heirless person'. She inspired her husband king Isukara not to confiscate the wealth of Bhrgu Purohita and to observe the monkhood. It is very truth that each and every person takes birth bearing the impressions of former life and lives and also influenced by the present circumstances surrounding him. Every character of this chapter is a type and represents a certain current of thought. King Isukara represents the political tradition that ruler is the owner of heirless richmen's wealth. Queen Kamalavati is like a lotus, which remains untouched by the mud of mundane pleasures, though living amidst them. Bhrgu Purohita represents the thought currents of Vaidic, Brahmanic and other creeds. Yasa, the wife of Bhrgu Purohita, represents average woman. Like an average woman she is desirous of sensual pleasures. She wishes to ensnare her husband in world and worldly pleasures and makes efforts to fulfil her desires. Both the sons of Bhrgu Purohita are the representatives of Sramana thought-current. They reply the thoughts and questions presented by their father, in heart-touching and proper words, Due to their answers the delusion of their father disrupts and he also becomes ready to renounce the home, then his wife Yasa prepares herself for accepting the ascetic-life-order. Queen Kamalavati makes her husband understand by various arguments and examples; and declares her keen desire for consecration. Influenced by her de facto thoughts King Isukara also accepts sagehood. Thus, Bhrgu Purohita, his spouse Yasa, both sons, King Isukara, Queen Kamalavati-all the six persons attains salvation by practising pious sagehood. This chapter bears 53 couplets.

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161] caturdaza adhyayana sacitra uttarAdhyayana sUtra cauddasamaM ajjhayaNaM usuyArijjaM / caturdaza adhyayana : iSukArIya devA bhavittANa pure bhavammI, kei cuyA egavimANavAsI / pure purANe usuyAranAme, khAe samiddhe suralogaramme // 1 // suraloka ke samAna ramya-manohara iSukAra nAma kA eka samRddha, prasiddha, prAcIna nagara thaa| eka hI deva vimAna vAsI kaI deva apanA deva AyuSya pUrNa kara usa nagara meM manuSya rUpa meM utpanna hue // 1 // There was an ancient, wealthy, famous and beautiful like heaven, the city named Isukara. In that city many gods of one celestial palace completing their life-duration born as human beings. (1) sakammaseseNa purAkaeNaM, kulesu daggesu ya te pasUyA / nivviNNasaMsArabhayA jahAya, jiNindamaggaM saraNaM pavannA // 2 // pUrvajanma meM kRta apane avaziSTa karmoM ke kAraNa ve sabhI AtmAe~ ucca kuloM meM utpanna hue aura saMsArabhaya se udvigna hokara tathA kAma-bhogoM ko tyAgakara sabhI ne jinendra bhagavAna ke mArga kI zaraNa grahaNa kI // 2 // Due to remnant of meritorious deeds, which they accumulated in former life, they all were bom in noble families. Disgusted with transmigrational world and renouncing the mundane pleasures, they all took refuge in the path of Jinas (victor of karmas). (2) pumattamAgamma kumAra do vI, purohio tassa jasA ya pattI / visAlakittI ya tahosuyAro, rAyattha devI kamalAvaI ya // 3 // puruSatva ko prApta karake donoM purohita-putra tathA purohita, usakI patnI yazA, vipula kIrti vAlA rAjA iSukAra aura usakI rAnI kamalAvatI-yaha chaha vyakti the // 3 // These were six persons--Two sons of Bhrgu Purohita, Bhrgu Purohita himself, his wife Yasa, widely-famed King Isukara and his queen Kamalavati. (3) jAI-jarA-maccubhayAbhibhUyA, bahiM vihArAbhiniviTThacittA / saMsAracakkassa vimokkhaNaTThA, daLUNa te kAmaguNe virattA // 4 // muniyoM ke darzana karake ve donoM purohita-putra janma-jarA-mRtyu ke bhaya se udvigna ho gye| unake citta bahirvihAra-mokSa kI ora AkRSTa ho gaye aura saMsAra-cakra se vimukta hone ke lie ve kAmaguNoM se virakta hue // 4 // Having seen the virtuous saints both the sons of Bhrgu Purohita, overcome by fear of birth, old age and death. Their hearts and heads attracted towards salvation, and for escaping the wheel of birth and deaths, they become disinclined towards the empirical pleasures and Samusements. (4)

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sacitra uttarAdhyayana sUtra caturdaza adhyayana [162 piyaputtagA donni vi mAhaNassa, sakammasIlassa purohiyassa / sarittu porANiya tattha jAiM, tahA suciNNaM tava-saMjamaM ca // 5 // yajJa-yAga Adi apane karma meM nirata bhRgu purohita ke una donoM priya putroM ko apane pichale janma tathA usameM suAcarita tapa-saMyama kA smaraNa ho AyA // 5 // Indulged in his own activities of sacrifices Bhrgu Purohita's both sons remembered their former life and well-practised penance and self-control in that life. (5) te kAmabhogesu asajjamANA, mANussaesuM je yAvi divvA / mokkhAbhikaMkhI abhijAyasaDDhA, tAyaM uvAgamma imaM udAhu // 6 // mAnuSika tathA divya kAmabhogoM meM anAsakta, eka mAtra mokSa prApti ke icchuka, zraddhA saMpanna donoM purohita-putra pitA ke pAsa Akara kahane lage // 6 // Averse to human and divine pleasures, desirous to obtain only salvation, full of faith both purohita-sons came to his father and spoke these words-(6) asAsayaM daThTha imaM vihAraM, bahuantarAyaM na ya dIhamAuM / tamhA gihaMsi na raiM lahAmo, AmantayAmo carissAmu moNaM // 7 // (putra) yaha manuSya janma anitya hai, isameM bahuta-sI bAdhAe~ haiM, Ayu bhI dIrgha nahIM hai; isa kAraNa ghara meM hameM koI ruci nahIM hai| munidharma-pAlana hetu ApakI anumati cAhate haiM // 7 // (Sons) This human life is transient, many hindrances are in it, this life lasts not long, therefore we have no interest in domestic life. We wish your consent to practise monk order. (7) aha tAyago tattha muNINa tesiM, tavassa vAghAyakaraM vayAsI / imaM vayaM veyavio vayanti, jahA na hoI asuyANa logo // 8 // (purohita) putroM ke yaha vacana sunakara pitA ne unako rokane kA prayAsa kiyA, kahA-putro ! veda ke jJAtAoM kA yaha kathana hai ki putrahIna ko sadgati prApta nahIM hotI // 8 // (Purohita) Having heard these words of sons the father (Bhrgu Purohita) tried to resist them, he spoke-Dear sons ! Those versed in the Vedas, say that who has no sons he can not get good existence. (8) ahijja vee parivissa vippe, putte paDiTThappa gihaMsi jAyA ! bhoccANa bhoe saha itthiyAhiM, AraNNagA hoha muNI pasatthA // 9 // ataH pahale vedoM kA adhyayana karo, viproM ko bhojana do, vivAha karake striyoM ke sAtha bhoga bhogotatpazcAt putroM ko ghara kA bhAra dekara araNyavAsI zreSTha muni bana jAnA // 9 // Therefore first of all study Vedas, feed Brahmanas, enjoy pleasures with women wedding them, place your sons as the head of home, thereafter become the praise-worthy hermitage. (9)

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ILLUSTRATION NO. 34 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 25 OSITIES citra kramAMka 34 pRSTha 32 para citra paricaya dekheN|

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ILLUSTRATION NO. 35 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 25 Lite TARSKA citra kramAMka 35 / pRSTha 32 para citra paricaya dekheN|

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163] caturdaza adhyayana sacitra uttarAdhyayana sUtra soyaggiNA AyaguNindhaNeNaM, mohANilA pajjalaNAhieNaM / saMtattabhAvaM paritappamANaM, lAlappamANaM bahuhA bahuM ca // 10 // apane rAgAdi guNa rUpa IMdhana aura moharUpI pavana se adhikAdhika prajvalita agni se saMtapta, paritapta, mohavaza dIna-hIna vacana bolate hue-||10|| Due to the fuel of attachments, fed by wind of delusion, sorrowful by the blazing internal fire, subjugated by infatuation, speaking destitute and benign words-(10) purohiyayaM taM kamaso'NuNantaM, nimaMtayantaM ca sue dhaNeNaM / jahakkama kAmaguNehi ceva, kumAragA te pasamikkha vakkaM // 11 // tathA putroM kI eka ke bAda eka anunaya karate hue, dhana ke, kAma-bhogoM ke nimaMtraNa dete hue pitA ko mohAcchAdita dekhakara kumAroM ne khaa-||11|| Flattering sons and inviting one after another for wealth, pleasures etc. Thus seeing the father engrossed by delusion, sons spoke thus- (11) veyA ahIyA na bhavanti tANaM, bhuttA diyA ninti tamaM tameNaM / jAyA ya puttA na havanti tANaM, ko NAma te aNumannejja eyaM // 12 // (putra) adhyayana kiye hue-adhIta veda rakSaka nahIM hote| brAhmaNoM ko bhojana karAne vAle bhI tamastama naraka meM jAte haiN| utpanna hue apane putra bhI rakSA karane meM samartha nahIM hote| ataH Apake isa kathana kA kauna anumodana karegA? // 12 // (Sons) Studied Vedas cannot be a saviour, feeders of Brahmanas go to the seventh hell (tamastama naraka), own sons cannot be capable to protect. So who will assent your these words. (12) khaNamettasokkhA bahukAladukkhA, pagAmadukkhA aNigAmasokkhA / saMsAramokkhassa vipakkhabhUyA, khANI aNatthANa u kAmabhogA // 13 // kAmabhoga kSaNa mAtra ke lie sukhada haiM, aura dIrghakAla taka dukhadAyI haiN| ve adhika duHkha aura alpasukha dete haiN| ye saMsAra se mukta hone meM bAdhaka haiN| isalie anarthoM kI khAni haiM // 13 // Worldly pleasures are joyful for a moment and painful for a very long time, they provide intense suffering and slight joy. These are obstacles to attain liberation from worldly ties and so are a very mine of great evils and misfortunes. (13) parivvayante aNiyattakAme, aho ya rAo paritappamANe / annappamatte dhaNamesamANe, pappotti maccuM purise jaraM ca // 14 // jo puruSa kAmanAoM se nivRtta nahIM hai, vaha atRpti kI agni se saMtapta hokara rAta-dina bhaTakatA rahatA hai| dUsaroM ke prati Asakta aisA puruSa dhana kI khoja karatA huA vRddhAvasthA aura mRtyu ko prApta karatA hai // 14 // A man who has not abandoned desires, he wanders about being distressed by the fire of discontentment. Charmed to others such person seeking for wealth, comes to old age and death. (14) www.lind brary.org

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sacitra uttarAdhyayana sUtra caturdaza adhyayana [164 imaM ca me atthi imaM ca natthi, imaM ca me kicca imaM akiccaM taM evamevaM lAlappamANaM, harA haraMti tti kahaM pamAe ? ||15 // yaha mere pAsa hai, yaha mere pAsa nahIM hai| mujhe yaha karanA hai, yaha nahIM karanA hai-isa prakAra vyartha kI bakavAsa karane vAle vyakti ko mRtyu uThA letI hai| aisA sthiti meM pramAda kaisA ? // 15 // I have this, I have not that; I must do it, I should not do that. These are all the fallacies and vain talks. Death takes up such person, then why to be negligent in this position. (15) dhaNaM pabhUyaM saha itthiyAhiM, sayaNA tahA kAmaguNA pagAmA / tavaM kae tappai jassa logo, taM savva sAhINamiveha tubbhaM // 16 // (pitA) jisake lie vyakti tapasyA karate haiM, ve saba sAdhana-pracura dhana, striyA~, utkRSTa kAma-bhoga tathA svajana tumheM yahIM para svAdhIna rUpa se prApta haiM taba paraloka ke ina sukhoM ke lie sAdhu kyoM banate ho ? // 16 // (Father) Enormous wealth, women, excellent pleasures etc., for getting these all, men practise penances. While all these are feasible to you, then why you want to be an ascetic for getting all these in the next birth. (16) dhaNeNa kiM dhammadhurAhigAre, sayaNeNa vA kAmaguNehi ceva / samaNA bhavissAmu guNohadhArI, bahiMvihArA abhigamma bhikkhaM // 17 // (putra) dharma kI dhurA ko dhAraNa karane vAle ko dhana, svajana, kAmabhogoM se kyA prayojana hai ? hama to guNoM ke dhAraka, apratibaddha vihArI zuddha bhikSAjIvI zramaNa baneMge // 17 // (Sons) The maintainers of the axis of religion have what purpose with wealth, relations and pleasures? We want only to be virtuous mendicants. (17) jahA ya aggI araNIu'santo, khIre ghayaM tella mahAtilesu / emeva jAyA ! sarIraMsi sattA, saMmucchaI nAsai nAvaciThe // 18 // (pitA) putro ! jisa taraha araNikASTha meM agni, dUdha meM ghI aura tiloM meM tela asat hote hue bhI pragaTa hotA hai| usI prakAra zarIra meM jIva bhI asat hote hue bhI utpanna hotA hai aura zarIra ke nAza ke sAtha hI naSTa ho jAtA hai // 18 // (Father)As fire is produced from the wooden drill (araNi kASTha),ghee (butter) from milk, oil from sesamum seeds, yet these does not exist in them. So is the soul produced in the body. It takes place with the body and perishes as the body finishes. (18) no indiyaggejjha amuttabhAvA, amuttabhAvA vi ya hoi nicco / ajjhatthaheuM niyaya'ssa bandho, saMsAraheuM ca vayanti bandhaM // 19 // (putra) rUpa, gandha Adi rahita amUrta bhAva-AtmA, indriyoM dvArA nahIM jAnA jA sktaa| lekina amUrtabhAva nitya hote haiN| AtmA ke rAga-dveSAdi Antarika doSoM ke kAraNa hI bandha hotA hai aura bandha hI saMsAra kA hetu kahA gayA hai // 19 // Jain Educalon international

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165 ] caturdaza adhyayana sacitra uttarAdhyayana sUtra (Sons) Devoid of sight, smell etc., the formless soul cannot be known by senses. But the formless existences are eternal. Bondage is created by the internal defects-attachment etc., of soul and bondage alone is called as the cause of world-cycle of births and deaths. (19) jahA vayaM dhammamajANamANA, pAvaM purA kammamakAsi mohA / orujjhamANA parirakkhiyantA, taM neva bhujjo vi samAyarAmo // 20 // hama jaba taka dharma ko nahIM jAnate the, pApa karate rhe| Apane hameM rokA aura hamArA pAlana-poSaNa kiyaa| lekina aba hama pApa karma nahIM kareMge // 20 // Until we were not aware about religion, we did sins, you have dissuade and grown up us. But now we wouli not do any sinful deed. (20) abbhAhayaMmi logaMmi, savvao parivArie / amohAhiM paDantIhiM, gihaMsi na raI labhe // 21 // loka pIr3ita hai| cAroM ora se ghirA hai| amoghA A rahI hai| isa dazA meM hama ghara meM sukha kA anubhava nahIM kara pAte haiM // 21 // All the living beings-loka is oppressed, surrounded by all sides, continuous moving the wheel of time (amoghA ) is coming. In such position, we are feeling no delight living in house. (21) ke abbhAhao logo ?, keNa vA parivArio ? / kA vA amohA vRttA ?, jAyA ! ciMtAvaro humi // 22 // (pitA) putro ! yaha loka kisa se Ahata athavA pIr3ita hai ? kisa se ghirA huA hai ? amoghA kise kahate haiM ? maiM yaha jAnane ke lie cintita hU~ // 22 // (Father) Sons ! By what these living beings-loka is injured ? Surrouned by what ? What do you mean by amogha ? I am anxious to know all these. (22) maccuNA'bbhAhao logo, jarAe parivArio | amohA rayaNI vuttA, evaM tAya ! viyANaha // 23 // (putra) pitAjI ! Apa bhalI bhA~ti jAna leM ki yaha saMsAra mRtyu se Ahata hai, vRddhAvasthA se ghirA huA hai| aura samayacakra kI kabhI na rukane vAlI gati (dina-rAta kI gati) ko amoghA kahA jAtA hai // 23 // (Sons) Respected father! very well you should know that all the living beings-loka is oppressed by death, surrounded by old age and the ever continuous wheel of time (the day and night) is called as amogha. (23) jAjA vaccai rayaNI, na sA paDiniyattaI / ahammaM kuNamANassa, aphalA janti rAio // 24 // jo rAtriyAM vyatIta ho rahI haiM, ve kabhI vApasa lauTakara nahIM aatiiN| adharma karane vAloM kI rAtriyAM niSphala jAtI haiM // 24 // Passing nights (time) never return. The nights (time) of irreligious persons become fruitless-unsuccessful. (24) www.jinelibrary.org

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An, sacitra uttarAdhyayana sUtra caturdaza adhyayana [166 jA jA vaccai rayaNI, na sA paDiniyattaI / dhammaM ca kuNamANassa, saphalA janti rAio // 25 // jo rAtriyA~ vyatIta ho rahI haiM ve kabhI lauTakara vApasa nahIM aatiiN| dharma karane vAloM kI rAtriyA~ saphala hotI haiM // 25 // Passing nights (moment of time) never come again. Persons practise religious order their nights (time) become fruitful-successful. (25) egao saMvasittANaM, duhao sammattasaMjuyA / pacchA jAyA ! gamissAmo, bhikkhamANA kule kule // 26 // (pitA) putro ! pahale tuma aura hama saba sukha se gRhavAsa meM rahakara samyaktva aura vratoM kA pAlana kareM tatpazcAt vRddhAvasthA meM bhikSAjIvI zramaNa bana jAyeMge // 26 // (Father) Sons ! First we all acquire right faith and practise partial vows living in the home after that in old age we would be mendicants. (26) jassatthi maccuNA sakkhaM, jassa va'tthi palAyaNaM / jo jANe na marissAmi, so hu kaMkhe sue siyA // 27 // (putra-) pitAjI ! jisakI mRtyu ke sAtha mitratA ho athavA jo mRtyu Ane para palAyana kara sakatA ho, yA jisako vizvAsa ho ki 'maiM kabhI marU~gA hI nahIM'; vahI kala kI pratIkSA kara sakatA hai // 27 // (Sons) Father ! Who has friendship with death or who can escape, or who has strong belief that I shall never die'; only he can wait for tomorrow. (27) ajjeva dhamma paDivajjayAmo, jahiM pavanA na puNabbhavAmI / aNAgayaM neva ya atthi kiMci, saddhAkhamaM Ne viNaittu rAgaM // 28 // pitAjI ! hama Aja hI rAga ko tyAgakara zraddhA sahita usa munidharma ko grahaNa kareMge, jise grahaNa karane ke pazcAta panaH saMsAra meM nahIM AnA pddtaa| rahI bhogoM kI bAta, ve ananta bAra bhoge jA cake haiM. ataH koI bhI bhoga abhukta nahIM hai // 28 // Father ! We shall adopt the monkhood now, adopting and practising we will not born again in this world. And about pleasures, they are experienced infinite times, so no pleasure is non-experienced. We shall destroy the attachment by our firm faith. (28) pahINaputtassa hu natthi vAso, vAsiTThi ! bhikkhAyariyAi kAlo / sAhAhi rukkho lahae samAhiM, chinnAhi sAhAhi tameva khANuM // 29 // (purohita) he vAziSThi (purohita kI patnI) ! putroM ke binA aba maiM isa ghara meM nahIM raha sktaa| merA bhikSAcaryA kA samaya A gayA hai| vRkSa zAkhAoM se zobhita hotA hai aura zAkhAe~ kaTa jAne para dUMTha ho jAtA hai // 29 // (Purohita) O Vasithi ! (the wife of Purohita) I cannot live in this home without sons. The time has arrived also for me to turn mendicant friar. Tree is adorned by its branches and if branches are cut off it remains only a stump (of a tree). (29)

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167] caturdaza adhyayana sacitra uttarAdhyayana sUtra paMkhAvihUNo vva jaheha pakkhI, bhiccA vihUNo vva raNe narindo / vivannasAro vaNio vva poe, pahINaputto mi tahA ahaM pi // 30 // isa saMsAra meM jaise paMkhoM ke binA pakSI, sainikoM ke binA rAjA aura naukA para nahIna vaNika asahAya hotA hai| putroM ke binA aisI hI dazA merI bhI hai // 30 // As a bird without wings, a king without his warriors, a merchant on boat without goods becomes helpless; the same I am without sons. (30) susaMbhiyA kAmaguNA ime te, saMpiNDiyA aggarasappabhUyA / bhuMjAmu tA kAmaguNe pagAma, pacchA gamissAmu pahANamaggaM // 31 // (purohita patnI) he svAmI ! susaMskRta tathA sugRhIta kAmabhogarUpa pracura viSaya-rasa jo hameM prApta haiN| unako icchAnurUpa bhoga leN| bAda meM pravrajyArUpa pradhAna mokSa mArga para caleMge // 31 // (Wife of Purohita) We have cultured and accumulated objects of pleasures, we must enjoy them fully and then we will take the path of salvation. (31) bhuttA rasA bhoi ! jahAi Ne vao, na jIviyaTThA pajahAmi bhoe / lAbhaM alAbhaM ca suhaM ca dukkhaM, saMcikkhamANo carissAmi moNaM // 32 // (purohita) he bhagavatI ! hama viSaya-rasoM ko bahuta bhoga cuke| yuvAvasthA bhI aba hameM chor3a rahI hai| maiM svargIya jIvana-prApti ke lie ina bhogoM kA tyAga nahIM kara rahA hU~ apitu lAbha-alAbha, sukha-duHkha meM samabhAva se muni dharma-moNa kA pAlana karU~gA // 32 // (Purohita) We have enjoyed sensual pleasures much more. Our young age is passing. I am not renouncing these amusements for the sake of divine pleasures ; but I shall practise the sage-order keeping mind full of peace in gain and no-gain, pleasure and pain. (32) mA hU tumaM soyariyANa saMbhare, juNNo va haMso paDisottagAmI / bhuMjAhi bhogAi mae samANaM, dukkhaM khu bhikkhAyariyAvihAro // 33 // (purohita-patnI) svAmI ! dhArA ke viparIta tairane vAle pratinotagAmI vRddha haMsa ke samAna Apako bhI kahIM apane bandhuoM ko yAda na karanA pdd'e| ataH mere sAtha bhoga bhogo| bhikSAcaryA aura vihAra nizcita rUpa se bahuta hI kaSTakArI haiM // 33 // (Wife of Purohita) May you not remember your brothers like the old goose swimming against the current. So enjoy pleasures with me. The mendicant-order, sally forth and wandering bare feet is really very painful. (33) jahA ya bhoI ! taNuyaM bhuyaMgo, nimmoyaNiM hicca palei mutto / emee jAyA payahanti bhoe, te haM kahaM nANugamissamekko ? // 34 // (purohita) jisa taraha bhujaMga apane zarIra kI keMculI chor3akara mukta mana se calatA hai usI prakAra ye donoM putra bhogoM kA tyAga kara rahe haiN| aba maiM akelA rahakara kyA karU~gA? kyoM na inakA hI anugamana karU~ ? // 34 // www.limelibrary.org

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sacitra uttarAdhyayana sUtra (Purohita) As a serpent casts off the slough of his body and moves free and easy, even so my sons renounced the pleasures. Why should I, being left alone, not follow them. (34) caturdaza adhyayana [ 168 chindittu jAlaM abalaM va rohiyA, macchA jahA kAmaguNe pahAya / dhoreyasIlA tavasA udArA, dhIrA hu bhikkhAyariyaM carinti // 35 // jisa prakAra kamajora jAla ko kATakara rohita matsya nikala jAte haiN| usI prakAra dhAraNa kiye hue saMyama ke gurutara bhAra ko vahana karane vAle pradhAna tapasvI, dhIra sAdhaka kAmaguNoM ko tyAgakara bhikSAcaryA rUpa zramaNadharma para cala par3ate haiM // 35 // As the Rohita fishes break through the weak snare (net). In the same way, the great penancers and steady adepts, bearing the huge burden of accepted restrain abandoning the worldiy pleasures move on the path of mendicants. ( 35 ) haMsA / java kuMcA samaikkamantA, tayANi jAlANi dalittu panti puttAya paI yamajjhaM, tehaM kahaM nANugamissamekkA ? // 36 // ( purohita patnI) jaise krauMca pakSI aura haMsa baheliye dvArA bichAye gaye jAla ko kATakara AkAza meM svataMtra ur3a jAte haiN| usI prakAra mere putra aura pati bhI jA rahe haiN| taba maiM akelI rahakara kyA karU~gI ? kyoM na maiM bhI inakA hI anugamana karU~ ? // 36 // (Wife of Purohita) As the herons and geese fly up freely in the sky, rending the snare stretched by the fowler. In the same way my husband and sons are going renouncing the home. Then what would I do remaining alone. Why should I not follow them ? (36) purohiyaM taM sasuyaM sadAraM, soccA'bhinikkhamma pahAya bhoe / kuTuMbasAraM viluttamaM taM rAyaM abhikkhaM samuvAya devI // 37 // putroM aura patnI ke sAtha purohita ne bhogoM ko tyAga kara gRhatyAga kiyA hai, yaha sunakara usa parivAra kI vipula aura uttama dhana-sampatti kI icchA rakhane vAle rAjA iSukAra se usakI rAnI kamalAvatI ne kahA- // 37 // Hearing that, with sons and wife Bhrgu Purohita has renounced his house, Queen Kamalavati said to her husband King Isukara, who was desirous to confiscate the enormous wealth of that family. (37) Jain Education international vantAsI puriso rAyaM ! na so hoi pasaMsio / mAhaNeNa pariccattaM, dhaNaM AdAumicchasi // 38 // ( rAnI kamalAvatI) he rAjan ! brAhmaNa bhRgu purohita dvArA parityakta dhana ko Apa lenA cAhate ho kintu vamana kiye hue padArtha ko khAne vAlA puruSa prazaMsanIya nahIM hotA // 38 // (Queen Kamalavati) O King! you want to confiscate the large property left by Brahmana (Bhrgu Purohita); but the man who eats up the vomitted things, is never praised. (38)

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ILLUSTRATION NO. 36 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 25 00 citra kramAMka 36 pRSTha 32 para citra paricaya dekheN|

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JUUJISTRATION INDEY PAGE ILLUSTRATION NO. 37 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 25 FARSHOTAM SNCH 0800 citra kramAMka 37 pRSTha 32 para citra paricaya dekheM

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169] caturdaza adhyayana sacitra uttarAdhyayana sUtra savvaM jagaM jai tuhaM, savvaM vAvi dhaNaM bhave / savvaM pi te apajjattaM, neva tANAya taM tava // 39 // yadi sArA jagata aura saMsAra kA sArA dhana bhI Apako prApta ho jAya to vaha saba bhI Apake lie aparyApta hI hogA; aura vaha dhana bhI ApakI rakSA nahIM kara sakegA // 39 // If you get whole world and the complete wealth of universe, that also would be insufficient for you; and that wealth could not save you. (39) marihisi rAyaM ! jayA tayA vA, maNorame kAmaguNe pahAya / ekko hu dhammo naradeva ! tANaM, na vijjaI annamiheha kiMci // 40 // rAjan ! jaba Apa ina manojJa kAmabhogoM ko chor3akara maroge taba eka mAtra dharma hI ApakA rakSaka hogaa| isalie he narendra ! isa saMsAra meM dharma ke atirikta isa prANI kA koI bhI rakSaka nahIM hai // 40 // O King ! when you will expire, all these objects of pleasures will be left here. Therefore OKing ! In this world there is no saviour of a being except religion. (40) nAhaM rame pakkhiNI paMjare vA, saMtANachinnA carissAmi moNaM / akiMcaNA ujjukaDA nirAmisA, pariggahAraMbhaniyattadosA // 41 // __ jisa prakAra piMjar3e meM banda huI pakSiNI sukha kA anubhava nahIM karatI, vaise hI maiM bhI nahIM krtii| ataH maiM bhI pArivArika sneha sambandhoM ko tor3akara, akiMcana, sarala, zabda Adi viSaya-bhogoM meM anAsakta, parigraha aura hiMsA ke doSoM se nivRtta hokara munidharma kA AcaraNa karU~gI // 41 // As a bird does not delight captivated in cage, so I also. Hence I shall practise the monkorder becoming a nun (HE) and cutting off all the family relations, having nothing my own, upright, devoid of desires and the defects-faults of possessions and violence. (41) davaggiNA jahA raNNe, DajjhamANesu jantusa / anne sattA pamoyanti, rAgaddosavasaM gayA // 42 // jisa prakAra vana meM lage dAvAnala meM jalate hue jantuoM ko dekhakara rAga-dveSa ke vazavartI hokara anya jIva prasanna hote haiM // 42 // As when by conflagration of a forest animals are burned, the other beasts rejoice under the influence of attachment and aversion. (42) evameva vayaM mUDhA, kAma bhogesu mucchiyA / DajjhamANaM na bujjhAmo, rAgaddosa'ggiNA jagaM // 43 // usI taraha kAma-bhogoM meM mUrchita hama mUr3ha loga bhI rAga-dveSa kI agni meM jalate hue saMsAra ko nahIM samajha rahe haiM // 43 // In the same way, indulged in pleasures we foolish people are not perceiving that this world-the living beings of this world are consuming in the fire of attachment and aversion. (43) ww.jallelibrary.org

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sacitra uttarAdhyayana sUtra caturdaza adhyayana [ 170 bhoge bhoccA vamittA ya, bhUyavihAriNo / AmoyamANA gacchanti, diyA kAmakamA iva // 44 // bhogoM ko bhogakara tathA yathAvasara unakA vamana karake AtmagaveSI mumukSu sAdhaka vAyu kI bhA~ti laghubhUta hokara apratibaddha vihAra karate haiN| apanI icchAnusAra, pakSiyoM ke samAna AtmArthI puruSa Amoda pUrvaka vicaraNa karate haiM // 44 // Having enjoyed the pleasures and at the right time vomiting them; the self-seeker, salvation-willing adept becoming light as air, wander like an unchecked breeze. Like birds, according to their will, the soul-fixed persons move with delight. ( 44 ) ime ya baddhA phandanti mama hattha'jjamAgayA / vayaM ca sattA kAmesu, bhavissAmo jahA ime // 45 // hamAre hAtha meM Aye hue aura vividha prakAra se surakSita kiye gaye ye kAma - bhoga kSaNika haiN| abhI hama inameM Asakta haiN| lekina jisa prakAra purohita parivAra inheM tyAgakara mukta huA hai vaise hI hama bhI hoMge // 45 // The pleasures now in our hand and preserved by various ways-all these are transient. Still now we are indulged in them. But as the family of Purohita became free renouncing these, so we would also become. ( 45 ) sAmisaM kulalaM dissa, bajjhamANaM nirAmisaM / Ami savvamujjhittA, viharissAmi nirAmisA // 46 // mAMsa sahita pakSI - gIdha ko anya mAMsalolupI pakSiyoM dvArA pIr3ita kiye jAte hue tathA mAMsa rahita hone para usI pakSI ko nirAkula dekhakara maiM bhI mAMsa ke samAna ina sabhI kAma bhogoM ko tyAgakara tathA bhogarUpa mAMsa se rahita hokara vicaraNa karU~gI ||46 // Jain Education nternational Watching the vulture with flesh, being harrassed by other flesh-voracious birds and when that becomes without flesh, seeing the same vulture unharrassed, I also wander as a nun renouncing all the pleasures and possessions, which are like flesh. (46) giddhovame u naccANaM, kA saMsAravaDDhaNe | urago suvaNapAse va saMkamANo taNuM care // 47 // saMsAra - vRddhi ke hetu kAma-bhogoM ko gIdha ke samAna jAnakara unase usI prakAra zaMkita hokara calanA cAhie jaise sarpa garur3a se zaMkita hokara calatA hai // 47 // Acknowledging the worldly pleasures like a vulture with flesh and the causes of increasing the cycle of births and deaths; one should always be doubtful as the snake moves being suspicious of a large eagle. (47) nAgo vva bandhaNaM chittA, appaNo vasahiM vae / eyaM patthaM mahArAyaM ! usuyAri ti me suyaM // 48 //

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171 ] caturdaza adhyayana sacitra uttarAdhyayana sUtra baMdhana ko tor3akara jisa prakAra hAthI apane naisargika nivAsa sthAna- vana meM calA jAtA hai usI prakAra hamako bhI apane vAstavika sthAna- mokSa meM calA jAnA caahie| he iSukAra mahArAja ! aisA maiMne jJAniyoM se zravaNa kiyA hai // 48 // Breaking the fetters as an elephant goes to its natural residence-the forest. In the same way we also should attain salvation, which is our real destination. O King! such I have heard from the enlighteneds-wise men. (48) caittA viulaM rajjaM, kAmabhoge ya duccae / nivvisayA nirAmisA, ninnehA niSpariggahA // 49 // // vizAla rAjya aura dustyAjya kAma-bhogoM kA parityAga kara ve rAjA-rAnI bhI nirviSaya, nirAmiSa, niHsneha aura parigraha rahita ho gaye // 49 // Renouncing wide kingdom and difficult to abandon worldly pleasure-the king and queen also became devoid of affection, possession and passions. (49) sammaM dhammaM viyANittA, caiccA kAmaguNe vare / tavaM pagijjha' hakkhAyaM, ghoraM ghoraparakkamA // 50 // samyak prakAra se dharma ko jAnakara tathA prApta zreSTha kAmaguNoM ko tyAgakara rAjA-rAnI donoM ne hI yathopadiSTa ugra tapa ko svIkAra kiyA aura saMyama meM ghora parAkrama karane lage // 50 // Knowing well the religion and abandoning all pleasures and amusements; king and queen-both accepted rigorous penance and began to endeavour in restrain and selfcontrol. (50) evaM te kamaso buddhA, savve dhammaparAyaNA / jamma- maccubhauvviggA, dukkhassantagavesiNo // 51 // isa prakAra ve saba - chahoM vyakti buddha aura dharmaparAyaNa bane, janma evaM maraNa se udvigna paramparA ke anta kI khoja meM laga gaye // 51 // hue Thus all those six persons became enlightened, religious-minded, being frightened by the cycle of births and deaths, began to seek the end of miseries. (51) aura duHkha sAsaNe vigayamohANaM, puvviM bhAvaNabhAviyA / acireNeva kAleNa, dukkhassantamuvAgayA // 52 // pUrva janma meM jinhoMne anitya Adi vairAgya bhAvanAoM se apanI AtmA ko bhAvita kiyA thA, aba moharahita hokara tathA jinazAsana kI zaraNa grahaNa karake thor3e hI samaya meM sabhI duHkhoM kA anta kara diyA // 52 // In previous life they have endowed their souls by apathy feelings of ineternal, nonshelter etc. Now becoming devoid of delusion and taking shelter of the order of Jinas, in a short period, they ended all miseries. (52) www.airlibrary.org

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ta sacitra uttarAdhyayana sUtra caturdaza adhyayana [172 rAyA saha devIe, mAhaNo ya purohio / mAhaNI dAragA ceva, savve te parinibbuDe // 53 // -tti bemi / iSukAra rAjA, kamalAvatI rAnI, purohita, purohita-patnI tathA unake donoM putra-ye sabhI parinivRtta-mukta ho gaye // 53 // -aisA maiM kahatA huuN| King Isukara, Queen Kamalavati, Bhrgu Purohita, his wife and two sons-all these obtained liberation. -Such I Speak Jain Educalipnternational

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173 ] paJcadaza adhyayana sacitra uttarAdhyayana sUtra pandrahavA~ adhyayana : sabhikSuka pUrvAloka prastuta adhyayana kA zIrSaka sabhikSuka hai| isake do kAraNa haiM; prathama- isakI pratyeka gAthA ke anta meM 'sa bhikSu' (bhikkhu) zabda kA prayoga huA hai| dUsarA, isameM sadbhikSu ke guNoM, lakSaNoM aura jIvana-caryA kA vivecana hai| pichale iSukArIya adhyayana meM chaha vyakti bhikSA-jIvI anagAra bane the / bhikSu ke guNa, lakSaNoM kA varNana prastuta adhyayana meM kiyA gayA hai| bhikSu zabda kA yahA~ vizeSa Azaya hai| yahA~ sadbhikSu hI vivikSita hai; bhikSA grahaNa karatA hai, svayaM apanI saMyama yAtrA to calAtA hI hai, dAtA kA yaha to tathya hai ki kaMcana - kAminI ke tyAgI aura ghara bAra chor3akara tapasyA karane vAle sAdhu ko bhI apane zarIra rakSArtha kucha atyAvazyaka sAdhanoM kI AvazyakatA hotI hI hai aura ve saba yAcanA dvArA sadgRhasthoM se hI vaha prApta karatA hai| isa yAcanA meM kaI bAra use tiraskAra bhI sahanA par3atA hai, zIta-uSNa, zaiyA - niSadyA Adi parISaha bhI sahane par3ate haiM; para vaha khinna nahIM hotA / aisA bhikSu jo sarvasampatkarI apane Apa hita hotA hai| sadbhikSu apanI jIvana-caryA ko nirdoSa rakhatA hai, mAyA, nidAna se dUra rahatA hai, sAMsArika janoM se adhika paricaya nahIM rakhatA, rAtri bhojana nahIM karatA, ajJAta aparicita gharoM meM hI bhikSA kI gaveSaNA karatA hai, kisI bhI manojJa sacitta athavA acitta vastu meM gRddha nahIM hotA; sirpha AtmotthAna hI usakA lakSya rahatA hai| isa adhyayana meM nirdoSa bhikSAjIvI, saMyama yAtrA ke pathika sadbhikSu ke lakSaNa aura jIvana-caryA kA saMkSepa meM vivecana kara diyA gayA hai| prastuta adhyayana meM 16 gAthAe~ haiM / Wan www.ainelibrary.org

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In sacitra uttarAdhyayana sUtra paJcadaza adhyayana [174 CHAPTER 15 TRUE MENDICANT Foreview The title of this chapter is Sabhikkhuyam (sabhiksuka). There are two causes of this title-first, in the end of all couplets, the word Sa bhiksuka (Sa bhikkhuyam) has bean used. The second, in this chapter the virtues, symptoms and life-order of a true mendicant have been described. Really the name of this chapter, Sa bhikkhu, is derived from the burden which runs through the whole chapter and winds up every couplet. In the preceding fourteenth chapter six persons became homeless mendicants, whom lifeorder was to obtain all necessities by asking was described. The virtues and symptoms of mendicant's life-order (getting every thing by asking) are described in this chapter. Here the word bhiksu bears special meaning. This word used only for true mendicant. Such mendicant who accepts the alms which is beneficial for both-giver and taker. Mendicant too leads his religious life and the giver automatically gets benefits. It is an established fact that the observer of penances, who has abandoned home-womenpossession-wealth, too needs some necessary means to subsist, and all these means he gets by asking from liberal householders. During this asking many times he has to tolerate insult. The troubles of cold, heat, lodging etc., also he has to tolerate. But he never becomes depressed. True mendicant preserves his asking-order faultless, remains away from deceit and volition, does not have more acquaintance with worldly persons, eats and drinks nothing in night, seeks alms from the unknown and unacquainted families, does not indulge any heartattractive lifeless or with life thing; he aims only the progress of his own soul. In this chapter the description of ask-subsistent, self-controller true mendicant is given, in short. This chapter consists only 16 couplets.

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175] paJcadaza adhyayana sacitra uttarAdhyayana sUtra panarasama ajjhayaNaM : sabhikkhuyaM || paJcadaza adhyayana : sabhikSaka moNaM carissAmi samicca dhammaM, sahie ujjukaDe niyANachinne / saMthavaM jahijja akAmakAme, annAyaesI parivvae je sa bhikkhU // 1 // 'dharma ko svIkAra karake munivratoM kA pAlana karU~gA', isa saMkalpa ke sAtha jo anya sAdhuoM ke (tathA jJAna-darzana-cAritra se yukta) sAtha rahatA hai, sarala bhAva se kriyA karatA hai, nidAna-viSaya-vAsanAoM kI icchA jisane tyAga dI hai, pUrva sAMsArika saMbaMdhiyoM se paricaya kA tyAga karatA hai, kAma-bhogoM kI icchA nahIM karatA, apanI jAti, kula Adi kA paricaya na batAkara ajJAta kuloM meM nirdoSa bhikSA kI gaveSaNA karatA hai aura apratibaddha vihAra karatA hai; vaha bhikSu hai // 1 // ___ 'Accepting the religious life I will practise the monk-order-the full vows of a monk' with this solemn resolve who lives with other sages (and having firm belief in right knowledge-faith-conduct) acts sincerely, renounces the desire of volition-covetuousness, abandons the acquaintance of worldly and domestic relatives, has no wish for sensual pleasures, seeks for faultless asking, without giving introduction of own caste and clan, from unknown families and wanders unobstructed, he is a true mendicant. (1) rAgovarayaM carejja lADhe, virae veyaviyA''yarakkhie / panne abhibhUya savvadaMsI, je kamhiMci na mucchie sa bhikkhU // 2 // jo rAga se uparata hai, (rAtri bhojana kA tyAgI hai) samyak rUpa se sAdhvAcAra kA pAlana karatA hai, asaMyama se virata hai, zAstroM kA jJAtA hai, Atma-rakSA ke lie tatpara hai, prAjJa hai, parISahoM tathA rAga-dveSa kA vijetA hai, sabhI prANiyoM ko apane samAna samajhatA hai, kisI bhI vastu meM Asakta nahIM hotA; vaha bhikSu hai // 2 // ___Who is disinterested to attachment (renouncer of night eating), practises the sageconduct as prescribed, disinclined towards unrestrain, well-versed in scriptures, ready for soul (self) protection, wise and witty, victor of troubles and attachment-detachment, believes that all living beings are as (equal to) me, does not indulge in anything; he is a true mendicant. (2) akkosavahaM viittu dhIre, muNI care lADhe niccamAyagutte / avvaggamaNe asaMpahiche, je kasiNaM ahiyAsae sa bhikkhU // 3 // jo dhIra muni Akroza-kaThora vacana evaM vadha-tADanA-tarjanA ko apane pUrvakRta karmoM kA phala jAnakara saMyama meM prasanna rahatA hai. asaMyamasthAnoM-AsavoM se apanI AtmA ko gapta-rakSita rakhatA hai, jo AkalatA aura harSAtireka nahIM karatA aura samabhAva se saba kucha sahatA hai; vaha bhikSu hai // 3 // The steadfast monk, knowing the consequences of his own former deeds,the harsh words and beating etc., remains delightful in restrain, protects his own soul from inflow of www.nerary.org

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sacitra uttarAdhyayana sUtra karmas-non-restrain, neither be sorrowful nor too much pleasant, tolerates all with even mind; he is a true mendicant. (3) paJcadaza adhyayana [ 176 pantaM sayaNAsaNaM bhaittA, sIunhaM vivihaM ca daMsamasagaM / avvaggamaNe asaMpahiTTe, je kasiNaM ahiyAsae sa bhikkhU // 4 // ati sAmAnya zayana aura Asana ko svIkAra karane vAlA, sardI-garmI, DAMsa-macchara Adi ke parISahoM-upasargoM se vyAkula na hone vAlA tathA anukUla saMyogoM meM harSita na hone vAlA tathA samabhAva se saba kucha sahana karane vAlA bhikSu kahalAtA hai // 4 // Who accepts most ordinary lowly beds and seats, bears the troubles of heat and cold, flies and insects, does not be joyful in favourable contacts and tolerates all with calm inind; he is a true mendicant. (4) no sakkiyamicchaI na pUyaM, no vi ya vandaNagaM, kuo pasaMsaM ? se saMjae suvvae tavassI, sahie Ayagavesae sa bhikkhU // 5 // jo sAdhaka satkAra, pUjA aura vandanA kI icchA bhI nahIM karatA, vaha prazaMsA kI AkAMkSA kaise kara sakatA hai ? jo saMyata, suvratI, tapasvI, jJAna-darzana-cAritra se yukta hai aura AtmA kI gaveSaNA karatA hai; vaha bhikSu hai // 5 // The adept, who does not even wish the respect, hospitality and revrence, how he can desire paises? Who is restrained, practises virtuous vows and austerities, engrossed well in right knowledge-faith-conduct and seeks his own soul; he is a true mendicant. (5) jeNa puNa jahAi jIviyaM, mohaM vA kasiNaM niyacchaI / naranAriM pajahe sayA tavassI, na ya koUhalaM uvei sa bhikkhU // 6 // jisa kAraNa se saMyamI jIvana chUTa jAya, jisa kAraNa se kaSAya- nokaSAyarUpa sampUrNa mohanIya karma kA bandha hotA ho, aise puruSa-strI kI saMgati ko jo sAdhu sadA ke lie tyAga detA hai tathA kutUhala nahIM karatA; vaha bhikSu hai // 6 // Ascetic renounces the company for ever of man and woman, due to which his asceticlife may set off, the bondage of full delusion karma-passions and auxiliary passions may occur and never be curious;, he is a true mendicant. (6) chinnaM saraM bhomamantalikkhaM, sumiNaM lakkhaNadaNDavatthuvijjaM / aMgaviyAraM sarassa vijayaM, jo vijjAhiM na jIvai sa bhikkhU // 7 // jo sAdhaka chinnavidyA-vastra athavA pAtra ke chidra athavA kaTe-phaTe bhAga se zubhAzubha batAnA, svara, bhIma, antarikSa, svapna, lakSaNa, daNDa, vAstu, aMga vikAra, svara vijJAna Adi vidyAoM se AjIvikA nahIM calAtA; bhakSu // 7 // The adept who does not profes, nor lives on divination from cuts and shreds, sound (the air coming out through nostrils-exhaling) earth, sky or the science of meteorology, dreams, symptoms (diagrams), stick, structures, throbbings and changings of the body, lores; he is a true mendicant. (7

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177] paJcadaza adhyayana sacitra uttarAdhyayana sUtra , mantaM mUlaM vivihaM vejjacintaM, vamaNavireyaNadhUmaNetta-siNANaM / . Aure saraNaM tigicchiyaM ca, taM parinnAya parivvae sa bhikkhU // 8 // jo roga Adi se grasita hone para bhI maMtra, jar3I-bUTI, Adi tathA vamana, virecana, dhUmrapAna kI nalI, snAna aura svajanoM kI zaraNa evaM cikitsA kA tyAga kara. detA hai tathA apratibaddha vihAra karatA hai; vaha bhikSu hai // 8 // __ The adept even caught by diseases, abandons-charms (spell), roots and herbs etc., and vomitting, purgatives, fumingation, smoking pipe, bathing, refuge and consolation of family members etc., -every kind of medical or other treatment; he is a true mendicant. (8) khattiyagaNauggarAyaputtA, mAhaNabhoiyavivihA ya sippiNo / __no tesiM vayai silogapUrya, taM parinnAya parivvae sa bhikkhU // 9 // kSatriya, gaNa, ugra, rAjaputra, brAhmaNa, bhogika-sAmanta Adi-tathA aneka prakAra ke zilpiyoM kI prazaMsA meM kabhI eka zabda bhI nahIM bolatA apitu ise heya samajhatA hai; vaha bhikSu hai // 9 // Warriors (kSatriya), ugra, gana, princes, brahmanas, bhogikas-chieftains and artisans of all sorts, he who does not utter a word in praise of all these and abstains from all of them; he is a true mendicant. (9) gihiNo je pavvaieNa diTThA, appavvaieNa va saMthuyA havijjA / tesiM ihaloiyaphalaTThA, jo saMthavaM na karei sa bhikkhU // 10 // pravrajita hone ke bAda athavA pahale ke paricita vyaktiyoM ke sAtha isa loka ke phala-prApti hetu jo saMparka-mela-jola nahIM rakhatA; vaha bhikSu hai // 10 // Prior or posterior to his consecration, the acquaints, he does not contact for getting some gains of this mundane existence; he is a true mendicant. (10) sayaNAsaNa-pANa-bhoyaNaM, vivihaM khAimaM sAimaM paresiM / adae paDisehie niyaNThe, je tattha na paussaI sa bhikkhU // 11 // zayana, Asana, pAna, bhojana tathA aneka prakAra ke khAdya aura svAdya padArtha koI (gRhastha) svayaM na de athavA mA~gane para bhI na de, inkAra kara de, usa vyakti para krodha-dveSa na karane vAlA nirgrantha hI bhikSu hai // 11 // ___ If a householder does not bestow lodge, bed, drink (lifeless water) and food, dainties and delicacies of many sorts, even then he does not give on asking, totally denies-not loses temper on such man; he is a true mendicant. (11) jaM kiMci AhArapANaM vivihaM, khAima-sAimaM paresiM la<< / jo taM tiviheNa nANukaMpe, maNa-vaya-kAyasusaMvuDe sa bhikkhU // 12 // jo gRhasthoM se vibhinna prakAra ke bhojana-pAnI-khAdya-svAdya padArtha prApta karake badale meM una para anukampA nahIM karatA-AzIrvAda nahIM detA-upakAra nahIM karatA, apitu mana-vacana-kAyA se susaMvRta rahatA hai; vaha bhikSu hai // 12 // www.line|brary.org

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sacitra uttarAdhyayana sUtra paJcadaza adhyayana [178 Who gets various sorts of food, water, dainties and delicacies but shows no favour in exchange of these receipts, neither blesses nor benefits him but remains under strict discipline of mind, speech and body; he is a true mendicant. (12) AyAmagaM ceva javodaNaM ca, sIyaM ca sovIra-javodagaM ca | no hIlae piNDaM nIrasaM tu, pantakulAiM parivvae sa bhikkhU // 13 // dhAnya, yava kA osAmaNa, ThaMDA bhojana, kAMjI kA pAnI tathA jI kA pAnI-aise svAda rahita bhojana kI jo nindA nahIM karatA; sAdhAraNa gharoM meM bhikSATana karatA hai; vaha bhikSu hai // 13 // Rice-water, barley-pap, cold-sour gruel, barley wash-who does not despise such tasteless food and wander for alms in most ordinary lowly houses; he is a true mendicant. (13) saddA vivihA bhavanti loe, divvA mANussagA tahA tiricchA / bhImA bhayabheravA urAlA, jo soccA na vahijjaI sa bhikkhU // 14 // jagata meM deva sambandhI, manuSya sambandhI tathA tiryaMca sambandhI aneka bhISaNa, bhayotpAdaka aura raudra zabda hote haiM, jo una zabdoM ko sunakara bhayabhIta nahIM hotA ; vaha bhikSu hai // 14 // Many cruel, dreadful, frightful, awful noises and voices occur in this world of gods, men, beasts; he who does not engulfed with fear hearing those voices; he is a true monk. (14) vAdaM vivihaM samicca loe, sahie kheyANugae ya koviyappA / panne abhibhUya savvadaMsI, uvasante aviheDae sa bhikkhU // 15 // isa jagata meM pracalita dharma saMbaMdhI aneka prakAra ke vAdoM ko jAnakara bhI jo apane jJAna-darzana-cAritra se yukta hokara saMyama meM saMlagna rahatA hai, jise zAstroM ke paramArtha kA jJAna hai, jo prAjJa hai, parISahoM para vijaya prApta kara jo sabake prati samadRSTi rakhatA hai, upazAnta hai, kisI kA na apamAna karatA hai, na pIr3A detA hai; vaha bhikSu hai // 15 // In this world there are many religious sects (disputations), knowing all these, who with his own right knowledge-faith-conduct deeply indulges in his restrain, who is well versed in scriptural knowledge, who is wise and witty, conquering the troubles, who keeps equalequanimous sight on all, peaceful is he, insults none, nor injures; he is a true mendicant. (15) asippajIvI agihe amitte, jiindie savvao vippamukke / aNukkasAI lahuappabhakkhI, ceccA gihaM egacare sa bhikkhU // 16 // -tti bemi / jo zilpajIvI nahIM hai, gRhavihIna hai, jisakA koI zatru athavA mitra nahIM hai, jo jitendriya hai, parigraha se sarvathA mukta hai, jisake kaSAya ati manda haiM, jo halkA-nIrasa-alpa bhojana grahaNa karatA hai, gRhavAsa ko chor3a cukA hai, akelA-eka mAtra saMyamabhAvoM meM vicaraNa karatA hai; vaha bhikSu hai // 16 // -aisA maiM kahatA huuN| He who, not living by any art or craft, who has neither friend nor foe, who has subdued his senses, free of all possessions, whose passions are dimmed to lowest degree, eats Jain Educahon international

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179 ] paJcadaza adhyayana sacitra uttarAdhyayana sUtra tasteless yet little and light food, quitted home, remaining alone engrossed in restrainment; he is a true mendicant. ( 16 ) -Such I speak vizeSa spaSTIkaraNa gAthA 1 - saMstava ke do artha haiM - stuti aura paricaya / yahA~ paricaya artha anukUla hai| saMstava ke do prakAra hai-saMvAsa-saMstava aura vacana - saMstava / asAdhu janoM ke sAtha rahanA saMvAsa-saMstava hai aura unake sAtha AlApa saMlApa karanA "vacana-saMstava" hai| sAdhaka ke liye donoM hI niSiddha haiN| (cUrNa) gAthA 7 - yahA~ daza vidyAoM kA ullekha hai| unameM (1) daNDa- vidyA, (2) svara - vidyA, (3) vAstu-vidyA ko chor3akara zeSa sAta vidyAyeM nimitta ke aMga mAne gaye haiN| (9) aMga, (2) svara, (3) lakSaNa, (4) vyaMjana (5) svapna (6) chitra, (7) bhIma aura (8) antarikSa ye aSTAMga nimitta haiN| / kASTa, vastra Adi meM cUhe yA kAMTe Adi ke dvArA kiye gaye chedoM para se zubhAzubha kA jJAna karanA chinna nimitta hai| (2) bhUkampa Adi ke dvArA, athavA akAla meM hone vAle bemausamI puSpa phala Adi se zubhAzubha kA jJAna karanA, bhauma nimitta hai| bhUmigata dhana evaM dhAtu Adi kA jJAna karanA bhI "bhauma' hai| (3) AkAza meM hone vAle gandharva nagara, digdAha aura dhUlivRSTi Adi tathA grahayoga Adi se zubhAzubha kA jJAna karanA antarikSa nimitta hai| (4) svapna para se zubhAzubha kA jJAna karanA svapna nimitta hai| (5) zarIra ke lakSaNa tathA A~kha phar3akanA Adi aMgavikAroM para se zubhAzubha kA jJAna karanA, kramazaH lakSaNa nimitta aura aMgavikAra nimitta haiN| (6) daNDa ke gAMTha Adi vibhinna rUpoM para se zubhAzubha kA jJAna karanA, daNDa- vidyA hai| (7) makAnoM ke Age-pIche ke vistAra Adi lakSaNoM para se zubhAzubha kA jJAna karanA, vAstu vidyA hai| (8) SaDja, RSabha Adi sAta svaroM para se zubhAzubha kA jJAna karanA, svara vidyA hai| ukta vidyAoM ke prayoga se mikSA prApta karanA, bhikSA kA "utpAdanA" nAmaka eka doSa hai| gAthA 8- paramparAnusAra " dhUmanetta" eka saMyukta zabda mAnA gayA hai| jaba ki TIkAkAra dhUma aura netra do bhinna zabda mAnate haiN| unake matAnusAra dhUma kA artha hai- manaHzilA Adi dhUpa se zarIra ko dhUpita karanA, aura netra kA artha hai-netra saMskAraka aMjana Adi se netra "AMjanA " / munizrI nathamala jI dvArA saMpAdita dazavaikAlika aura uttarAdhyayana meM dhUmanetra kA 'dhUe~ kI nalI se dhu~A lenA' - artha kiyA hai| snAna se yahA~ vaha snAna vidyA abhipreta hai, jisameM putra prApti ke liye mantra evaM auSadhi se saMskArita jala se snAna karAyA jAtA hai - bRhdvRtti| gAthA 9 - Avazyaka niryukti (gA. 198) ke anusAra bhagavAn RSabhadeva ne cAra varga sthApita kiye the - ( 1 ) ugra- ArakSaka, (2) bhoga- gurusthAnIya, (3) rAjanya- samavayaska yA mitra sthAnIya, (4) kSatriya-anya zeSa loga / bhogika kA artha sAmanta bhI hotA hai| zAntyAcArya "rAjamAnya pradhAna puruSa" artha karate haiN| "gaNa" se abhiprAya gaNatantra ke logoM se hai| bhagavAn mahAvIra ke samaya meM licchavi evaM zAkya Adi aneka zaktizAlI gaNatantra rAjya the| bRjjI gaNatantra meM 9 licchavi aura 9 mallakI ye kAzI - kauzala ke 18 gaNarAjya sammilita the| kalpasUtra meM inheM "gaNarAyANo" likhA hai| Salient Elucidations Gatha 1-The word Sarstava has two meanings - ( 1 ) applause and ( 2 ) acquaintance. Here acquaintance is fit. There are two types of acquaintances - (1) living with and (2) talking with. To live . www.hindibrary.org

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In sacitra uttarAdhyayana sUtra paJcadaza adhyayana [180 with unrighteous persons is Samvasa-samstava while conversation with such persons is speaking saistava. Both are forbidden for an adept. (Curni) Gatha 7-Here is the description of ten types of scientology. Among them excepting stickology, voiceology and stuctureoloy the remaining limbology, musical lores, symptoms, signs, dreams, torns-holes, earth, planets and sky-Foretelling of auspicious and inauspicious happenings of past and future is called eight-limbed scientology. (Get fafa fasta farem). (1) Toms or holes in wood, cloth, etc., caused by thoms or mice, by these to know the good or bad happenings is tornology. (2) By earthquake or unseasoned flowers-fruits etc., to know the good or bad happenings is earthology. It also contains to know the wealth, metals under the upper layer of earth. (3) By burning (red, even after sun-set or in the night) the directions of sky, illusory image of a city seen in sky, raining of dirt from sky etc., and the position of the planets-by all these to know the good and bad effects is the science of meterology. (4) To know good or bad effects of dreams is the science of dreams. (5) To know good or bad effects by throbbings and changings of body is symptomology and the science of limb-alteration. (6) The knots of and various forms of sticks, - by these to know good or bad effects is the science of sticks. (7) To know good or bad effects by the dimensions, vastness in front and rear portion of houses-buildings is the science of grounds and buildings. (8) To know good or bad consequences by lores or sounds of beings or musical lores and sounds is the science of tone or tonology. To take alms by practising aforesaid sciences and logies is a fault of asking named utpadana. Gatha 8-Traditionally dhumanetta regarded as one compound word. But commentators take it two separate words-dhuma-smoke and netta-eyes. According to the opinion of commentators-dhuma means to fragrant the body by codiments, like-bitumen (. ) etc., and netta or eyes they take to apply collyrium etc., to the eyes. In Dasavaikalika and Uttaradhyayana, edited by Muni Nathmalji, the editor gave the meaning of dhumanetta word to smoke by the smoke-pipe. Snana (bath) here refers to special bath which is taken with herb-mixed and activated by charms water for getting son. (V. V.) Gatha 9-According to Avasyaka-Niryukti (gatha 198) Bhagawana Rsabhadeva established four classes of men-Ugra (protectors) Bhoga (as teachers) Rajanya (as friend like) Ksatriya (all remaining men) Bhogika also denotes chieftains. Santyacarya interpretates Bhogika as-persons considerable by kings or rulers. Gana is used for the persons living in and enjoying republics. At the time of Bhagawana Mahavira, Licchavi and Sakya etc., there were many powerful republics. In Vaji republic, nine Licchavi and nine Mallavi-of Kasi-Kausala-these eighteen republics were incorporated. In Kalpasutra these are mentioned as ganarayano-the republic states.

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181] SoDaza adhyayana sacitra uttarAdhyayana sUtra solahavA~ adhyayana : brahmacarya samAdhi-sthAna upodghAta ___ prastuta adhyayana kA nAma brahmacarya samAdhi sthAna hai| yaha adhyayana sUtroM aura gAthAoM meM nibaddha hai| sUtroM kA vistAra athavA paripuSTikaraNa gAthAoM dvArA kiyA gayA hai| - pichale sabhikSuka adhyayana meM nirdoSa bhikSAjIvI zramaNa ke lakSaNa aura jIvana-caryA ke uparAnta use samAdhi (zAMti) ke sthAna batAne ke lie isa adhyayana meM upakrama kiyA gayA hai| ___ sAdhAraNataH brahmacarya kA artha maithunavirati athavA sparzendriya saMyama liyA jAtA hai; kintu yaha artha saMpUrNa nahIM hai| cintana kI gaharAI meM utarane para brahmacarya kA abhiprAya sarvendriya saMyama spaSTa hotA hai| lekina yaha bhI pUrNa nahIM hai| mAnasika, vAcika aura sabhI indriyoM kA saMyama brahmacarya kA vyApaka artha hai| brahmacarya kA AdhyAtmika svarUpa apanI AtmA meM-AtmasvabhAva meM ramaNa karanA hai| AtmA ananta, akSaya, sukha aura zAMti kA AgAra hai| lekina AtmA kI gaharAiyoM taka na pahuMcane vAlA mAnava indriyamohaka bhautika sukha-sAdhanoM meM sukha kI khoja karane vAlA bAhyagAmI ho jAtA hai; usakI isa digbhrAMti ko tor3ane kA prayAsa hI brahmacarya kA prArambha hai| prastuta adhyayana meM jo brahmacarya ke dasa samAdhisthAna batAe gaye haiM, ve brahmacarya kI nau guptiyA~ athavA nava bAr3a haiM aura dasavA~ sthAna hai koTa-durga athavA ina nava guptiyoM kA rkssk| ye navabAr3a tathA dasa samAdhi sthAna svayaM brahmacarya nahIM haiM, brahmacarya ke rakSaka athavA sAdhaka haiN| inase brahmacarya sAdhanA meM sahAyatA milatI hai| isa dRSTi se ina sAdhanoM kA mahatva kama nahIM hai| sAdhaka ke lie ye anivArya haiN| inameM skhalanA hone se brahmacarya bhaMga hone kI saMbhAvanA rahatI hai| prastuta adhyayana kI zailI se bhI yaha spaSTa hai| eka ora brahmacarya ke-ina guptiyoM ke lAbha batAye haiM to turanta hI inakI skhalanA se hone vAle doSoM kA bhI sUcana kara diyA hai| prastuta adhyayana meM 12 sUtra aura 17 gAthAe~ haiN|

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sacitra uttarAdhyayana sUtra 7591 3544 (903 CHAPTER 16 CONDITIONS OF PERFECT CELIBACY Foreview This chapter is named Conditions of Perfect Celibacy. It is composed in prose and verse both. The maxims are elaborated by couplets. In the previous fifteenth chapter, there was the description of characterstics of a faultless mendicant sage and his life-order. Now in this chapter attempt has been made to tell him the places of a contemplation-peace. Generally the meaning of celibacy is taken as non-intercourse or to control the genitals-subdue the touch-senise; but this interpretation is not complete. Thinking deeply, celibacy denotes controlling all the five senses; but it is also not perfect. Really the comprehensive meaning of celibacy is-to control all the five senses along with mental and vocal activities. Spiritual conception of celibacy is to fix oneself in his own soul and soul-virtues. The soul is eternal treasure of infinite imperishable bliss and peace. But the person, who cannot go deep in the deapth of soul, he searches the happiness in sensual and physical pleasures. So he becomes of outward outlook, extrovert. Attempt to break this delusion of man is the beginning of celibacy. Ten places of celibacy contemplation are narrated, really these are the nine incognitoes (a) or nine kraal rings (TS) and the tenth is like the fort, the protector of all these nine incognitoes or kraal rings These nine kraal rings and ten places of contemplation and peace are not themselves celibacy; but these are the protectors and helpers of celibacy. For practising celibacy these are helpful. But this does not lessen their importance. These are must for an adept. By the slip in these, the probability of celibacy-break may occur. It is also evident by the style of this chapter. On one hand the benefits of celibacy-these nine incognitoes are asserted and on the other hand the harms also described occuring by their slips. This chapter contains 12 maxims and 17 couplets.

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183] SoDaza adhyayana sacitra uttarAdhyayana sUtra solasamaM ajjhayaNaM : bambhacerasamAhiThANaM SoDaza adhyayana : brahmacarya-samAdhi sthAna sUtra 1 - suyaM me Au ! teNaM bhagavayA evamakkhAyaM - iha khalu therehiM bhagavantehiM dasa bambhacerasamAhiThANA pannattA, je bhikkhU soccA, nisamma, saMjamabahule, saMvarabahule, samAhibahule, gutte, guttindie, guttabambhayArI sayA appamatte viharejjA / sUtra 1 - ( sudharmA svAmI) he AyuSman ! maiMne sunA hai ki una bhagavAna ne aisA kahA hai isa nirgrantha pravacana meM sthavira bhagavantoM ne dasa brahmacarya samAdhi ke sthAna batAye haiM, jinheM sunakara tathA jinake artha ko samajhakara bhikSu saMyama meM, saMvara meM aura samAdhi meM adhikAdhika saMpanna hokara mana-vacanakAyA kA gopana kare, indriyoM ko niyantrita kare aura gupta brahmacArI banakara sadA apramatta hokara vicaraNa kare / Maxim 1 - ( Sudharma Swami) O long-lived (Jambu Swami) I have heard by my own ears that Bhagawana Mahavira has prescribed such In this knotless preception the reverend old experienced sages told ten contemplation peace conditions of celibacy, by hearing and understanding them, the mendicant becoming more and more opulent in restrain, obstruction of inflow of karmas and contemplation, should make latent (gopana- gupta ) all the restraints of mind-speech-body, control the senses and becoming latent celibate always move being non-negligent. sUtra 2 - kayare khalu te therehiM bhagavantehiM dasa bambhacerasamAhiThANA pannattA je bhikkhU soccA, nisamma, saMjamabahule, saMvarabahule, samAhibahule, gutte, guttindie, guttabaMbhayArI sayA appamatte viharejjA | sUtra 2-(jambUsvAmI) he bhagavan ! sthavira bhagavantoM ne brahmacarya samAdhi ke ve kauna se dasa sthAna batAye haiM, jinheM sunakara, jinakA artha nizcaya kara, bhikSu saMyama, saMvara aura samAdhi kA bAra-bAra abhyAsa kare, mana-vacana-kAyA kA gopana kare, indriyoM ko unake viSayoM meM jAne se roke, brahmacarya ko surakSita rakhe aura apramatta hokara vicaraNa kare / Maxim 2 - (Jambu Swami) Reverend sir ! the old and experienced reverend sages ( sthavira) told what ten contemplation peace conditions, by hearing which, determining their inherent meaning, mendicant should practise again and again restrain, check of inflow of karmas, contemplation, make latent mental, vocal and bodily activities, forbid the senses inclining their interesting objects, protect celibacy and move without negligence. sUtra 3 - ime khalu te dherehiM bhagavantehiM dasa baMbhacerasamAhiThANA pannattA, je bhikkhU soccA, nisamma, saMjamabahule, saMvarabahule, samAhibahule, gutte, guttindie, guttabaMbhayArI sayA appamatte viharejjA | www.jaiindlibrary.org

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sacitra uttarAdhyayana sUtra taM jahA vivittA sayaNAsaNAI sevijjA, se nigganthe / no-itthI-pasu-paNDagasaMsattAiM sayaNAsaNAI sevittA havai, taM kahamiti ce ? se nigganthe / AyariyAha - nigganthassa khalu itthI - pasu -paNDagasaMsattAiM sayaNAsaNAraM sevamANassa bambhayArissa baMbhacere saMkA vA, kaMkhA vA vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyakaM havejjA, kevalipannattAo vA dhammAo bhaMsejjA / SoDaza adhyayana [ 184 tamhA no itthi - pasu -paMDagasaMsattAiM sayaNAsaNAI sevittA havai, se nigganthe / sUtra 3 - ( sudharmA svAmI) sthavira bhagavantoM ne brahmacarya samAdhi ke ye dasa sthAna batAye haiM, jinheM sunakara, jinake artha kA nirNaya kara bhikSu saMyama, saMvara, samAdhi se adhikAdhika saMpanna ho - mana-vacana-kAyA kA gopana kare, indriyoM ko vaza meM rakhe, brahmacarya ko surakSita rakhe tathA sadA apramatta rahakara vihAra kare / vedaza sthAna isa prakAra haiM prathama brahmacarya samAdhi sthAna jo vivikta zayana Asana kA sevana karatA hai, vaha nirgrantha hai / jo strI, pazu, napuMsaka se saMsakta zayana Asana kA sevana upayoga nahIM karatA, vaha nirgrantha hai| ( prazna ) aisA kyoM hai ? (uttara) AcArya kahate haiM - strI-pazu- napuMsaka se saMspRSTa- sevita zayana aura Asana kA sevana - upayoga karane vAle brahmacArI nirgrantha ke brahmacarya ke viSaya meM zaMkA, kAMkSA (bhogecchA), vicikitsA utpanna hotI hai, athavA brahmacarya kA bhaMga ho jAtA hai, yA unmAda athavA dIrghakAlIna roga aura AtaMka utpanna ho jAte haiM, vaha kevalI bhagavAna dvArA kahe hue dharma se bhraSTa ho jAtA hai| ataH jo strI-pazu- napuMsaka se saMspRSTa zayana aura Asana kA sevana nahIM karatA, vaha nirgrantha hai| Maxim 3-(Sudharma Swami) Old experienced reverend sages told these ten conditions of celibacy contemplation, hearing these, deciding the inherent meanings of these, mendicant becoming more and more opulent in restrain, check of inflow of karmas and contemplation, should make latent mind, speech and body. Control the senses, protect celibacy and always carefully move. These ten conditions are as follows First Celibacy condition He, who uses the discriminated or separate (fafah) bed and seat is a knotless sage. Who does not use the bed and seat which have been used by woman, eunuch and beast, and avoids it, he is a knotless monk. (Q). Why it is so ? (Ans) Preceptor explains-If a celibate knotless monk uses the places for sleep and sitting, used by woman, beast and eunuch; then the doubt about the benefits of celibacy may arouse, desire of sexual intercourse may take place, his mind may be frustrated due to the

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185] SoDaza adhyayana sacitra uttarAdhyayana sUtra intensity of desire, or the vow of celibacy may be broken, or mental disorder and prolonged diseases may catch him, he deserts the faith in the religious order precepted by kevalins-possessor of limitless knowledge. Therefore who does not use the bed or seat used or inflicted by woman, eunuch and beast is a knotless monk. sUtra 4-no itthINaM kahaM kahittA havai, se nigganthe / taM kahamiti ce? AyariyAha-nigganthassa khalu itthINaM kahaM kahemANassa, bambhayArissa bambhacere saMkA vA kaMkhA vA vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyaMke havejjA, kevalipannattAo vA dhammAo bhNsejjaa| tamhA no itthINaM kahaM kahejjA / dvitIya brahmacarya samAdhi sthAna sUtra 4-jo striyoM ke rUpa, lAvaNya, hAva-bhAva Adi se saMbaMdhita kAmottejaka kathA nahIM kahatA, vaha nirgrantha hai| (prazna) aisA kyoM hai ? (uttara) AcArya uttara dete hue kahate haiM-striyoM kI kathA kahane vAle brahmacArI nirgrantha ke brahmacarya ke viSaya meM zaMkA, kAMkSA, vicikitsA utpanna hotI hai, usake brahmacarya kA vinAza ho jAtA hai, unmAda athavA dIrghakAlIna roga aura AtaMka ho jAte haiN| vaha kevalI prarUpita dharma se bhraSTa ho jAtA hai| isalie brahmacArI nirgrantha ko strI-kathA nahIM kahanI caahie| Maxim 4-(Second celibacy condition)-Who does not tell the sex exciting stories regarding beauty, grace, coquetry of women, he is a knotless monk. (Q.) Why it is so ? (Ans.) Preceptor explains-who tells sex-exciting stories about women; then doubts about the benefits of celibacy may arouse, desire of sexual intercourse may take place, his mind may be frustrated due to intense desire, or the vow of celibacy may be broken, or mental disruption may catch him or prolonged diseases, he deserts the religious-order precepted by kevalins. Therefore celibate should not tell the women tale. sUtra 5-no itthIhiM saddhiM sannisejjAgae viharittA havai, se nigganthe / taM kahamiti ce? AyariyAha-nigganthassa khalu itthIhiM saddhiM sannisejjAgayassa, bambhayArissa bambhacere saMkA vA, kaMkhA vA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyakaM havejjA, kevalipannattAo vA dhammAo bhaMsejjA / tamhA khalu no nigganthe itthIhiM saddhiM sannisejjAgae viharejjA / www.lindibrary.org

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sacitra uttarAdhyayana sUtra SoDaza adhyayana [186 tRtIya brahmacarya samAdhi sthAna sUtra 5-jo striyoM ke sAtha eka Asana para nahIM baiThatA; vaha nirgrantha hai| (prazna) aisA kyoM hai? (uttara) AcArya kahate haiM-striyoM ke sAtha eka Asana para baiThane vAle brahmacArI nirgrantha ke brahmacarya ke viSaya meM zaMkA, kAMkSA, vicikitsA utpanna hotI hai, brahmacarya kA nAza hotA hai, unmAda aura dIrghakAlIna roga va AtaMka utpanna hote haiM, vaha kevalI prajJapta dharma se vicalita ho jAtA hai| ataH nirgrantha striyoM ke sAtha eka Asana para haragija na baitthe| Maxim 5-(Third celibacy condition)-Who does not sit on one seat with women, he is a knotless monk. (Q.) Why it is so? (Ans.) Preceptor expresses-The celibate knotless monk who sits on a seat with women; then the doubt about the benefits of celibacy may arouse, desire of sexual intercourse may take place, his mind may be frustrated by the intensity of desire, the vow of celibacy may be broken, or mental disorder may occur, mental frustration or prolonged sickness may catch him, he abandons the religious order precepted by kevalins. So knotless monk should not sit on one seat with women on any account. sUtra 6-no itthINaM indiyAiM maNoharAI, maNoramAI AloittA, nijjhAittA havai, se nigganthe / taM kahamiti ce? AyariyAha-nigganthassa khalu itthINaM indiyAiM maNoharAI, maNoramAiM AloemANassa, nijjhAyamANassa bambhayArissa bambhacere saMkA vA, kaMkhA vA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyaMke havejjA, kevalipannattAo vA dhammAo bhaMsejjA / ... tamhA khalu nigganthe no itthINaM indiyAiM maNoharAI, maNoramAiM AloejjA, nijjhAejjA / caturtha brahmacarya samAdhi sthAna sUtra 6-jo striyoM kI manohara aura manorama-mana ko haraNa karane vAlI tathA mana meM vikAra utpanna karane vAlI indriyoM ko (TakaTakI lagAkara) nahIM dekhatA aura na hI unake viSaya meM cintana karatA hai; vaha nirgrantha __(prazna) aisA kyoM hai ? (uttara) AcArya kahate haiM-striyoM kI manohara aura manorama indriyoM ko dekhane aura unake viSaya meM cintana karane vAle brahmacArI nirgrantha ke brahmacarya ke viSaya meM zaMkA, kAMkSA aura vicikitsA utpanna hotI hai, brahmacarya kA vinAza ho jAtA hai, unmAda tathA dIrghakAlika roga va AtaMka utpanna ho jAte haiM, vaha kevalI bhagavAna dvArA prarUpita dharma se bhraSTa ho jAtA hai| isalie nirgrantha striyoM kI manohara aura manorama indriyoM-aMgoM ko na to dekhe aura na unakA cintana hI kre|

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187] SoDaza adhyayana sacitra uttarAdhyayana sUtra in. Maxim 6-(Fourth celibacy condition)-Who does not gaze passionately the heartattracting and exciting senses, limbs, part and portions of the body of women, and even not thinks about them; he is a knotless monk. (Q.) Why it is so? (Ans.) Preceptor says-Who gazes the heart-attracting-attaching senses, portions of body and thinks about them; such celibate knotless monk may have doubt about the benefits of celibacy, desire of sexual intercourse may arouse, intense desire may frustrate his mind, vow of celibacy may be broken or mental disruption may occur, mental disorder or prolonged sickness may catch him, he abandons the religious order prescribed by kevalins. Therefore knotless monk should not passionately gaze the heart-attracting senses and limbs of women nor think about them. sUtra 7-no itthINaM kuDDantaraMsi vA, dUsantaraMsi vA, bhittantaraMsi vA, kuiyasadaM vA, ruiyasaI vA, gIyasadaM vA, hasiyasadaM vA, thaNiyasadaM vA, kandiyasadaM vA, vilaviyasabe vA, suNettA havai, se nigganthe / taM kahamiti ce? AyariyAha-nigganthassa khalu itthINaM kuDDantaraMsi vA, dUsantaraMsi vA, bhittantaraMsi vA, kuiyasadaM vA, ruiyasadaM vA, gIyasadaM vA, hasiyasadaM vA, thaNiyasadaM vA, kandiyasaI vA, vilaviyasadaM vA, suNemANassa baMbhayArissa bambhacere saMkA vA, kaMkhA vA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyaMkaM havejjA, kevalipannattAo vA dhammAo bhNsejjaa| tamhA khalu nigganthe no itthINaM kuDDantaraMsi vA, dUsantaraMsi vA, bhittantaraMsi vA, kuiyasaI vA, ruiyasaI vA, gIyasadaM vA, hasiyasaI vA thaNiyasaI vA, kandiyasadaM vA, vilaviyasadaM vA suNemANe viharejjA / paMcama brahmacarya samAdhi sthAna ___ sUtra 7-jo miTTI kI dIvAra ke antara se, vastra ke parade ke antara se, pakkI dIvAra ke antara se striyoM ke kUjana, rodana, gIta, hAsya, garjana, Akrandana, vilApa-zabdoM ko nahIM sunatA; vaha nirgrantha hai| (prazna) aisA kyoM hai ? (uttara) AcArya kahate haiM-miTTI kI dIvAra, parade, pakkI dIvAra ke antara se striyoM ke kUjana, rodana, gAyana, hAsya, garjana, krandana tathA vilApa ke zabdoM ko sunane vAle brahmacArI nirgrantha ke brahmacarya ke viSaya meM zaMkA, kAMkSA, vicikitsA samutpanna hotI hai, brahmacarya bhaMga ho jAtA hai, unmAda tathA dIrghakAlika roga va AtaMka utpanna ho jAte haiM, vaha kevalI prarUpita dharma se bhraSTa ho jAtA hai| ___ isa kAraNa miTTI kI kaccI dIvAra, kapar3e ke paradeM, pakkI dIvAra ke antara se striyoM ke kUjana, rodana, gIta, hAsya, garjana, Akrandana, vilApa Adi zabdoM ko nirgrantha na sune| Maxim 7-(Fifth celibacy condition)-Who from behind the partition of a thatch, cloth curtain, stony wall does not hear the voices (sounds) of screeching, screaming, singing, laughing, giggling, crying of women; he is a knot-free monk. www.janifelibrary.org

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SoDaza adhyayana (188 ta sacitra uttarAdhyayana sUtra (Q.) Why it is so? (Ans.) Preceptor explains-By listening such voices of women, the celibate knot-free monk may be doubtful about the benefits of celibacy, he may desire sexual intercourse, intensity of desire may frustrate his mind, vow of celibacy may be broken, the position of mental disorder may occur, prolonged illness may catch him, he forsakes the religious order precepted by kevalins. Therefore knot-free monk should not hear such words or voices of women. sUtra 8-no nigganthe puvvarayaM, puvvakIliyaM aNusarittA havai, se nigganthe / taM kahamiti ce? AyariyAha-nigganthassa khalu puvvarayaM, puvvakIliyaM aNusaramANassa bambhayArissa baMbhacere saMkA vA, kaMkhA vA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyaMkaM havejjA, kevalipannattAo vA dhammAo bhNsejjaa| ___ tamhA khalu no nigganthe puvvarayaM, puvvakIliyaM aNusarejjA / chaThA brahmacarya samAdhi sthAna sUtra 8-saMyama grahaNa karane se pUrva kI huI rati aura krIr3A kA anusmaraNa jo nahIM karatA; vaha nirgrantha (prazna) aisA kyoM hai? (uttara) AcArya kahate haiM- saMyama grahaNa karane se pUrva kI huI rati evaM krIr3A kA smaraNa karane se brahmacArI nirgrantha ko brahmacarya meM zaMkA, kAMkSA aura vicikitsA utpanna hotI hai athavA brahmacarya kA bhaMga ho jAtA hai yA unmAda utpanna hotA hai athavA dIrghakAlika roga va AtaMka se grasita ho jAtA hai, vaha kevalI prarUpita dharma se bhraSTa ho jAtA hai| ataH nirgrantha pUrva rati aura krIr3A kA smaraNa bhI na kre| Maxim 8-(Sixth celibacy condition)-Who does not recall to his memory the pleasures and amusements he enjoyed (with women) before becoming a houseless mendicant, he is a knot-free monk. (Q.) Why it is so? (Ans.) Preceptor tells-Before accepting restrain, one who has enjoyed pleasures and amusements in householder-life, by memorising them, the celibate knotless monk may be doubtful about the benefits of celibacy, may desire sexual intercourse, intensity of sexual feelings may frustrate his mind, celibacy may be broken, mental disorder may take place or he may be caught by dangerous sickness of long duration, he forsakes the religious order precepted by kevalins. Therefore knot-free monk should not recall to mind the past amusements and pleasures. sUtra 9-no paNIyaM AhAraM AhArittA havai, se nigganthe / taM kahamiti ce?

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189] SoDaza adhyayana sacitra uttarAdhyayana sUtra in AyariyAha-nigganthassa khalu paNIyaM pANabhoyaNaM AhAremANassa bambhayArissa bambhacere saMkA vA, kaMkhA vA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyakaM havejjA, kevalipannattAo vA dhammAo bhaMsejjA / __tamhA khalu no nigganthe paNIyaM AhAraM AhArejjA / / sAtavA~ brahmacarya samAdhi sthAna sUtra 9-jo sarasa, praNIta, pauSTika AhAra nahIM karatA; vaha nirgrantha hai| (prazna) aisA kyoM hai ? (uttara) AcArya ne kahA-sarasa, pauSTika, praNIta AhAra pAnI kA sevana karane vAle brahmacArI nirgrantha ke brahmacarya ke viSaya meM zaMkA, kAMkSA, vicikitsA samutpanna hotI hai, brahmacarya kA nAza ho jAtA hai, unmAda utpanna hotA hai, athavA dIrghakAlika roga va AtaMka utpanna ho jAtA hai, vaha kevalI bhagavAna dvArA prarUpita kiye gaye dharma se bhraSTa ho jAtA hai| isalie nirgrantha rasayukta pauSTika AhAra na kre| Maxim 9-(Seventh celibacy condition)-Who does not eat delicious, nourishing and cozing ghee and oil-such food, is a knotless monk. (Q.) Why it is so? (Ans.) Preceptor expresses-By taking nourishing, delicious and oozing ghee-oil diets, the celibate knotless monk may be doubtful regarding the benefits of celibacy, he may desire sexual intercourse, intensity of desire may cause mental frustration, vow of celibacy may be broken, mental disorder rnay arouse, or he may be caught by hazardous illness of long duration, he forbids the religious order precepted by kevalins. So knot-free monk should not take delicious and nourishing diets. sUtra 10-no aimAyAe pANabhoyaNaM AhArettA havai, se nigganthe / taM kahamiti ce? AyariyAha-nigganthassa khalu aimAyAe pANabhoyaNaM AhAremANassa, bambhayArissa baMbhacere saMkA vA, kaMkhA vA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyaka havejjA, kevalipannattAo vA dhammAo bhaMsejjA / tamhA khalu no nigganthe aimAyAe pANabhoyaNaM bhuMjijjA / AThavA~ brahmacarya samAdhi sthAna sUtra 10-jo adhika mAtrA meM-pramANa se adhika bhojana-pAna nahIM khAtA-pAtA; vaha nirgrantha hai| (prazna) aisA kyoM hai ? (uttara) AcArya ne kahA-mAtrA-parimANa se adhika bhojana-pAna karane vAle brahmacArI nirgrantha ko brahmacarya meM zaMkA, kAMkSA, vicikitsA samutpanna hotI hai, brahmacarya bhaMga ho jAtA hai, unmAda utpanna hotA hai , dIrghakAlIna roga va AtaMka ho jAte haiM, vaha kevalI prarUpita dharma se bhraSTa ho jAtA hai| isalie nirgrantha ko adhika parimANa meM bhojana-pAna nahIM karanA caahie| www.jain,library.org

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sacitra uttarAdhyayana sUtra Maxim 10-(Eighth celibacy condition)-Who does not eat food and drink excessively (beyond the limit prescribed for a sage), he is a knotless monk. (Q.) Why it is so ? (Ans.) Preceptor explains-Who eats food and drinks water beyond limit; he may be full of doubts about the benefits of celibacy, desirous of sexual intercourse, intensity of sexual desires may crack his mind, vow of celibacy may be broken, mental disorder may happen, may he be caught by prolonged diseases, he abandons the religious order prescribed by kevalins. So knot-free monk should not take food and water in excessive quantity. sUtra 11 - no vibhUsANuvAI havai, se nigganthe / taM kahamiti ce ? AyariyAha-vibhUsAvattie, vibhUsiyasarIre itthijaNassa abhilasaNijje havai / tao NaM tassa itthajaNeNaM abhilasijjamANassa bambhayArissa bambhacere saMkA vA, kaMkhA vA, vitigicchA vA samupajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyakaM havejjA, kevalipannattAo vA dhammAo bhaMsejjA / tamhA khalu no nigganthe vibhUsANuvAI siyA / nauvA~ brahmacarya samAdhi sthAna SoDaza adhyayana [ 190 sUtra 11 - jo zarIra kI vibhUSA - zobhA nahIM karatA, vaha nirgrantha hai| ( prazna) aisA kyoM hai ? (uttara) AcArya ne samAdhAna dete hue kahA- jisakI manovRtti vibhUSA karane kI hotI hai, vaha apane zarIra ko sajAtA hai; phalasvarUpa striyA~ use cAhane lagatI haiN| taba striyoM dvArA abhilASA kiye jAne vAle brahmacArI nirgrantha ko brahmacarya ke viSaya meM zaMkA, kAMkSA, vicikitsA samutpanna hotI hai athavA brahmacarya bhaMga ho jAtA hai yA unmAda ho jAtA hai athavA vaha dIrghakAlIna rogoM va AtaMkoM se grasita ho jAtA hai, vaha kevalI prajJapta dharma se bhraSTa ho jAtA hai| isalie nirgrantha vibhUSAnupAtI (vibhUSA meM Asakta ) na bane / Maxim 11- (Ninth celibacy condition ) - Who does not decorate his body, he is a knotless monk. (Q.) Why it is so ? (Ans.) Preceptor explains - Who has the tendency of adorning, he decorates his body, consequently women begin to desire (like) him, being desired by women, the celibate knotless monk doubts in the benefits of celibacy, desires sexual intercourse, due to extremity of sensual desire his mind cracks, celibacy is broken up, either he is gripped by mental disorder or by dreadful prolonged diseases, he quits the religious order precepted by kevalins. So knotless monk should not decorate his body.

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191] SoDaza adhyayana sacitra uttarAdhyayana sUtra sUtra 12-no sadda-rUva-rasa-gandha-phAsANuvAI havai, se nigganthe / taM kahamiti ce ? AyariyAha-nigganthassa khalu sadda-rUva-rasa-gandha-phAsANuvAissa bambhayArissa bambhacere saMkA vA, kaMkhA vA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyakaM havejjA, kevalipannattAo vA dhammAo bhNsejjaa| tamhA khalu no nigganthe sadda-rUva-rasa-gandha-phAsANuvAI havijjA / dasame bambhacerasamAhiThANe havai / dasavA~ brahmacarya samAdhi sthAna sUtra 12-jo zabda, rUpa, gaMdha, rasa aura sparza meM Asakti nahIM rakhatA; vaha nirgrantha hai| (prazna) aisA kyoM hai ? (uttara) AcArya kahate haiM-zabda, rUpa, rasa, gandha aura sparza meM Asakta brahmacArI nirgrantha ko brahmacarya ke viSaya meM zaMkA, kAMkSA, vicikitsA samutpanna hotI hai, brahmacarya bhaMga hotA hai, unmAda utpanna ho jAtA hai, dIrghakAlIna roga va AtaMka paidA ho jAte haiM, vaha kevalI bhagavAna dvArA prarUpita dharma se bhraSTa ho jAtA hai| isalie nirgrantha ko zabda, rUpa, rasa, gandha, sparza meM Asakta nahIM honA caahie| yaha dazavA~ brahmacarya samAdhi sthAna hai| Maxim 12-(Tenth celibacy condition)-Who does not incline towards words (voices-sounds) sight (beauties-colours), smells, tastes and touches, he is a knot-free monk. (Q.) Why it is so ? (Ans.) Preceptor says-If a knotless monk indulged in sounds, colours-sights, smells, tastes and touches; he doubts about the benefits of celibacy, desires sexual intercourse, due to intensity of sensual desires his mind cracks, celibacy is broken up, either he is gripped by mental disorder or dreadful prolonged diseases, he abandons the religious order prescribed by kevalins. So knot-free monk should not indulge himself in sounds, sights, smells, tastes and touches. This is the tenth celibacy condition bhavanti ittha silogA, taM jahAyahA~ isa viSaya meM kucha gAthAe~ (zloka) haiM, jo isa prakAra haiMHere are some verses (couplets-stanzas) to the same effect, These are as follows jaM vivittamaNAiNNaM, rahiyaM thIjaNeNa ya / bambhacerassa rakkhaTThA, AlayaM tu nisevae // 1 // brahmacarya kI rakSA ke lie saMyamI vivikta-ekAnta, anAkIrNa evaM striyoM se rahita sthAna meM rahe // 1 // For preservation of celibacy, the restrained takes up a detached, lonely lodging, free from and not frequented by women. (1) www.jalnelibrary.org

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in sacitra uttarAdhyayana sUtra SoDaza adhyayana [192 maNapalhAyajaNaNiM, kAmarAgavivaDDaNiM / baMbhacerarao bhikkhU, thIkahaM tu vivajjae // 2 // brahmacaryaparAyaNa sAdhu citta meM AlhAda utpanna karane vAlI tathA kAma-rAga bar3hAne vAlI vikAra varddhaka strI-kathA kA parityAga kara de // 2 // Celibate ascetic should abandon the women tale, which delights the mind and foments love and passion. (2) samaM ca saMthavaM thIhiM, saMkahaM ca abhikkhaNaM / baMbhacerarao bhikkhU, niccaso parivajjae // 3 // brahmacarya meM lIna rahane vAlA bhikSu striyoM kI prazaMsA, unake sAtha ati paricaya tathA bAra-bAra vArtAlApa karanA chor3a de // 3 // Celibate mendicant relinquish the appraisal of women, more acquaintance and again and again frequent conversation with them. (3) aMgapaccaMga-saMThANaM, cArullaviya-pehiyaM / baMbhacerarao thINaM, cakkhugijjhaM vivajjae // 4 // brahmacarya meM rata bhikSu dRSTigocara hue striyoM ke aMga-pratyaMga, zarIra kI racanA, vArtAlApa kA DhaMga tathA citavana Adi ko dekhakara bhI na dekhe, apanI dRSTi turanta vahA~ se haTA le // 4 // A celibate mendicant, occuring before the sight, the part and portion, limbs, frame (figure) of body of women and their mode of conversation pleasant prattle and oglingsseeing all these he should treat as unseen, at once move his eyes from her. (4) kuiyaM ruiyaM gIyaM, hasiyaM thnniy-kndiyN| baMbhacerarao thINaM, soyagijjhaM vivajjae // 5 // brahmacArI muni striyoM ke kUjana, rudana, gIta, hAsya, garjana, krandana Adi zabda na sune, yadi bhikSu ke kAnoM meM ve zabda par3a bhI jAya~ to una para dhyAna na de // 5 // ___ A celibate monk should avoid hearing the screeching, screaming, singing, laughing, giggling and crying of women. If these words, any how listened, then he should pay no attention to them. (5) hAsaM kiDDaM raI dappaM, sahasA'vattAsiyANi ya / bambhacerarao thINaM, nANucinte kayAi vi // 6 // strI ke sAtha gRhastha jIvana meM kiye hue hAsya, krIr3A, rati, darpa-abhimAna, Akasmika trAsa Adi kA brahmacaryanirata bhikSu mana meM bhI cintana na kare // 6 // A celibate monk should never recall to his mind-how he had laughed and played with women and had enjoyed them, how they became jealous and what tricks he played to frighten them, during his house holder-life. (6) Jain Educatigh International

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193] SoDaza adhyayana sacitra uttarAdhyayana sUtra mayavivaDDhaNaM / paNIyaM bhattapANaM tu, khippaM bambhacerarao bhikkhU, niccaso parivajjae // 7 // brahmacarya meM rata bhikSu kAmavAsanA ko zIghra hI bar3hAne vAle praNIta rasayukta pauSTika bhojana kA tyAga kara de // 7 // A celibate should renounce the delicious, nourishing, ghee-oozing diets and water, which enhances sensual desires quickly. (7) dhammaladdhaM miyaM kAle, jattatthaM paNihANavaM / nAimattaM tu bhuMjejjA, bambhacerarao sayA // 8 // brahmacaryaparAyaNa bhikSu sthira evaM svastha citta hokara saMyama yAtrA ke lie ucita samaya meM dharmamaryAdA ke anusAra prApta parimita bhojana kare; mAtrA se adhika AhAra na kare // 8 // A celibate monk should eat his food with calm mind and stability, at the prescribed time and limit for only sustaining his body, for the sake of observing religious-rituals; he should not eat in excessive quantity. (8) vibhUsaM parivajjejjA, sarIra parimaNDaNaM / bambhacerarao bhikkhU, siMgAratthaM na dhArae // 9 // brahmacaryanirata bhikSu vibhUSA kA parityAga kara, zRMgAra ke lie zarIra ko sajAe -saMvAre nahIM // 9 // A celibate mendicant should renounce adornig his body and not decorate the body for the sake of embellishment. ( 9 ) sadde rUve ya gandhe ya, rase phAse taheva ya / paMcavihe kAmaguNe, niccaso parivajjae // 10 // zabda, rUpa, gaMdha, rasa aura sparza- ina pA~ca prakAra ke kAmaguNoM ko brahmacaryaparAyaNa bhikSu sadA ke lie tyAga de // 10 // A celibate monk should abandon for ever the five orders of pleasure - ( 1 ) sounds, ( 2 ) sights (3) smells, (4) tastes and (5) feelings of touches. (10) Alao thIjaNAiNNo, thIkahA ya maNoramA / saMthavo ceva nArINaM, tAsiM indiyadarisaNaM // 11 // kuiyaM ruiyaM gIyaM, hasiyaM bhuttAsiyANi ya / paNIyaM bhattapANaM ca aimAyaM pANabhoyaNaM // 12 // gattabhUsaNamiTThe ca kAmabhogA yA dujjayA / narassa'ttagavesissa, visaM tAlauDaM jahA // 13 // (1) striyoM se AkIrNa saMsakta sthAna | (2) manorama strI kathA | (3) striyoM ke sAtha ati paricaya |

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sacitra uttarAdhyayana sUtra SoDaza adhyayana (194 (4) unakI indriyoM para dRSTi jamAnA // 11 // (5) striyoM ke kUjana, rudana, hAsya, gIta, Adi zabdoM ko sunnaa| (6) bhukta bhogoM aura saha-avasthAna-sAtha rahane kA smaraNa krnaa| (7) praNIta-rasayukta pauSTika bhojana-pAna krnaa| (8) adhika mAtrA meM AhAra karanA // 12 // (9) zarIra ko sajAne-vibhUSita karane kI icchaa| (10) durjaya kaam-bhog| AtmArthI puruSa ke liye ye dasa bAteM tAlapuTa viSa ke samAna haiM // 13 // (1) Lodging frequented by women (2) Heart-pleasing women-recitals (3) More acquaintance or company of women (4) To gaze passionately the charming organs of women. (11) (5) To listen women's voices (sounds-words) of screeching, screaming, laughing, singing, giggling and crying of women. (6) To recall past memories of-enjoyed amusements, and eating, sitting, sleeping with women. (7) To eat nourishing, delicious, ghee-oozing food and drinking water. (8) To take eatables (food) in excessive quantity. (12) (9) Desire of decorating and adorning body. (10) Unconquered pleasure and amusements. These ten things are like most dangerous poison which kills a man as he takes it, i.e., it kills a man in such a short time as claping (ante ). So these are like a sharp dreadful poison for a self-seeking man. (13) dujjae kAmabhoge ya, niccaso parivajjae / saMkaTThANANi savvANi, vajjejjA paNihANavaM // 14 // sthira citta vAlA sAdhu durjaya kAma-bhogoM kA sadA parityAga kare aura sabhI prakAra ke zaMkA sthAnoM se dUra rahe // 14 // The sage having concentrated mind should renounce all the pleasures and amusements which are difficult to conquer, and should cast away all the doubts. (14) dhammArAma care bhikkhU, dhiimaM dhammasArahI / dhammArAmarae dante, bambhacera - samAhie // 15 // brahmacarya meM susamAhita bhikSu dhairyavAna, dharmaratha kA sArathI, dharmarUpI udyAna meM rata, indriyoM aura kaSAyoM para vijaya prApta karake dharmarUpI udyAna meM vicaraNa kare // 15 // Well versed in celibacy a mendicant, should be steady, charioteer of religious-chariot, indulged in the garden of religion, conquering the senses and passions; and make all activities in religious park. (15) |

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| ILLUSTRATION NO. 38 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 251 bhuktabhogoM kA kAma varddhaka-zabda zravaNa varjana -zarIra-Alokana-parihAra eka Asana parihAra zabda rUpa Adi viSa atrI kathA-varjana vivikta zayanAsana bhogoM kA cintana smaraNa varja ati bhojana varjana vikAra vaka bhojana parita zarIra vibhUSA varjana va Adi viSayoM meM anAsakti jana parihAra deva dANava gandhavvA akkha rakkhasa kinnarA / bambhayAriM namaMsanti dukkara meM karanti / -TARSICIA citra kramAMka 38 puSTha 32 para citra paricaya dekheM

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| ILLUSTRATION NO. 39 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 25 citra kramAMka 39 LL 101 pRSTha 33 para citra paricaya dekheM

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195] SoDaza adhyayana sacitra uttarAdhyayana sUtra in deva - dANava - gandhavvA, jakha-rakkhasa-kinnarA / bambhayAriM namaMsanti, dukkaraM je karanti taM // 16 // jo duSkara brahmacarya kA pAlana karatA hai, use deva, dAnava, gandharva, yakSa, rAkSasa, kinnara-sabhI namana karate haiM // 16 // Who practises the pure celibacy, which is very difficult to observe; the gods, demons (dAnava), gandharvas, yaksas (deities) raksasas and kinnaras pay homage to him. (16) esa dhamme dhuve niae, sAsae jiNadesie / siddhA sijjhanti cANeNa, sijjhissanti tahAvare // 17 // -tti bemi yaha brahmacaryadharma dhruva hai, nitya hai, zAzvata hai aura jinopadiSTa hai| isa brahmacaryadharma kA pAlana karake bhUtakAla meM aneka jIva siddha hue haiM, vartamAna meM ho rahe haiM aura bhaviSya meM bhI siddha hoMge // 17 // -aisA maiM kahatA huuN| This law of celibacy is unchangeable, permanent and eternal, precepted by Jinas. By practising celibacy innumerable souls attained emancipation in past, attaining in present and will attain in future. (17) -Such I speak para vizeSa spaSTIkaraNa sUtra 3-brahmacarya ke lAbha meM sandeha honA "zaMkA" hai| abrahmacarya-maithuna kI icchA "kAMkSA" hai| abhilASA kI tIvratA hone para cittaviplava kA honA, vicikitsA hai| vicikitsA ke tIvra hone para cAritra kA vinAza honA, "bheda" hai| sUtra 9-praNIta kA artha puSTikAraka bhojana hai, jisase ghRta tathA tela Adi kI bUMdeM TapakatI hoN| (cUrNi) Salient Elucidations Maxim 3-Suspicion about benefits of celibacy is doubt. Non-celibacy or wish of sexual intercourse is desire. Due to intensity of desire the frustration of mind is vicikitsa. Being sharp frustration of mind, the loss of conduct is bheda. Maxim 9-Such a nourishing diet from which the drops of ghee or oil ooz is pranita food.

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sacitra uttarAdhyayana sUtra satrahavA~ adhyayana : pApa- zramaNIya pUrvAloka prastuta adhyayana kA nAma pApa zramaNIya hai| eka zabda meM kahA jAya to pApazramaNa vaha hotA hai jo siMha vRtti se dIkSA grahaNa karake zRgAla vRtti se usakI anupAlanA karatA hai athavA zRgAla vRtti se hI zramaNatva dhAraNa karatA hai aura zRgAla vRtti se hI usakA pAlana karatA hai| pichale 15 veM adhyayana meM zreSTha bhikSu (zramaNa) ke lakSaNa batAye gaye the aura 16 veM adhyayana meM brahmacarya ke mahatva kA vivecana kiyA gayA thA; jabaki prastuta adhyayana pApazramaNa ke lakSaNoM kA vivecana karake sAdhaka ko una doSoM se dUra rahane kI preraNA dI gaI hai| yathArtha meM zramaNatva kA pAlana khAMDe kI dhAra para calanA hai| pratikSaNa jAgarUkatA, cAritra ke prati sajagatA, sAdhutva ke niyamoM ke prati pratibaddhatA aura nirantara samyag - jJAna-darzana- cAritra kI ArAdhanA ati Avazyaka hai| saptadaza adhyayana 196 lekina sabhI sAdhaka dharmazIliyA nahIM hote, kucha sukhazIliyA bhI hote haiN| aise sAdhakoM ko hI pApazramaNa kahA gayA hai| pApazramaNa kI vRtti pravRtti kA digdarzana prastuta adhyayana meM karAyA gayA hai| isa adhyayana meM gAthA 1 se 4 taka jJAnAcAra se sambandhita, tathA gAthA 5 meM darzanAcAra, gAthA 6 se 14 taka cAritrAcAra, gAthA 15-16 meM tapAcAra evaM gAthA 17-18 meM vIryAcAra meM nirapekSa rahane vAle pApa - zramaNa kI bAhya pravRttiyoM ke sAtha hI usake mAnasika cintana ko bhI spaSTa kiyA gayA hai| isa adhyayana se yaha bAta bhI spaSTa hotI hai ki Agama zAstroM meM jahA~ sacce zramaNa ke prati bahumAna pradarzita karate hue use atyucca sthAna diyA gayA hai; vahA~ zithilAcArI pApazramaNa ke prati kaThora rukha bhI apanAyA gayA hai| sampUrNa adhyayana kA sAra hai - zithilAcAra ko chor3akara sacce nirdoSa zramaNatva ko pAlana karane kI prernnaa| prastuta adhyayana meM 21 gAthAe~ haiN| Shi

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197] saptadaza adhyayana sacitra uttarAdhyayana sUtra CHAPTER 17 SINFUL SAGE Foreview The title of this chapter is sinful sage. In short, sinful sage is he, who accepts consecration bravely like a lion but practises it cowardly like a jackal or becomes a sage cowardly like a jackal and also practises like a jackal. In the preceding fifteenth chapter the characterstics of best mendicant (sage) were described and in the sixteenth chapter the importance of celibacy was analysed. While in this chapter by showing the faults (symptoms) of a sinful sage the adept is inspired to cast off those faults. In fact to practise sagehood is to move on the edge of sharp sword bare-foot. Awakeness every moment, alertness for conduct, fixation to the rules of sagehood and regular propiliation (3778771) of right knowledge-faith-conduct is very much essential. But all the adepts are not addicted to religion-religious rituals, some of them are comfort-wishers. The comfort-wisher adepts are called as sinful sages. The tendencies and activities of such sinful sages are described in this chapter. In this chapter, from couplet numbering 1 to 4 pertaining to knowledge-conduct, from 5 to 14 faith-conduct, 15-16 penance-conduct, 17-18 vigour-conducts (arutart)-remaining indifferent to all these-such sinful sage's external activities are elaborated along with mental thinking-mental attitude. This fact is also becomes clear like daylight that in the canonieal scriptures of Jainism, on one hand the true sages are revered and on other hand strict attitude is taken for looseconducted sinful sages. The substance of whole chapter is-the inspiration to abandon loose conduct, and practise pure and pious sagehood. This chapter contains only 21 couplets. www.neprary.org

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ain sacitra uttarAdhyayana sUtra saptadaza adhyayana [198 satarasamaM ajjhayaNaM : paavsmnnijj| saptadaza adhyayana : pApa-zramaNIya je ke ime pavvaie niyaNThe, dhammaM suNittA viNaovavanne / sudullaha lahiuM bohilAbhaM, viharejja pacchA ya jahAsuhaM tu // 1 // jo koI zruta-cAritrarUpa dharma ko sunakara, atyadhika durlabha bodhilAbha prApta karake pahale to vinaya se yukta hokara nirgrantha dharma meM pravrajita ho jAtA hai aura bAda meM sukhazIla banakara svacchanda vicaraNa karatA hai // 1 // One who hearing the religion of knowledge and conduct, attaining enlightenment which is very difficult to obtain, and being modest accepts the knotless religious order-consecration and afterwards becoming comfort-wisher moves (acts) according to his own wish. (1) ion of knowledge and cost accepts the kneecording to his sejjA daDhA pAuraNaM me atthi, uppajjaI bhottuM taheva pAuM / jANAmi jaM vaTTai Ausu ! tti, kiM nAma kAhAmi sueNa bhante // 2 // AcArya athavA guru-jana jaba usako zruta ke adhyayana kI preraNA dete haiM taba vaha kahatA hai-he AyuSman ! nivAsa ke lie sundara upAzraya, zarIra-rakSA ke lie vastra mere pAsa haiM, khAne-pIne ko bhI yatheccha bhojana prApta ho jAtA hai aura jo ho rahA hai use maiM jAnatA huuN| taba zAstroM kA adhyayana karake maiM kyA karU~gA ? // 2 // When preceptors and elder monks inspires him to study the holy scriptures, then he says-I have good lodging for inheritance, and cloths for protecting my body, I get food and drink as I wish and I know-what is happening; then what is the use of studying scriptures for me. (2) je ke ime pavvaie, niddAsIle pagAmaso / bhoccA pecyA suhaM suvai, pAvasamaNe tti vuccaI // 3 // jo koI pravrajyA grahaNa karake atyadhika nidrA letA hai, icchAnukUla khA-pIkara (dina meM bhI) so jAtA hai, vaha pApa-zramaNa kahA jAtA hai | // 3 // . He, who being consecrated, takes much sleep, drinking and eating according to his own wish sleeps even in day time, he is called a sinful sage. (3) AyariyauvajjhAehiM, suyaM viNayaM ca gaahie| te ceva khisaI bAle, pAvasamaNe tti vuccaI // 4 // ___ jina AcAryoM aura upAdhyAyoM se zruta-jJAna aura vinaya-AcAra kI zikSA prApta kI hai, unhIM gurujanoM kI jo nindA karatA hai, vaha pApa-zramaNa kahA jAtA hai // 4 //

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199] saptadaza adhyayana sacitra uttarAdhyayana sUtra , Acquired the instructions and studies of scriptural knowledge and courtesy-conduct from those preceptors and preachers, speaks ill for them; he is called as sinful sage. (4) Ayariya-uvajjhAyANaM, sammaM no paDitappai / ___ appaDipUyae thaddhe, pAvasamaNe tti vuccaI // 5 // jo AcAryoM aura upAdhyAyoM kI samyak prakAra se cintA-sAra-saMbhAla nahIM karatA, vaha bar3oM kA sammAna na karane vAlA, abhimAnI pApa-zramaNa kahalAtA hai // 5 // Who does not strive to please the preceptors and preachers, as he should do, does not respect the elder monks, such a proudy sage is called as sinful sage. (5) sammaddamANe pANANi, bIyANi hariyANi ya / asaMjae saMjayamannamANe, pAvasamaNe ti vuccaI // 6 // jo dvIndriya Adi prANI, bIja aura harita vanaspati kA saMmardana karatA rahatA hai, svayaM asaMyamI hote hue bhI apane Apako saMyamI mAnatA hai, vaha pApa-zramaNa kahalAtA hai // 6 // Who crushes the two-sensed etc., living beings, seeds and vegetables and being nonrestrained believes himself restrained, he is called as a sinful sage. (6) saMthAraM phalagaM pIDhaM, nisejjaM pAyakambalaM / appamajjiyamAruhai, pAvasamaNe tti vuccaI // 7 // jo saMstAraka-vichaunA, pATa, Asana, niSadyA, svAdhyAya bhUmi, pAda-proMchana-paira poMchane ke lie kaMbala kA Tukar3A-inakA pramArjana kiye binA hI ina para baiTha jAtA hai, vaha pApa-zramaNa kahalAtA hai // 7 // Without wiping (pramArjanA) bed, plank, seat, study-place, feet-cleaner (pAda proMchana) (a piece of blanket for cleaning the feet from dust, dirt etc.,) uses all these, is called a sinful sage. (7) davadavassa caraI, pamatte ya abhikkhaNaM / ullaMghaNe ya caNDe ya, pAvasamaNe tti vuccaI // 8 // pairoM se dava-dava kI AvAja karatA huA jaldI-jaldI calane vAlA, bAra-bAra pramAda karane vAlA, sAdhu-dharma kI maryAdA kA ullaMghana karane vAlA aura adhika krodha karane vAlA pApa-zramaNa kahA jAtA hai ||8|| Who makes sound while walking, walks hastily, again and again becomes careless, trespasses the laws of ascetic code and wrathed in anger, such sage is called sinful sage. (8) paDilehei pamatte, uvaujjhai pAyakaMbalaM / paDilehaNAaNAutte, pAvasamaNe tti vuccaI // 9 // pramAdayukta-asAvadhAna hokara pratilekhana karane vAlA, pAtra aura kaMbala ko jahA~-tahA~-idhara-udhara rakha dene vAlA tathA pratilekhana meM anAyukta-asAvadhAna rahane vAlA pApa-zramaNa kahalAtA hai // 9 // Who inspect his possessions negligently, keeps his earthenwares-pots and piece of blanket hither and thither and becomes careless in inspection ( mah), he is called as sinful sage. (9) wwwjailelibrary.org

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sacitra uttarAdhyayana sUtra saptadaza adhyayana [200 paDilehei pamatte se kiMci hu nisAmiyA / guruM paribhAvae niccaM pAvasamaNe tti vuccaI // 10 // idhara-idhara kI bAteM sunatA huA jo pramatta hokara pratilekhanA karatA hai aura sadA gurujanoM kA tiraskAra karatA hai, vaha pApa- zramaNa kahalAtA hai ||10|| Who inspects his possessions (cloth, earthenwares etc.) hearing the useless talks so becoming careless and even slights elder monks, he is called a sinful sage. (10) bahumAI pamuhare, thaddhe luddhe aNiggahe / asaMvibhAgI aciyatte. pAvasamaNe ti vuccaI // 11 // atyadhika kapaTa yukta, atyadhika bolane vAlA, DhITha, lubdha, indriyoM aura mana para ucita niyaMtraNa na rakhane vAlA, prApta vastuoM kA saMvibhAga nahIM karane vAlA tathA guru Adi ke prati prema na rakhane vAlA pApazramaNa kahalAtA hai // 11 // Who is too much deceitful, too much talkative, arrogant, greedy, does not properlry control his mind and senses, shares not with his fellow monks the receipts (food drinks etc.,) gotten from householders, and not of amiable position to teachers etc., he is called a sinful sage. (11) vivAdaM ca udIrei, ahamme attapannahA / vuggahe kalahe ratte, pAvasamaNe tti vuccaI // 12 // zAnta hue vivAda ko punaH punaH bhar3akAne vAlA, adharma kA AcaraNa karane vAlA, vigraha - kadAgraha - kalaha meM rata rahane vAlA pApa zramaNa kahalAtA hai // 12 // Who insinuates the pacified disputes ever and anon, practise unrighteousness, delights in quarrels and contentions, he is called a sinful sage. (12) athirAsaNe kukkuIe, jattha tattha nisIyaI / AsaNammi aNAutte, pAvasamaNe tti vuccaI // 13 // - jo asthira Asana vAlA hai - arthAt vyartha hI idhara-udhara cakkara kATatA rahatA hai| bhAMDoM jaisI kuceSTA karane vAlA, jahA~-tahA~ sacitta sthAna para bhI baiTha jAne vAlA isa prakAra Asana ke viSaya meM asAvadhAna rahane vAlA pApa zramaNa kahA jAtA hai ||13|| Who sits down on an unstable and creating the sound seat or moves hither and thither without purpose, even sits on the place which is not lifeless, thus remains careless about seat, makes bad demeanour of face and other organs of body like clowns (bhAMr3oM jaisI kuceSTA), he is called a sinful sage. (13) sasarakkhapAe suvaI, sejjaM na paDilehai / saMthArae aNAutte, pAvasamaNe tti vuccaI // 14 // jo raja-dhUla se bhare sane pairoM se so jAtA hai, zaiyA kA pratilekhana nahIM karatA hai, saMstAraka - bichaune ke saMbaMdha meM asAvadhAna hotA hai, vaha pApa zramaNa kahalAtA hai || 14 ||

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201] saptadaza adhyayana sacitra uttarAdhyayana sUtra tara Who sleeps with dusty-dirty feet does not carefully inspect his couch and careless about his bed; he is called a sinful sge. (14) duddha-dahIvigaIo, AhArei abhikkhnnN| arae ya tavokamme, pAvasamaNe tti vuccaI // 15 // jo dUdha-dahI Adi vikAravarddhaka padArthoM kA bAra-bAra AhAra karatA hai aura tapazcaryA meM aruci rakhatA hai, vaha pApa-zramaNa kahalAtA hai // 15 // Who eats milk, curd and other exciting eatables frequently and has no inclination towards penances, he is called a sinful sage. (15) atyantammi ya sUrammi, AhArei abhikkhaNaM / coio paDicoei, pAvasamaNe tti vuccaI // 16 // jo sUryodaya se sUryAsta taka-dina bhara bAra-bAra AhAra karatA hai, guru ke samajhAne para ulTA unheM hI upadeza dene lagatA hai, vaha pApa-zramaNa kahA jAtA hai // 16 // Who eats frequently (many time) from sun-rise to sun-set, and when admonished by teacher, makes an angry reply, he is called a sinful sage. (16) AyariyapariccAI, parapAsaNDasevae / gANaMgaNie dubbhUe, pAvasamaNe tti vuccaI // 17 // jo apane AcArya ko chor3akara dUsare dharma-sampradAyoM mata-paramparAoM ko svIkAra kara letA hai| chaha mahIne kI alpa avadhi meM hI eka gaNa se dUsare gaNa meM calA jAtA hai, vaha durbhUta-nindanIya pApa-zramaNa kahalAtA hai ||17|| Who leaves his own preceptor and accepts other heretic-creed-traditions, in the short period of six months goes from one gana to other gana (the collection of pupils of one preacher) such bad ascetic, is called sinful sage. (17) ___ sayaM gehaM paricajja, paragehaMsi vAvaDe / nimitteNa ya vavaharaI, pAvasamaNe tti vuccaI // 18 // jo apane ghara ko chor3akara (pravrajita hotA hai) dUsare ke ghara ke gRhakAryoM meM laga jAtA hai; nimittazubhAzubha batAkara vyavahAra karatA hai, vaha pApazramaNa kahalAtA hai // 18 // Who leaving his own house (becomes consecrated) and busies himself another's house work, lives by foretelling fortunes, he is called a sinful sage. (18) sannAipiNDaM jemei, necchaI sAmudANiyaM / gihinisejjaM ca vAhei, pAvasamaNe tti vuccaI // 19 // jo apane jJAti janoM-pUrva paricitoM se AhAra prApta karanA cAhatA hai, sAmudAnika-aneka gharoM se bhikSA nahIM lenA cAhatA tathA gRhastha kI zaiyA, Asana Adi para baiTha jAtA hai, vaha pApa-zramaNa kahA jAtA hai | // 19 // wwhealhelibrary.org

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in sacitra uttarAdhyayana sUtra saptadaza adhyayana [202 - Who wishes to get food from his caste-people-previous acquaintances, does not want to take alms from many rich and poor, higher or lower families and sits down on the seats and beds of householders, he is called a sinful sage. (19) eyArise paMcakusIlasaMvuDe, rUvaMdhare muNipavarANa heTThime / ayaMsi loe visameva garahie, na se ihaM neva parattha loe // 20 // jo isa prakAra AcaraNa karatA hai, vaha pA~ca prakAra ke kuzIla sAdhuoM ke samAna asaMvRta hai| sirpha muni-veSa kA hI dhAraka hai, zreSTha muniyoM meM nikRSTa hai| vaha isa loka meM viSa kI taraha nindanIya hotA hai| ataH vaha na isa loka kA rahatA hai aura na hI paraloka kA rahatA hai // 20 // Who behaves like this, he is unrestrained like five kusila saints (these are 1. lover of delicacies-osanno, 2. fallen-pasattho, 3. indisciplined-ahacchanda, 4. misbehavedkusilo and 5. addict-asakta), though having the robe of an ascetic he is lowest among worthy monks, he is despised like a poison in this world. Therefore for him neither this would nor beyond. (20) je vajjae ee sayA u dose, se suvvae hoi muNINa majjhe / ayaMsi loe amayaM va pUie, ArAhae logamiNaM tahAvaraM // 21 // -tti bemi| jo ina sabhI doSoM kA sadA varjana karatA hai, vaha muniyoM ke madhya meM suvrata hotA hai tathA isa loka meM amRta ke samAna pUjA jAtA hai aura isa loka tathA paraloka-donoM lokoM kA ArAdhaka hotA hai // 21 // -aisA maiM kahatA huuN| But who avoids all these faults, he becomes practiser of right vows among the monks. He is worshipped like nectar in this world and becomes propiliator (311745) of both worlds-this world and the next. (21) -Such I speak

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203] saptadaza adhyayana sacitra uttarAdhyayana sUtra vizeSa spaSTIkaraNa gAthA 15-vikRti aura rasa donoM samAnArthaka hai| vikRti ke nau prakAra haiM-1. dUdha, 2. dahI, 3. navanIta, 4. ghRta, 5. taila, 6. gur3a, 7. madhu, 8. madya aura 9. maaNs| gAthA 17-pASaNDa kA artha vrata hai| jo vratadhArI hai, vaha pASaNDI hai| parapASaNDa se yahA~ abhiprAya anya matoM se hai| gANaMgaNika kA artha hai "jaldI-jaldI gaNa badalane vaalaa|" bhagavAna mahAvIra dvArA pravartita saMghavyavasthA hai ki bhikSu jisa gaNa meM dIkSita ho, usI meM yAvajjIvana rhe| adhyayana Adi ke lie yadi gaNa badalane kI jarUrata hai to guru kI AjJA se apane sAdharmika gaNoM meM jA sakatA hai| parantu dUsare gaNa meM jAkara bhI kama se kama chaha mahIne taka to gaNa kA punaH parivartana nahIM kiyA jA sktaa| ataH jo muni binA vizeSa kAraNa ke chaha mAsa ke bhItara hI gaNa parivartana karatA hai, vaha gANaMgaNika (gaNabadalU) pApazramaNa hai| (bRhadvRtti) gAthA 19-sAmudAnika bhikSA kA artha do prakAra se kiyA jAtA hai-1. aneka gharoM se lAI huI bhikSA aura 2. ajJAta uJcha-arthAta aparicita gharoM se thor3I-thor3I lAI huI bhikssaa| Salient Elucidations Gatha 15-Mental agitation or distortion of normal sense passfa) and tastiness or taste bear the same meaning. Mental agitation is of nine kinds-1. milk, 2. curd, 3. butter, 4. ghrta-ghee, 5. Oil-cooking oil, 6. treacle, 7. honey, 8. alcohol-wine, and 9. flesh-meat. Gatha n-Pasanda means vow. Who observes vow is Pasandi. Para-Pasanda here means the other creeds and sects.. Ganamganka means who changes the gana very soon. The system of confederation (saMgha vyavasthA) commenced by Bhagawana Mahavira is that the mendicant accepts the consecration in which gana, should remain in the same till life. If change of gana becomes essential for study then by consent of preceptor a mendicant can go to other gana of the same religious order. But mendicant must remain in that gana at least for six months; before this period the change of gana cannot be done again. Therefore the monk who changes the gana without any special cause, within the period of six months is ganarhganka (gana changer) and he is a sinful sage. (Vrhad Vrti) Gatha 19-Samudanika alm is interpretated in two ways-1. Aims taken from many houses and 2. from unacquainted houses taken alms in meagre quantitv ww.jalnelibrary.org

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sacitra uttarAdhyayana sUtra aSTAdaza adhyayana [ 204 aThArahavA~ adhyayana : saMjayIya pUrvAloka prastuta adhyayana kA nAma saMjayIya isa adhyayana ke pramukha pAtra rAjA saMjaya athavA saMyata ke nAma para AdhArita hai| pichale pApa zramaNIya adhyayana meM nirdoSa zramaNAcAra pAlana kI preraNA dI gaI thI aura isa adhyayana meM eka mRgayA-premI hiMsaka rAjA saMjaya ke hRdaya parivartana tathA zuddha zramaNAcAra pAlana kI ghaTanA dI gaI hai| ghaTanA krama kAMpilyapura nagara kA mRgayA-premI rAjA saMjaya (saMyata ) apanI caturaMgiNI senA lekara zikAra ke liye vana meM gyaa| sainikoM ne mRgoM ko kezara udyAna kI ora hA~kA aura rAjA unheM bANoM se bIMdhane lgaa| ghAyala hariNa idhara-udhara bhAga rahe the| unameM se kucha hariNa udyAna meM jAkara gire aura mara gye| vahIM latA maNDapa meM gardabhAli muni dhyAnastha the| mRgoM kA pIchA karatA huA rAjA udyAna meM pahu~cA to anagAra gardabhAli ko dekhakara samajhA ki ye hariNa inhIM muni ke haiN| vaha bahuta bhayabhIta huaa| ghor3e se utarA aura karabaddha hokara apane aparAdha ( hariNoM ko mArane ke aparAdha) kI kSamA mA~gane lgaa| anagAra gardabhAli ne dhyAna pUrA karake kahA- he rAjan ! tumheM merI ora se abhaya hai| tuma bhI dUsaroM ke lie abhayadAtA bno| yadi isa ghaTanA ko prastuta adhyayana kI bhUmikA mAneM to adhyayana kA prArambha 'abhayadAyA bhavAhi ya' ina zabdoM se hotA hai| prastuta adhyayana meM zrAmaNya, dArzanika siddhAntoM aura itihAsa kA bar3A hI sundara samanvaya huA hai| anagAra gardabhAli ke udbodhanaparaka upadeza aura saMsArI rizte-nAtedAroM kI svArthaparatA kA vAstavika svarUpa jAnakara rAjA saMjaya dIkSita ho jAtA hai| gurukRpA se jJAna- cAritra meM niSNAta banakara ekala vihArI ho jAtA hai| ekala vihArI rAjarSi saMjaya kA zubha milana eka kSatriya rAjarSi se hotA hai| paraspara vArtAlApa ke daurAna vibhinna darzanoM, siddhAntoM, ekAntavAda kI carcA meM kSatriya rAjarSi bhagavAna mahAvIra dvArA kathita anekAntavAda ko sarvazreSTha batAte haiM / jaina darzana kA yaha sthApita satya hai ki anekAntavAda ke prathama prasthApaka bhagavAna RSabhadeva the| bhagavAna mahAvIra ne to ise punarpracArita kiyA thaa| anekAntavAda kI isa pratiSThApanA ko AdhAra banAkara bharata, sagara, maghavA Adi 19 aise mahAnAtmAoM ke dRSTAnta sunAte haiM jinhoMne anekAntavAda ko bhalI-bhA~ti jAnA aura zramaNatva kA pAlanakara mukta hue| ina mahApuruSoM ke dRSTAnta kSatriya rAjarSi ne rAjarSi saMjaya ko jinazAsana meM aura bhI dRr3ha banAne ke lie diye| drumapatraka adhyayana meM jisa prakAra bhagavAna mahAvIra ne gautama gaNadhara ko kSaNamAtra bhI pramAda na karane kA udbodhana diyA thA kintu thA vaha sabake lie| isI prakAra kSatriya rAjarSi kA udbodhana, dArzanika carcA, anekAntavAda kI pratiSThApanA tathA mahApuruSoM ke dRSTAnta sabhI sAdhakoM ko jinazAsana meM dRr3ha karane ke preraka sUtra haiN| prastuta adhyayana meM 54 gAthAe~ haiN|

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205] aSTAdaza adhyayana sacitra uttarAdhyayana sUtra , CHAPTER 18 ROYAL SAGE SANJAYA Foreview This chapter is named Sanjayiya, on its pricipal character king Sanjaya or Samyata. In the preceding seventeenth chapter inspiration was given to practise pure sage-conduct. While in this chapter the event is given the change of heart and practising pure sage-hood of a king who was fond of hunting and violent. The Event Fond of hunting the king Sanjaya, ruler of Kampilyapura went to forest with his fourfold army to prey the deers. Sentry tally ho the deers towards garden and king began to hunt them by arrows. Wounded deers were running all sides. Some of them reaching in garden fell and died there. There was standing in meditation homeless monk Gardabhali in an avenue. Chasing the deers king arrived in garden. Seeing monk Gardabhali there, he thought that these deers are of this monk. He dismissed the horse and began to beg pardon of his fault of hunting deers. Having completed his meditation monk Gardabhali uttered-Be fear-free from me and you should also make every life free from fear. If this event is taken as the introduction to this chapter, then this chapter begins with the words-make every life (living being) free from fear or fearless. * An effective and very good co-ordination of sagehood, philosophical doctrines and history presented in this chapter. King Sanjaya becomes consecrated hearing the sermon of monk Gardabhali and being aware about the reality of worldly connections and also the selfishness of relatives. Being expert in right knowledge and conduct he began to wander alone. Lonely wanderer royal sage once meet the ksatriya royal sage. During conversation ksatriya royal sage established manysided viewpoint propounded by Bhagawana Mahavira as the best in comparison to other philosophical doctrines and one-ended viewpoints. It is the established truth of Jain philosophy that Bhagawana Rsabhadeva was the first commencer of polyended viewpoint and Bhagawana Mahavira only propounded it again. Taking as base the establishment of manyendedism, the ksatriya monk relates the expamples of 19 enlightened great men like Bharat, Sagar, Maghva etc., who became wellversed in manyendedisin and practising monk-order, obtained liberation. These examples were given by royal sage ksatriya to royal sage Sanjaya for making him more fixed and steady in Jain order. As Bhagawana Mahavira bestowed his sermon to Gautama Ganadhara for not to be negligent even for awhile in the tenth chapter, but that was meant for all the religious persons wishing salvation. In the same way the initiation, philosophic conversation, establishment of manyendedism and the examples of noble and great persons given by ksatriya royal sage are inspiring maxims for all practisers to make them steady in Jain order. The present chapter contains 54 couplets. www.linelibrary.org

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sacitra uttarAdhyayana sUtra aSTAdaza adhyayana | 206 aTThArasamaM ajjhayaNaM : saMjaijja aSTAdaza adhyayana : saMjayIya kampille nayare rAyA, udiNNabala - vAhaNe / nAmeNaM saMjae nAma, migavvaM uvaNiggae // 1 // kAMpilya nagara meM bala-vAhana- senA tathA rathAdi se saMpanna saMjaya nAma kA rAjA rAjya karatA thaa| eka bAra vaha mRgayA - zikAra ke lie senA Adi se susajjita hokara nikalA // 1 // The ruler of Kampilyapura city named king Sanjaya, who possessed power, troops, chariots. Once he went out of city for a-hunting with his troops. (1) hayANIe gayANIe, rahANIe taheva ya / pAyatANI mahayA, savvao parivArie || 2 || vaha saMjaya rAjA cAroM ora se gaja-senA, azva-senA, ratha- senA tathA paidala sainikoM se parivRta thA // 2 // King Sanjaya was surrounded by troops of elephants, horses and military (footmen) on all sides. (2) mie chubhittA hayagao, kampillujjANakesare / bhIe sante mie tattha, vahei rasamucchie // 3 // sainikoM dvArA kAMpilya nagara ke kezara udyAna kI ora hA~ke gaye, bhayabhIta, zrAnta mRgoM ko vaha azvArUr3ha saMjaya rAjA rasa-lolupa - mAMsa- lolupa hokara mAra rahA thA || 3 || Chased by footmen to the Kesara garden of Kampilyapura the frightened deers, the king who was fond of meat, began to shoot them by arrows. (3) aha kesarammi ujjANe, aNagAre tavodhaNe / sajjhAya- jjhANasaMjutte, dhammajjhANaM jhiyAyaI // 4 // usa samaya kezara udyAna meM dhyAna meM lIna rahane vAle eka tapasvI anagAra dharma-dhyAna kA ekAgracitta se cintana kara rahe the || 4 | At that time a houseless penancer was in deep meditation with fixed mind. (4) apphovamaNDavammi, jhAyaI jhaviyAsave / tassAe mie pAsaM, vaheI se narAhive // 5 // navoM kA kSaya karane vAle ve aNagAra eka latA maNDapa meM dhyAna - lIna the| unake samIpa Aye hue hariNoM ko rAjA saMjaya ne bANoM se mAra DAlA // 5 // Obstructor of inflow of karmas that houseless mendicant was deep in meditation in an avenue. King Sanjaya killed the deers who came near to mendicant. (5)

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207] aSTAdaza adhyayana sacitra uttarAdhyayana sUtra - aha Asagao rAyA, khippamAgamma so tahiM / hae mie u pAsittA, aNagAraM tattha pAsaI // 6 // jahA~ anagAra dhyAnastha the, azvArUr3ha rAjA saMjaya zIghra hI vahA~ aayaa| pahale usane mRta hariNoM ko dekhA aura phira usakI dRSTi anagAra kI ora uTha gaI // 6 // Now king Sanjaya on horseback came hastily there. First he saw the dead deers and then mendicant came in his sight. (6) aha rAyA tattha saMbhanto, aNagAro maNA''hao / mae u mandapuNNeNaM, rasagiddheNa ghantuNA // 7 // vahA~ anagAra ko dekhakara rAjA sahasA bhayAkrAMta ho gyaa| vaha socane lagA-maiM kaisA manda-puNya, bhAgyahIna, rasalolupa aura hiMsaka hU~ ki maiMne mRgoM kA vadha karake vyartha hI anagAra ko pIr3ita kiyA // 7 // The king at once frightened. He began to think-How ill-fated, athirst to tastes and killer I am that murdering the deers I have uselessly injured (the feelings of) the mendicant. (7) AsaM visajjaittANaM, aNagArassa so nivo / viNaeNa vandae pAe, bhagavaM ! ettha me khame // 8 // azva ko chor3akara rAjA ne vinayapUrvaka anagAra ke caraNoM meM vandana kiyA aura kahA-bhagavan ! isa aparAdha ke lie mujhe kSamA pradAna kareM // 8 // Dismissing the horse, king bowed respectfully at the feet of mendicant and said-reverend sir ! please pardon me for my offence. (8) aha moNeNa so bhagavaM, aNagAre jhANamassie / rAyANaM na paDimantei, tao rAyA bhayaduo // 9 // kintu usa samaya ve anagAra bhagavanta mauna ke sAtha dhyAna meM lIna the| ataH unhoMne rAjA ko koI pratyuttara nahIM diyaa| rAjA isase aura adhika bhayAkrAMta huA // 9 // But the reverend mendicant was plunged in deep silent meditation, so he did not respond. By it king became more frightened. (9) saMjao ahamassIti, bhagavaM ! vAharAhi me| kuddhe teeNa aNagAre, Dahejja narakoDio // 10 // bhayAkrAnta rAjA namratApUrvaka bolA-bhagavan ! maiM saMjaya rAjA huuN| Apa mujha se kucha to boleN| kyoMki kupita hue anagAra apane tapaHteja se karor3oM manuSyoM ko jalAkara bhasma kara sakate haiM // 10 // Frightened king uttered modestly-Reverend sir ! I am king Sanjaya. You please speak even a-little to me. Because a mighty mendicant in his wrath, can reduce the millions of men to ashes. (10) abhao patthivA ! tubbhaM, abhayadAyA bhavAhi ya / aNicce jIvalogammi, kiM hiMsAe pasajjasi ? // 11 // www.air library.org

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tI sacitra uttarAdhyayana sUtra aSTAdaza adhyayana [208 (dhyAna pUrA karake) anagAra ne kahA-he pRthvIpati ! tumako abhaya hai ; lekina tuma bhI abhayadAtA bno| isa anitya jIvaloka (jIvana) meM tuma kyoM hiMsA meM Asakta ho rahe ho? // 11 // Completing his meditation the great mendicant spoke thus-Be fearless from me, but you also make all the living beings fear-free. In this transient world of living beings why are you addicted to violence ? (11) jayA savvaM pariccajja, gantavvamavasassa te / aNicce jIvalogammi, kiM rajjammi pasajjasi ? // 12 // jaba saba kucha yahIM chor3akara tumheM vivaza hokara cale jAnA hai taba isa anitya jIvaloka meM tuma kyoM rAjya meM Asakta bane hue ho ? // 12 // When you are bound to go, parting all these. Why do you cling to kingdom ? (12) jIviyaM ceva rUvaM ca, vijjusaMpAya-caMcalaM / jattha taM mujjhasI rAya !, peccatthaM nAvabujjhase // 13 // he rAjan ! jinameM tuma mohamugdha bane hue ho vaha jIvana aura saundarya vidyuta kI camaka ke samAna caMcala hai| tuma apane paraloka ke hita ko nahIM samajha rahe ho // 13 // This life and beauty you love, are like a flash of lightning. Being overwhelmed by these, Oking ! You do not comprehend the benefits of the next world. (13) dArANi ya suyA ceva, mittA ya taha bandhavA / jIvantamaNujIvanti, mayaM nANuvvayanti ya // 14 // striyA~, putra, mitra tathA bandhujana-sabhI jIvita vyakti ke sAtha hI rahate haiM, marane para usake sAtha koI bhI nahIM jAtA // 14 // Wives (women), sons, friends and kins depend only on a living man, at the time of death none of these follow him. (14) nIharanti mayaM puttA, piyaraM paramadukkhiyA / piyaro vi tahA putte, bandhU rAyaM ! tavaM care // 15 // atyanta duHkhI hokara putra apane mRta pitA ko bAhara-zmazAna meM nikAla dete haiN| isI prakAra pitA bhI apane putra ko aura bhAI apane bhAI ko nikAla dete haiN| isalie he rAjan ! tuma tapazcaraNa karo // 15 // Sons, full of sorrow, remove the corpse of their father to cemetry. In the same way father removes his son, and brother removes his brother. Therefore, Oking ! You do penance. (15) tao teNa'jjie davve, dAre ya parirakkhie / kIlanta'nne narA rAyaM !, tuTTha-haTTa-malaMkiyA // 16 // he rAjan ! mRtyu ke uparAnta usa vyakti ke upArjita dhana evaM surakSita striyoM kA anya vyakti hRSTa, tuSTa aura alaMkRta hokara upabhoga karate haiM // 16 //

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ILLUSTRATION NO. 40 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 25 | citra kramAMka 40 pRSTha 33 para citra paricaya dekheM

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ILLUSTRATION NO.41 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 26 citra kramAMka 41 para citra paricaya dekheM

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209] aSTAdaza adhyayana sacitra uttarAdhyayana sUtrI Oking ! be sure, that after the death of a man, the other strong healthy person enjoys the earmed amassed wealth and safeguarded wives (women) of the dead man with delights. (16) teNAvi jaM kayaM kammaM, suhaM vA jai vA duhaM / kammuNA teNa saMjutto, gacchaI u paraM bhavaM // 17 // usa vyakti ne jo bhI duHkhakAraka athavA sukhakAraka karma kiye haiM, unako sAtha lekara vaha parabhava meM jAtA hai | // 17 // And that deceased man goes to next existence with his good or bad deeds. (17) soUNa tassa so dhammaM, aNagArassa antie / mahayA saMveganivveyaM, samAvanno narAhivo // 18 // anagAra se mahAna dharma ko sunakara saMjaya rAjA ke hRdaya meM tIvra saMvega aura nirveda (vairAgya) utpanna huA // 18 // Hearing the great religion from mendicant, the heart of king Sanjaya filled with intense wish to obtain salvation and disregard to worldly objects. (18) saMjao caiuM rajjaM, nikkhanto jiNasAsaNe / gaddabhAlissa bhagavao, aNagArassa antie // 19 // rAjya ko tyAgakara saMjaya rAjA anagAra bhagavAna gardabhAli ke samIpa jinazAsana meM dIkSita ho gayA // 19 // King Sanjaya gave up his kingdom and became consecrated in Jain order near the great mendicant Gardabhali. (19) ciccA raTuM pavvaie, khattie paribhAsai / jahA te dIsaI rUvaM, pasannaM te tahA maNo // 20 // (kSatriya rAjarSi) rASTra ko tyAgakara pravrajita hue kSatriya muni ne eka bAra saMjaya rAjarSi se kahA-tuma bAhya rUpa se jaise prasanna dikhAI dete ho, usI prakAra tumhArA mana bhI prasanna-vikAra rahita hai // 20 // (Ksatriya royal sage) Abandoning his nation and turning to a monk, a royal sage ksatriya met the royal sage Sanjaya. During conversation the ksatriya royal sage said to Sanjaya royal sage that 'as you look so happy in outward appearance, so your heart is also happy-fault-free. (20) kiM nAme ? kiM gotte ?, kassavAe va mAhaNe ? / kaha paDiyarasI buddha ?, kahaM viNIe ti vuccasi ? // 21 // ApakA nAma kyA hai? gotra kyA hai? kisa prayojana se Apane munidharma svIkAra kiyA hai? kisa prakAra AcAryoM kI paricaryA karate ho? aura kaise vinIta kahalAte ho? // 21 // What is your name and lineage? With what purpose you accepted consecration ? How do you serve the enlighteneds and how did you called a modest monk. (21) www.ind ibrary.org

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ta sacitra uttarAdhyayana sUtra aSTAdaza adhyayana [210 saMjao nAma nAmeNaM, tahA gotteNa goyamo / gaddabhAlI mamAyariyA, vijjAcaraNapAragA // 22 // (saMjaya rAjarSi) merA nAma saMjaya tathA gotra gautama hai| jJAna aura cAritra ke pAragAmI anagAra gardabhAli mere AcArya haiM ||22 // (royal sage Sanjaya) My name is Sanjaya and lineage Gautama. My preceptor is monk Gardabhali, who is conversant with scriptural knowledge and conduct (right knowledge and right conduct.) (22) kiriyaM akiriyaM viNayaM, annANaM ca mahAmuNI ! eehiM cauhiM ThANehiM, meyanne kiM pabhAsaI // 23 // (kSatriya rAjarSi) he mahAmune ! kriyA, akriyA, vinaya aura ajJAna-ina cAra sthAnoM (vAdoM) ke dvArA kucha ekAntavAdI tattvajJa kutsita tatva kI prarUpaNA karate haiM // 23 // (ksatriya royal sage) 0 great monk ! kriya, akriya, vinaya and ajnana-by these four disputations some heretics expound the ill-elements. (23) ii pAukare buddhe, nAyae parinivvuDe / vijjA-caraNasaMpanne, sacce saccaparakkame // 24 // buddha-tattvajJAnI, parinirvRtta-parizAMta, jJAna-cAritra se saMpanna, satyavAdI, satya parAkramI jJAtavaMzIya bhagavAna mahAvIra ne isa prakAra pragaTa kiyA hai ||24|| Bhagawana Mahavira of jnata lineage, who was enlightened, wise, metaphysician, calm, liberated, opulent with right knowledge and conduct, truthful and of right energy, has expressed-(24) paDanti narae ghore, je narA pAvakAriNo / divvaM ca gaI gacchanti, carittA dhammamAriyaM // 25 // jo mAnava pApakarma karate haiM ve ghora naraka meM girate haiM aura jo zreSTha dharma kA AcaraNa karate haiM ve devagati meM jAte haiM // 25 // Men who commit sins go to hell and practisers of best religious order attain godexistence. (25) mAyAvuiyameyaM tu, musAbhAsA niratthiyA / saMjamamANo vi ahaM, vasAmi iriyAmi ca // 26 // ekAntavAdiyoM kA kathana kapaTa se bharA hai, mithyA hai, nirarthaka hai| maiM ina asatya prarUpaNAoM se nivRtta aura bacakara rahatA hU~ // 26 // The expression of particularists (ekAntavAdI) is full of deceit, false and vain; I remain far away from these false expressions. (26)

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211] aSTAdaza adhyayana sacitra uttarAdhyayana sUtra , savve te viiyA majjhaM, micchAdiTThI aNAriyA / vijjamANe pare loe, sammaM jANAmi appagaM // 27 // mithyAdRSTi aura anAryoM ko maiMne jAna liyA hai| paraloka kA astitva hone se maiM apanI aura parAI AtmA ko samyak prakAra se jAnatA hU~ // 27 // I have known these false believers and in-nobles. I know that the existence of next life is a fact. So I very well know my own soul and souls of others. (27) ahamAsI mahApANe, juimaM varisasaovame / jA sA pAlI mahApAlI, divvA varisasaovamA // 28 // maiM pichale janma meM pA~caveM devaloka ke mahAprANa vimAna meM varSa zatopama Ayu vAlA dyutimAna deva thaa| jisa prakAra yahA~ mAnava-jIvana meM sau varSa kI Ayu pUrNa mAnI jAtI hai usI prakAra devaloka meM palyopama aura sAgaropama kI Ayu pUrNa mAnI jAtI hai| aisI hI pUrNa Ayu vahA~ merI bhI thI // 28 // In my previous birth, I was a lustrous god in Mahaprana palace of fifth heaven having the duration of divine varsa satopama. As in this human-life the life-duration of one hundred years supposed as complete age, in the same way the life-duration of varsa satopama is meant as complete age. Such complete age was of mine also. (28) se cue bambhalogAo, mANussaM bhavamAgae / appaNo ya paresiM ca, AuM jANe jahA tahA // 29 // maiM brahmaloka se apanI Ayu pUrNa hone para isa manuSya loka meM AyA huuN| jisa prakAra maiM apanI Ayu ko jAnatA hU~ usI prakAra anyoM kI Ayu ko bhI jAnatA hU~ // 29 // I took birth in this human-abode completing the god-age from Brahmaloka heaven. As I know my own age, so I know the ages of all others. (29) nANAruiM ca chandaM ca, parivajjejja saMjae / aNaTThA je ya savvatthA, ii vijjAmaNusaMcare // 30 // aneka prakAra kI ruci, manaHkalpita abhiprAya aura prayojanazUnya vyApAroM kA parityAga karake saMyatAtmA muni isa tattvajJAna rUpI vidyA kA anusaraNa karatA hai // 30 // Abandoning the manifold interests, fancies and purposeless activities; the restrained monk follows this elementology. (30) paDikkamAmi pasiNANaM, paramantehiM yA puNo / aho uThThie ahorAyaM, ii vijjA tavaM care // 31 // maiM zubhAzubha phala batAne vAle praznoM aura gRhasthoM kI maMtraNAoM se pRthak rahatA huuN| aho ! rAta-dina dharmAcaraNa ke lie mujhe tatpara jAnakara tuma bhI tapa kA AcaraNa karo // 31 // I remain away from the questions resulting auspicious and inauspicious consequences and secret talks of householders. I practise religious order day and night (twenty four hours), knowing such you also practise penance. (31)

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tara sacitra uttarAdhyayana sUtra aSTAdaza adhyayana (212 jaM ca me pucchasI kAle, sammaM suddheNa ceyasA / tAI pAukare buddhe, taM nANaM jiNasAsaNe // 32 // tumane jo mujhase samyak zuddhacitta se kAla (Ayu) ke viSaya meM prazna kiyA hai, vaha sarvajJa ne prakaTa kiyA hai tathA vaha jinazAsana meM hai // 32 // With pure heart you questioned me about time (age), that is answered by omniscient and it is in Jain order. (32) kiriyaM ca royae dhIre, akiriyaM parivajjae / diTThIe diTThisaMpanne, dhammaM cara suduccaraM // 33 // dhIra puruSa kriyA meM ruci rakhatA hai aura akriyA kA parityAga karatA hai| samyagdarzana se dRSTi sampanna hokara ati duzcara zruta-cAritra dharma kA AcaraNa karo // 33 // Steady and wise person takes interest or believes in the existence of soul (41) and avoids the non-existence of soul (317924). Being opulent with right faith practise the religious order of knowledge and conduct, which is very difficult to practise. (33) eyaM puNNapayaM soccA, attha-dhammovasohiyaM / bharaho vi bhArahaM vAsaM, ceccA kAmAi pavvae // 34 // artha (mokSa prApti kA lakSyabhUta uddezya) aura dharma se upazobhAyamAna isa puNyapada-pavitra upadeza vacana ko sunakara bharata cakravartI sampUrNa bharata kSetra ke rAjya aura kAma-bhogoM ko tyAgakara pravrajita hue the // 34 // Hearing this meritorious exhortation, aiming to obtain emancipation and adomed with true religion, universal monarch Bharata became consecrated in Jain monk-order abandoning all the worldly pleasures and amusements and vast kingdom of Bharata-ksetra-the whole Bharata-varsa. (34) sagaro vi sAgarantaM, bhArahavAsaM narAhivo / issariyaM kevalaM hiccA, dayAe parinivvuDe // 35 // narAdhipa sagara cakravartI sAgara paryanta bhAratavarSa ke rAjya tathA sampUrNa aizvarya ko tyAgakara dayA-saMyama kI sAdhanA dvArA parinirvRtta-mukta hue // 35 // Monarch Sagara, the ruler of men, giving up the ocean-girt kingdom of Bharata-varsa and his unrivalled fortunes; and by the practice of compassion and restrain obtained liberation. (35) caittA bhArahaM vAsaM, cakkavaTTI mahiDDhio / pavvajjamabbhuvagao, maghavaM nAma mahAjaso // 36 // mahARddhi sampanna, mahAyazasvI maghavA cakravartI ne bhI bhAratavarSa ke rAjya ko tyAgakara pravrajyA svIkAra kI thI // 36 // Opulent with great fortunes and glories monarch Maghava also accepted consecration and gave up all these. (36) Jain Educal erational

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213 ] aSTAdaza adhyayana sacitra uttarAdhyayana sUtra sakumAro maNussindo, cakkavaTTI mahiDDhio / puttaM rajje ThavittANaM, so vi rAyA tavaM care // 37 // maharddhika, mAnavendra sanatkumAra cakravartI bhI apane putra ko rAjasiMhAsana dekara tapazcaryA meM lIna ho gaye the // 37 // Great fortunate, ruler of men, monarch Sanatkumara also plunged in penances enthroning his son. (37) caittA bhArahaM vAsaM, cakkavaTTI mahiDDhio / santI santikare loe, patto gaimaNuttaraM // 38 // mahAnaRddhi ke svAmI aura loka meM zAMti karane vAle zAMtinAtha ( tIrthaMkara) cakravartI ne bhI saMpUrNa bhAratavarSa ke rAjya kA tyAgakara, pravrajyA grahaNa kI tathA anuttara gati - siddhi gati prApta kI ||38|| Owner of highest power, prosperity and wealth, showering peace in three worlds, universal monarch, Santinatha tirthamkara also gave up the vast kingdom of Bharatavarsa and being consecrated obtained emancipation. ( 38 ) ikkhAgarAyavasabho, kunthU nAma narAhivo / vikkhAyakittI dhiimaM, patto gaimaNuttaraM // 39 // ikSvAkakula ke rAjAoM meM zreSTha, vikhyAta kIrti vAle bhagavAna kunthunAtha narezvara - cakravartI ne pravrajyA grahaNa kara anuttara siddhi gati prApta kI ||39|| Best among the kings of Iksvaka generation ( ikSvAka kula ) and with wide fame, ruler of men, universal monarch, Bhagawana Kunthunatha accepted consecration and obtained emancipation. (39) sAgarantaM jahittANaM, bharahaM naravarIsaro / aro ya arayaM patto patto imaNuttaraM // 40 // A-samudra paryanta bhAratavarSa ke rAjya ko tyAgakara karmaraja ko dUra karake naroM meM zreSTha aranAtha cakravartI ne mokSa gati prApta kI // 40 // Renouncing the kingdom of ocean-girt Bharatavarsa, and exhaustively shedding off karma-dirt (micro particles of karmana vargana), best in human-beings, universal monarch Aranatha attained emancipation. (40) caittA bhArahaM vAsaM, cakkavaTTI narAhio / caittA uttame bhoe, mahApaume tavaM care // 41 // bhAratavarSa ke vizAla rAjya tathA uttamottama bhogoM ko tyAgakara maharddhika cakravartI mahApadma narezvara ne tapa kA AcaraNa kiyA thA || 41 || Renouncing the wide-spread kingdom of Bharatavarsa and exquisite pleasures, great fortuned monarch Mahapadma practised penances. (41) www.airelibrary.org

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aSTAdaza adhyayana [214 din sacitra uttarAdhyayana sUtra egacchattaM pasAhittA, mahiM mANanisUraNo / hariseNo maNussindo, patto gaimaNuttaraM // 42 // zatru rAjAoM kA mAna mardana karane vAle hariSeNa cakravartI ne pRthvI kA ekacchatra zAsana kiyA aura phira sarvasva tyAgakara saMyama grahaNa kiyA tathA mukti prApta kI // 42 // Humbler of all hostile kings, monarch Harisena brought the whole earth under his sceptre and then renouncing all, accepted restrain and obtained salvation. (42) annio rAyasahassehi, supariccAI damaM care / jayanAmo jiNakkhAyaM, patto gaimaNuttaraM // 43 // sahasroM rAjAoM ke sAtha zreSTha tyAgI jaya cakravartI ne rAjya kA parityAga kiyA aura jinokta saMyama kA AcaraNa karake mukti prApta kI // 43 // The best renouncer monarch Jaya, with thousands of kings, abandoned his whole kingdom and practised restrain, as precepted by Jinas-the Jain monk-order and completing his human-duration attained salvation. (43) dasaNNarajjaM muiyaM, caittANa muNI care / dasaNNabhaddo nikkhanto, sakkhaM sakkeNa coio // 44 // sAkSAt zakrendra dvArA prerita hue dazArNabhadra rAjA ne pramudita mana se apane dazArNa deza ko chor3akara pravrajyA grahaNa kI aura munidharma kA AcaraNa kiyA // 44 // Inspired by Sakra (the king of gods of first heaven) himself, the king Dasarnabhadra, ruler of Dasarna country, renouncing his flourishing state, accepted consecration and practised monk-conduct. (44) namI namei appANaM, sakkhaM sakkeNa coio / caiUNa gehaM vaidehI, sAmaNNe pajjuvaTThio // 45 // videharAja nami rAjarSi ne sAkSAt indra dvArA prerita kiye jAne para bhI apanA rAjabhavana aura sampUrNa rAjya chor3akara apanI AtmA ko namita kiyA aura zramaNatva meM sampUrNa rUpa se sthira ho gaye ||45 // Even directed by Sakra himself (not to be an ascetic) the ruler of Videha country, abandoning his whole kingdom and palaces humbled his own soul and became fixed in sagehood. (45) karakaNDU kaliMgesu, paMcAlesu ya dummuho / namI rAyA videhesu, gandhAresu ya naggaI // 46 // kaliMga deza meM karakaNDu, pAMcAla deza meM rAjA dvimukha, videha rAjya meM namirAja aura gAMdhAra deza meM naggati rAjA // 46 // King Karakandu of Kalinga country, king Dvimukha of Parcala country, king Nami of Vidcha country and king Naggati of Gandhara country-(46) Jain Education international

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215] aSTAdaza adhyayana sacitra uttarAdhyayana sUtra ee narindavasabhA, nikkhantA jiNasAsaNe / putte rajje ThavittANaM, sAmaNNe pajjuvaTThiyA // 47 // ye sabhI rAjAoM meM uttama, vRSabha ke samAna zreSTha the| ina cAroM rAjAoM - pratyekabuddhoM ne apane-apane putroM ko rAjyabhAra diyA aura pravrajita hokara munidharma meM sarva rUpeNa sthira ho gaye ||47 // These all the four were excellent among all the kings and best like an ox. All these four were enlightened visualising ordinary and most simple events. All these four enthroned their sons and being consecrated fixed in monkhood wholely. (47) sovIrarAyavasabho, ceccA rajjaM muNI care / uddAyaNo pavvaio, patto imaNuttaraM // 48 // rAjAoM meM vRSabha ke samAna zreSTha sauvIra nareza udAyana ne rAjya kA tyAga karake dIkSA grahaNa kI, munidharma kA AcaraNa kiyA aura mukti prApta kI || 4 || The best as an ox among all the kings, the ruler of Sauvira region king Udayana, renouncing his kingdom, accepted consecration, practised monk-order and attained liberation. (48) taheva kAsIrAyA, seo-saccaparakkame / kAmabhoge pariccajja, pahaNe kammamahAvaNaM // 49 // isI prakAra zreya aura satya meM parAkramI kAzI nareza ne kAma bhogoM kA tyAga kara karma rUpI mahAvana ko bhasma kara diyA // 49 // In the same way king of Kasi, exerted in merits and truth, renouncing all the pleasures, consumed great forest of karmas i.e., totally destructed all the karmas. (49) taheva vijao rAyA, aNaTThAkitti pavvae / rajjaM tu guNasamiddhaM, payahittu mahAjaso // 50 // amara kIrtidhArI, mahAyazasvI, guNa samRddha vijaya rAjA rAjya ko tRNavat tyAgakara pravrajita ho gayA || 50 // Greatly glorified and opulent with virtues king Vijaya, abandoning his kingdom like a piece of straw, accepted consecration. (50) tahevuggaM tavaM kiccA, avvakkhitteNa ceyasA / mahAbalo rAyarisI, addAya sirasA siraM // 51 // isI taraha avyAkula mana se ugra tapazcaryA karake rAjarSi mahAbala ne sira dekara - ahaMkAra kA tyAga kara ra- zIrSa sthAna mokSa prApta kiyA // 51 // Like this, practising severe penances with an undistracted mind, king Mahabala attained salvation, the highest place by giving up his head - meaning giving up his pride. (51) www.ainelibrary.org

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ta sacitra uttarAdhyayana sUtra aSTAdaza adhyayana [216 kahaM dhIro aheUhiM, umpatto vva mahiM care ? ee visesamAdAya, sUrA daDhaparakkamA // 52 // ye bharata Adi zUravIra dRr3ha parAkramI rAjA jinazAsana meM vizeSatA jAnakara hI pravrajita hue the| ahetuvAdoM se prerita hokara aba koI dhIra puruSa unmattoM ke samAna pRthvI para kaise vicaraNa kare // 52 // Being well aware of the out-topping excellence of Jain-order these intrepid champions like Bharat etc., were consecrated. How a wise and steady man, being inspired by reasonless disputations (ahetuvAda) can live on earth as a madman. (53) accantaniyANakhamA, saccA me bhAsiyAvaI / atariMsu tarantege, tarissanti aNAgayA // 53 // maiMne yaha atyanta nidAnakSama- pUrNarUpa se Atma zuddhi karane vAlI satyavANI kahI hai| isa vANI ko dhAraNa karake atIta kAla meM aneka vyakti saMsAra samudra se pAra ho gaye haiM, vartamAna meM pAra ho rahe haiM aura bhaviSya meM bhI pAra hoMge // 53 // I have spoken to you the dialect which is utter-true and excellently capable to purification (accantaniyANakhamA). By taking this dialect to mind and heart innumerable persons crossed the ocean of world in past, crossing now in present and will cross in future. (53) kahaM dhIre aheUhiM, attANaM pariyAvase ? savvasaMgavinimmukke, siddhe havai nIrae // 54 // -tti bemi| dhIra sAdhaka ekAntavAdI ahetuvAda meM apanI AtmA ko kaise lagA sakatA hai? jo sabhI prakAra ke saMgoM-samvandhoM se vinirmukta hotA hai, vaha karmamala se rahita hokara siddha hotA hai // 54 // -aisA maiM kahatA huuN| How can a steady adept indulge his soul in causeless disputations ? Who is free from all the worldly ties-connections, he becomes liberated, becoming free from the whole karmadust. (54) -Such I Speak. Jain Education ternational

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217] aSTAdaza adhyayana sacitra uttarAdhyayana sUtra , vizeSa spaSTIkaraNa ___ gAthA 23-prAcIna yuga meM dArzanika vicAradhArA ke cAra pramukha vAda the-1. kriyAvAda, 2. akriyAvAda, 3. ajJAnavAda aura 4. vinyvaad| satrakatAMga ke anusAra ina cAroM kA vistRta varNana isa prakAra hai (1) kriyAvAdI-AtmA ke astitva ko to mAnate the, para usake sarvavyApaka yA avyApaka, kartA yA akartA, mUrta yA amUrta Adi svarUpa ke sambandha meM saMzaya rakhate the| (2) akriyAvAdI-AtmA ke astitva ko hI nahIM mAnate the| ataH unake yahA~ puNya, pApa, loka, paraloka, saMsAra aura mokSa Adi kI koI bhI mAnyatA nahIM thii| yaha prAcIna yuga kI nAstika paramparA hai| (3) ajJAnavAdI-ajJAna se hI siddhi mAnate the| unake mata meM jJAna hI sAre pApoM kA mala hai, sabhI dvandva jJAna meM se hI khar3e hote haiN| jJAna ke sarvathA uccheda meM hI unake yahA~ makti hai| (4) vinayavAdI-ekamAtra vinaya se hI mukti mAnate the| unake vicAra meM deva, dAnava, rAjA, raMka, tapasvI, bhogI, hAthI, ghor3A, gAya, bhaiMsa, zRgAla Adi hara kisI mAnava evaM pazu-pakSI Adi ko zraddhApUrvaka namaskAra karane se hI klezoM kA nAza hotA hai| kriyAvAdiyoM ke 180, akriyAvAdiyoM ke 24, ajJAnavAdiyoM ke 67 aura vinayavAdiyoM ke 32 bheda the| isa prakAra kula milAkara 363 pASaNDa the| ___ gAthA 28-kSatriya muni ke kahe huye "divyavarSazatopama" kA bhAva yaha hai ki jaise manuSya yahA~ vartamAna meM lokadRSTi se sau varSa kI pUrNa Ayu bhogatA hai, vaise hI maiMne vahA~ devaloka meM divya sau varSa kI Ayu kA bhoga kiyA hai| "pAlI' se palyopama aura "mahApAlI" se sAgaropama artha kiyA jAtA hai| "pAlI" sAdhAraNa jalAzaya se upamita hai, aura "mahApAlI" sAgara se| ___palyopama (eka yojana ke U~ce aura vistRta palya, borA Adi yA kUpa) ko sAta dina ke janma liye bAlaka ke bArIka kezoM se (keza ke agra bhAgoM se) ThasAThasa bhara diyA jAya, phira sau-sau varSa ke bAda krama se eka-eka kezakhaNDa ko nikAlA jaaye| jitane kAla meM vaha palya arthAt kuA~ rikta ho, utane kAla ko eka palya kahate haiN| isa prakAra ke dasa kor3AkoDI palyoM kA eka sAgara hotA hai| sAgara arthAt samudra ke jalakaNoM jitanA virATa lambA kaalckr| yaha eka upamA hai, ataH ise palyopama aura sAgaropama bhI kahate haiN| adhyayana meM varNita prAcIna rAjAoM kA kathAnaka uttarAdhyayana mahimA meM dekheN| saMkSipta sUcanA citroM meM dI hai| gAthA 51-"sirasA sira" kA artha hai-zira dekara zira lenaa| arthAt jIvana kI kAmanA se mukta rahakara mAnava zarIra meM sarvoparistha zira ke samAna sarvoparivartI mokSa ko prApta krnaa|

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sacitra uttarAdhyayana sUtra Salient Elucidations Gatha 23-In ancient age there were four disputations of philosophical school of thought-1. Kriyavada 2. Akriyavada 3. Ajnanavada and 4. Vinayavada. Detailed description of all these can be read in Sutraktinga (1) Kriyavadins accept the existence of soul, but they were suspicious about its conception like-prevalence-non-prevalence, doer-undoer, with form or formless etc. aSTAdaza adhyayana [ 218 (2) Akriyavadins do not accept even the existence of soul. Therefore in their sect there was no acceptance of merit-demerit, this loka other loka, world-salvation or bondage-liberation etc. This was the heretic (af) tradition of that age. (3) Ajanavadins accept attainment of salvation by ingnorance. In their opinion, only knowledge is the root cause of all sins. All the cobats blow up from only knowledge. Salvation is attained by uprooting knowledge in their opinion. (4) Vinayavadins accept-suppose that liberation can be attained by only courtesy and modesty or humility. According to their thinking all the chagrins can be removed only by saluting with faith all the beings of world, may they be gods, demons, kings, poor, penancers, afflicted to sensual pleasures, elephants, horses, cows, buffalloes, jackals and every man, even beasts and birds. There were 180 divisions of Kriyavadins, 84 of Akriyavadins, 67 of Ajaanavadins and 32 of Vinayavadins. Thus there were 363 divisions of heretics in all at that time. Gatha 28-The meaning of 'Divyavarsafatopama', as told by ksatriya monk, is that-as in this human world according to the viewpoint of human-folk a man enjoys the complete duration of 100 years, in the same way I have enjoyed the duration of complete Divya hundred years' gods' life. 'Pali is meant for Palyopama and Mahapali for Sagaropama. Pali is like an ordinary tank and Mahapali as an ocean. Palyopama-one Yojan (9.9 miles high with same vastness a palya) a sack or a well of the size as aforesaid, if filled up to the brim by smallest bits of the hairs of 7 days' child and then after per hundred years one bit of hair is taken out. The well completely emptied in a period, that is called a palya. Ten crores multiplied by ten crores palyas make a sagara. Thus sagara is a circle of time as wide and long as the water-drops of an ocean. It is a simile. Therefore these are also called as palyopama and sagaropama. Gatha 51-sirasa sira means by giving head, taking head. Its inherent meaning is-becoming free from the wish of life, highest placed in manly body-like a head, to attain the highest abode-salvation. Note-For the episodes of the kings, hinted in this chapter, the full description is given in the book Uttaradhyayana Mahima. Here (in this book) the short information given through illustrations. So readers are requested to read Uttaradhyayana Mahima for detailed study and information about the great men and kings mentioned in this chapter. Wan

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219] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra unnIsavA~ adhyayana : mRgAputrIya pUrvAloka ___ prastuta adhyayana kA nAma sugrIva nagara ke rAjA balabhadra aura unakI rAnI mRgAvatI ke suputra yuvarAja mRgAputra ke nAma para nirdhArita kiyA gayA hai| yuvarAja kA nAma balazrI thA kintu mRgAputra nAma se vaha adhika vizruta thaa| pichale adhyayanoM se isa adhyayana meM sabase bar3I vizeSatA yaha hai ki isameM naraka aura naraka ke duHkhoM kA anubhUta varNana huA hai| eka bAra yuvarAja mRgAputra apane mahala ke gavAkSa meM baiThA nagara kI cahala-pahala dekha rahA thaa| usakI dRSTi meM, eka muni Ate haiN| muni ke tejasvI lalATa aura tapasyA se kRza durbala zarIra ko dekhakara usakA cintana gaharA hotA hai, use jAtismaraNa jJAna (pichale janmoM kA jJAna) ho jAtA hai ki pichale janma meM maiM bhI isI prakAra eka zramaNa thaa| basa, pUrvajanma kI smRti ke kAraNa usakA mana saMsAra se virakta ho jAtA hai| mAtA-pitA se dIkSA kI anumati mA~gatA hai| mAtA-pitA ke yaha kahane para ki zramaNAcAra kA pAlana karanA talavAra kI dhAra para calanA hai| uttara meM mRgAputra batAtA hai ki merI AtmA ne narakoM meM aise kaSTa bhoge haiM, jinakA zatAMza bhI isa mAnava loka meM nahIM hai| ___ aura phira vaha naraka ke duHkhoM kA varNana karatA hai| yaha varNana itanA sajIva, romAMcakara aura bhayaprada hai ki roMgaTe khar3e ho jAte haiN| nArakIya yAtanAoM ko par3hakara zarIra meM siharana bhara jAtI hai, hRdaya kA~pane lagatA hai| (citra dekheM) mAtA-pitA apane putra ko dIkSita hone se rokane kA antima prayAsa karate haiM ki-zramaNatva dhAraNa karane ke pazcAt yadi koI roga ho jAtA hai to usakI cikitsA nahIM karAI jaatii| mRgAputra isakA yathAtathya uttara detA hai ki vana meM mRgoM ke rogI hone para unakI cikitsA bhI koI nahIM karAtA, ve svayaM hI svastha ho jAte haiN| maiM bhI mRgacaryA kruuNgaa| putra ke dRr3ha saMkalpa aura tIvra vairAgya ko jAnakara mAtA-pitA ne dIkSA kI anumati de dii| dIkSita hokara mugAputra ne utkRSTa tapaHsAdhanA karake mukti prApta kii| isa adhyayana meM 99 gAthAe~ haiN| www.Jain library.org

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ta sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [220 CHAPTER 19 MRGAPUTRA Foreview The title of this chapter based on the son and crown prince of king Balabhadra, ruler of Sugrivanagara, and his queen Mrgavati. The name of the crown-prince was Balasri but he was famed by name Msgaputra. So this chapter titled as Mrgaputra. Another cause seems that Mtgaputra is the principal character of this chapter. Special characterstic of this chapter is that it is, totally different from all preceding chapters. In this chapter the agonies, torments, sufferings of hellish beings are described in detail and with full force. Once prince Mrgaputra was watching the persons coming and going on the royal road, sitting by the window of his palace. His glance fell on a sage. Seeing the brilliant forehead and weak constructure of sage due to penances; his thinking went deep. He recollected the memory of his former life and lives that I was also a sage in my former life. Due to the memory of his former lives; his heart disinclined towards the world and worldly ties. He came to his parents to get their consent for consecration. When parents say that to practise monk-conduct is as difficult as to move on the edge of sharp sword bare foot. Then in reply Mrgaputra expresses the severe torments of hellish beings and says that here in this world agonies are not one-hundredth part in comparison to hellish agonies. He describes the agonies of hell. This description is so exciting, horripilate and fearful that the hairs stand on their head. By reading the hellish torments, body begins to shiver and heart trembles (see illustration). Parents make their last effort to check their son by saying that after consecration, if any disease catches up, then no treatment can be given. Msgaputra says in reply that none gives treatment to deers in forest. They are cured by themselves. I will also do the same. Knowing the firm resolve and keen apathy of their son, the parents gave their consent. Accepting consecration Msgaputra practised excellent penances and attained salvation. This chapter contains 99 couplets.

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221] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra egUNaviMsaimaM ajjhayaNaM : miyAputtijjaM ekonaviMza adhyayana : mRgAputrIya suggIve nayare ramme, kaannnnujjaannsohie| rAyA balabhadde tti, miyA tassa'ggamAhisI // 1 // vanoM aura udyAnoM se zobhAyamAna suramya sugrIvanagara meM balabhadra nAma kA rAjA rAjya karatA thaa| usakI rAnI kA nAma mRgA thA // 1 // Adored by gardens and parks, there was a pleasant city named Sugrivanagara. King Balabhadra ruled over this city and the name of his queen was Mtga. (1) tesiM putte balasirI, miyAputte tti vissue| ammApiUNa daie, juvarAyA damIsare // 2 // unake balazrI nAma kA eka putra thA jo mRgAputra ke nAma se vikhyAta thaa| vaha mAtA-pitA ko atipriya thaa| vaha yuvarAja tathA damIzvara (zatruoM kA damana karane vAloM meM pramukha) thA // 2 // Their son was Balasri, but he was popular by the name Mrgaputra (son of queen Mrga). He was much dear to his parents and was crown-prince. He was also a foremost subduer of enemies. (2) nandaNe so u pAsAe, kIlae saha itthihiM / devo dogundago ceva, niccaM muiyamANaso // 3 // vaha sadA dogundaka devoM ke samAna prasannacitta rahakara AnandadAyaka mahala meM nivAsa karatA huA apanI ramaNiyoM ke sAtha krIr3A meM nimagna rahatA thA // 3 // Living in his comfortable palace named Nandana, he dallied with his wives, with always pleasant mind like dogundaka gods. (These gods are addicted to luxurious living.) (3) maNirayaNakuTTimatale, pAsAyAloyaNaTThio / Aloei nagarassa, caukka-tiya-caccare // 4 // eka dina, mRgAputra maNi-raloM se jar3e pharza vAle prAsAda-mahala ke gavAkSa meM baiThA nagara ke caurAhoM, tirAhoM aura cauhaTToM para hone vAle kutUhaloM ko dekha rahA thA // 4 // One day Mpgaputra, sitting by the window of his chamber (palace) the floor of which was adorned by jewels and precious stones, was looking at the quadrivials, trivials and the persons moving on the royal road. (4) aha tattha aicchantaM, pAsaI samaNasaMjayaM / tava-niyama-saMjamadharaM, sIlaDDhaM guNaAgaraM // 5 // wwwjalMelibrary.org

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sacitra uttarAdhyayana sUtra usane vahA~ rAjapatha para gamana karate hue tapa-niyama-saMyama ke dhAraka, zIla saMpanna, guNoM ke Akara saMyamI zramaNa ko dekhA // 5 // ekonaviMza adhyayana [ 222 He saw there moving on royal road a restrained sage, who was practiser of penances and monk-rules, full of virtues and very mine of best qualities. (5) taM dehaI miyAputte, diTThIe aNimisAe u / kahiM manneri rUvaM, diTThapuvvaM mae purA || 6 || zramaNa ko mRgAputra apalaka dRSTi se dekhatA huA vicAra karatA hai- maiM mAnatA hU~ ki aisA rUpa isase pUrva bhI maiMne kahIM dekhA hai // 6 // Mrgaputra looks at the sage with unwinking eyes and considers that I suppose that I have seen such form anywhere before. (6) sAhussa darisaNe tassa, ajjhavasAmi sohaNe / mohaM gayassa santassa, jAIsaraNaM samuppannaM // 7 // sAdhu ke darzana tathA usake uparAnta zuddha adhyavasAyoM se UhApoha karane para use jAti-smaraNajJAna samutpanna huA ||7|| Looking at the sage and then pondering with pure mind he recollected his former births. (7) devaloga cuo saMto sanninANe samuppaNNe, jAI sarai purANayaM // 8 // mANasaM bhavamAgao / saMjJijJAna - jAtismaraNajJAna hone para use apane pUrvajanma kA smaraNa ho AyA ki maiM devaloka se cyavita hokara isa manuSya bhava meM AyA hU~ // 8 // By the memory of former births he became aware that completing god-duration from god-abode I took birth in this human existence. (8) jAisaraNe samuppanne, miyAputte mahiDdie / saraI porANiyaM jAI, sAmaNNaM ca purAkayaM // 9 // jAtismaraNajJAna samutpanna hote hI mahAna rAjya Rddhi vAle mRgAputra ko pUrvajanma meM Acarita zramaNa dharma kA jJAna ho gayA || 9 || By the memory of his former births, most fortunate and prosperous Mrgaputra became well aware of practised sage-conduct in former life. (9) visaehi arajjanto, rajjanto saMjamammi ya / ammApayaraM uvAgamma, imaM vayaNamabbavI // 10 // viSayoM se virakta aura saMyama meM anurakta mRgAputra mAtA-pitA ke samIpa AyA aura unase isa prakAra kahane lagA- 190 //

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ILLUSTRATION NO. 42 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 26 ARSHO citra kramAMka 42 pRSTha 33 para citra paricaya dekheN|

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- TASH ILLUSTRATION NO. 43 Sh SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 26 citra kramAMka 43 DS62 pRSTha 33 para citra paricaya dekheM

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223] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra Disinclined to sensual pleasures and inclined to restrain Mrgaputra., came to his parents and thus spoke unto them. (10) suyANi me paMca mahavvayANi, naraesu dukkhaM ca tirikkhajoNisu / nivviNNakAmo mi mahaNNavAo, aNujANaha pavvaissAmi ammo ! // 11 // (mRgAputra) maiMne pA~ca mahAvratoM ko sunA hai| naraka aura tiryaMca yoniyoM ke duHkha bhI maiM jAnatA huuN| saMsAra rUpI mahAsAgara se virakta ho gayA hU~, mujhe kAma bhogoM kI abhilASA nahIM rahI hai / maiM aba pravrajyA grahaNa kruuNgaa| he mAtA ! mujhe anumati do ||11|| (Mrgaputra) I have heard about five full ( great ) vows. I also know the torments and sufferings of hellish and beast existences. I became disinclined to worldly ocean. I have no desire of empirical pleasures and amusements. Now I shall accept consecration. Please give me your consent. ( 11 ) ammatAya ! mae bhogA, bhuttA visaphalovamA / pacchA kaDuyavivAgA, aNubandha - duhAvahA // 12 // he mAtA-pitA ! maiM bhogoM ko bhoga cukA huuN| ye viSaphala ke samAna haiN| bAda meM kaTuvipAka vAle aura nirantara duHkha dene vAle haiM // 12 // Parents! I have exercised amusements. These are like poisonous fruits; their consequences are pungent and they entail continuous pains. (12) imaM sarIraM aNiccaM, asuI asuisaMbhavaM / asAsayAvAsamiNaM, dukkha-kesANa bhAyaNaM // 13 // yaha zarIra anitya hai, apavitra hai, azuci se utpanna huA hai tathA azuci - mala-mUtra Adi kA utpatti sthAna hai| isameM AtmA kA AvAsa azAzvata hai tathA yaha zarIra duHkhoM aura klezoM kA bhAjana hai // 13 // This body is transient, impure, originated with and by impurity and also produces impurities, like-urine, stool etc. Inheritance of soul in it is transitory and this body is the vessel of miseries and sufferings. (13) novalabhAmahaM / asAsae sarIrammi, ra pacchA purA va caiyavve, pheNabubbu - sannibhe // 14 // pahale yA pIche ise chor3anA hI hai| yaha zarIra pAnI ke bulabule ke samAna kSaNabhaMgura hai| ataH isameM mujhe sukha kI prApti nahIM ho rahI hai ||14|| This body is like a bubble and had to leave before or after (sooner or later). Therefore, no delight I am getting in it. ( 14 ) mANusatte asArammi, vAhI - rogANa Alae / jarA - maraNaghatthammi, khaNaM pi na ramAma'haM // 15 // www.inelibrary.org

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ta sacitra uttarAdhyayana sUtra ekonaviMza adhyayana 224 rogoM aura vyAdhiyoM ke ghara tathA jarA aura maraNa se grasita isa asAra mAnava zarIra meM mujhe eka kSaNa bhI sukha prApta nahIM ho rahA hai // 15 // Abode of sickness and diseases, swallowed up by old age and death-this human body does not please me even for an instant. (15) jammaM dukkhaM jarA dukkhaM, rogA ya maraNANi ya / aho dukkho hu saMsAro, jattha kIsanti jantavo // 16 // janma duHkha hai| vRddhatA duHkha hai| roga aura maraNa kA duHkha hai| yaha sampUrNa saMsAra hI duHkhamaya hai, jahA~ jIva kleza hI pAte haiM // 16 // Birth is ache, old age is ache, and so are the disease and death. Really this whole world is full of miseries where the souls suffer distress. (16) khetaM vatthu hiraNNaM ca, putta-dAraM ca bandhavA / caittANaM imaM dehaM, gantavvamavasassa me // 17 // kSetra-khulI bhUmi, vAstu-makAna, svarNa, putra, strI tathA bandhujana aura isa zarIra ko bhI chor3akara eka dina mujhe yahA~ se lAcAra hokara calA jAnA hai // 17 // Leaving behind the fields, houses (palaces), gold, son, women, kins and even my body; I have to go from here. (17) jahA kimpAgaphalANaM, pariNAmo na sundaro / evaM bhuttANa bhogANaM, pariNAmo na sundaro // 18 // jisa prakAra kimpAka phala-viSaphala kA pariNAma sundara nahIM hotA usI prakAra bhoge hue bhogoM kA pariNAma bhI sundara nahIM hotA // 18 // As the consequences of Kimpaka-fruit-poisonous fruit are not good so the consequences of rejoiced amusements are not good. (18) addhANaM jo mahantaM tu, apAheo pavajjaI / gacchanto so duhI hoI, chuhA-taNhAe pIDio // 19 // evaM dharma akAUNaM, jo gacchai paraM bhavaM / gacchanto so duhI hoi, vAhIrogehiM pIDio // 20 // jo vyakti binA pAtheya lie lambe mArga para cala detA hai, vaha mArga meM calate hue bhUkha-pyAsa se pIr3ita hokara kaSTa pAtA hai // 19 // __isI taraha jo vyakti dharma kA AcaraNa kiye binA hI paraloka ko prasthAna kara detA hai, vaha vyAdhi aura rogoM se pIr3ita hokara duHkhI hotA hai // 20 // The person who starts on a long journey without taking provisions with him, he suffers in the way by the agonies of hunger and thirst. (19) Jain Educatide lemnational

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225] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra in - In the same way, the person without practising the religious rituals in this life, goes to next birth he suffers from disease and sickness. (10) addhANaM jo mahantaM tu, sapAheo pavajjaI / gacchanto so suhI hoi, chuhA-tahAvivajjio // 21 // evaM dhammaM pi kAUNaM, jo gacchai paraM bhavaM / gacchanto so suhI hoi, appakamme aveyaNe // 22 // jo vyakti pAtheya (mArga kA saMbala) sAtha lekara lambe mArga para prayANa karatA hai vaha bhUkha-pyAsa se pIr3ita na hokara sukhI hotA hai // 21 // isI prakAra jo mAnava dharma karake paraloka ko prayANa karatA hai vaha alpakarmA jIva vedanA se rahita hokara sukhI hotA hai // 22 // The person who starts on a long journey taking provisions with him, he remains happy and suffers not by hunger and thirst. (21) In the same way, the person who goes to next birth practising religious rituals in this life, such person being of few karmas, becomes happy and without sufferings. (22) jahA gehe palitammi, tassa gehassa jo pahU / sArabhaNDANi nINei, asAraM avaujjhai // 23 // evaM loe palittammi, jarAe maraNeNa ya / appANaM tAraissAmi, tubbhehiM aNumannio // 24 // jaise ghara meM agni kA prakopa ho jAne-Aga laga jAne para ghara kA svAmI pahale mUlyavAna sAra vastuoM ko bAhara nikAlatA hai aura nissAra vastuoM ko chor3a detA hai // 23 // isI taraha maiM bhI (he mAtA, pitA!) ApakI anumati pAkara vRddhatva aura mRtyu se jalate hue isa saMsAra meM se sArabhUta apanI AtmA ko nikAlanA cAhatA hU~ // 24 // As when a house is on fire, the owner rescues his valuable goods and leaves behind worthless things. (23) Likewise the world is in flames of old age and death. I want to save my soul, by your consent. (24) taM biMta 'mmApiyaro, sAmaNNaM putta ! duccaraM / guNANaM tu sahassAiM, dhAreyavvAiM bhikkhuNo // 25 // (mAtA-pitA) mAtA-pitA ne taba mRgAputra se kahA-he putra ! zramaNa dharma kA pAlana ati kaThina hai| usameM hajAroM guNa-niyamopaniyama bhikSu ko dhAraNa karane par3ate haiM // 25 // (Parents) Then parents said to Mrgaputra,-0 son ! It is very difficult to practise sageorder. Mendicant has to observe thousands of virtues-rules and regulations. (25) samayA savvabhUesu, sattu mittesu vA jage / pANAivAyaviraI, jAvajjIvAe dukkaraM // 26 // www.jdhelibrary.org

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ta sacitra uttarAdhyayana satra ekonaviMza adhyayana [226 saMsAra ke sabhI jIvoM para, cAheM ve zatru hoM athavA mitra, samabhAva rakhanA aura AjIvana prANAtipAtahiMsA se virata honA atyanta duSkara hai // 26 // Being impartial towards all the beings, may they be friends or foes; and not to injure any throughout life, is extremely difficult. (26) niccakAla'ppamatteNaM, musAvAyavivajjaNaM / __ bhAsiyavvaM hiyaM saccaM, niccAutteNa dukkaraM // 27 // sadaiva apramatta rahakara mRSAvAda kA tyAga karanA tathA satata upayoga ke sAtha hitakArI satya bolanA bahuta kaThina hai // 27 // Being ever careful to abandon falsehood and to speak beneficial truth is also very difficult. (27) danta-sohaNamAissa, adattassa vivajjaNaM / aNavajjesaNijjassa, geNhaNA avi dukkaraM // 28 // ___ daMta zodhana (datauna) bhI binA diye na lenA tathA diyA huA bhI nirdoSa aura eSaNIya hI lenA, atyadhika duSkara hai // 28 // Not to take anything ungiven even a tooth-pick; and to take any thing yet being given but it should be faultless, it is more difficult. (28) viraI abambhacerassa, kAmabhogarasannuNA / uggaM mahavvayaM bambhaM, dhAreyavvaM sudukkaraM // 29 // kAma-bhogoM ke rasoM-svAdoM ko jAnane vAle vyakti ke lie abrahmacarya se virati aura ugra mahAvrata brahmacarya kA pAlana karanA atyadhika kaThina hai // 29 // Who has tasted the sexual pleasures, it is very difficult for him to completely abstain from non-celibacy and to practise the severe great vow of celibacy. (29) dhaNa-dhana-pesavaggesu, pariggahavivajjaNaM / savvArambhapariccAo, nimmamattaM sudukkaraM // 30 // dhana-dhAnya, preSya-sevaka varga tathA parigraha kA evaM sarva Arambha kA parityAga aura mamatva rahita honA bahuta hI kaThina hai // 30 // Renouncement of weath, corn and servants, all possessions and becoming totally || affection-free is very difficult. (30) cauvvihe vi AhAre, rAIbhoyaNavajjaNA / sannihIsaMcao ceva, vajjeyavvo sudukkaro // 31 // azana-pAna Adi cAroM prakAra ke AhAroM kA rAtri meM tyAga karanA tathA saMnidhi aura saMcaya kA tyAga karanA atIva duSkara hai // 31 //

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227] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra Not to eat four types of food, drink, dainties and spices-in night and not to store and keep with him, is very difficult. (31) chuhA taNhA ya sIuNhaM, daMsamasagaveyaNA / akkosA dukkhasejjA ya, taNaphAsA jallameva ya // 32 // tAlaNA tajjaNA ceva, vaha-bandhaparIsahA / dukkhaM bhikkhAyariyA, jAyaNA ya alAbhayA // 33 // bhUkha-pyAsa, sardI-garmI, DAMsa-macchara kI pIr3A, Akroza vacana, duHkhaprada zaiyA, tRNasparza, jll-mail-||32|| tAr3anA, tarjanA, vadha, bandhana, bhikSAcaryA, yAcanA, alAbha Adi parISahoM ko samabhAva se sahana karanA bahuta hI duSkara hai // 33 // Hunger and thirst, cold and heat, pains caused by flies and gnats, insulting words, painful lodging, princking of grass, excretions of body-(32) Blows and threats, corporeal punishment and ties, mendicant's life-order, asking and fruitless begging etc., to bear all these troubles with evenmind is very very difficult. (33) kAvoyA jA imA vittI, kesaloo ya dAruNo / dukkhaM bambhavayaM ghoraM, dhAreuM ya mahappaNo // 34 // kApotIvRti-kabUtara kI taraha doSoM se sazaMka aura satarka rahanA, dAruNa keza loMca tathA ghora brahmacarya dhAraNa karanA mahAna AtmAoM ke lie bhI ati duSkara hai // 34 // Like the tendency of pigeon (who is always afraid of dangers) always to be alert and suspicious about faults and much grievious is the tonsure of hairs and to practise rigorous celibacy is very much hard even for the great men. (34) suhoio tumaM puttA ! sukumAlo sumajjio / na hu sI pabhU tumaM puttA ! sAmaNNamaNupAliuM // 35 // putra ! tU abhI sukha bhogane yogya hai, sukumAra hai, sumajjita-sApha-sutharA rahatA hai| ataH abhI tU zramaNa dharma kA pAlana karane ke lie sakSama nahIM hai // 35 // O Son ! Still you are fit for enjoying pleasures, remains always neat and clean. So you are not capable to practise sage-order-sagehood. (35) jAvajjIvamavissAmo, guNANaM tu mahAbharo / guruo lohabhAro vva, jo puttA ! hoI duvvaho // 36 // he putra ! sAdhucaryA ke niyamoM guNoM kA bhAra to lohe ke samAna bhArI hai, jise jIvana bhara binA vizrAma lie uThAnA hai, yaha kArya bahuta hI durvaha hai, ise jIvana bhara vahana karanA atyadhika kaThina hai // 36 // O son ! The burden of sage-order-virtues is more heavy than iron-weight, which to be lifted whole life without rest even for a moment, it is very hard, to lift-up it for whole life is very much difficult. (36)

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sacitra uttarAdhyayana sUtra AgAse gaMga souvva, paDisoo vva duttaro / bAhAhiM sAgaro ceva, tariyavvo guNoyahI // 37 // jisa prakAra AkAza-gaMgA kA anusrota aura jala pravAha kA pratisrota dustara haiM, sAgara ko bhujAoM se tairakara pAra karanA kaThina hai; usI prakAra guNoM ke samudra saMyama ko bhI pAra karanA atyadhika duSkara hai ||37 // It is as difficult like impossible to cross the great ocean of milkyway (heavenly Ganga) against and with its current, by arms. It the same way to cross the great ocean of virtues-restrainment is too much difficult. (37) ekonaviMza adhyayana [ 228 vAluyAkavale ceva, nirassAe u saMjame / asidhArAgamaNaM ceva, dukkaraM cariuM tavo // 38 // bAlU reta ke kavala-kaura kI taraha saMyama niHsvAda - nIrasa hai tathA tapa kA AcaraNa to talavAra kI dhAra para calane jaisA duSkara hai ||38|| Restrainment is tasteless like a mouthful of sand and to practise penance is to move on the sharp edge of sword, such difficult it is. ( 38 ) caritte ! duccare / ahIvegantadiTThI, putta javA lohamayA ceva, cAveyavvA sudukkaraM // 39 // sarpa ke samAna ekAgra dRSTi se cAritradharma para calanA duSkara hai| lohe ke jau cabAnA jaise kaThina hai usI taraha cAritra kA pAlana karanA bhI duSkara hai // 39 // Like a snake with fixed eyes on target it is very difficult to practise great conduct-order, chewing or cutting the iron-barleys by wax-teeth is too much difficult, such difficult is to practise conduct-order. (39) jahA aggisihA dittA, pAuM hoi sudukkaraM / tahA dukkaraM kare je, tAruNNe samaNattaNaM // 40 // jaise prajvalita agni zikhA kA pAna karanA duSkara hai usI prakAra taruNAvasthA meM zramaNa dharma kA pAlana karanA bhI duSkara hai // 40 // As, it is very difficult to swallow the ablazed flame of burning fire, so it is very difficult to practise sagehood in young age. (40) je, hoI vAyarasa ko thalo / jahA dukkhaM bhare tahA dukkhaM kare je, kIveNaM samaNattaNaM // 41 // jaise kapar3e ke thaile ko havA se bharanA kaThina hotA hai, vaise hI kAyara puruSa ke dvArA zramaNAcAra kA pAlana duHkhaprada hotA hai // 41 // As to fill a bag of cloth by wind is a difficult task, so the practising sagehood by coward man is full of miseries. ( 41 )

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229] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra jahA tulAe toleu, dukkaraM mandaro girI / tahA nihuyaM nIsaMkaM, dukkaraM samaNattaNaM // 42 // jaise maMdaragiri-meru parvata ko tarAjU se tolanA duSkara hai, vaise hI nizcala aura niHzaMka hokara zramaNa dharma kA pAlana duSkara hai // 42 // As to weigh the mountain Meru-Mandara Giri by balance is too much difficult task so to practise sagehood steadily and undoubtedly is very difficult. (42) jahA bhuyAhiM tariuM, dukkaraM rayaNAgaro / tahA aNuvasanteNaM, dukkaraM damasAgaro // 43 // jaise ralAkara samudra ko bhujAoM se tairanA duSkara hai, vaise hI anupazAMta vyakti ke lie saMyama ke sAgara ko pAra karanA duSkara hai // 43 // It is difficult to swim over and cross the ocean full of gems by arms, so its is too much difficult to cross the ocean of restrainment for the man whose mind is unpacified. (43) bhuMja mANussae bhoge, paMcalakkhaNae tumaM / bhuttabhogI tao jAyA ! pacchA dhamma carissasi // 44 // he putra ! pahale tuma pAMca lakSaNoM vAle (zabda, rUpa, gaMdha, rasa aura sparza) manuSya saMbaMdhI bhogoM kA upabhoga karo, usake uparAnta bhuktabhogI banakara zramaNadharma kA AcaraNa karanA // 44 // O son ! therefore you enjoy the five-fold (of touch, taste, smell, sight and hearing-the objects of senses respectively) human pleasures. Afterwards you may practise sage-order. (44) taM biMta 'mmApiyaro, evameyaM jahA phuDaM / iha loe nippivAsassa, natthi kiMci vi dukkaraM // 45 // (mRgAputra) mRgAputra ne kahA-Apane zrAmaNya kI duSkaratA ke lie jo kahA, vaha saba satya hai; lekina isa saMsAra se jisakI tRSNA zAMta ho jAtI hai, usake lie kucha bhI duSkara nahIM hai // 45 // (Mrgaputra) Hearing these words of parents, Mrgaputra replied-Revered Mother and Father ! What you have told about sage-order is completely true; but whose worldly desire becomes pacified, for him nothing is difficult. (45) sArIra-mANasA ceva, veyaNAo aNantaso / mae soDhAo bhImAo, asaI dukkhabhayANi ya // 46 // maiMne zArIrika aura mAnasika vedanAe~ aneka bAra bhogI haiM aura duHkha evaM bhayoM kA bhI anubhava kiyA hai // 46 // I have suffered mental and bodily agonies innumerable times and experienced pains and fears. (46)

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tainsacitra uttarAdhyayana sUtra ekonaviMza adhyayana [230 jarA-maraNakantAre, cAurante bhayAgare / mae soDhANi bhImANi, jammANi maraNANi ya // 47 // maiMne caturgati rUpa bhaya ke sthala, vRddhatva aura mRtyu rUpI mahAvana meM janma-maraNa ke kaSToM ko sahana kiyA hai // 47 // I have undergone the fearful world of four existences i. e., hell, beast, human and god, and suffered the miseries and pains of old age, birth and death, in this broad wood of universe. (47) jahA ihaM agaNI uNho, etto'NantaguNe tahiM / naraesu veyaNA uNhA, assAyA veiyA mae // 48 // agni yahA~ jitanI uSNa hai, usase bhI aneka (ananta) gunI uSNatA maiMne narakoM meM bhogI hai // 4 // The fire as hot in this human world. I have suffered infinite times heat in hells. (48) jahA imaM ihaM sIyaM, etto'NaMtaguNaM tahiM / _naraesu veyaNA sIyA, assAyA veiyA mae // 49 // yahA~ jitanA zIta hai usase bhI ananta guNI zIta vedanA maiMne narakoM meM sahana kI hai // 49 // As much cold is in this world. I have experienced infinite times cold torments in hells. (49) kandanto kaMdukambhIsu, uDDapAo ahosiro| huyAsaNe jalantammi, pakkapuvvo aNantaso // 50 // maiM naraka kI kandukumbhiyoM meM nIce sira aura Upara paira karake prajvalita agni meM Akrandana karatA huA ananta bAra pakAyA gayA hU~ // 50 // I have been roasted in vast cauldrons (kandukumbhI ) of hell infinite times, though screaming, by blazing fire, my legs up and head down. (50) mahAdavaggisaMkAse, marummi vairavAlue / kalambavAluyAe ya, daDapuvvo aNantaso // 51 // mahAbhayaMkara dAvAgni ke samAna marupradeza meM vajra-jaisI kaMkarIlI reta meM tathA nadI taTa kI tapta bAlukA meM maiM ananta bAra jalAyA gayA hU~ // 51 // I have been roasted as the desert on fire, the sands of rivers vairavaluya (the sand on the bank of this river like steel filings-vajravAlukA) and kadamba-valuya (its sand is turmeric infinite number of times. (51) rasanto kaMdukumbhIsu, uI baddho abandhavo / karavatta-karakayAIhiM, chinnapuvvo aNantaso // 52 // ___ bandhu-bAndhavoM se rahita, asahAya, rotA-Akrandana karatA huA maiM kandukumbhI meM U~cA bA~dhA gayA aura karavata tathA krakaca, ArA Adi zastroM se ananta bAra chedA-bhedA gayA hU~ | // 52 // Jain Education international

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231] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra Without brethrens, helpless, weeping and screaming I was suspended upside of a cauldron, cut to pieces by scissors, saws and daggers infinite number of times. (52) simbalapAyave / atikkhakaMTagAiNe, tuMge kheviyaM pAsabaddheNaM, kaDDhokaDDhAhiM dukkaraM // 53 // atyanta tIkSNa kA~ToM se AkIrNa zAlmalI vRkSa se jAla (pAza) dvArA bA~dhakara mujhe idhara-udhara khIMcA gayA, usa dussaha kaSTa ko maiM bhoga cukA hU~ // 53 // I was tied to Salmali tree bristling with very sharp thorns, with the help of snares and pushed and pulled up and down, this side that side. I have undergone such unbearable agonies. (53) mahAjantesu ucchU vA, Arasanto pIlio mi sammehiM, pAvakammo aNantaso // 54 // subhairavaM / apane hI pApakarmoM ke kAraNa bar3e-bar3e yantroM - kolhuoM meM mujhe ikSu ke samAna ananta bAra pIlA gyaa| una dussaha kaSToM ko mujhe Akrandana karate hue bhoganA par3A||4|| On acount of my own sins I have been crushed like sugarcane in heavy presses infinite number of times. I have to bear those torments with screamings, wailings and weepings. (54) kUvanto kolasuNaehiM, sAmehiM sabalehiya / pADio phAlio chinno, viSphuranto aNegaso // 55 // sUara aura zvAna rUpadhArI zyAma aura zabala nAmaka paramAdharmI devoM dvArA, idhara-udhara bhAgate hue, cillAte hue mujhe pakar3A gayA, aneka bAra Upara se nIce girAyA gayA, phAr3A gayA aura chinna-bhinna kiyA gayA / / 55 / / By the most irreligious cruel deities (paramAdharmI deva) named Syama and Sabala (black and spotted) in the guise of wild hogs and haunting dogs I was caught, when I was running hither and thither for escape and screaming, I was innumerable times thrown-fallen down, tored and lacerated. (55) asIhi ayasivaNNAhiM, bhallIhiM paTTisehi ya / chinno bhinno vibhinno ya, oiNNo pAvakammuNA // 56 // pApakarmoM ke kAraNa maiM naraka utpanna huaa| vahA~ mujhe alasI ke phUla samAna nIle raMga kI talavAroM se, bhAloM se aura lohe ke DaNDoM se pITA gayA, chedA gayA, bhedA gayA, aura khaNDa-khaNDa kara diyA gayA // 56 // I was born in hell for my sins. There I was cut, pierced and hacked to pieces by swords, daggers, darts, javelins and iron rods. (56) avaso loharahe jutto, jalante samilAjue / coio tottajuttehiM, rojjho vA jaha pADio || 57 // www.ainelibrary.org

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In sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [232 - kIla (samilA) yukta jue vAle, jalate hue lohe ke ratha meM jabaradastI jotA gayA hU~, cAbuka aura rassiyoM se hAMkA gayA hU~ tathA rojha ke samAna pITa-pITakara jamIna-bhUmi para girAyA gayA hU~ // 57 // I was forcibly yoked to a chariot, of burning iron and fixed nail (ATHATT) or gue and then I was driven by whips and ropes and by beating I was fallen down like an antelope (rojha). (57) huyAsaNe jalantammi, ciyAsu mahiso viva / daDDho pakko ya avaso, pAvakammehi pAvio // 58 // apane hI pApoM ke kAraNa maiM jalatI huI citAoM kI agni meM bhaiMse kI taraha jalAyA aura pakAyA gayA hU~ // 5 // Due to my own sins, I have forcibly been burnt and roasted like a he-buffalo on piles and in ablazing fire. (58) balA saMDAsatuNDehiM, lohatuNDehi pakkhihiM / vilutto vilavanto'haM, DhaMka-giddhehi'Nantaso // 59 // lohe jaise kaThora aura majabUta mukha tathA saMDAsI jaisI nukIlI coMca vAle gIdha aura DhaMka pakSiyoM dvArA rotA-bilakhatA huA maiM anaMta bAra noMcA gayA hU~ // 59 / / I have been violently lacerated by birds (devilish vultures in the guise of birds) with iron bills and shaped like tongs, screaming and wailing, infinite times. (59) taNhAkilanto dhAvanto, patto veyaraNiM nadiM / jalaM pAhiM tti cintanto, khuradhArAhiM vivAio // 60 // maiM pyAsa se vyAkula hokara, daur3atA huA vaitaraNI nadI ke pAsa phuNcaa| jala pIne kI soca hI rahA thA ki chure kI dhAra jaisI tIkSNa dhArA ne mujhe cIra diyA // 60 // Suffering from agony of thirst, I ran to hellish river Vaitarani. I was thinking to drink water, but the sharp current of river cleaved me. (60) uNhAbhitatto saMpatto, asipattaM mahAvaNaM / asipattehiM paDantehiM, chinapuvvo aNegaso // 61 // garmI se saMtapta hokara chAyA ke lie maiM asipatra mahAvana meM phuNcaa| lekina vRkSoM se girate hue chure kI dhAra ke samAna tIkSNa pattoM ne mujhe cIra diyA // 61 // Distressed by extreme heat I approached the Asipatra Mahavana. But the leaves dropping down from which were as sharp as daggers, those leaves cleaved me. (61) muggarehiM musaMDhIhiM, sUlehiM musalehi ya / gayAsaM bhaggagattehiM, pattaM dukkhaM aNantaso // 62 // sabhI ora se nirAza hue mujhe mudgaroM, musuNDiyoM, zUloM aura mUsaloM se cUra-cUra kara diyA gyaa| aisA bhayaMkara duHkha-kaSTa maiMne ananta bAra bhogA hai // 62 //

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ILLUSTRATION NO. 44 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 261 nArakIya vedanAoM kA samIva varNana : adhyayana 19 gAthA 50 se 54 taka loha-kumbhI meM pakAyA gyaa| naraka vedanA zAlmali vRkSa se bA~dhA gayA vajra bAlU meM jalAyA gayA ganne (Ikha) kI bhA~ti pIlA gayA ha zastroM se chedA gayA sUara va kuttoM dvArA kATA gayA citra kramAMka 44 pRSTha 33 para citra paricaya dekheM

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| ILLUSTRATION NO.45L SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 261 nATIdanAoM kA sajIva varNana : adhyayana 11 gAthA 56 taka narakAtA vetaraNI nadI ke tIkSNa jala se cIrA gayA tapta loha ratha meM jotA gyaa| agni jvAlA meM jalAyA gayA asipatrA sa chadA gyaa| churiyoM/kaiMciyoM se kATA gayA MODOO COOK gIdha pakSiyoM se noMcA gayA citra kramAMka 45 pRSTha 33 para citra paricaya dekheM

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| ILLUSTRATION NO.46 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 26 nArakIya vedanAoM kA samIva varNana : adhyayana 19 gAthA 62 se 60 taka jAla meM pha~sA kara khIMcA gayA apane zarIra kA mAMsa khilAyA gayA narakavadanA kulhAr3I Adi se chIlA gayA ubalatA rAMgA sIsA pilAyA gayA madirA ke badale khUna pilAyA gayA talavAroM va bhAloM se khaNDa-khaNDa kiyA gayA citra kramAMka 46 pRSTha 33 para citra paricaya dekheN|

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3] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra Being disappointed I crushed to pieces by mallets, knives, thorms, forks, maces. Such dreadful torments I have experienced infinite numbers of time. (62) khurehi tikkhadhArehi, churiyAhiM kappaNIhi ya / kappio phAlio chinno, ukkatto ya aNegaso // 63 // atyanta tIkSNa dhAra vAle churoM se, churiyoM se aura kaiMciyoM-kataraniyoM se maiM aneka bAra kATA gayA hU~, kapar3e kI taraha phAr3A gayA hU~, chedA gayA hU~ aura merI camar3I udher3I gayI hai // 63 / / Innumerable times I have been slit, cut, mangled and skinned by sharp edged daggers, razors, scissors, knivers and shears. (63) pAsehiM kUDajAlehiM, mio vA avaso ahaM / vAhio baddharuddho a, bahuso ceva vivAio // 64 // avaza bane mujhe aneka bAra pAzoM-bandhanoM, kUTa jAloM se mRga ke samAna pakar3A gayA, bA~dhA gayA, rokA gayA, aura vinaSTa kiyA gayA ||64 // As a helpless deer, in dense snares and severe traps, I was caught, fastened, detained and destructed innumerable times. (64) galehiM magarajAlehiM, maccho vA avaso ahaM / ullio phAlio gahio, mArio ya aNantaso // 65 // machalI ke gale meM pha~sAkara use pakar3ane vAle kA~ToM-galoM se, magaroM ko pakar3ane vAle jAloM se vivaza hue mujhe ananta bAra pakar3A gayA, khIMcA gayA, phAr3A gayA aura mArA gayA // 65 // Being helpless, I was caught with hooks (same as to catch a fish) and bow nets (same as to ensnare crocodiles), pulled, tored and pierced infinite number of times. (65) vIdaMsaehi jAlehiM, leppAhi sauNo viva / gahio laggo baddho ya, mArio ya aNantaso // 66 // pakSiyoM ko isa jAne vAle-bhakSaNa karane vAle bAja pakSiyoM tathA cipakAne vAle vajralepoM jAloM ke dvArA maiM pakSiyoM ke samAna anaMta bAra pakar3A gayA, bA~dhA gayA, cipakAyA gayA aura mArA gayA // 66 // By huge vulture eagles, who eat the birds and fast stickers (adhesives) I was caught by snares as a bird, entrapped, bound and crushed infinite number of times. (66) kuhADa-pharasumAIhiM, vaDDhaIhiM dumo viva / kuTTio phAlio chinno, tacchio ya aNantaso // 67 // jisa prakAra bar3haI vRkSa ko chIlate haiM usI prakAra maiM bhI kulhADI, pharase Adi se ananta bAra kUTA gayA, cIrA gayA, phAr3A gayA, chedA gayA aura chIlA gayA hU~ // 67 // As carpenters scratch a tree so have I also been by axes, hatchets etc., infinite times, scrached, felled, slit, sawn into planks and stripped off the bark. (67)

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sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [234 caveDamuTThimAIhiM, kumArehiM ayaM piva / tADio kuTTio bhinno, ghuNNio ya aNantaso // 6 // luhAra jisa taraha lohapiMDa ko kUTatA-pITatA hai usI taraha paramAdharmI devoM dvArA maiM capatoM-cA~ToMthappar3oM, mukkoM dvArA ananta bAra pITA gayA, kUTA gayA, Tukar3e-Tukar3e kara diyA gayA aura cUrNa banA diyA gayA // 6 // As a blacksmith macerate and gives stroke to a lump of iron by hammer so have I been by most irreligious deities by slaps, fists, beaten, macerated, tomed and crushed infinite number of times. (68) tattAI tambalohAI, tauyAiM sIsayANi ya / pAio kalakalantAI, Arasanto subheravaM // 69 // bhayaMkara Akrandana karate hue bhI mujhe kalakalAtA-ubalatA huA garmAgarma lohA, tA~bA, rAMgA aura sIsA pilAyA gayA // 69 // Screaming enormously, even I forcibly made to drink boiling fluid iron, copper, tin and lead. (69) tuhaM piyAI maMsAiM, khaNDAI sollagANi ya / khAvio mi samaMsAI, aggivaNNAI Negaso // 70 // __ 'tujhe khaNDa-khaNDa kiyA huA tathA zUla meM pakAyA huA mAMsa bahuta priya thA (paramAdharmI asurakumAroM dvArA yaha yAda dilA-dilAkara) mere apane hI zarIra kA mAMsa kATakara aura use agni meM tapAkara lAla surkha karake mujhe aneka bAra khilAyA gayA // 70 // You were fond of meat minced or roasted' (memorizing me thus by most irreligious cruel deities) I have made to eat the flesh of my own body, cutting and making red hot. (70) tuhaM piyA surA sIhU, merao ya mahUNi ya / pAio mi jalantIo, vasAo ruhirANi ya // 71 // 'tujhe surA, sIdhu, maireya aura mahue Adi se nirmita madya-mAdaka padArtha bahuta priya the-yaha yAda dilAkara mujhe jalatI huI carbI aura rakta pilAyA gayA // 71 // Memorizing me that 'You were very fond of wine, liquor and different kinds of alcohols,' I forcibly made to drink burning fat and blood. (71) niccaM bhIeNa tattheNa, dahieNa vahieNa ya / paramA duhasaMbaddhA, veyaNA veiyA mae // 72 // __ maiMne isa prakAra apane pUrvajanmoM meM sadA bhayakAraka, duHkhita, kaSTita, pIr3ita aura vyathita hokara atyanta duHkha vedanA kA anubhava kiyA hai // 72 // Thus I have experienced the most painy agonies, ever being frightened, trembling, distressed in my previous births. (72) Jain Edalen International .

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235] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra tivva-caNDa-ppagADhAo, ghorAo aidussahA / mahabbhayAo bhImAo, naraesu veiyA mae // 73 // maiMne narakoM meM tIvra, pracaNDa, pragAr3ha aura ghora atyanta duHsaha, mahA bhayaMkara aura bhayabhIta karane vAlI vedanAe~ bhogI haiM // 73 // I have experienced sharp, acute, horrible, severe, intolerable, dreadful agonies in hells. (73) jArisA mANuse loe, tAyA ! dIsanti veyaNA / etto aNantaguNiyA, naraesu dukkhaveyaNA // 74 // pitAjI ! isa manuSya loka meM jaisI vedanAe~ dikhAI detI haiM, usase anantaguNI duHkhapUrNa vedanAe~kaSTa-pIr3Ae~ narakoM meM hotI haiM // 74 // Revered Father ! Infinitely more severe sufferings and torments are in hells than the sufferings of this human world. (74) savvabhavesu assAyA, veyaNA veiyA mae / nimesantaramittaM pi, jaM sAyA natthi veyaNA // 75 // maiMne prAyaH sabhI bhavoM-gatiyoM meM asAtA-duHkharUpa vedanA kA hI anubhava kiyA hai| eka pala mAtra ke lie bhI asAtA-duHkha kA anta nahIM aayaa| sAtA vedanA-sukha kI anubhUti nahIM ho sakI // 7 // I have generally experienced sorrows and sufferings in all the existences. Sorrow never ended even for a moment. I could not experience happiness for awhile. (75) taM biMta 'mmApiyaro, chandeNaM putta ! pavvayA / navaraM puNa sAmaNNe, dukkhaM nippaDikammayA // 76 // (mAtA-pitA) mAtA-pitA ne taba mRgAputra se kahA-tuma apanI icchA se pravrajyA lenA cAho to grahaNa kara lo; kintu vizeSa bAta yaha hai ki yadi zramaNa-jIvana meM kisI kAraNa zarIra meM roga utpanna ho jAya to usakI niSpratikarmatA-cikitsA nahIM karAI jAtI-yaha eka bar3A duHkha hai // 7 // (Parents) Then mother and father said to Mrgaputra-Son, if you want to be consecrated then accept it according to your wish. But you should know that by any cause the body of monk is caught by any kind of illness, then no remedy can be given for that disease. It is very painful. (76) so biMta 'mmApiyaro! evameyaM jahAphuDaM / paDikammaM ko kuNaI, araNNe miyapakkhiNaM ? // 77 // (mRgAputra) mRgAputra ne kahA-he mAtAjI, pitAjI ! zramaNamArga aisA hI hai, jaisA Apane kahA hai lekina jaMgaloM meM mRga Adi pazu tathA pakSiyoM kI cikitsA kauna karAtA hai ? / / 77 // (Mtgaputra) Then Mrgaputra said to his parents-Really the monk-order is the same, as you have told. But who gives treatment to the ailings of beasts and birds living in forests ? (77)

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ekonaviMza adhyayana [236 ta sacitra uttarAdhyayana sUtra egabhUo araNNe vA, jahA u caraI migo / evaM dhammaM carissAmi, saMjameNa taveNa ya // 7 // jaise vana meM mRga akelA hI vicaraNa karatA hai usI prakAra maiM tapa-saMyama se bhAvita hokara akelA hI vicaraNa karU~gA // 7 // As the deer (or wild animal) roams about itself in the forest, so I will roam alone practising restrain and penances. (78) jayA migassa AyaMko, mahAraNNammi jAyaI / acchantaM rukkhamUlammi, ko NaM tAhe tigicchaI ? // 79 // jaba mahA bhayaMkara gahana vana meM mRga ke zarIra meM AtaMka-zIghraghAtI roga utpanna ho jAtA hai, taba vRkSa ke mUla meM baiThe hue usa mRga kI cikitsA kauna karAtA hai ? // 79 // When in the dreadful vast forest a prolonged disease is caused in the body of a deer, then he lays down at the root of a tree, who gives him treatment ? (79) ko vA se osadhaM deI ?, ko vA se pucchai suhaM ? / ko se bhattaM ca pANaM ca, Aharittu paNAmae ? // 50 // kauna use auSadha detA hai? kauna usake sukha-svAsthya ke viSaya meM pUchatA hai aura kauna use AhAra Adi lAkara detA hai? ||80 // Who gives him medicine and who inquires for his health and who feeds him with food and water ? (80) jayA ya se suhI hoi, tayA gacchai goyaraM / bhattapANassa aTThAe, vallarANi sarANi ya // 81 // jaba vaha svayaM hI sukhI aura svastha ho jAtA hai taba vaha svayaM gocara bhUmi meM jAtA hai aura khAne-pIne ke lie latA nikuMjoM, jhAr3iyoM tathA sarovaroM ko khojatA hai // 81 // When he himself becomes happy and healthy (by nature cure) then he goes himself in pasture land and to lakes and searches himself the food and water. (81) khAittA pANiyaM pAuM, vallarehiM sarehi vA / migacAriyaM carittANaM, gacchaI migacAriyaM // 12 // latA kuMjoM aura sarovaroM se apanI bhUkha-pyAsa ko miTAkara svataMtra vicaraNa karatA huA vaha mRgoM kI nivAsa bhUmi meM calA jAtA hai / / 82 // Pacifying his hunger and thirst by eating grass and drinking the lake-water. He goes freely roaming to his own herd, the residence of his troop. (82) evaM samuTThio bhikkhU, evameva aNegao / migacAriyaM carittANaM, uDDhaM pakkamaI disaM // 3 // Jain Eduatic International

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237] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra usI prakAra saMyama meM samutthita bhikSAjIvI sAdhu aniyatacArI hokara tathA mRgacaryA ke sadRza AcaraNa karake Urdhva dizA-mokSa kI ora gamana karatA hai // 83 // In the same way indulged in restrainment the mendicant becoming unobstructed sage, roaming freely like a deer, goes to upper direction. i.e., attains abode of emacipateds. (83) jahA mige ega aNegacArI, aNegavAse dhuvagoyare ya / evaM muNI goyariyaM paviThe, no hIlae no viya khiMsaejjA // 14 // jisa prakAra mRga akelA aneka sthAnoM para vicaraNa karatA hai aura aneka sthAnoM para nivAsa karatA hai usI prakAra gocarI ke lie gRhasthoM ke ghara meM praviSTa huA muni na to kisI kI hIlanA karatA hai aura na hI kisI kI nindA karatA hai // 24 // As a deer roams and resides, and takes food and water from many places, in the same way the mendicant on his begging tour, entering in the houses of householders, neither insults nor speaks ill about any body. (84) migacAriyaM carissAmi, evaM puttA ! jahAsuhaM / ammApiUhiM aNunAo, jahAi uvahiM tao // 65 // mRgAputra ne kahA-mAtA-pitAjI ! maiM mRga ke samAna caryA kruuNgaa| yaha sunakara mAtA-pitA ne kahA-putra! jisameM tumheM sukha ho, vaisA hI kro| isa taraha mAtA-pitA kI AjJA prApta karake mRgAputra upadhi kA tyAga karatA hai // 8 // Msgaputra said I will roam unrestricted like a deer practising sagehood. Hearing this parents told-Son ! Do as you like-you get happiness. Thus getting the permission of parents he abandons all his possessions. (85) miyacAriyaM carissAmi, savvadukkhavimokkhaNiM / tubbhehi amma ! 'NunAo, gaccha putta ! jahAsuhaM // 86 // (mRgAputra) mAtAjI ! ApakI AjJA pAkara maiM sabhI duHkhoM se mukta karane vAlI mRgacaryA kA AcaraNa kruuNgaa| isa para mAtA ne kahA-he putra ! jaise tumheM sukha ho, vaisA hI karo // 86 // (Mrgaputra) Revered mother ! Getting your permission I will practise the deer-order of lifemeaning unrestricted practice of excellent monk-order, which is capable to rescue me from all the miseries of world. Mother said-Son ! Do the same by which you feel happiness. (86) evaM so ammApiyaro, aNumANittANa bahuvihaM / mamattaM chindaI tAhe, mahAnAgo vva kaMcuyaM // 17 // mAtA-pitA ko aneka prakAra se samajhAkara mRgAputra usI prakAra mamatva ko chor3a detA hai jaise mahAnAga apanI keMcula ko chor3a detA hai // 17 // Making understand parents by several ways Mrgaputra abandons all kind of affections (feelings of myness) as a snake casts off its slough. (87)

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sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [238 iDiMDha vittaM ca mitte ya, putta-dAraM ca nAyao / reNuyaM va paDe laggaM, niddhaNittANa niggao // 18 // vastra para cipakI huI dhUla ke samAna mRgAputra ne Rddhi, dhana, mitra, putra, strI aura jJAtijanoM ke prati mamatva ko jhaTaka diyA-tyAga diyA aura saMyama yAtrA ke lie nikala gayA ||8|| Mrgaputra renounced all his fortunes, prosperity, wealth, friends, sons, women (wives) and affection to kins, like the dust stick on a cloth and went out on his tour of restrain. (88) paMcamahavvayajutto, paMcasamio tiguttigutto ya / sabbhintara - bAhirao, tavokammaMsi ujjuo ||89 // aba vaha pA~ca mahAvratoM se yukta, pA~ca samitiyoM se samita, tIna guptiyoM se gupta, bAhya aura Abhyantara tapoM meM ttpr-||89|| Now he became observer of five great vows, circumspect by five circumspections, latent with three (precautions) restraints, addicted to external and internal penances-(89) nimmamo nirahaMkAro, nissaMgo cattagAravo / samo ya savvabhUesu, tasesu thAvaresu ya // 90 // mamatva rahita, nirahaMkArI, Asakti se dUra, sukha-sAtA-Rddhi-ina tIna prakAra ke gauravoM kA tyAgI, trasa aura sthAvara-sabhI jIvoM ke prati samatva bhAva rakhane vaalaa-||10|| Free from affection and egoism, without attachment, renouncer of three kinds of grandeurs (prides of tastiness, prosperity and joys), even-minded (stoic) towards all the movable and immovable beings-(90) lAbhAlAbhe suhe dukkhe, jIvie maraNe tahA / samo nindA-pasaMsAsu, tahA mANAvamANao // 91 // lAbha-alAbha, sukha-duHkha, jIvana-maraNa, nindA-prazaMsA tathA mAna-apamAna-ina sabhI sthitiyoM meM rAgadveSa na karane vAlA samabhAvI saadhk-||91|| Indifferent to success (gain lAbha) unsuccess (alAbha-failure), pleasure and pain, life and death, blames and praises, respect and disrespect (insult)-(91) gAravesu kasAesu, daNDa-salla-bhaesu y| __ niyatto hAsa-sogAo, aniyANo abandhaNo // 92 // gauravoM-garvo-abhimAnoM, cAroM kaSAyoM, tIna prakAra ke daNDa, tIna taraha ke zalya aura sapta prakAra ke bhayoM se, hAsya aura zoka se nivRtta, nidAna-kAma-bhogoM kI icchA na karatA huA, rAga-dveSa ke baMdhanoM rhit-||92|| ___Free from prides, four type of passions (anger, pride, deceit and greed), three types of dandas (injurious activities of mind, speech and body), three types of spititual thoms (deceit, false belief, pleasure throughts), seven kinds of fear, feelings of joys and sorrows, volition

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1239] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra - (strong desire for worldly amusements and rejoicings), bondages of attachment and aversion-(92) aNissio ihaM loe, paraloe aNissio / vAsIcandaNakappo ya, asaNe aNasaNe tahA // 93 // isa loka tathA paraloka meM bhI pratibaddhatA rahita-anAsakta, vasUle se kATane-chIlane athavA gozIrSa candana lagAye jAne para bhI samabhAva rakhane vAlA tathA AhAra milane athavA na milane para bhI samatva bhAva rakhane vaalaa-||93|| Non-addicted to this and that world (loka), peace-minded even, if his body is cut and scratched by axe or the best sandal-wood besmeared, eating food or on fast-(93) appasatthehiM dArehiM, savvao pihiyAsave / ajjhappajjhANajogehiM, pasattha-damasAsaNe // 94 // aprazasta dvAroM-pApakarmoM ke AsavoM ke hetuoM kA sabhI prakAra se nirodha karake mRgAputra prazasta saMyama, indriya damana aura sAdhvAcAra meM, AdhyAtmika jJAnayoga meM lIna ho gayA // 94 // By obstructing all types of inflow of inauspicious-sinful karmas, Mtgaputra completely engrossed in auspicious restrain, controlling senses, sage-order and sacred spiritual knowledge meditation. (64) eva nANeNa caraNeNa, daMsaNeNa taveNa ya / bhAvaNAhi ya suddhAhiM, sammaM bhAvettu appayaM // 95 // isa prakAra jJAna-darzana-cAritra-tapa aura vizuddha bhAvanAoM se apanI AtmA ko samyak rUpa se bhAvita karate hue-||95|| Thus engrossing well his own soul in right knowledge-faith-conduct-penance and pure reflections (feelings)-(95) bahuyANi u vAsANi, sAmaNNamaNupAliyA / mAsieNa u bhatteNa, siddhiM patto aNuttaraM // 96 // bahuta varSoM taka zramaNa dharma kA anupAlana karate rahe, Ayu ke anta meM eka mAsa kA bhakta pratyAkhyAna karake mRgAputra muni ne anuttara gati-siddhi gati prApta kI // 96 // Practising sage-order for many years and in the end of this life-duration observing one month's fast-penance (giving up food-water etc., all kinds of eatables till life.) sage Mrgaputra attained liberation. (96) evaM karanti saMbuddhA, paNDiyA paviyakkhaNA / viNiyaTTanti bhogesu, miyAputte jahArisI // 97 // jaise RSi mRgAputra yuvAvasthA meM bhogoM se virakta hue usI prakAra tattvajJAnI, paNDita aura vicakSaNa | vyakti bhI sAMsArika bhogoM se nivRtta hote haiM / / 97|| ww.jajelibrary.org

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in sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [240 As sage Mrgaputra renounced the worldly pleasures in young age, in the same way enlightened, awakened, wise and proficient persons abandon the amusements. (97) mahApabhAvassa mahAjasassa, miyAi puttassa nisamma bhAsiyaM / tavappahANaM cariyaM ca uttama, gaippahANaM ca tilogavissuyaM // 98 // mRgA rAnI ke mahAna prabhAvazAlI tathA mahAyazasvI putra -RSi mRgAputra ke tapopradhAna triloka vizruta evaM muktirUpI pradhAna gati vAle uttama caritra ke varNana ko sunkr-||98|| The most glorious and magnanimous son of queen Mtga, hearing the widely known in three worlds penanceful conduct of great sage Mrgaputra and the excellent conduct capable to attain the supreme existence i.e., salvation-(98) viyANiyA dukkhavivaddhaNaM dhaNaM, mamattabaMdha ca mahabbhayAvahaM / suhAvahaM dhammadhuraM aNuttaraM, dhAreha nivvANaguNAvahaM mahaM // 99 // -tti bemi / dhana ko duHkha bar3hAne vAlA aura mamatA ke baMdhana ko mahAbhayaMkara jAnakara, nirvANa ke guNoM-mokSa ko prApta karAne vAlI, ananta sukha ko prApta karAne vAlI anuttara dharma kI dhurA ko dhAraNa karo // 19 // -aisA maiM kahatA huuN| Know the wealth as enhancer of agonies and the tie of mineness (affection-myness) as great ferocious; retain the axis of supreme religion which is capable to attain the salvationvirtues and endless supreme soul-bliss. (99) -Such I speak. Jain Educalonternational

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241] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra vizeSa spaSTIkaraNa gAthA 3 - trayastriMza jAti ke devoM ko "dogundaga deva" kahate haiN| ye jaina aura bauddha paramparA meM bar3e hI mahatva ke deva mAne gaye haiN| unheM sadA bhogaparAyaNa kahA hai| gAthA 4- candrakAnta, sUryakAnta Adi maNi kahalAte haiM, aura zeSa gomedaka Adi ratna / gAthA 17 kimpAka" eka vitra vRkSa hotA hai| usake phala khAne meM susvAdu hote haiM, kintu paripAka meM bhayaMkara kaTu arthAt prANaghAtaka / kiMpAka kA zabdArtha hI hai - "kim" arthAt kutsita- burA "pAka" arthAt vipAka-pariNAma hai jisakA / gAthA 36- sAmAnyatayA jaina zramaNoM kI bhikSA ke liye gocara (gocarI) evaM madhukarI zabda kA prayoga hotA hai| yahA~ kApotI vRtti kA ullekha hai| kabUtara sazaMka bhAva se bar3I satarkatA ke sAtha eka-eka dAnA cugatA hai, isI prakAra eSaNA ke doSoM kI zaMkA ko dhyAna meM rakhate hue bhikSu bhI thor3A se thor3A AhAra aneka gharoM se grahaNa karatA hai| gAthA 46 - saMsAra rUpI aTavI ke naraka, tiryaMca, manuSya aura deva ye cAra anta hote haiM, ataH AgamoM meM saMsAra ko "cAuraMta" kahA gayA hai| Salient Elucidations Gatha 3-The gods of Trayastrimia class are said as Dogundaga gods. In Jain and Bauddha traditions these are supposed to be of great importance. These gods are fond of luxuries and comforts, pleasures and rejoicings. Gatha 4-Candrakanta and Suryakanta etc., are called as gems and the remaining Gomedaka etc., as jewels. Gatha 17 Kimpaka is a poisonous tree. Its fruits are very tasteful while eating. But the consequence is very punget-martial destruction of vital energies, death. Gatha 36-Generally for alms taking or begging of Jain mendicants the words are used as Gocari and Madhukari. But here the word Kapotivrtti (tendency of a pigeon) is mentioned. Pigeon takes grain one by one by his beak with suspicion and alertness. In the same way keeping the faults of Bana (seeking circumspection) in mind mendicant also takes a little food from many houses. Gatha 46 There are four ends of worldly wood-hell, beasts (crooked motion beings), human and god. Hence in sacred scriptures the universe is called as Cauranta (having for ends or existences). Wan www.aine,brary.org

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sacitra uttarAdhyayana sUtra viMzati adhyayana [242 || bIsavA~ adhyayana : mahAnirgranthIya pUrvAloka ___ prastuta adhyayana kA nAma mahAnirgranthIya hai| isameM mahAnirgrantha kI caryA tathA maulika siddhAntoM kA varNana huA hai| isase pahale adhyayana mRgAputra meM mRgacariyA-muni kI utkRSTa caryA ke viSaya meM saMketAtmaka nirdeza kiyA gayA thA aura isa adhyayana meM usakA vizadIkaraNa hai| prastuta adhyayana kA prArambha anAthI muni aura rAjA zreNika ke vArtAlApa se hotA hai| ___ eka bAra magadheza zreNika rAjagRha ke vAhya bhAga meM avasthita maNDikukSi udyAna meM prAtaH bhramaNa ke lie gye| vahA~ unhoMne eka taruNa nirgrantha ko dhyAna-lIna dekhaa| unake anupama saundarya, sukumAratA, rUpa-lAvaNyatA Adi ko dekhakara rAjA cakita raha gyaa| dhyAna pUrA hone para jaba muni ne A~kheM kholI to rAjA ne kahA___ "Apa zramaNa kaise bana gaye ? ApakI yaha yuvAvasthA aura kAMtimAna zarIra to bhoga bhogane yogya hai| isa bhoga kI Ayu meM yoga grahaNa karane kA kyA kAraNa hai ?' muni ne saMkSipta uttara diyA-rAjan ! maiM anAtha huuN| yadyapi rAjA zreNika ko muni ke isa kathana para vizvAsa nahIM huA; kyoMki muni kI bhavya AkRti unake saMbhra saMbhrAnta kula kA paricaya de rahI thI; socA-zAyada, muni kA kathana satya ho| vaha bolA "maiM ApakA nAtha banatA huuN| Apako bhogoM kA AmantraNa detA huuN| maiM Apake lie sabhI prakAra kI sukha-suvidhAe~ tathA bhoga-sAmagrI kA prabandha kruuNgaa|" - muni ne kahA-rAjan ! tuma svayaM anAtha ho, mere nAtha kaise banoge ? rAjA samajhA ki muni ne use pahacAnA nahIM hai| usane kahA-Apa mujhe nahIM jAnate, maiM magadha samrATa zreNika huuN| mere pAsa caturaMgiNI senA, dhana se bharA-pUrA koza, vizAla sAmrAjya, anekoM rAniyA~ aura hajAroM dAsa-dAsiyA~ haiN| phira bhI Apa mujhe anAtha samajha rahe haiN| ApakA yaha kathana satya nahIM hai| muni ne kahA-rAjan ! jisa abhiprAya se maiMne anAtha zabda kahA hai, vaha tuma nahIM samajhe / taba zreNika kI jijJAsA para muni ne apane jIvana meM ghaTI ghaTanA kA ullekha karake samajhAyA rAjan ! maiM kauzAmbI ke ibhya zreSThI kA putra huuN| bar3e lAr3a-pyAra se merA pAlana-poSaNa huaa| yuvA hone para vivAha ho gyaa| . ___ eka bAra merI A~khoM meM tIvra vedanA huii| mere pitA ne pAnI kI taraha dhana bhaayaa| vaidya, cikitsaka, maMtra-taMtravAdiyoM ne upacAra kiyA lekina merI vedanA kama na kara ske| merI mAtA-patnI A~sU bahAtI rahatI thiiN| choTe-bar3e bhAI-bahana, mitra, suhRda bhI merI sevA meM lage rahate the; kintu merI vedanA kama na ho skii| rAjan ! vaha merI anAthatA thii|

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| ILLUSTRATION NO. 47 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 261 citra kramAMka 47 pRSTha 33 para citra paricaya dekheN|

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ILLUSTRATION NO. 48 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 26 citra kramAMka 46 pRSTha 33 para citra paricaya dekheN|

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43] viMzati adhyayana sacitra uttarAdhyayana sUtra phira eka rAta maiMne svayaM hI saMkalpa kiyA-yadi merI akSivedanA miTa jAyegI to maiM zramaNa bana jaauuNgaa| sa rAta mujhe caina se nIMda AI, subaha uThA to vedanA bhI miTa cukI thii| maiM zramaNa bana gyaa| taduparAnta anAthI muni ne kahA-kevala zramaNa veza dhAraNa karane se hI sanAthatA nahIM aatii| jo ga-dveSa, kAma-bhogoM kI bhAvanAoM se grasita hote haiM, ve zramaNa bhI anAtha hI hote haiN| sanAtha to kevala zuddhAcArI zramaNa hI hote haiN| rAjA zreNika ne sanAtha-anAtha kA yathArtha abhiprAya samajhA aura samyaktva grahaNa kiyaa| sampUrNa adhyayana kI bhASA ojapUrNa, rocaka aura preraka hai| sUktiyoM aura upamAoM kI pracuratA hai| yaha nadhyayana kisI bhI vyakti ko antarmukhI aura usakI AtmA ko jAgRta karane meM saphala hai| prastuta adhyayana meM 60 gAthAe~ haiN| www.jalhelibrary.org

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sacitra uttarAdhyayana sUtra viMzati adhyayana [ 244 CHAPTER 20 CONDUCT OF A GREAT KNOT-FREE MONK Foreview This chapter is entitled as 'Conduct of a great knot-free monk' Here are described the religious orders of a great knot-free monk and fundamental principles. In the preceding ninteenth chapter 'Mrgaputra' there were the hints about the excellent religious order of a monk and that was called as the behaviour of a deer, and in this chapter that monk order is described in full detail. This chapter begins with the conversation between king Srenika and knot-free monk named Anathi. Once monarch of Magadha kingdom king Srenka went for morning-walk in Mandikuksi garden, which was situated outside the city Rajagrha, the capital of Magadha kingdom. There king Srenika saw a young knot-free monk in deep meditation. King amazed to see monk's excellent beauty, tenderness etc. Completing the meditation when monk opened his eyes then king said to him "Why have you adopted sagehood? This period of your age and your lustrous body is fit for enjoying pleasures of the world. During the age of pleasures, you became an ascetic. What is the cause of it?" Monk gave a short reply-King! I was unprotected? Though king could not believe this reply of monk, because the grand figure of monk was proving his higher family; yet he thought-the expression of monk may be true. He said "I, myself become your protector and invite you to enjoy pleasures. I will manage for you, all types of pleasure-objects and comforts with luxury." Monk said-King, you yourself are unprotected; how can you become my protector? King thought that monk could not recognise him. He said "You do not know me. I am king Srenika, the monarch of vast Magadha kingdom. I have fourfold army, treasure full of wealth, vast kingdom, many queens and thousands of men-slaves and slave-maidens and even then you are saying me protection-less. Your this expression is not true." Monk said "King! you could not understand my purpose with which I have used the word lack of protection for you."

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245] viMzati adhyayana sacitra uttarAdhyayana sUtra Then, at the curiosity of king Srenika, monk expressed the event of his life. King! I am son of a very richman of Kausambi city. I was grown up with love and affection. I have been married to a very beautiful and rich youth as I become young. Once I was caught by severe eye-pain. My father lavishly expend the wealth. Physicians, mantrologists, tantrologists etc., gave the best treatment; but all of them could not even lessen my agony. My mother and wife always shed their trears, younger and elder brothers and sisters, friends etc., were always ready to serve me; but my eye-agony could not be lessened. O king! That was my unprotectedness. Then one night I myself resolved-If my eye-agony completely pacified, I will become a sage. That night I slept a comfortable sleep, awoke in the morning then there was not a bit of eye-pain, I became a sage. After this Anathi monk said-protectionness cannot be acquired by only wearing the robe of a sage. Who are gripped by the feelings of attachment, aversion, pleasures and amusements, those sages are also unprotected. Protectors are only the pious sages. King Srenika understood the real meaning of with and without protection and adopted right faith. The language of this chapter is inspirative, attractive, and full of splendour with abundance of sayings and similes. This only chapter is capable to make a man introvert and awake his soul. This chapter contains 60 couplets. www.helprary.org

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in sacitra uttarAdhyayana sUtra viMzati adhyayana [246 viMsaimaM ajjhayaNaM : mahAniyaNThijjaM viMzati adhyayana : mahAnirgranthIya siddhANaM namo kiccA, saMjayANaM ca bhAvao / atthadhammagaI taccaM, aNusaTiMcha suNeha me // 1 // siddhoM tathA saMyatoM (AcArya, upAdhyAya, sAdhu) ko bhAva sahita namaskAra karake maiM artha-(mokSa) aura dharma (ratnatrayarUpa dharma) kA jJAna karAne vAlI tathyapUrNa zikSA kA kathana karatA hU~, use mujhase suno // 1 // Devotionally bowing to Emancipateds (Jinas) and restraineds (preceptors, preachers, and religious teachers) I express the instruction, which is capable to obtain the knowledge of liberation and religion (the religion of right knowledge-faith-conduct-ralatraya dharma); listen that from me. (1) pabhUyarayaNo rAyA, seNio magahAhivo / vihArajattaM nijjAo, maNDikucchisi ceie // 2 // pracura ratnoM kA svAmI, magadha deza kA adhipati rAjA zreNika maNDikukSi udyAna meM udyAna-krIr3A ke lie nagara se nikalA // 2 // The owner of abundant jewels, monarch of Magadha kingdom, King Srenika went out of city for amusement in Mandikuksi garden. (2) nANAdumalayAiNNaM, nANApakkhiniseviyaM / nANAkusumasaMchannaM, ujjANaM nandaNovamaM // 3 // vaha udyAna naMdana vana ke samAna aneka prakAra ke vRkSoM, latAoM se AcchAdita, vividha prakAra ke pakSiyoM se AkIrNa aura vibhinna prakAra ke puSpoM se bharA huA thA // 3 // That garden (Mandikuksi) was adorned with several kinds of trees and tendrils, birds and full of flowers, like Nandanavana (the garden of gods and king of gods) (3) tattha so pAsaI sAhuM, saMjayaM susamAhiyaM / nisannaM rukkhamUlammi, sukumAlaM suhoiyaM // 4 // usa udyAna meM rAjA zreNika ne eka vRkSa ke mUla meM eka sukha-bhoga ke AyuSya vAle, sukumAra, samyak samAdhi yukta saMyata ko dhyAnastha baiThe dekhA // 4 // In that garden king Srenika saw a sage under a tree, who was young, tender, and of age of enjoying pleasures; but he was deep in contemplation (4) tassa rUvaM tu pAsittA, rAiNo tammi saMjae / accantaparamo AsI, aulo rUvavimhao // 5 //

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247] viMzati adhyayana sacitra uttarAdhyayana sUtra usa saMyata ke rUpa ko dekhakara rAjA ke mana meM usake prati atyadhika atulanIya Azcarya huA // 5 // Seeing that sage king filled with great astonishment. (5) aho ! vaNNo aho ! rUvaM, aho ! ajjassa somayA // aho ! khaMtI, aho ! muttI, aho ! bhoge asaMgayA // 6 // rAjA zreNika ke hRdaya meM AzcaryakArI bhAva umar3e-aho ! isa saMyata kA kyA varNa hai ? kyA rUpa hai ? kaisI saumyatA hai ? kitanI kSamA hai ? kaisI nirlobhatA hai ? aura bhogoM ke prati kitanI asaMgatatA hai ? // 6 // Astonished feelings aroused in the heart of king-Oh what a complexion, figure, loveliness, tranquillity, forgiveness, ungreediness and disregard towards pleasures of this sage (6) tassa pAe u vandittA, kAUNa ya payAhiNaM / nAidUramaNAsanne, paMjalI paDipucchaI // 7 // usa sAdhu kI pradakSiNA tathA vandanA karake na to adhika dUra aura na ati samIpa-yogya sthAna para khar3A huA aura hAtha jor3akara pUchane lgaa-||7|| Circumambulating and bowing the sage, king stood at a proper place, which was neither too far nor too near, and began to ask by folding hands-(7) taruNosi ajja ! pavvaio, bhogakAlammi saMjayA ! uvaTThio si sAmaNNe, eyamaDheM suNemi tA // 8 // he Arya ! he saMyata ! Apa bhoga kAla meM yuvAvaya meM pravrajita hue ho, zrAmaNya kI paripAlanA kara rahe ho| isakA kyA kAraNa hai ? maiM sunanA cAhatA hU~ // 8 // O noble ! O restrained ! You are consercated in young age-which is called life-period of enjoyments, rejoicings and pleasures; and practising sagehood. What is the cause of it? I want to listen-to know. (8) aNAho mi mahArAya !, nAho majjha na vijjaI / aNukampagaM suhiM vAvi, kaMci nAbhisamema'haM // 9 // (sAdhu) mahArAja ! maiM anAtha hU~, merA koI nAtha nahIM hai| anukampA karane vAlA koI suhRta mitra bhI mujhe | na mila pAyA // 9 // (Monk) Monk told-King ! I was without protector, no body was to protect me, neither a friend nor a sympathiser. (9) tao so pahasio rAyA, seNio magahAhivo / evaM te iDDhimantassa, kahaM nAho na vijjaI ? // 10 // (zreNika) yaha sunakara magadhapati rAjA zreNika jora se haMsA aura phira bolA-tuma Rddhi saMpanna dikhAI dete ho, phira bhI tumhArA koI nAtha kaise nahIM hai ? // 10 // www.jaimelibrary.org

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ta sacitra uttarAdhyayana sUtra viMzati adhyayana [248 - (Srenika) Hearing this reply of sage, monarch of Magadha, king Srenika laughed with scream and smirch and then uttered-You seem wealthy and fortunate, even then how no body is your protector ? (10) homi nAho bhayantANaM, bhoge bhuMjAhi saMjayA / mitta-nAIparivuDo, mANussaM khu sudullahaM // 11 // he bhadanta ! maiM ApakA nAtha bana jAtA huuN| he saMyata ! Apa mitra aura jJAtijanoM ke sAtha bhogoM ko bhogo; kyoMki mAnava-janma kI prApti ati durlabha hai // 11 // O religious person (4677) ! I become your protector. O restrained ! You enjoy pleasures with your friends and relations ; for getting the human existence is very difficult. (11) appaNA vi aNAho si, seNiyA ! magahAhivA ! appaNA aNAho santo, kahaM nAho bhavissasi ? // 12 // (zramaNa) he magadhAdhIza rAjA zreNika ! tuma svayaM anAtha ho taba mere nAtha kaise bana sakate ho ? // 12 // O king Srenika, monarch of Magadha ! You yourself are without protector, then how you can be my protector ? (12) evaM vutto narindo so, susaMbhanto suvimhio / vayaNaM assuyapuvvaM, sAhuNA vimhayanio // 13 // pahale se hI vismita rAjA zreNika muni ke ina vacanoM ko sunakara aura bhI vismita tathA saMbhramita ho gayA // 13 // Hearing these words of the monk, the king who was previously amazed, struck with astonishment (13) assA hatthI maNussA me, puraM anteuraM ca me | bhuMjAmi mANuse bhoge, ANA issariyaM ca me // 14 // (zreNika) mere pAsa ghor3e haiM, hAthI haiM, manuSya (sevaka) haiM, yaha nagara merA hai aura merA antaHpura bhI hai, merA aizvarya hai tathA merI AjJA calatI hai| maiM manuSya saMbaMdhI sabhI prakAra ke bhogoM ko bhoga rahA huuN-||14|| (Srenika) I possess horses, elephants, men (servants), this town and seraglio, power, wealth, prosperity, command; and enjoying all the pleasures of human life. (14) erise sampayaggammi, savvakAmasamappie / kahaM aNAho bhavai ?, mA hu bhante ! musaM vae // 15 // isa prakAra kI uttama saMpadA ke kAraNa mujhe sabhI prakAra ke kAmabhoga sulabha haiM; phira maiM kaise anAtha hU~? bhaMte ! Apa asatya bhASaNa na kareM // 15 // Due to such great wealth (power) all pleasures are feasible to me: even then how I am without protection. Being a religious person, you should not speak untruth. (15)

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249] viMzati adhyayana sacitra uttarAdhyayana sUtra na tuma jANe aNAhassa, atthaM potthaM va patthivA ! jahA aNAho bhavaI, saNAho vA narAhivA ? // 16 // (zramaNa) he pRthvInAtha ! tuma anAtha zabda aura usake paramArtha ko nahIM jAnate ki koI vyakti kisa prakAra anAtha athavA sanAtha hotA hai-||16|| (Monk) O king ! You do not know the meaning and subtle truth of the word without protector (anAtha) and how a person becomes with and without protection. (16) suNeha me mahArAya ! avakkhitteNa ceyasA / jahA aNAho bhavaI, jahA me ya pavattiyaM // 17 // he rAjan ! ekAgracitta hokara suno ki koI vyakti kaise anAtha hotA hai aura maiMne jisa Azaya se isa zabda kA prayoga kiyA hai // 17 // Oking! Listen with concentrated mind that how a man becomes without protection, and with what purpose I have uttered this word. (17) kosambI nAma nayarI, purANapurabheyaNI / tattha AsI piyA majjha, pabhUyadhaNasaMcao // 18 // prAcIna nagaroM meM atisundara kauzAmbI nAma kI nagarI thii| vahA~ mere pitA nivAsa karate the| unake pAsa pracura mAtrA meM dhana kA saMcaya (saMgraha) thA // 18 // Among the ancient towns, there is a very beautiful city named Kausambi In that town my father inherited. He has abundant accumulation of wealth. (18) paDhame vae mahArAya ! aulA me acchiveyaNA / ahotthA viulo dAho, savvaMgesu ya patthivA ! // 19 // mahArAja ! prathama vaya-yuvAvasthA meM merI A~khoM meM atula-atyadhika tIvra vedanA utpanna huii| he rAjan ! usake kAraNa mere sabhI aMgoM meM tIvra dAha hone lagA // 19 // Oking! In my prime of life-youth, I caught severe eye-pain. Due to that pain a severe burning aroused in my all parts of body. (19) satthaM jahA paramatikhaM, sarIravivarantare / pavesejja arI kuddho, evaM me acchiveyaNA // 20 // jaise koI kruddha zatru zarIra ke marmasthAnoM meM parama tIkSNa zastra bhauMka de taba jaisI ghora pIr3A hotI hai, vaisI tIvra pIr3A merI A~khoM meM ho rahI thI // 20 // My eyes ached as if any angry enemy penetrate a sharp tool in vital parts of my body. (20) tiyaM me antaricchaM ca, uttamaMgaM ca pIDaI / indAsaNisamA ghorA, veyaNA paramadAruNA // 21 //

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sacitra uttarAdhyayana sUtra viMzati adhyayana [ 250' indra ke vajra prahAra se jaisI marmAntaka pIr3A hotI hai, vaisI hI parama dAruNa vedanA mere trika-kaTi pradeza, antareccha- hRdaya aura uttamAMga-mastaka meM ho rahI thI // 21 // As the bitter poignant agony created by the stroke of thunderbolt of king of gods, the same bitter and acute agony was aching my waist, heart and head. (21) uTTiyA me AyariyA, vijjA - mantatigicchagA / abIyA satkusalA, manta- mUlavisArayA // 22 // vidyA tathA maMtroM se cikitsA karane vAle, maMtra evaM jar3I-bUTiyoM (mUla) dvArA cikitsA meM nipuNa, zastra (zalya) cikitsA meM ati kuzala, Ayurveda meM niSNAta - sabhI merA upacAra karane lage // 22 // Then the mantrologists, experts in treatment by roots-herbs, best surgeons and efficient in medical science began to give me treatments. (22) te me tigicchaM kuvvanti, cAuppAyaM jahAhiyaM / na ya dukkhA vimoyanti, esA majjha aNAhayA // 23 // unhoMne mere roga kI upazAnti ke lie cutaSpAda - cikitsA ( vaidya, rogI, auSadha aura paricAraka ) kI; lekina ve mujhe pIr3A se mukta na kara sake, yaha merI anAthatA thI // 23 // For pacifying disease they give me fourfold treatment (physician, patient, medicine nurses); but they could not make me free from pain. This was my unprotectedness. ( 23 ) piyA me savvasAraM pi dijjAhi mama kAraNA / na ya dukkhA vimoei, esA majjha aNAhayA // 24 // mere lie mere pitA ne cikitsakoM ko apanI sArabhUta vastue~ (dhana, ratna, maNi, mANikya Adi) dIM, phira bhI ve cikitsaka mujhe vedanA-mukta na kara sake, yaha merI anAthatA thI // 24 // My father gave his valuable possessions to physicians, like-jewels, gems, gold etc., so that they can rescue me from pain; but those could not pacify my pains, hence I say I was without protection. (24) mAyA ya me mahArAya !, puttasogaduhaTTiyA / na ya dukkhA vimoei, esA majjha aNAhayA // 25 // mahArAja ! merI mAtA, mere prati moha ke kAraNa pIr3ita rahatI thI; lekina vaha bhI mujhe mere duHkha se mukta na kara sakI; yaha merI anAthatA hai // 25 // O king! My mother always was full of sorrow due to her affection to me; but she also could not make me free from my pains, hence I say I was without a protector. (25) bhAyaro me mahArAya !, sagA - kaNiTThagA / na ya dukkhA vimoyanti, esA majjha aNAhayA // 26 // mahArAja ! mere sage choTe-bar3e bhAI bhI mujhe duHkha se chuTakArA na dilA sake; yaha merI anAthatA hai ||26||

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sacitra uttarAdhyayana sUtra O king! My own younger and elder brothers also could not make me get rid from pains. Hence I was without a protector. (26) 251] viMzati adhyayana bhaiNIo me mahArAya !, sagA je - kaNiTThagA naya dukkhA vimoyanti, esA majjha aNAhayA // 27 // mahArAja ! merI choTI-bar3I sagI bahaneM bhI mujhe mere duHkha se trANa na dilA sakIM; yaha merI anAthatA hai // 27 // O king! My own younger and elder sisters also could not make me free from my pains. So I was without a protector (27) bhAriyA me mahArAya !, aNurattA aNuvvayA / aMsupuNNehiM nayaNehiM, uraM me parisiMcAI // 28 // mahArAja ! mujha meM anurakta, merI prativratA patnI mere vakSasthala para sira rakhakara A~suoM se mere hRdaya ko bhigotI rahatI thI - // 28 // O king! My chaste and devoted wife, keeping her head on my chest moistened it by her sheding tears. (28) annaM pANaM ca hANaM ca gandha-malla - vilevaNaM / mae nAyamaNAyaM vA, sA bAlA novabhuMjaI // 29 // merI vaha navayuvatI patnI merI jAnakArI meM yA parokSa meM anna, pAna, snAna, vilepana, gaMdha - mAlya Adi kA prayoga (upabhoga) nahIM karatI thI // 29 // My young wife with or without my knowledge did not eat, drink, bathe nor use perfumes, wreaths and anointments. ( 29 ) khaNaM pi me mahArAya !, pAsAo vi na phiTTaI / na ya dukkhA vimoei, esA majjha aNAhayA // 30 // vaha eka kSaNa ke lie bhI mujhase alaga nahIM hotI thI / phira bhI he mahArAja ! vaha mujhe merI vedanA se mukta na kara sakI, yahI merI anAthatA hai // 30 // O king! She did not leave my side even for an instant, but she could not rid me of my pains. Hence I was without a protector. (30) tao haM evamAhaMsu, dukkhamAhu puNo puNo / veNA aNubhavi je, saMsArammi aNantae // 31 // tava nirAza hokara maiMne mana-hI-mana vicAra kiyA ki isa ananta saMsAra meM prANI ko bAra-bAra du:saha duHkha bhoganA par3atA hai // 31 // Then being disappointed I thought in my mind that in this endless cycle of births deaths-the world; a living being is bound to suffer the dreadful pains-torments. (31) www.jainy.library.org

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on sacitra uttarAdhyayana sUtra viMzati adhyayana [252 saiM ca jai muccejjA, veyaNA viulA io|| khanto danto nirArambho, pavvae aNagAriyaM // 32 // yadi eka bAra maiM isa ghora vedanA se mukta ho jAU~ to kSamAvAna, damitendriya, ArambhatyAgI anagAra bana jAU~gA // 32 // If I once get rid of this acute rigorous pain, then I will become a forgiving, sensesubdued, houseless monk (32) evaM ca cintaittANaM, pasutto mi narAhivA / pariyaTTantIe rAIe, veyaNA me khayaM gayA // 33 // ___ he nareza ! isa prakAra kA cintana (dRr3ha saMkalpa) karake maiM so gayA aura bItatI huI rAtri ke sAtha merI vedanA bhI samApta ho gaI // 33 // Oking ! with such firm resolve, I fell asleep and with the passing night my pains had also vanished. (33) tao kalle pabhAyammi, ApucchittANa bandhave / khanto, danto, nirArambho, pavvaio 'NagAriyaM // 34 // taba sUryodaya ke sAtha hI nIroga hokara maiMne bandhu-bAndhavoM se pUchA-anumati lI aura kSamAzIla, damitendriya, nirArambhI anagAra bana gayA // 34 // Then as the sun arose I was totally free from disease, I took permission from my family members, brethren etc., and became a forgiving, sense-subdued, possessionless and quithome sage. (34) tato haM nAho jAo, appaNo ya parassa ya / savvesiM ceva bhUyANaM, tasANa thAvarANa ya // 35 // tadanantara maiM apanA aura dUsaroM kA, trasa aura sthAvara sabhI prANiyoM kA nAtha bana gayA // 35 // After that I became the protector of my ownself (soul) all others-the movable and immovable living beings. (35) appA naI veyaraNI, appA me kUDasAmalI / appA kAmaduhA gheNU, appA me nandaNaM vaNaM // 36 // __merI apanI AtmA hI vaitaraNI nadI hai, AtmA hI kUTa zAlmalI vRkSa hai, kAmadhenu hai aura nandana vana hai // 36 // My own soul is Vaitarani river, Kuta Salmali tree (hellish river and tree) Kamadhenu (wish fulfilling cow) and Nandanavana (most pleasant place). (36) appA kattA vikattA ya, TuhANa ya suhANa ya / appA mittamamittaM ca, duSpaTThiya-supaTTio // 37 // Jain Eucalon International

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sacitra uttarAdhyayana sUtra yaha AtmA hI apane sukha-duHkhoM kA kartA hai aura bhoktA bhI yahI hai| zubha pravRttiyoM meM pravRtta AtmA hI apanA mitra hai aura duSpravRttiyoM lIna AtmA apanA hI zatru hai // 37 // 253] viMzati adhyayana The soul itself is the doer and undoer of joy and miseries. Indulged in auspicious tendencies it is its friend and becomes foe doing inauspicious deeds. (37) imA hu annA vi aNAhayA nivA !, tamegacitto nihuo suNehiM / niyaNThadhammaM lahiyANa vI jahA, sIyanti ege bahukAyarA narA // 38 // nareza ! eka anya prakAra kI bhI anAthatA hai, use ekAgra aura zAnta hRdaya se suno| bahuta se aise bhI kAyara puruSa hote haiM jo nirgrantha dharma ko prApta karake bhI khinna ho jAte haiM- duHkha kA anubhava karate haiM // 38 // O king! There is another type of unprotectedness, listen that with peace-mind and attentively. There are some persons, those may easily be discouraged and go astray even adopting the order of knotless monk and become sorrowful. (38) jo pavvaittANa mahavvayAI, sammaM no phAsayaI pamAyA aniggahappA ya rasesu giddhe, na mUlao chindai bandhaNaM se // 39 // jo pravrajita hokara pramAda ke kAraNa mahAvratoM kA samyak rUpa se paripAlana nahIM karatA, AtmA aura indriyoM kA nigraha nahIM karatA, rasoM- svAdoM meM Asakta rahatA hai vaha bandhanoM kA mUloccheda nahIM kara sakatA // 39 // Who being consecrated, due to negligence does not properly practise the great vows, control his own soul, and senses, indulges to tastes; he cannot uproot the bondages. (39) AuttayA jassa na atthi kAi, iriyAe bhAsAe tahesaNAe / AyANa-nikkheva-durguchaNAe, na vIrajAyaM aNujAi maggaM // 40 // jisa sAdhaka kI IryA, bhASA, eSaNA, AdAna-nikSepaNa aura uccAra-prasravaNa (dugaMchaNa - jugupsA utpanna karane vAlI) pariSThApanikA -ina pA~coM samitiyoM meM yatanA ( - AittayA) nahIM hai, vaha usa mArga para nahIM cala sakatA hai, jisa para vIra puruSa calate haiM // 40 // Who is not circumspect with five circumspections (1) of movement, (2) of speaking (3) seeking for necessities, (4) take-put (5) about excretions of body; he cannot follow the path trod by braves. (40) ciraM pise muNDaruI bhavittA, athiravvae tava-niyamehi bhaTThe / ciraM pi appANa kilesaittA, na pArae hoi hu saMparAe // 41 // jo mahAvratoM ke pAlana meM asthira aura tapa-niyamoM ke AcaraNa se bhraSTa hai, vaha muNDita ( muNDaruci ) (kezaloMca Adi dvArA ) dIrghakAla taka zarIra ko kaSTa dekara bhI saMsAra se pAra nahIM ho sakatA hai // 41 // Who is not steady in observing the great vows, slipped in practising penances and regulations (codes) that having hairless head, mortifies his body for a long time by tonsure etc., but cannot cross the ocean of world. (41) www.jainerary.org

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sacitra uttarAdhyayana sUtra polle va muTThI jaha se asAre ayantie kUDakahAvaNe vA / rADhAmaNI veruliyappagAse, amahagghae hoi ya jANaesu // 42 // viMzati adhyayana [ 254 jisa prakAra polI (khAlI) muTThI, ayaMtrita - apramANita khoTA sikkA aura kAca maNi, yadyapi vaiDUrya maNi ke samAna camakatI hai lekina jAnakAroM kI dRSTi meM inakA koI mUlya nahIM hotA ( isI prakAra cAritra - guNoM se zUnya mAtra vezadhArI muNDita bhI nirmUlya hotA hai) // 42 // As the empty like a clenched fist, invalid false coin and cultured jewel-the jewel of glass, though they glitters more; but in the view of wise men they bear no value. In the same way the shaven crown, but lacking conduct-virtues bears no value. (42) kusIlaliMgaM iha dhAraittA, isijjhayaM jIviya vUhaittA / asaMjae saMjayalappamANe, viNighAyamAgacchai se ciraMpi // 43 // isa janma meM jo AcArahInoM kA veza ( kuzIla liMga) tathA rajoharaNa Adi zramaNa cinha (isijjhaya ) dhAraNa karake jIvikA calAtA hai tathA asaMyata hokara bhI apane Apako saMyata kahalAtA hai vaha dIrghakAla taka janma-maraNa kI paramparA ko prApta hotA hai // 43 // In this life who earns his livelihood by the robes of other creeds and tokens of Jain sages and being himself unrestrained pretends to be as restrained; he undergoes the cycle of births and deaths for a long time. (43) visaM tu pIyaM jaha kAlakUDaM, haNAi satthaM jaha kuggahIyaM / ese va dhammo visaovavanno, haNAi veyAla ivAvivanno // 44 // jisa prakAra piyA huA kAlakUTa viSa, ulaTA pakar3A huA zastra aura aniyantrita vaitAla nAzakArI hote haiM, usI prakAra viSaya-vikAroM se yukta dharma bhI sAdhaka ke lie vinAzakArI hotA hai // 44 // As drank dreadful poison ( kAlakUTa viSa ), handled awkward weapon and uncontrolled demon of funeral abode are harmful or killers. In the same way the religious rituals-religion mixed with sensuality becomes harmful. (44) je lakkhaNaM suviNaM pauMjamANe, nimitta koUhalasaMpagADhe / kuheDavijjAsavadArajIvI, na gacchaI saraNaM tammi kAle // 45 // jo lakSaNa zAstra, svapnazAstra, nimittazAstra, kautuka - indrajAla Adi asatya aura Azcarya utpanna karane vAlI vidyA (kuheDa) evaM AmnavadvAroM meM Asakta hotA hai tathA inake dvArA apanI jIvikA calAtA hai, unake phala bhogate samaya koI bhI usakA sahAyaka athavA rakSaka nahIM hotA // 45 // Who indulges himself foretelling the good or bad effects by the signs of body, dreams, augury, superstitious rites, the cherishmas, untruth, magic tricks, spells, and the channels of inflow of karmas, lives by these; at the time of retribution, none can be helper and refuge to him. (45) tamaMtameNeva u se asIle, sayA duhI vippariyAsuvei / saMdhAvaI naragatirikkhajoNiM, moNaM virAhettu asAhurUve // 46 //

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sacitra uttarAdhyayana sUtra vaha zIla rahita sAdhu apane ghora ajJAnAndhakAra ke kAraNa (tamaMtameNeva ) viparIta dRSTi vAlA ho jAtA hai tathA asAdhu pravRtti vAlA vaha sAdhu muni dharma (moNaM) kI virAdhanA karake, sadA duHkhI hokara naraka tiryaMca gati meM janma-maraNa karatA rahatA hai // 46 // 255] viMzati adhyayana That sage devoid of good conduct, becomes of perverse thoughts, due to his own dense ignorance and that unsage doing the dis-propiliation of monk-order being always full of miseries transmigrates in hellish and beast existences. (46) uddesiyaM kIyagaDaM niyAgaM, na muMcaI kiMci aNesaNijjaM / aggI vivA savvabhakkhI bhavittA, io cuo gacchai kaTTu pAvaM // 47 // jo auddezika, kharIdA huA, nityapiMDa Adi thor3A-sA bhI aneSaNIya AhAra nahIM chor3atA, agni kI bhA~ti sarvabhakSI vaha sAdhu pApakarma karake yahA~ se maraNa karake durgati meM jAtA hai // 47 // Who accepts the food prepared for him, bought for his sake, and regular food-thus forbidden food, all-eater like fire; that sage due to his sinful deeds goes to illexistences. (47) na taM arI kaMThachettA karei, jaM se kare appaNiyA durappA / se nAhi maccumuhaM tu patte, pacchANutAveNa dayAvihUNo // 48 // usa sAdhu kI duSpravRttizIla AtmA jaisA anartha karatI hai, vaisA to galA kATane vAlA zatru bhI nahIM karatA / dayA-saMyamavihIna vaha sAdhu mRtyu ke mukha meM pahu~cane para pazcAttApa karatA huA isa tathya ko jAna pAtA hai // 48 // No cut-throat enemy harms, as his own soul indulged in bad tendencies. Devoid of compassion and restrain that can be aware of this fact at death hours with laments. (48) tassa, je uttamaTTha niraTThiyA naggaruI u vivajjAsamei / ime vi se nattha pare vi loe, duhao vi se jhijjai tattha loe // 49 // jisa sAdhaka kI mokSa rUpa artha meM viparIta dRSTi hotI hai usakI sAdhutva meM ruci ( naggaruI) vyartha hai / usake lie na yaha loka hai, na paraloka hai; vaha donoM lokoM se bhraSTa ho jAtA hai // 49 // Who has perverse thinking about salvation, his inclination towards sagehood is of no use. For that adept neither this world nor that, he is a loser of both the worlds. (49) emeva hAchanda - kusIlarUve, maggaM virAhetu jiNuttamANaM / kurarI vivA bhogarasANugiddhA, niraTThasoyA pariyAvamei // 50 // isI prakAra svacchanda aura kuzIla sAdhu jinendra bhagavAna ke mArga kI virAdhanA karake tathA bhoga aura rasoM meM Asakta hokara nirarthaka zoka karane vAlI gIdha pakSiNI samAna paritApa karatA hai // 50 // In the same way the self-willed and bad monk dispropiliating the path prescribed by Jinas and being indulged in tastes etc., he laments like a she-vulture, who sorrows for nothing. (50) www.jaielibrary.org

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an sacitra uttarAdhyayana sUtra viMzati adhyayana [256 soccANa mehAvi subhAsiyaM imaM, aNusAsaNaM nANaguNovaveyaM / maggaM kusIlANa jahAya savvaM, mahAniyaNThANa vae paheNaM // 51 // medhAvI sAdhaka jJAnaguNa se yukta isa hitazikSA-subhASita ko sunakara kuzIla-AcArabhraSTa saba sAdhuoM ke mArga ko chor3akara mahAnirgranthoM ke patha kA anugamana kre||51|| Having heard this beneficial instruction with knowledge-virtue; the wise adept leaving the path of all the bad and fallen sages from right conduct, follow the path of great knot-free monks. (51) carittamAyAraguNanie tao, aNuttaraM saMjama pAliyANaM / nirAsave saMkhaviyANa kammaM, uvei ThANaM viuluttamaM dhuvaM // 52 // cAritra-AcAra tathA jJAna Adi guNoM se saMpanna nirgrantha nirAnava hotA hai| vaha utkRSTa zuddha saMyama kA pAlana kara tathA karmoM kA kSaya karake vipula, uttama, dhruva sthAna-mokSa ko prApta kara letA hai // 52 // Opulent with the virtues of conduct and knowledge the knot-less monk is free from inflow of karmas. Practising the excellent pure restrain and destructing all the karmas he attains the greatest, best and eternal place-the salvation. (52) evuggadante vi mahAtavodhaNe, mahAmuNI mahApainne mahAyase / mahAniyaNThijjamiNaM mahAsuyaM, se kAhae mahayA vitthareNaM // 53 // isa prakAra karmoM kA kSaya karane meM ugra, mahA tapodhana, mahApratijJa, jitendriya, mahAyazasvI una muni ne mahAnirgranthIya mahAzruta kA ati vistAra pUrvaka kathana kiyA // 53 // Thus much vigourous to destruct the karmas, great prenancer, steadily resolved, conqueror of senses (sensual pleasures) most glorious that monk (Anathi knotless monk) described at large the esteemed dialect of great knot-free doctrine. (53) tuTTho ya seNio rAyA, iNamudAhu kayaMjalI / aNAhattaM jahAbhUyaM, suThu me uvadaMsiyaM // 54 // (zreNika) tuSTa hue rAjA zreNika ne hAtha jor3akara kahA-bhagavan ! Apane mujhe anAthatA kA svarUpa bhalI-bhA~ti samajhAyA hai // 54 // (Srenika) Contended king Srenika spoke with folded hands-Reverend sir ! You have very well expressed the meaning of unprotectedness. (54) tujhaM suladdhaM khu maNussajammaM, lAbhA suladdhA ya tume mahesI ! tubbhe saNAhA ya sabandhavA ya, jaM bhe ThiyA magge jiNuttamANaM // 55 // ___ he maharSi ! ApakA manuSya janma vAstava meM saphala huA, ApakI labdhiyA~ saphala huiiN| Apa hI sanAtha aura sabAndhava ho kyoMki Apa jinezvaroM ke mArga meM sthita ho // 55 // O great sage ! Really your man-birth became successful. Your occult powers also became successful. You only are the protected and with the feelings of brother-hood (equanimous attitude); because you are firm on the path of Jinas. (55) calen International Jain E

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257] viMzati adhyayana sacitra uttarAdhyayana sUtra taM si nAho aNAhANaM, savvabhUyANa saMjayA ! khAmemi te mahAbhAga ! icchAmi aNusAsiuM // 56 // he saMyata ! Apa anAthoM ke aura sabhI jIvoM ke nAtha ho| mahAbhAga ! maiM Apa se kSamA cAhatA hU~ aura aba merI icchA hai ki Apa mujhe hitazikSA deM // 56 // O restrained saint ! You are the protector of unprotecteds, protector and saviour of all the living beings of universe. O great fortunate ! I beg pardon to you and I wish that you please bestow me the beneficial instructions. (56) pucchiUNa mae tubbhaM, jhANavigyo u jo kao / nimantio ya bhogehiM. taM savvaM marisehi me // 57 // ___ maiMne prazna pUchakara Apake dhyAna meM vighna kiyA aura bhogoM kA nimaMtraNa diyA, usa sabake lie Apa mujhe kSamA pradAna kareM // 57 // I made a disturbance in your meditation and invited for worldly pleasures and rejoicings. Please forgive me for all this. (57) evaM thuNittANa sa rAyasIho, aNagArasIha paramAi bhattie / saoroho ya sapariyaNo ya, dhammANuratto vimaleNa ceyasA // 58 // isa prakAra rAjAoM meM siMha ke samAna zreNika rAjA anagAra siMha (anAthI muni) kI paramabhaktipUrvaka stuti kara, nirmala hRdaya se antaHpura (rAniyoM) tathA bAndhavoM-parijana sahita dharma meM anurakta ho gayA // 58 // Thus the brave like a tiger among kings, the king Srenika appraising with devotion Anathi monk, fear-free as lion, with pure heart and along with his queens, family members and brethren inclined to the true religion. (58) Usasiya--romakUvo, kAUNa ya payAhiNaM / abhivandiUNa sirasA, aiyAo narAhivo // 59 // Ananda se ullasita romakUpa vAle rAjA zreNika ne muni kI pradakSiNA kI, sira jhukAkara vandanA kI aura lauTa gayA ||59 // The ruler of men, King Srenika, erected his hairs of body with joy, circumambulated the monk Anathi, bowed down his head with devotion at his feet and returned to his palace. (59) iyaro vi guNasamiddho, tiguttigutto tidaNDavirao ya / vihaga iva vippamukko, viharai vasuhaM vigayamoho // 60 // -tti bemi / sAdhu-guNoM se samRddha, tIna guptiyoM se gupta, mana-vacana-kAyA ke tIna daNDoM se virata, pakSI ke samAna sabhI pratibandhoM se vipramukta aura moharahita hokara (anAthI) muni pRthvI para vicaraNa karane lage // 60 // -aisA maiM kahatA huuN| www.jaineIbral.org

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tara sacitra uttarAdhyayana sUtra vizati adhyayana [258 - Opulent with sage-virtues, vigilant with three restraints, disinclined to injurious attitude of mind speech and body, free from all obstacles like a bird, devoid of infatution; the great knot-free monk Anathi began to wander on earth. (60) -Such I speak. vizeSa spaSTIkaraNa gAthA 7-prAcIna yuga meM sarvaprathama deva evaM pUjya gurujanoM ko unake cAroM ora ghUmakara pradakSiNA kI jAtI thii| dAhinI ora se ghUmanA zurU karate the, jaisA ki kahA hai-"AyAhiNa-payAhiNaM kre|" pradakSiNA ke anantara vandana kiyA jAtA hai| prastuta meM vandana pahale hai, pradakSiNA bAda meM hai| ataH pahale vandanA karake phira pradakSiNA kA ullekha hai| gAthA 9-aprApta vastu kI prApti yoga hai, aura prApta vastu kA saMrakSaNa kSema hai| gAthA 23-catuSpAda-cikitsA ke cAra aMga haiM-vaidya, auSadhi, rogI aura rogI kI zuzrUSA karane vaale| (bRhad vRtti) Salient Elucidations 4896580003556225-35063 HALDIN0288888888888ORSHARMAC85500RICKE00000000062000 Gatha 7-In ancient ages first of all circumambulation was given by moving around the teachers and worshippable persons. Begin to move from right side as told-ayahinam-payahinarm karei. Bowing was done after cirumambulation. But here bowing is former and circumambulation after. Therefore formerly bowing and then circumambulation is ascribed. Gatha 9-Attainment of ungotten thing is yoga, and preservation of obtained thing is ksema. Gatha 23-Fourfold treaument-There are four parts of treatment-(1) physician, (2) medicine (3) patient (4) male or female nurses, who serves the patient. (V.V.) Jain Edltatin International

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259] ekaviMza adhyayana sacitra uttarAdhyayana sUtra ikkIsavA~ adhyayana : samudrapAlIya pUrvAloka prastuta adhyayana kA nAma samudrapAlIya hai| isa nAmakaraNa kA kAraNa yaha hai ki isameM samudrapAla ke janma se lekara usake nirvANa taka kA sampUrNa jIvana tathA jIvana kI viziSTa ghaTanAoM kA citraNa kiyA gayA hai| bhagavAna mahAvIra kA eka zrAvaka-ziSya thaa| usakA nAma pAlita thaa| pAlita nirgrantha pravacana kA viziSTa jJAtA thaa| vaha aMgadeza kI campApurI nagarI meM nivAsa karatA thaa| pAlita vaNik thaa| vaha samudra-vyApArI thaa| jalayAnoM meM apane deza kA mAla bharakara videzoM (samudra-jala mArga dvArA samudra pAra dezoM) meM le jAtA aura vahA~ paidA hone vAle mAla ko jalayAnoM meM bharakara laataa| isa prakAra usakA kraya-vikraya vyApAra (AyAta-niryAta vyApAra) acchA calatA thaa| ___ eka bAra vaha pihuNDa nagara (samudra kA taTavartI nagara) meM phuNcaa| vyApAra ke kAraNa use vahA~ adhika samaya taka rukanA pdd'aa| usakI prAmANikatA, vyApAra kalA aura vyavahAra kuzalatA Adi se saMtuSTa hokara pihuNDa nagara ke eka zreSThI ne apanI putrI kA vivAha usake sAtha kara diyaa| apanI nava-vivAhitA patnI ko sAtha lekara jaba vaha sAgara-mArga se campAnagarI ko lauTa rahA thA, taba samudra meM-jalayAna meM hI usakI patnI ne eka sarvAMga sundara tejasvI putra ko janma diyaa| samudra meM utpanna hone ke kAraNa putra kA nAma samudrapAla rakhA gyaa| ___ kAlakramAnusAra samudrapAla yuvA huA, 72 kalAoM meM niSNAta huA aura pitA ne usakA vivAha rUpiNI nAma kI eka sundara kanyA ke sAtha kara diyaa| samudrapAla apane bhavana meM rahatA huA patnI ke sAtha dogundaka devoM ke samAna krIr3A karatA huA, sukha bhogane lgaa| eka dina apane bhavana ke gavAkSa meM baiThA huA vaha nagara kI zobhA dekha rahA thaa| tabhI rAjamArga para jAte hue eka puruSa para usakI dRSTi Tika gii| vaha vadhyapuruSa thaa| use rAjA kI ora se mRtyudaNDa milA thaa| pracalita paramparA ke anusAra use lAla kapar3e pahanAe~ gaye the, gale meM lAla kanera kI mAlA thI, sampUrNa zarIra para raktacandana kA lepa thA tathA usake aparAdha kI ghoSaNA karate hue rAja sevaka use vadhasthAna kI ora le jA rahe the| samudrapAla turanta samajha gayA ki yaha vyakti ghora aparAdhI hai aura isake aparAdha kA daNDa ise diyA jA rahA hai| apane duSkarma kA phala yaha vyakti bhoga rahA hai| ___ aparAdha aura daNDa, karma aura karmaphala kI prakriyA para samudrapAla kA cintana gaharA hotA calA gyaa| vaha karmoM ke bandhana ko kATane ke lie becaina ho utthaa| usane samajha liyA ki viSaya-bhogoM se to karmabandhana aura bhI adhika sudRr3ha hote cale jaayeNge| usake hRdaya meM saMvega-nirveda kI bhAvanAe~ umar3ane lgiiN| zramaNadharma-pAlana kA nirNaya kara liyA aura mAtA-pitA se anumati lekara pravrajita ho gyaa| zuddha zramaNAcAra kA pAlana karake mukta huaa| zramaNAcAra ke varNana se tathA dhArmika dRSTi se to prastuta adhyayana mahatvapUrNa hai hI; kintu tatkAlIna sAmAjika aura pracalita paramparAoM kI jhA~kI ke kAraNa sAmAjika dRSTi se bhI isakA mahatva hai| isa adhyayana meM 24 gAthAe~ haiN| www.jaine prall.org

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sacitra uttarAdhyayana sUtra ekaviMza adhyayana [260 CHAPTER 21 SAMUDRAPALA Foreview The title of this chapter is Samudrapala. The cause of this name is that in this chapter full life sketch and the main events of Samudrapala are described. There was a householder pupil (follower) named Palita. He was well versed in Jainology, and an inhabitant of Campa city of Anga country. Palita was a sea-trader. He carried his own country's saleable goods to the other countries on the other shore of sea by loading in the ships and brought the goods of other countries. Thus his trade was flourishing and paying. He earned goot profits. Once he reached to Pihunda, a city situated at the shore of sea. Due to trade he had to stay there for a long time. Impressed by his cleverness of trade, good behaviour and other qualities, a trader of Pihunda city married his daughter to him. With newly wed wife Palita was returning to his city by sea-route. During voyage in the ship his wife gave birth to a beautiful son. Son was born during voyage so he was named as Samudrapala, Samudrapala became young and learnt all the 72 arts of man. His father married him to a beautiful young girl Rupini. Samudrapala began to enjoy sensual pleasures with his wife and lead a luxurious life as Dogundaka gods. Once he was sitting by the small window of his chamber and visualising the persons moving on road. At once his glance stuck on a person. That was to be sentenced person. King of the city gave him capital punishment. According to the tradition of those times, that man was clad in red clothes, garland round the neck of oleander red flowers (FTIGT to you), red sandal besmeared on his body, and announcing about his offence government-servants were taking him to the killing-spot. Samudrapala understood in no time that this person is a meanest criminal and the punishment of his crime is given to him. He is exercising the consequences of his own illdeads. Thinking of Samudrapala went on deeper and deeper at the procedures of faultsoffences-crimes and punishment, and deeds (karmas) and their consequences. He became anxious to cut off karma-bondages. He became very well aware that due to pleasures the bondages will be more fastened. His heart filled with feelings of disgust towards world and he decided to practise sage-order. Taking permission from parents he accepted consecration and practising excellent sagehood obtained salvation. This chapter is important by the description of sage-order and religious viewpoint; but more important by social viewpoint because the traditional tendencies of that time got place in this chapter. This chapter contains 24 couplets. Jain budition International

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ILLUSTRATION NO. 49 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 26 RSADU Soph citra kramAMka 49 pRSTha 33 para citra paricaya dekheM

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261] ekaviMza adhyayana sacitra uttarAdhyayana sUtra egaviMsaimaM ajjhayaNa: samuddapAlIyaM ekaviMza adhyayana : samudrapAlIya campAe pAlie nAma, sAvae Asi vANie / mahAvIrassa bhagavao, sIse so u mahappaNo // 1 // campAnagarI kA nivAsI pAlita vyavasAyI zrAvaka thA aura vaha mahApuruSa bhagavAna mahAvIra kA ziSya (anuyAyI) thA // 1 // Inhabitant of Campa city, the trader Palita was a householder and pupil (follower) of Bhagawana Mahavira. (1) - nigganthe pAvayaNe, sAvae se vikovie / poeNa vavaharante, pihuNDaM nagaramAgae // 2 // vaha pAlita zrAvaka nirgrantha pravacana meM pravINa thaa| eka bAra vaha jalayAna se vyApAra (samudrI vyApAra) karatA huA pihuNDa nagara meM jA pahu~cA // 2 // He was well versed in Jainology. Once trading by ship he approached Pihunda city (2) pihuNDe vavaharantassa, vANio dei dhUyaraM / taM sasattaM paigijjha, sadesamaha patthio // 3 // pihuNDa nagara meM jaba vaha vyApAra kara rahA thA, usa samaya kisI vaNika ne apanI putrI kA vivAha usake sAtha kara diyaa| apanI usa garbhavatI patnI ko sAtha lekara pAlita apane deza ko cala diyA // 3 // While he was doing business in Pihunda city, a merchant married his daughter to him. Palita returned to his country with his pregnant wife. aha pAliyassa gharaNI, samudghami pasavaI / aha dArae tahiM jAe, 'samuddapAli' tti nAmae // 4 // sAgara yAtrA ke daurAna pAlita kI patnI ne eka putra ko janma diyaa| cU~ki zizu kA janma sAgara ke bIca meM huA thA, isalie usa vAlaka kA nAma samudrapAla rakhA gayA // 4 // During voyage his wife gave birth to a child in the ship, at sea. Being bom at sea the child named as Samudrapala. (4) khemeNa Agae campaM, sAvae vANie gharaM / saMvaDDhaI ghare tassa, dArae se suhoie // 5 // - vaha vaNika zrAvaka kuzalatApUrvaka caMpAnagarI meM apane ghara A gyaa| vaha bAlaka (samudrapAla) usake ghara meM sukha se rahane lagA // 5 // www.jain ibraly.org

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tara sacitra uttarAdhyayana sUtra ekaviMza adhyayana [262 That householder merchant (trader) reached safely to his home Campa city. That child grew up in his house surrounded by comforts. (5) bAvattari kalAo ya, sikkhae nIikovie / __jovvaNeNa ya saMpanne, surUve piyadaMsaNe // 6 // usa (samudrapAla) ne bahattara kalAoM kI zikSA prApta kI tathA nIti nipuNa ho gyaa| yuvA hone para vaha sabako surUpa aura priya lagane lgaa||6|| He learned the seventytwo arts (of man) and became expert in world behaviour. He was in the bloom of youth, with fine figure and good looks. (6) tassa rUvavaiM bhajjaM, piyA ANei rUviNIM / pAsAe kIlae ramme, devo dogundao jahA // 7 // usake pitA (pAlita vyavasAyI) ne rUpiNI nAma kI eka sundara kanyA ke sAtha usakA vivAha kara diyaa| ava vaha (samudrapAla) dogundaka devoM ke samAna apane sundara prAsAda (bhavana) meM patnI ke sAtha krIr3A- magna ho gayA // 7 // His father married him to a beautiful youth (maiden) Rupini, he began to enjoy pleasures with his wife like Dogundaka gods. (7) aha annayA kayAI, pAsAyAloyaNe Thio / vajjhamaNDaNasobhAgaM, vajhaM pAsai vajjhagaM // 8 // kisI samaya vaha apane suramya bhavana ke Alokana (gavAkSa) meM baiThA thaa| usane vadhyacinhoM se yukta eka puruSa ko nagarI se bAhara vadha sthAna kI ora (rAja sevakoM dvArA) le jAte hue dekhA // 8 // Once he was sitting by the small window of his chamber. He saw a man sentenced to death, with the tokens of to be killed, dressed for execution and taken by the king-servants to the place of punishment-killing. (8) taM pAsiUNa saMviggo, samuddapAlo iNamabbavI / aho'subhANa kammANaM, nijjANaM pAvagaM imaM // 9 // usa puruSa ko dekhakara saMvigna samudrapAla ne kahA-aho ! yaha azubha karmoM kA dukhadAyI phala hai // 9 // Agitated by this sight, Samudrapala uttered-Oh ! it is the dreadful result of bad deeds. (9) saMbuddho so tahiM bhagavaM, paraM saMvegamAgao / Apuccha 'mmApiyaro, pavvae aNagAriyaM // 10 // isa prakAra saMvigna huA vaha (samudrapAla) mahAtmA (bhagavaM) sambuddha ho gyaa| mAtA-pitA se pUchakara unakI anumati prApta karake usane zramaNatva (aNagAriyaM) grahaNa kara liyA // 10 // Thus the noble soul Samudrapala become enlightened and with the permission of his parents he accepted the quithome mendicant-order. (10)

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sacitra uttarAdhyayana sUtra jahittu saMgaM ca mahAkilesaM, mahantamohaM kasiNaM bhayAvahaM / pariyAyadhammaM ca'bhiroyaejjA, vayANi sIlANi parIsahe ya // 11 // zramaNatva dhAraNa karane ke uparAnta sAdhu mahAklezakArI, mahAmoha aura bhayakArI Asakti (saMga) ko tyAgakara sAdhutA (pariyAyadharma) meM, vrata meM, zIla meM aura parISahoM ko samabhAva pUrvaka sahana karane meM abhiruci rakhane vAlA bane // 11 // 263 ] ekaviMza adhyayana After accepting sagehood the ascetic abandoning the worldly attachment which is the cause of great distress, great infatuation and full of dangers; he should be inclined to asceticism (pariyAya dhammaM ), vows, virtues and endurance of troubles with even mind (11) ahiMsa saccaM ca ateNagaM ca tatto ya bambhaM apariggahaM ca / paDivajjiyA paMca mahavvayANi, carijja dhammaM jiNadesiyaM viU // 12 // vidvAna sAdhu ahiMsA, satya, acaurya, brahmacarya aura aparigraha - ina pA~ca mahAvratoM ko svIkAra karake jinendra bhagavAna dvArA upadiSTa dharma kA AcaraNa kare // 12 // Witty ascetic accepting the five great vows, ( ! ) not to injure or non-violence, (2) truthfulness (3) non-stealing (4) celibacy and (5) non-possession; should follow the religious order prescribed by Jinendra Bhagawana, (Jina) (21) savvehiM bhUehiM dayANukampI, khantikkhame saMjaya bambhayArI | sAvajjajogaM parivajjayanto, carijja bhikkhU susamAhiindie // 13 // bhikSu sabhI jIvoM ke prati dayA karuNA rakhe, kSamA se durvacanoM ko sahana kare, saMyata ho, brahmacarya kA pAlana karane vAlA ho, pApAcAra (sAvadyayoga) kA parityAga kare aura indriyoM ko bhalI-bhA~ti saMvaraNa karake vicaraNa kare // 13 // Mendicant should have compassion on all living beings, endure the ill-words by forgiveness, be restrained, observe celibacy fully, renounce all the sinful activities and completely subduing senses he should wander. (13) kAleNa kAlaM viharejja raTThe, balAbalaM jANiya appaNI ya / sIho va saddeNa na saMtasejjA, vayajoga succA na asabbhamAhu // 14 // apane balAbala-zakti ko jAnakara sAdhu samaya ke anusAra rASTroM meM vihAra kare / siMha ke samAna bhayabhIta karane vAle zabdoM ko sunakara bhI saMtrasta na ho aura durvacana sunakara bhI asabhya vacana na bole // 14 // Testing his own weakness and strength, i. e., knowing his power and capability ascetic should wander in several nations according to the time. Never be frightened by dreadful vords like the roar of lion, and hearing the ill-words should not speak improper words (14) uvehamANo u parivvajjA, piyamappiyaM savva titikkhaejjA / na savva savvattha 'bhiroyaejjA, na yAvi pUyaM garahaM ca saMjae // 15 // saMyata sAdhu pratikUlatAoM kI upekSA karatA huA priya aura apriya ( anukUlatA - pratikUlatA ) - saba ko sahana kare, sarvatra saba kI (manojJa vastuoM kI icchA na kare aura na hI pUjA tathA garhA kI abhilASA kare // 15 // Jain Ecation International www.jairelibrary.org

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sacitra uttarAdhyayana sUtra ekaviMza adhyayana [ 264 The restrained ascetic diparaging adversities, endure all-favourable or disfavourabledear or undear, not desire everywhere everything (the heart pleasing things) and nor care for respect or blame. (15) agachandA iha mANavehiM, je bhAvao saMpagarei bhikkhU | bhayabheravA tattha uinti bhImA, divvA maNussA aduvA tiricchA ||16|| mAnavoM ke aneka prakAra ke abhiprAya (chanda) hote haiN| bhikSu apane mana meM unheM samyak prakAra se grahaNa kare, jAne tathA devoM, mAnavoM, tiryaMcoM kRta bhayotpAdaka ghora upasargoM ko samabhAvapUrvaka sahana kare ||16|| There are innumerable types of intentions and purports of men. Mendicant should know and be aware of them in true light and should endure the fearful turbuleneces (34) caused by gods, deities, demons, spirits, man and brute beasts. ( 16 ) parIsahA duvvisahA aNege, sIyanti jatthA bahukAyarAnarA | te tattha patte na vahijja bhikkhU, saMgAmasIse iva nAgarAyA // 17 // aneka dussaha parISaha upasthita hone para bahuta se kAyara vyakti kheda karate haiM kintu saMgrAma meM sabase Age rahane vAle hAthI ke samAna bhikSu parISahoM se khedita na ho // 17 // Occuring many difficulties the discouraged persons become depressed but like a stately elephant at the head of battle ascetic should not be depressed if comes in contact with those troubles. (17) sIosiNA daMsamasA ya phAsA, AyaMkA vivihA phusanti dehaM / akukkuo tattha 'hiyAsaejjA, rayAiM khevejja purekaDAI // 18 // zIta, uSNa, daMza-mazaka, tRNa-sparza tathA anya aneka prakAra ke AtaMka jaba bhikSu ke zarIra ko sparza kareM - pIr3ita kaSTita kareM taba vaha kutsita zabda na karake unheM samabhAva se sahe tathA pUrvakRta karmoM ko kSINa kare // 18 // Cold, heat, gnats and flies, pricks of straw and the other troubles when touch and afflictcause pains and miseries; then the ascetic should endure them without flinching and with evenmind; and should destroy the karmas accumulated previously. (18) pahAya rAgaM ca taheva dosaM, mohaM ca bhikkhU sayayaM viyakkhaNo / meru vva vAeNa akampamANo, parIsahe Ayagutte sahejjA // 19 // buddhimAna bhikSu sadA hI rAga-dveSa aura moha kA parityAga karake, vAyu (prabhaMjana) se akampita meru (parvata) ke samAna Atmagupta rahakara parISahoM ko sahe // 19 // Wise mendicant, renouncing attachment, detachment and infatuation should remain as steadfast as mountain Meru, which cannot be shaken by strongest storms, being fixed in his soul-virtues endure the troubles. (19) aNunnae nAvaNae mahesI, na yAvi pUyaM garahaM ca saMjae / sa ujjubhAvaM paDivajja saMjae, nivvANamaggaM virae uvei // 20 //

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265] ekaviMza adhyayana sacitra uttarAdhyayana sUtra , pUjA aura pratiSThA meM garvita (unnata) aura gardA meM hInabhAvanA (avanata) grasta na hone vAlA maharSi pUjA aura gardA se alipta rhe| vaha virata saMyamI saralatA ko svIkAra karake nirvANa mArga-mokSa mArga ko prApta karatA hai // 20 // Ungripped by the feelings of superiority complex by respect and honour and by inferiority complex by blame, and should not care for both of these. That disinclined restrained accepting simplicity enters the path of salvation. (20) arairaisahe pahINasaMthave, virae Ayahie pahANavaM / paramaTThapaehiM ciTThaI, chinnasoe amame akiMcaNe // 21 // jo arati aura rati ko sahatA hai, saMsArI janoM se ati paricaya nahIM rakhatA hai, virakta hai, AtmakalyANa kI sAdhanA karatA hai, pradhAnavAna hai, zoka aura mamatva rahita hai, akiMcana hai, vaha samyagjJAna Adi paramArtha padoM meM-mokSa prApti ke sAdhanoM meM rata rahatA hai // 21 // Who endures rati and arati-meaning neither pleasure nor grief by anything, cuts off link with worldly men (beings), disinclined, practises the benefits of soul, deprived of sorrow and myness, having nothing as his own; he strives for the highest good and its means-right knowledge-faith-conduct.(21) vivittalayaNAI bhaejja tAI, nirovalevAi asaMthaDAI / isIhi ciNNAi mahAyasehiM, kAeNa phAsejja parIsahAI // 22 // prANiyoM kI rakSA karanevAlA sAdhu mahAna yazasvI RSiyoM dvArA svIkRta, lepa Adi karma se rahita, bIja Adi se rahita, ekAnta sthAnoM kA (vivikta layaNAi) sevana kare aura parISahoM ko sahe // 22 // Saviour of all living beings-the ascetic should take bed or lodging distant from others and that should also be granted or prescribed by the great glorious seers, devoid of liniment, seeds and in lonely places. (22) sannANanANovagae mahesI, aNuttaraM cariuM dhammasaMcayaM / aNuttarenANadhare jasaMsI, obhAsaI sUrie va'ntalikkhe // 23 // sadjJAna se jJAna ko prApta karane vAlA maharSi, anuttara dharmasaMcaya kA AcaraNa karake, anuttara jJAnadhAraka yazasvI dharmasaMgha meM usI prakAra prakAzamAna hotA hai jaise antarikSa meM sUrya // 23 // Acquirer of true and right knowledge the great sage, practising the accumulation of supreme religion, glorious with supreme knowledge lightens in the religious order, as the lustrous sun in sky. (23) duvihaM khaveUNa ya puNNapAvaM, niraMgaNe savvao vippamukke / tarittA samudaM va mahAbhavoghaM, samuddapAle apuNAgamaM gae // 24 // -tti bemi / / www.jainellladl.org

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sacitra uttarAdhyayana sUtra samudrapAla muni puNya aura pApa donoM kA kSaya karake nizcala (niraMgana) aura sabhI taraha se vipramukta ho saMsAra ke vizAla pravAha ko taira kara mokSa (apuNAgama) meM gaye - mukta ho gaye // 24 // kara, ekaviMza adhyayana [ 266 - aisA maiM kahatA hU~ / Destructing both merits and demerits monk Samudrapala, being completely free, swimming the huge current of the ocean of universe, became emancipated. (24) -Such I'Speak. vizeSa spaSTIkaraNa gAthA 8 - vadhyajanocitamaNDana- prAcIna kAla meM corI karane vAle ko bahuta kaThora daNDa diyA jAtA thaa| jise vadha ( mRtyudaNDa ) kA daNDa diyA jAtA usake gale meM lAla kaNera ke phUloM kI mAlA, zarIra para lAla kapar3e pahanAye jAte the aura sAre nagara meM ghumAte hue usake aparAdha kA ullekha karate hue zmazAna kI ora le jAyA jAtA thaa| Salient Elucidations Gatha 8-Vadhyajanocita mandana-Its Prakrta form is vajjhamandanasobhagam. In the ancient times, the period when this scripture was scripturised, the thieves were rigorously punished, even sentenced to death. They were differently dressed. The thief sentenced to death. He was caused to wear the garland of oleander red flowers around his neck, red clothes on body and moving him in whole city with loud announcement of his crime, he was taken by the servants of king to the killing spot-may be called as funeral place.

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267] dvAviMza adhyayana sacitra uttarAdhyayana sUtra bAIsavA~ adhyayana : rathanemIya pUrvAloka prastuta adhyayana meM yAdavakumAra rathanemi ke varNana kI pramukhatA ke kAraNa isakA nAma rathanemIya rakhA gayA hai| rathanemi se saMbaMdhita ghaTanA isa prakAra haiprAcIna samaya meM brajamaNDala ke soriyapura (vartamAna saurIpura-AgarA nagara ke nikaTa) nagara meM yaduvaMzI rAjA samudravijaya rAjya karate the| ye dasa bhAI the, jinameM sabase bar3e samudravijaya aura sabase choTe vasudeva the| parama parAkramI hone ke kAraNa dasoM bhAI dazArha kahalAte the| prAcIna graMthoM ke anusAra usa samaya soriyapura meM dvaidha rAjya (do rAjAoM) kI paramparA thii| andhaka aura vRSNi nAmaka do zAsaka dala the| samudravijaya andhakoM ke netA the aura vasudeva vRSNiyoM ke| isalie donoM hI rAjA kahalAte the| samudravijaya kI paTarAnI zivAdevI thii| usake cAra putra the-ariSTanemi, rathanemi, satyanemi aura dRddh'nemi| vasudeva kI do rAniyA~ thIM-rohiNI aura devkii| rohiNI ke putra balarAma the aura devakI ke putra shriikRssnn| zrIkRSNa ne mathurA ke rAjA aura prativAsudeva jarAsandha ke dAmAda kaMsa kA vadha kiyA thaa| apane dAmAda kI mRtyu ke kAraNa jarAsandha baukhalA utthaa| usane yAdavoM ke mUloccheda kA nirNaya kara liyaa| usake AkramaNa ke bhaya ke kAraNa samudravijaya Adi sabhI yAdava brajamaNDala ko chor3akara pazcimI taTa para phuNce| dvArakA nagarI basAI aura vizAla sAmrAjya kI sthApanA kii| samudravijaya ke jyeSTha putra ariSTanemi parama parAkramI, atula balI, atizaya zobhA saMpanna, ati sundara the, kintu sAMsArika viSaya-bhogoM kI ora inakI bilkula bhI ruci na thii| lekina samudravijaya aura unakI rAnI zivAdevI apane putra ko vivAhita dekhanA cAhate the| vivAha ke lie zrIkRSNa ke atyadhika Agraha para ariSTanemi mauna raha gye| 'maunaM sammati lakSaNaM' ke anusAra zrIkRSNa ne unake lie bhojakula kI atyanta sundara kanyA rAjImatI kI khoja kI aura vizAla vArAta sajAkara cala diye| vivAha sthala se kucha pahale dUlhA bane, gajArUr3ha ariSTanemi ne pazu-pakSiyoM ko eka bAr3e meM banda dekhA aura unakA ArtanAda sunA to apane sArathI se isakA kAraNa puuchaa| sArathI ne batAyA-ApakI bArAta meM Aye hue aneka vyakti mAMsabhojI haiN| unake bhojana ke lie bAr3e va piMjare meM banda pazu-pakSiyoM kI hatyA kI jaayegii| apanI mRtyu se bhayabhIta ye pazu-pakSI ArtanAda kara rahe haiN| 'mere vivAha ke lie hajAroM mUka pazu-pakSiyoM kA vadha kiyA jAyegA' isa vicAra se hI ariSTanemi kA hRdaya karuNA se dravita ho gyaa| unhoMne pazuoM ko turaMta mukta karavAyA aura hAthI ko vApasa apane nivAsa kI ora mor3ane kA Adeza diyaa| isa apratyAzita ghaTanA se rAjImatI zoka-vihvala hokara mUrchita ho gii| www.jaineliblarylprg

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ra sacitra uttarAdhyayana sUtra dvAviMza adhyayana [268 ariSTanemi ne zrAvaNa zuklA paMcamI ke zubha dina meM dIkSA grahaNa kara lI hai-isa samAcAra se rAjImatI kA dila TUTa gyaa| vaha zokamagna ho gii| usane ariSTanemi ke patha para calane kA dRr3ha nizcaya kara liyaa| rathanemi ne usake samakSa vivAha kA prastAva rakhA to usane svayaM ko ariSTanemi dvArA tyakta batAkara rathanemi ko virakta kara diyaa| nirAza hokara rathanemi ne pravrajyA grahaNa kara lii| bhagavAna ariSTanemi ko kevalajJAna prApta hone ke anantara rAjImatI bhI aneka striyoM ke sAtha pravrajita ho gii| ___ eka bAra ariSTanemi raivataka parvata para virAjamAna the| rAjImatI anya sAdhviyoM ke sAtha prabhu-darzana kI utkaTa kAmanA lie jA rahI thii| mArga meM bhayaMkara A~dhI-tUphAna ke sAtha mUsalAdhAra varSA hone lgii| sabhI sAdhviyA~ titara-bitara ho giiN| kAle kajarAle bAdaloM ke kAraNa dina meM bhI andhakAra chA gyaa| rAjImatI pUrI taraha bhIga gaI thii| Azraya kI khoja karate-karate use eka guphA dikhAI de gii| vaha usameM jA phuNcii| yadyapi vahA~ sAdhu rathanemi dhyAnastha khar3e the kintu gahana andhakAra ke kAraNa ve use dikhAI na diye| nipaTa ekAnta jAnakara usane apane sabhI gIle vastra utArakara nicor3e aura sUkhane ke lie phailA diye| tabhI kar3aka ke sAtha vijalI cmkii| guphA meM prakAza ho gyaa| kar3aka kI AvAja ke kAraNa rathanemi kA dhyAna TUTa gyaa| usa kSaNika prakAza meM rathanemi aura rAjImatI ne paraspara eka dUsare ko dekha liyaa| ___vastra-rahita rAjImatI ko dekhakara sAdhu rathanemi kA citta caMcala ho gyaa| rAjImatI ne apanI bAhoM se apanA vakSasthala Dhaka liyA aura aMga saMkucita karake baiTha gii| ___ caMcalacitta rathanemi ne rAjImatI se bhoga-yAcanA kI aura kahA-Ayu Dhalane para hama pravrajita hokara saMyama sAdhanA kara leNge| lekina rAjImatI ne kula gaurava Adi kA smaraNa karAyA aura viSayoM ke kaTuphala btaae| mohagrasta rathanemi ko aisI ojasvI phaTakAra lagAI ki rathanemi kA citta usI prakAra zAMta ho gayA jaise aMkuza se mata gajarAja zAMta ho jAtA hai| saMyama sAdhanA karake rathanemi aura rAjImatI-donoM ne mukti prApta kii| prastuta adhyayana kA kendrabindu yahI rAjImatI kA udbodhana hai, jo atyadhika tejasvI vANI meM diyA gayA hai| isakI yaha vizeSatA bhI hai ki isameM nArI kI tejasvitA aura dRr3hadharmitA kA pakSa ujAgara kiyA gayA hai| yaha udbodhana itanA mahatvapUrNa hai ki ise dazavaikAlika sUtra adhyayana 2 meM bhI saMkalita kiyA gayA hai| isa adhyayana meM 51 gAthAe~ haiN| Jair Edulation International

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269] dvAviMza adhyayana sacitra uttarAdhyayana sUtra CHAPTER 22 RATHANEMI Foreview Being the primacy of the description of Rathanemi this chapter in named as Rathanemi. The episode regarding Rathanemi is as follows The ages ago ruled over the city Soriyapura (in present days Sauripura-near Agra city U. P.) in Braja circle, king Samudravijaya of Yadu lineage. They were ten brothers. Among them Samudra vijaya was the eldest and Vasudeva was the youngest. All the ten brothers were valient, so they were called ten-adorables-(EMTE). According to ancient scriptures at that time in Soriyapur there was prevailing the tradition of two rulers. There were two governing parties-(1) Andhaka and (2) Vssni. Samudravijaya was the leader of Andhakas and Vasudeva was of Vrsnis. So both were called as kings-rulers. The chief queen of Samudravijaya was Sivadevi, who had four sons-(1) Aristanemi, (2) Rathanemi (3) Satyanemi and (4) Drdhanemi. There were two chief queens of Vasudeva-(1) Rohini and (2) Devaki. The son of Rohini was Balarama and that of Devaki was Srikrsna. Srikrsna has murdered the ruler of Mathura city, named Kansa, who was also the sonin-law of anti-Vasudeva (an epithet of ruler of three deccan regions of Bharatavarsa) named Jarasandha. Due to the death of son-in-law Jarasandha became angry. He decided to uproot all the Yadavas. Due to the fear of attack by Jarasandha, all the Yadavas with Samudravijaya etc., left the Braja-circle and reached the western coast of ocean. There they populated Dvaraka city and established a vast kingdom. The eldest son of Samudravijaya, was Aristanemi. He was most valient, supreme powerful, excellent beautiful; but had no interest towards the empirical pleasures. Still Samudravijaya and his queen Sivadevi were more eager to see their son married. When Srikrsna insisted more for marriage then Aristanemi became silent. Taking his silence as acceptance, Srikssna searched for him the most beautiful maiden (girl) Rajimati of Bhoja lineage and went out with a vast and adorned marriage procession. Somewhat before the marriage spot, the groom Aristanemi, riding on elephant, saw innumerable animals and birds encaged in a vast enclosure. The poor beings were screaming and wailing. Aristanemi asked the cause of it to his charioteer (really the driver of his elephant). Driver of elephant told-Among your marriage procession so many persons are meateaters. For their eating (food) these beings will be slaughtered. Frightened of their death these are screaming and wailing. 'These thousands of mum beings-beasts and birds-will be slaughtered for my marriage,' this thought trembled the compassionate heart of Aristanemi. He at once made free those Samudra... Ingdom. excellent www.jainelfrarorg

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in sacitra uttarAdhyayana sUtra dvAviMza adhyayana 270 A beings and ordered to turn the elephant to his inhabitance. Due to this unexpected event Rajimati swooned on account great grief. Aristanemi has accepted consecration at the auspicious fifth day of Sravana the white lunar month (190T STEFT TH-hearing this information the heart and the expectations of Rajimati broken up, she became engulfed by grief. She firmly determined to move on the path trodden by Aristanemi. Rathanemi put his proposal for marriage before Rajimati, then she rejected it by giving cause 'I am deserted by Aristanemi' so made Rathanemi disinclined. Being disappointed Rathanemi accepted consecration. After becoming Aristanemi omniscient, Rajimati also accepted consecration with many other women. Once Aristanemi was staying at mountain Raivataka. Rajimati was going with ultimate wish to adorable visit of Aristanemi with many other nuns. While all these were in path, it began to rain cats and dogs with tremendous wind and storm. All the nuns went hither and thither to safe themselves. Due to dense black clouds, darkness prevailed in the day time; because the sun was covered by the black clouds. Rajimati was drenched from top to toe. Her cloths were also filled with water. Water was oozing from them. Seeking for shelter, a cave came in her glance. She entered there. Though in that cave Rathanemi was standing in meditation but due to dense darkness she could not see him. Apprehending totally lonely place she put off all her wet cloths, ringed and spread for drying, became nude. At the same time lightning take place with bolt, with that the cave filled by light. Due to the crack bolt of lightning the meditation of Rathanemi disrupted. In that momentary light Rathanemi and Rajimati both saw another. Seeing Rajimati without cloths the mind of Rathanemi disturbed. Rajimati at once covered her breast by her both hands and sit down shrinking parts and portions of her body. Giddy hearted Rathanemi begged Rajimati for enjoying sensual pleasures and said that in decaying age we shall practise restrain. But Rajimati did not accord with ideas of Rathanemi. She memorised about the highest families and lineages to which both of them belong. She scolded Rathanemi by such vigorous words that his passionate intentions vanished and subdued as an elephant is subjugated by hook. She also described the pungent and bither fruits-consequences of passionate ideas and sensual pleasures. By all these Rathanemi became calm. Practising the excellent restrain-Rajimati and Rathanemi both obtained salvation. This vigorous inspirational dialect is the central theme of this chapter. Its another speciality that the radiance and firmness to religion of women is also elaborated. The vigorous dialect of Rajimati is of so much importance that it is also compiled in Dasavaikalika sutra, chapter 2. This chapter contains 51 couplets. Jain duration International

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71] dvAviza adhyayana sacitra uttarAdhyayana sUtra bAisama ajjhayaNaM : rahanemijjaM dvAviMza adhyayana : rathanemIya soriyapuraMmi nayare, Asi rAyA mahiDDhie / vasudeve ti nAmeNaM, rAya-lakkhaNa-saMjue // 1 // soriyapura meM rAja cinhoM se yukta tathA mahAna Rddhi se saMpanna vasudeva nAma kA rAjA thA // 1 // In Soriyapura city, there was king Vasudeva with great fortunes and tokens of a king. (1) tassa bhajjA duve AsI, rohiNI devaI tahA / tAsiM doNhaM pi do puttA, iTThA ya rAma-kesavA // 2 // usakI do patniyA~ thIM-rohiNI aura devkii| una donoM ke do priya putra the-rAma (balarAma) aura kezava (kRSNa) // 2 // He had two chief queens-(1) Rohini and (2) Devaki. Those two had two dear sons-(1) Rama (Balarama) and (2) Kesava (Srikrsna). (2) soriyapuraMmi nayare, AsI rAyA mahiDDhie / samuddavijae nAma, rAya-lakkhaNa-saMjue // 3 // soriyapura nagara meM hI rAja lakSaNoM se saMpanna aura mahARddhi se yukta samadravijaya nAma kA rAjA bhI thA // 3 // In the same Soriyapura there was another king Samudravijaya, who also had great fortunes, prosperity and tokens of a king. (3) tassa bhajjA sivA nAma, tIse putto mahAyaso / bhagavaM ariTTanemi tti, loganAhe damIsare // 4 // usakI zivA nAma kI rAnI thI, usakA putra mahAyazasvI, jitendriyoM meM zreSTha, lokanAtha, bhagavAna ariSTanemi the // 4 // His chief queen was Sivadevi and her son Aristanemi was most glorious, supreme Imong subduers of senses, venerable, saviour of the world and lord of ascetics. (4) so'riTTanemi - nAmo u, lakkhaNassara - saMjuo / aTTa sahassalakkhaNadharo, goyamo kAlagacchavI // 5 // ve ariSTanemi zaurya, gAmbhIrya Adi guNoM (lakSaNoM) aura Adeya evaM AkarSaka svara (susvara) se yukta the| nike zarIra meM eka hajAra ATha zubha lakSaNa (zaMkha, cakra Adi) the| unakA gotra gautama aura zarIra JainAmavarNI thA // 5 //

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tara sacitra uttarAdhyayana sUtra L dvAviMza adhyayana [272 citra uttaSTAdhyayana mUtra_ viza ara - Aristanemi was gifted with the virtues of valour, soberness and with excellent and obeying voice. On his body there were one thousand eight auspicious signs like-conch, wheel etc. His lineage was Gautama and complexion was dark. (5) vajjarisahasaMghayaNo, samacauraMso jhasoyaro / tassa rAImaI kannaM, bhajjaM jAyai kesavo // 6 // unakA vajraRSabhanArAca saMhanana aura samacatumna saMsthAna thaa| unakA udara machalI ke samAna thaa| usakI bhAryA rAjImatI kanyA bane, isake lie kezava (kRSNa) ne (rAjA ugrasena se) yAcanA kI // 6 // His formation of bones was very strong vajra-rsabha-naraca sanhanana, and well fourfold equanimous body (samacatusra saMsthAna) and stomach was beautiful and smooth like a fish. Kesava (Srikrsna) asked from ruler Ugrasena, his daughter Rajimati as bride to him. (6) aha sA rAyavara-kannA, susIlAcArupehiNI / savvalakkhaNasaMpannA, vijjusoyAmaNippabhA // 7 // vaha (rAjImatI) zreSTha rAjA kI putrI, suzIla, sundara tathA sarvazubha lakSaNa sampanna thI tathA bijalI kI prabhA ke samAna usake zarIra kI kAnti thI // 7 // ___Rajimati was the daughter of good king and she was well-natured, good-behavioured, virtuous, well looking and possessed all auspicious signs on her body and her complexion shone as the lightning. (7) ahAha jaNao tIse, vAsudevaM mahiDDhiyaM / ihAgacchaU kumAro, jA se kannaM dalAma 'haM // 8 // usa kanyA ke pitA ne mahARddhivAna vAsudeva se kahA yadi kumAra yahA~ Ae~ to maiM apanI putrI unheM de dUMgA // 8 // The father of this maiden said to Vasudeva-'If prince comes here I will give him my daughter. (8) savvosahIhi havio, kayakouyamaMgalo / divvajuyalaparihio, AbharaNehiM vibhUsio // 9 // (ariSTanemi ko) sabhI prakAra kI auSadhiyoM se mizrita jala se snAna karAyA gayA, kautuka maMgala kiye gaye, divya yugala vastroM kA paridhAna tathA AbhUSaNoM se zRMgArita kiyA gayA // 9 // He (Aristanemi) had taken bath by the water mixed with beneficial herbs, and had performed all customary ceremonies, he wore a suit of divine clothes and was adomed with ornaments. (9) mattaM ca gandhahatthiM, vAsudevassa jeTTagaM / ArUDho sohae ahiyaM, sire cUDAmaNi jahA // 10 // vAsudeva ke sarvazreSTha matta gaMdhahastI para ArUr3ha hue ariSTanemi mastaka para cUr3AmaNi ke samAna bahuta zobhAyamAna ho rahe the // 10 // Jain Elcan International

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273 ] dvAviMza adhyayana sacitra uttarAdhyayana sUtra Riding on the best mast elephant (T-by the smell of this elephant other elephants are frightened) of Vasudeva, Aristanemi looked beautiful as a jewel on the crest. (10) aha UsieNa chatteNa, cAmarAhi ya sohie / dasAracakkeNa ya so, savvao parivArio // 11 dazAra cakra (dazoM dazAha) se ghire hue (parivRta) ariSTanemi U~ce chatra aura cAmaroM se zobhita the // 11 // Aristanemi was adorned with umbrella etc., and the ten-adorables were surrounding him. (11) cauraMgiNIe senAe, raiyAe jahakkamaM / turiyANa sanninAeNa, divveNa gagaNaM phuse // 12 // yathAkrama se caturaMgiNI senA sajAI gaI thI tathA vAdyoM ke divya nAda - ghoSa se AkAza gU~ja rahA thA // 12 // Fourfold army was adorned with weapons and sky was resounding by the sounds of divine musical instruments. (12) eyArisIe iDDIe, juIe uttimAe ya / niyagAo bhavaNAo, nijjAo vaNhipuMgavo // 13 // isa prakAra kI uccakoTi kI Rddhi ( ThATha-bATa) aura dyuti ( camaka-damaka - zAna-zaukata ) vRSNipuMgava (ariSTanemi - inakA kula vRSNi thA ) apane bhavana se nikale // 13 // Thus, with such a pomp and show and splendour best of Vrsnis, Aristanemi started from his palace. (13) aha so tattha nijjanto, dissa pANe bhayadue / vADehiM paMjarehiM ca, sanniruddhe sudukkhie // 14 // vahA~ se nikalane ke uparAnta unhoMne (ariSTanemi ne) bAr3oM aura piMjar3oM meM banda kiye gaye bhayagrasta aura ati duHkhI prANiyoM (pazu-pakSiyoM) ko dekhA // 14 // In the way he saw birds and beasts in cages and enclosures, overcome by fear and misery. (14) sAtha jIviyantaM tu saMpatte, maMsaTThA bhakkhiyavvae / pAsettA se mahApanne, sArahiM iNamabbavI // 15 // ve prANI jIvana kI carama sthiti-mRtyu ke nikaTa the, mAMsa ke lie ( mAMsabhakSiyoM dvArA ) bhakSaNa kiye jAne vAle the| unheM isa sthiti meM dekhakara mahA ariSTanemi ne apane sArathI ( mahAvata ) se kahA - // 15 // J Those beings were near to death, to be killed for the food of meat-eaters. Seeing those beings in this state wise Aristanemi said to his charioteer (elephant driver)-(15) kassa aTThA ime pANA, ee savve suhesiNo / vADehiM paMjarehiM ca, sanniruddhA ya acchahiM ? // 16 // ye sabhI sukha ke icchuka prANI bAr3oM aura piMjar3oM meM kisa kAraNa roke gaye haiM ? // 16 // www.jaineliterarorg

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sacitra uttarAdhyayana sUtra All these birds and animals, who are desirous of happiness, why these are kept in cages and enclosures. (16) dvAviMza adhyayana aha sArahI tao bhaNai, ee bhaddA u pANiNo tujhaM vivAhakajjami, bhoyAveuM bahuM jaNaM // 17 // taba sArathI ne kahA- ye sabhI bhadra prANI Apake vivAha kArya meM Aye hue bahuta se logoM (mAMsabhojiyoM) ko khilAne ke liye pakar3e gaye haiM ||17|| Charioteer (elephant driver) said-All these gentle (innocent ) beings are caught to be eaten by many flesh-eaters who are accompanied in your marriage procession. (17) soUNa tassa vayaNaM, bahupANi-viNAsaNaM / cintei se mahApanne, sANukkose jiehi u // 18 // bahuta se prANiyoM ke vinAza saMbaMdhI sArathI kathana ko sunakara mahAprajJa ariSTanemi apane mana meM isa prakAra vicAra karate haiM - // 18 // [274 Having heard these words of charioteer (elephant driver) most wise Aristanemi thinks in his mind like thus-(18) jamajjha kAraNA ee, hammihiMti bahU jiyA / na me eyaM tu nissesaM, paraloge bhavissaI // 19 // yadi mere kAraNa ina bahuta se prANiyoM kA vadha kiyA jAtA hai to yaha mere lie paraloka meM zreyaskara ( ucita ) nahIM hogA // 19 // It will not be proper for my other world that these living beings are killed for my sake. (19) so kuNDalANa juyalaM, suttagaM ca mahAyaso / AbharaNANi ya savvANi, sArahissa paNAmae // 20 // isalie una mahAyazasvI ne kuNDala yugala, sUtraka, tathA anya sabhI AbhUSaNa utArakara sArathI ko de diye // 20 // Then that most glorious (Aristanemi) put off all his ornaments-ear-rings, thread of waist etc., and gave to the charioteer - the elephant driver. (20) maNapariNAme ya kae, devA ya jahoiyaM samoiNNA / savvaDDhIe saparisA, nikkhamaNaM tassa kAuM je // 21 // hRdaya meM (dIkSA ke) pariNAma utpanna hote hI unake yathocita abhiniSkramaNa ke lie devatAgaNa apanI Rddhi aura pariSada ke sAtha vahA~ upasthita ho gaye // 21 // As the firm resolution for consecration fill his head and heart, the gods descended from heaven, according the established custom, to celebrate, with great pomp together with their retinue, the event of his consecration. (21)

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| ILLUSTRATION NO. 50 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 27 ANIMALLP ORD GESS citra kramAMka 50 pRSTha 34 para citra paricaya dekheN|

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citra kramAMka 51 pRSTha 34 para citra paricaya dekheM

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275] dvAviMza adhyayana sacitra uttarAdhyayana sUtra - deva-maNussaparivuDo, sIyArayaNaM tao samArUDho / nikkhamiya bAragAo, revayayaMmi TThio bhagavaM // 22 // devatAoM aura manuSyoM se parivRta bhagavAna ariSTanemi atyanta zreSTha zivikA ratna para ArUr3ha hue tathA dvArakA se calakara raivataka giri (giranAra parvata) para avasthita hue // 22 // Surrounded by gods and men and sitting on an excellent palanquin, starting from Dvaraka city he assembled on the mountain Raivataka (Giranara). (22) ujjANaM saMpatto, oiNNo uttimAo sIyAo / sAhassIe parivuDo, aha nikkhamaI u cittAhiM // 23 // udyAna meM pahu~ce, zivikA se utare aura eka hajAra vyaktiyoM ke sAtha citrA nakSatra meM bhagavAna ne niSkramaNa kiyA // 23 // Arrived at a garden, descended from his palanquin, and with one thousand other persons accepted consecration, while the moon was in conjunction of Citra-star (23) aha se sugandhagandhie, turiyaM mauyakuMcie / sayameva lucaI kese, paMcamuTThIhiM samAhio // 24 // tava samAhita ariSTanemi ne apane sugandhita, ghugharAle aura komala sira ke kezoM kA svayaM apane hAtha se paMcamuSTi loMca kiyA // 24 // ___Consecrated Aristanemi, tonsured his curly, perfumed and soft hairs, by his own five handfuls. (24) vAsudevo ya NaM bhaNai, luttakesaM jiindiyaM / icchiyamaNorahe turiyaM, pAvesu taM damIsarA // 25 // vAsudeva kRSNa ne kezavihIna aura jitendriya bhagavAna ariSTanemi se kahA-he damIzvara ! tuma apane icchita manoratha ko zIghra hI prApta karo // 25 // Vasudeva said to reverend Aristanemi, who has plucked his hairs and was subduer of his senses, that- lord of saints ! you may obtain your aim sooner. (25) nANeNaM daMsaNeNaM ca, caritteNa taheva ya / khantIe muttIe, vaDDhamANo bhavAhi ya // 26 // jJAna, darzana, cAritra, kSamA aura nirlobhatA ke sAtha bar3hate raho // 26 // Go ahead with right knowledge-faith-conduct, forgiveness and devoid of greed. (26) evaM te rAmakesavA, dasArA ya bahU jaNA / ariTThaNemiM vandittA, aigayA bAragApuri // 27 // ___ isa taraha valarAma, kRSNa, dazArha tathA anya bahuta se vyakti bhagavAna ariSTanemi ko vandana karake dvArakApurI ko vApasa lauTa gaye // 27 // www.jaine|bra.org

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sacitra uttarAdhyayana sUtra dvAviMza adhyayana [ 276 Thus Balarama, Krsna, ten-adorables and many men bowing to Bhagawana Aristanemi returned to Dwaraka city. (27) soUNa rAyakannA, pavvajjaM sA jiNassa u / nIhAsA ya nirANandA, sogeNa u samutthayA // 28 // bhagavAna kI pravrajyA ke viSaya meM sunakara rAjakanyA rAjImatI kA ha~sanA, prasannatA, Ananda - sana samApta ho gaye / vaha zoka kI adhikatA se vyApta ho gii| use gaharA zoka huA // 28 // Hearing the news of consecration of Aristanemi, the laughter, gaity, joy of princess Rajimati forsook her. She was engulfed in sorrow. She felt deep misery. (28) rAImaI vicintei, dhiratthu mama jIviyaM / jA 'haM teNa pariccattA seyaM pavvaiuM mama // 29 // rAjImatI ne vicAra kiyA- mere jIvana ko dhikkAra hai| cU~ki maiM unakI parityaktA hU~, isalie merA pravrajita honA hI ucita (zreSTha) hai // 29 // Rajimati thought-shame upon my life. Because I am forsaken by him, therefore it is better for me to be consecrated. (29) aha sA bhamarasannibhe, kucca - phaNaga - pasAhie | sayameva luMcaI kese, dhiimantA vavassiyA // 30 // ataH dhairyazAlinI aura dRr3ha nizcayI rAjImatI ne kU~cI aura kaMghI se sa~vAre hue bhramara ke samAna kAle kezoM kA apane hAtha se loMca kiyA // 30 // Hence steady and firm determined Rajimati plucked her hairs which were black as bees and dressed with a comb and brush, by her own hands. ( 30 ) vAsudevo ya NaM bhaNai, luttakesaM jiindiyaM / saMsArasAgaraM ghoraM, tara kanne ! lahuM lahuM // 31 // kezaloMca kI huI va jitendriya rAjImatI se kRSNa ne kahA- he kanye ! isa ghora saMsAra sAgara ko zIghrAtizIghra pAra karo // 31 // Krisna said to Rajimati, who was hairless and had subdued her senses-O Girl! Cross this worldly ocean as soon as possible. (31) sA pavvaiyA santI, pavvAvesI tahiM bahuM / sayaNaM pariyaNaM ceva, sIlavantA bahussuyA // 32 // zIlavatI tathA bahuzruta rAjImatI ne prabrajita hokara apane sAtha bahuta se svajanoM aura parijanoM ko dIkSita (pravrajita) karAyA // 32 // Chaste and learned Rajimati being consecrated herself caused her relations and family members (specially women) to accept consecration. (32)

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277] dvAviMza adhyayana sacitra uttarAdhyayana sUtra giriM revayayaM jantI, vAseNullA u antarA / vAsante andhayAraMmi, anto layaNassa sA ThiyA // 33 // raivataka giri para jAtI huI vaha (rAjImatI) bIca meM hI varSA se bhIga gaI, joradAra varSA se andhakAra chA jAne para vaha Azraya ke lie eka guphA ke andara praviSTa hokara Thahara gaI // 33 // Assembling on mountain Raivataka she drenched by the rains. When darkness prevailed due to heavy rains, she entered in a cave for shelter and stayed there. (33) cIvarAI visArantI, jahA jAya tti pAsiyA / rahanemI bhaggacitto, pacchA diTTho ya tIi vi // 34 // apane gIle vastroM (cIvara) ko sukhAne ke lie phailAtI huI yathAjAta (nagna) rUpa meM rAjImatI ko dekhakara rathanemi kA citta vicalita ho gyaa| phira rAjImatI ne bhI use (rathanemi ko) dekhA // 34 // She took off her all cloths and spread them for drying up, thus became naked as she was born. Rathanemi (who was meditating in the interior part of that cave) when saw her naked then his pcace of mind disturbed. And then Rajimati also saw him (Rathanemi). (34) bhIyA ya sA tahiM daTuM, egante saMjayaM tayaM / bAhAhiM kAuM saMgophaM, vevamANI nisIyaI // 35 // vahA~ usa guphA ke ekAnta meM samudravijaya ke putra rathanemi ko dekhakara rAjImatI bhayabhIta ho gii| bhaya se kA~patI huI vaha apanI donoM bAhuoM se zarIra ko saMgopana karake baiTha gaI // 35 // Rajimati frightened by seeing Rathanemi, the son of Samudravijaya, in loneliness of that cave. Trembling with fear she sat covering her breast by her arms. (35) aha so vi rAyaputto, samuddavijayaMgao / bhIyaM paveviyaM daTuM, imaM vakkaM udAhare // 36 // tava samudravijaya ke aMgajAta (Atmaja) rAjaputra (rathanemi) ne bhayabhIta aura kA~patI huI rAjImatI ko dekhakara isa prakAra kA vacana khaa-||36|| When Rathanemi, son of Samudravijaya, saw her trembling with fear, he spoke these words unto her-(36) rahanemI ahaM bhadde ! surUve ! cArubhAsiNi ! / mamaM bhayAhi suyaNU ! na te pIlA bhavissaI // 37 // (rathanemi) he bhadre ! maiM rathanemi huuN| he surUpe ! he madhurabhASiNI ! he sutanu ! mujhe svIkAra kara le| tujhe kisI prakAra kI koI pIr3A nahIM hogI // 37 // (Rathanemi) O Gentle woman ! I am Rathanemi. O beautiful, sweetly speaking, tender bodied ! Accept me. No pain of any kind you would have to feel. (37) ehi tA bhujimo bhoe, mANussaM khu sudullahaM / bhuttabhogA tao pacchA, jiNamaggaM carissamo // 38 //

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An sacitra uttarAdhyayana satra dvAviMza adhyayana 278 Ao, pahale hama bhogoM ko bhoga leN| manuSya janma nizcaya hI bahuta durlabha hai| bhogoM ko bhogane ke bAda, bhuktabhogI banakara hama jina-mArga kA AcaraNa kareMge // 38 // Come, let us enjoy pleasures first. Because to be born as a human being is definitely very difficult. After enjoyed the pleasures we shall enter the order of Jinas. (38) daLUNa rahanemiM taM, bhaggajjoyaparAiyaM / rAImaI asambhantA, appANaM saMvare tahiM // 39 // saMyama ke prati hIna-utsAha aura bhoga-vAsanA se parAjita rathanemi ko dekhakara rAjImatI ghabar3AI nahIM (asambhantA) usane vastroM se apane zarIra ko punaH AvRta kara liyA // 39 // Seeing Rathanemi without zeal for restrain and overwhelmed by passionate pleasures Rajimati did not perplex. She covered herself with her cloths. (39) aha sA rAyavarakannA, suTThiyA niyama-vvae / jAI kulaM ca sIlaM ca, rakkhamANI tayaM vae // 40 // tatpazcAta niyamoM aura vratoM meM samyak prakAra se avicala (susthita) usa zreSTha rAjakanyA rAjImatI ne jAti, kula aura zIla kI rakSA karate hue rathanemi se khaa-||40|| Then steady in her vows and rules that noble princess Rajimati, saving clan, caste, lineage and chastity, said to Rathanemi-(40) jar3a si rUveNa vesamaNo, lalieNa nalakUbaro / tahA vi te na icchAmi, jaI si sakkhaM purandaro // 41 // (rAjImatI) yadi tU rUpa meM vaizramaNa ke samAna hai, lalita kalAoM meM nalakUbara jaisA hai, yahA~ taka ki tU sAkSAt indra hai to bhI maiM terI icchA nahIM karatI // 41 // May you he as beautiful as Vaisramana Nalakubara in fine arts, like king of gods || himself, still I have no desire for you. (41) pakkhaMde jaliyaM joiM, dhUmakeuM durAsayaM / necchanti vaMtayaM bhottuM, kule jAyA agaMdhaNe // 42 // agandhana kula meM utpanna hue sarpa dhUma kI dhvajA vAlI jalatI huI duSpraveza agni meM praveza kara jAte haiM, kintu vamana kiye hue apane viSa ko punaH pInA nahIM cAhate // 42 // Serpents of agandhana class burn themselves in fire but do not drink again the vomitted poison. (42) dhiratthu te 'jasokAmI ! jo taM jIviyakAraNA / vantaM icchasi AveuM, seyaM te maraNaM bhave // 43 // he apayaza kI icchA karane vAle ! tujhe dhikkAra hai ki tU bhogI jIvana ke lie vamita kiye hue bhogoM ko punaH bhoganA cAhatA hai| isase to terA mara jAnA hI zreyaskara hai // 43 // -

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279] dvAviMza adhyayana sacitra uttarAdhyayana sUtra Fie upon you, you desirous of disfame! you wish to enjoy the vomitted pleasures. It would be better for you to die. (43) ahaM ca bhoyarAyassa, taM ca si andhagavaNhiNo / mA kule gandhaNA homo, saMjamaM nihuo cara // 44 // maiM bhojarAja (bhojavRSNi) kI pautrI hU~ aura tU andhakavRSNi kA pautra hai| kula meM gandhana sarpa ke samAna mata ho / sthira hokara saMyama kA AcaraNa kara // 44 // I am grand daughter of Bhojagavrsni and you are grandson of Andhakavrsni. Do not be like a gandhana serpent (who sucks the vomitted poison from the wound) in your high family, remain steady in restrain. (44) jai taM kAhisi bhAvaM, jA jA dicchasi nArio / vAyAviddho vva ho, aTThiappA bhavissasi // 45 // yadi tU jina-jina striyoM ko dekhegA aura una-una ke prati isI prakAra se rAgabhAva karegA to prerita har3a vanaspati ke samAna asthira AtmA ho jAyegA ||45 // vAyu se If you will be tempted to the women you see then you will be an unsteady soul like hada vegetable inspired by wind. (45) govAlo bhaNDavAlo vA jahA taddavva'Nissaro / evaM aNissa taM pi, sAmaNNassa bhavissasi // 46 // jisa prakAra gopAla aura bhANDapAla una gAyoM tathA kirAne ke sAmAna ke svAmI nahIM hote usI prakAra tU bhI zrAmaNyabhAva kA svAmI nahIM ho sakegA // 46 // As herdmen and keepers of goods are not the owners of those. In the same way, you could not truly own sagehood. (46) kohaM mANaM nigihittA, mAyaM lobhaM ca savvaso / indiyAI vase kAuM, appANaM uvasaMhare // 47 // tU krodha, mAna, mAyA, lobha- ina kaSAyoM ko pUrNarUpa se nigraha karake, tathA indriyoM ko vaza meM karake apanI AtmA ko asaMyama se haTAkara saMyama meM sthira ( uvasaMhare) upasaMhAra kara // 47 // Obstructing all the four passions - Anger, pride, deceit, greed and subduing the senses, remove your soul from unrestrainment, be steady in restrain. (47) tIse so vayaNaM soccA, saMjayAe subhAsiyaM / aMkuseNa jahA nAgo, dhamme saMpaDivAio // 48 // usa saMyatA rAjImatI ke subhASita vacanoM ko sunakara rathanemi samyak prakAra se dharma meM usI taraha sthira gayA jisa taraha hAthI aMkuza se vaza meM ho jAtA hai // 48 // Having heard these well-said words of restrained Rajimati Rathanemi became steady in religion (restrainment) as elephant, subjugated by hook. (48)

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dvAviMza adhyayana [280 in sacitra uttarAdhyayana sUtra maNagutto vayagutto, kAyagutto jiindio / sAmaNNaM niccalaM phAse, jAvajjIvaM daDhavvao // 49 // vaha (rathanemi) mana, vacana, kAyA se gupta aura jitendriya ho gyaa| dRDhavratI banakara jIvana bhara nizcala rUpa se zrAmaNya kA pAlana karatA rahA // 49 // Rathanemi became protected mind, speech and body and conqueror of senses. Becoming firm in vows practised sagehood till life. (49) uggaM tavaM carittANaM, jAyA doNNi vi kevalI / savvaM kammaM khavittANaM, siddhiM pattA aNuttaraM // 50 // ugra tapa kA AcaraNa karake donoM (rathanemi aura rAjImatI) ne hI kaivalya prApta kiyA aura sampUrNa karmoM kA kSaya karake anuttara siddha gati ko prApta hue // 50 // Practising severe penances both (Rajimati and Rathanemi) became omniscient and destructing all the karmas attained liberation. (50) evaM karenti saMbuddhA, paNDiyA paviyakkhaNA | viNiyaTTanti bhogesu, jahA so purisottamo // 51 // -tti bemi / sambuddha, tattvavettA paNDita aura vicakSaNa vyakti aisA hI karate haiN| puruSoM meM uttama rathanemi ke samAna ve bhogoM se nivRtta ho jAte haiN| ___ -aisA maiM kahatA huuN| Enlightened, wise, witty persons do like this. Like the noble man Rathanemi they tum from pleasures and amusements. (51) -Such I speak. vizeSa spaSTIkaraNa gAthA 5-lakSaNa-pravacanasAroddhAra vRtti (patra 410-11) meM batAyA gayA hai ki "zarIra ke sAtha utpanna hone vAle chatra, cakra, aMkuza Adi rekhAjanya cihna lakSaNa kahe jAte haiN| sAdhAraNa manuSyoM ke zarIra meM 32, baladeva-vAsudeva ke 108 aura cakravartI tathA tIrthaMkara ke zarIra para 1008 zubha lakSaNa hote haiN|" gurujanoM ke nAma se pUrva 108 yA 1008 zrI kA prayoga inhIM lakSaNoM kA sUcaka hai| gAthA 6-saMhanana kA artha hai-bandhana-haDDiyoM ke bndhn| zarIra ke sandhi aMgoM kI donoM haDDiyA~ paraspara AMTI lagAye hue hoM, una para tIsarI haDDI kA veSTana-lapeTa ho, aura cauthI haDDI kI kIla una tInoM ko bheda rahI vajra jaisA sar3ha asthibandhana "vajra-RSabha-nArAca" saMhanana hai| saMhanana ke chaha prakAra haiN| saMsthAna-zarIra kI AkRti ko saMsthAna kahate haiN| (prajJApanA 23/2) pAlathI mAra kara baiThane para jisa vyakti ke cAroM koNa sama hoM, vaha "samacaturam" nAmaka sarvazreSTha saMsthAna hai| saMsthAna ke chaha prakAra haiN| (prajJApanA23/2)

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281] dvAviMza adhyayana sacitra uttarAdhyayana sUtra gAthA 9-kautuka-maMgala-vivAha ke pUrva vara ke lalATa para mUzala kA sparza karavAnA Adi kArya kautuka haiN| dahI, akSata, dUdha, candana Adi dravya maMgala kahalAte haiN| (vR. vR.) divya-yugala-prAcInakAla meM antarIya-nIce pahanane ke liye dhotI aura uttarIya-Upara or3hane ke liye cAdara, ye do hI vastra pahane jAte the| usI kA nAma divya yugala hai| ___ gAthA 10-gandhahastI-sava. hAthiyoM meM zreSTha hotA hai| isakI gandha se anya hAthI hataprabha ho jAte haiM, bhayabhIta hokara bhAga khar3e hote haiN| gAthA 11-samudravijaya, akSobhya, vasudeva Adi dasa bhAI the| unake samUha ko "basAra cakra" kahate the| gAthA 13-andhaka aura vRSNi do bhAI the| vRSNi ariSTanemi ke pitAmaha arthAt dAdA hote the-inase "vRSNikula" kA pravartana huaa| dazavaikAlika Adi ke anusAra donoM bhAiyoM ke nAma se "anyaka vRSNikula" bhI prasiddha thaa| Salient Elucidations Gatha 5-Laksana (signs or marks). It is told in vrui of Pravacanasaroddhara (patra 410-411) that originated with the origination of body constructed by the lines the marks like-umbrella, wheel, hook etc., are called signs. On the body of average man 32, Baldeva-Vasudeva 108 and monarch and Tirthamkara there are 1008 signs. Before the names of religious teachers and adorables to write 108 and 1008 denotes the same fact. Gatha 6-Samhanan means the bondages of bones. Both the bones of joint limbs of body twistly entangled to each other, the third bone as a bandage around those both bones and the fourth bone fixes those three like a nail. Such a steady bondage of bones is the construction of Vajra-rsabha naraca samhanana. Samhananas are of six kinds. The formation or figure of body is called sarmsthana (Prajnapana 23/2). Sitting by Palathi posture, all the four angles (and the arms of opposite those angles) are the same-equal that is the best sama caturasra samsthana. Samsthanas are also of six types. (Prajapanaa 23/2) Gatha 9-Kautaka-mangala-Before starting for marriage to touch Musala etc., is kautaka.Curd, rice, milk, sandal woods etc., these things are called mangala. (V.V.) ___Divya-yugala-Divine twin-In ancient ages two cloths were bom-(1) (antariya) dhoti-for wearing under the waist, it covers the legs and (2) a sheet (uttariya) for covering the upper portion of body i.e., chest etc. . Gatha 10-Gandha hasti-This elephant is best of all other elephants. By its very smell the other elephants being frightened run away. Gatha 11-Samudravijaya, Aksobhya, Vasudeva etc., were ten brothers. The group of these ten was called as Dasara cakra. Gatha 13-Andhaka and Vrsni were two brothers. Andhaka was the grandfather of Aristanemi. By Andhaka, Vrsnikula prevailed. According to Dasavaikalika etc., Andhaka-Vrsni kula was also famous by the name of both brothers. Wan

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sacitra uttarAdhyayana sUtra trayoviMza adhyayana 282 // teIsavA~ adhyayana : kezI-gautamIya / pUrvAloka prastuta adhyayana kA nAma kezI-gautamIya hai| kumArazramaNa kezI bhagavAna pArzvanAtha kI paramparA ke caturtha paTTadhara the aura gautama gaNadhara bhagavAna mahAvIra ke paTTaziSya the| donoM hI prakANDa vidvAna aura viziSTa jJAnI the| zrAvastI nagarI ke tinduka udyAna meM donoM meM jo tatva carcA huI usakA isa adhyayana meM rocaka va preraka varNana hai| ___ kezI kumArazramaNa apane saMgha sahita, tinduka udyAna meM Thahare aura gautama gaNadhara apane saMgha sahita koSThaka udyAna meM tthhre| ____donoM ke ziSya jaba gocarI Adi ke lie jAte to paraspara milate, vicAra-vimarza bhI karate lekina donoM ke AcAra meM bheda hone ke kAraNa donoM ke hI sAdhu saMzaya meM par3a gye| apane-apane guruoM se kahA-jaba hamArA lakSya eka hai, mukti-prApti hai to phira yaha bheda kisa lie hai ? donoM ne milakara ina bhedoM ko spaSTa karane kA nirNaya kiyaa| apane se jyeSTha mAnakara vinaya maryAdA kA pAlana karate hue gautama gaNadhara apane saMgha sahita tinduka udyAna meM phuNce| kezI kumArazramaNa ne unakA yathocita Adara kiyA aura yogya Asana diyaa| kezI kumArazramaNa ne sacela-acela, veza-bhUSA, cAturyAma, paMcamahAvrata Adi ke saMbaMdha meM prazna kiye| __gautama svAmI ne batAyA-veza Adi to loka-pratIti Adi ke lie haiM; mukti ke vAstavika kAraNa to jJAna-darzana-cAritra-tapa haiM; jisake viSaya meM donoM hI ekamata haiN| cAturyAma tathA paMcamahAvrata ke viSaya meM batAyA ki prathama tIrthaMkara ke sAdhu Rjujar3a hote haiM aura madhyama 22 tIrthaMkaroM ke ziSya RjuprAjJa hote haiM; ve jaldI hI saralatA pUrvaka tatva ko samajhakara tadanusAra AcaraNa kara lete haiM; lekina antima tIrthaMkara ke ziSya vakrajar3a hote haiN| isaliye bhagavAna mahAvIra ne niyamopaniyamoM meM yuga ke anurUpa vyAvahArika parivartana kiye haiN| isake uparAnta kezI kumArazramaNa dvArA prastuta kiye gaye zatruoM, bandhanoM, latA, duSTa azva, mArga-kumArga, mahAdvIpa Adi pratIkAtmaka praznoM kA bhI gautama svAmI ne samucita samAdhAna diyaa| kezI kumArazramaNa ke sabhI prazna samAhita ho gaye aura unhoMne apane saMgha sahita paMca mahAvrata dharma svIkAra kiyA tathA bhagavAna mahAvIra ke saMgha meM sammilita ho gye| ___isa adhyayana kI sarvAdhika zaktizAlI preraNA yaha hai ki jijJAsAoM aura saMzayoM kA nirNaya vArtAlApa dvArA udAra buddhi se kiyA jAnA caahie| dUsarI vizeSatA yaha hai ki mUla ko jyoM kI tyoM rakhate hue deza-kAla kI paristhitiyoM ke anusAra bAhya parivartanoM ko svIkAra karane se dharma meM jIvantatA banI rahatI hai| prastuta adhyayana meM 89 gAthAe~ haiN| Jain ducation International

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223] f 37EUR445 sacitra uttarAdhyayana sUtra CHAPTER 23 KESI AND GAUTAMA Foreview This chapter is named Kesi-Gautamiya. Kumara-Sramana Kesi was the fourth Pattadhara of the tradition of Bhagawana Parsvnatha and Gautama Ganadhara was the chief disciple of Bhagawana Mahavira. Both were most learned and having special knowledge. In Tinduka-park religious and dogmatic conversation took place between both of them that is related in this chapter in attractive and inspirative style. Kesi Kumara-Sramana stayed at Tinduka park with his group of disciples and Gautama Ganadhara, with his disciples stayed at Kosthaka park. Disciples of both when wander for asking food etc., then meet and talk each other; but due to the difference in conduct both of them became suspicious. Both told to their teachers-while our aim to obtain salvation is one and the same then why this difference. Both the teachers decided to clarify these differences. Thinking elder and practising humility Gautama Ganadhara, with his disciples reached Tinduka park. Kesi KumaraSramana gave him due respect and seats to sit. Kesi Kumarasramana questioned about with cloths and without cloths, dress, four vows and five bows etc. Gautama told-Dresses are only for the belief of people, the real causes of salvation are right knowledge-faith-conduct-penance, at this point both have the same opinion. Regarding four vows and five vows Gautama explained the sages of first tirthamkara are simple-imbecile, of 22 middle tirthamkarassimple-wise, they easily understand and practise accordingly. But the disciples of last tirtharnkara are evasive-imbecile. Hence Bhagawana Mahavira changed the rules and regulations according to the age, with behavioural point of view. After this Kesi Kumarasramana put some symbolic questions before Gautama Ganadhara, like-enemy, bondage, untrained horse, right and wrong path, continent etc., and Gautama Ganadhara answered all the questions properly. Being satisfied Kesi Kumarasramana joined the order of Bhagawana Mahavira, accepting the five-vow-conduct. The most powerful inspiration of this chapter is-that all the problems should be pacified by conversation and open-mindedness. The second inspiration is-that without touching the original maxims, accepting the changes according to country and time, this practice vitalizes the religion. This chapter contains 89 couplets. www.jainebrallorg

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sacitra uttarAdhyayana sUtra trayoviMza adhyayana [284 - teviMsaimaM ajjhayaNaM: kesigoyamijja trayoviMza adhyayana : kezi-gautamIya jiNe pAse ti nAmeNa, arahA logapUio / saMbuddhappA ya savvannU, dhammatitthayare jiNe // 1 // rAga-dveSa Adi Antarika ripuoM ke vijetA, pArzva nAma ke lokapUjita arhan jina svataH sambuddha, sarvajJa, vItarAga aura dharmatIrtha ke pravartaka the // 1 // There was a Jina, named Parsva, conqueror of all internal enemies, revered by all, enlightened himself, omniscient and prophet of religion. (1) tassa logapaIvassa, Asi sIse mahAyase / kesIkumAra - samaNe, vijjA-caraNa - pArage // 2 // ___ una lokapradIpa bhagavAna pArzvanAtha ke ziSya kezI kumArazramaNa jJAna aura cAritra (vijjAcaraNa) ke pAragAmI the // 2 // His disciple was Kesi Kumarasramana, who has mastered the right knowledge and conduct. (2) ohinANa-sue buddhe, sIsasaMgha - samAule / gAmANugAmaM rIyante, sAvatthiM nagarimAgae // 3 // ve avadhijJAna aura zrutajJAna se prabuddha (padArthoM ke svarUpa ke jJAtA) the| apane ziSya saMgha ke sAtha vihAra karate hue ve zrAvastI nagarI meM Aye // 3 // ___He was efficient with clairvoyance (avadhijJAna) and Sruta-knowledge. He came to city Sravasti with his disciples. (3) tinduyaM nAma ujjANaM, tammI nagaramaNDale / phAsue sijjasaMthAre, tattha vAsamuvAgae // 4 // nagarI ke samIpa tinduka nAma kA udyAna thaa| vahA~ prAsuka (nirdoSa) zayyA-saMstAraka upalabdha thA, ataH vahA~ Thahara gaye // 4 // Near that city there was a park named Tinduka, he stayed in that park taking pure place for residing. (4) aha teNeva kAleNaM, dhammatthiyare jiNe / bhagavaM vaddhamANo tti, savvalogammi vissue // 5 // usI samaya dharmatIrtha ke pravartaka, jina, bhagavAna varddhamAna; jo sampUrNa loka meM pUjita aura vizruta | the // 5 // Jal Edlication International

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285] trayoviMza adhyayana sacitra uttarAdhyayana sUtra At the same time was Bhagawana Mahavira, adored by all, famous and prophet of religion. (5) tassa logapaIvassa, Asi sIse mahAyase / bhagavaM goyame nAmaM, vijjA - caraNapArage // 6 // una loka-pradIpa varddhamAna ke ziSya bhagavAna gautama jJAna cAritra ke pAragAmI aura mahAyazasvI the // 6 // The chief disciple of that light of the world Vardhamana, was revered Gautama, who was famous and also well-versed in right knowledge and conduct. (6) bArasaMgaviU buddhe, sIsa-saMgha-samAule / gAmANugAma rIyante, se vi sAvatthimAgae // 7 // vAraha aMgoM ke jJAtA prabuddha gautama bhI apane ziSya saMgha sahita grAmAnugrAma vihAra karate hue zrAvastI nagarI meM Aye // 7 // Well versed in the knowledge of twelve angas, enlightened Gautama, with his disciples came to Sravasti city wandering village to village. (7) koTThagaM nAma ujjANaM, tammI nayaramaNDale / phAsue sijjasaMthAre, tattha vAsamuvAgae // 8 // nagarI ke nikaTa koSThaka nAma kA udyAna thA, vahA~ prAsuka zayyA saMstAraka Adi sulabha the, ataH ve vahA~ Thahara gaye // 8 // He stayed at the Kosthaka park, nearby city, taking pure place for residence. (8) kesIkumAra - samaNe, goyame ya mahAyase / ubhao vi tattha vihariMsu, allINA susamAhiyA // 9 // AtmalIna (allINA) aura samyak samAdhi se yukta kumArazramaNa kezI aura mahAna yazasvI gautama-donoM hI vahA~ (nagarI meM) vicarate the // 9 // Fixed in his own soul and endowed with right contemplation Kesi Kumarasramana and most glorious Gautama-both were wandering inthe city. (9) ubhao sIsasaMghANaM, saMjayANaM tavassiNaM / tattha cintA samuppannA, guNavantANa tAiNaM // 10 // saMyata, tapasvI, guNavAna aura chaha kAyA ke rakSaka donoM hI ziSya-saMghoM meM yaha cintana samutpanna huaa-||10|| Restrained, penancer, virtuous and saviours of all the six species the disciples of both engrossed by these thoughts-(10) keriso vA imo dhammo ? imo dhammo va keriso ? / AyAradhammapaNihI, imA vA sA va kerisI? // 11 // www.jainelibery.org

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tara sacitra uttarAdhyayana sUtra trayoviMza adhyayana [286 yaha kaisA dharma hai? aura yaha kaisA dharma hai? AcAradharma kI vyavasthA (paNihI) yaha kaisI hai ? aura yaha kaisI hai? // 11 // What type of religion in this (ours) and what type of those ? What type of system of conduct it is (ours) and what type of those ? (11) . cAujjAmo ya jo dhammo, jo imo paMcasikkhio / desio vaddhamANeNa, pAseNa ya mahAmuNI // 12 // yaha cAturyAma dharma hai, isakA pratipAdana mahAmuni pArzvanAtha ne kiyA hai aura yaha paMcazikSA rUpa dharma hai, isakA upadeza mahAmuni varddhamAna ne kiyA hai // 12 // It is four-vowed religion precepted by Bhagawana Parsvanatha and it is five-vowed religion precepted by Bhagawana Vardhamana. (12) acelago ya jo dhammo, jo imo santaruttaro / egakajja - pavannANaM, visese kiM nu kAraNaM ? // 13 // bhagavAna varddhamAna ne yaha acelaka dharma (vastra rahita va alpa vastra vAlA) batAyA hai jabaki bhagavAna pArzvanAtha ne sAntarottara-(raMga biraMge va mUlyavAna vastroM vAlA) dharma kI prarUpaNA kI hai| eka hI lakSya ke lie pravRtta sAdhakoM meM yaha bheda kyoM hai ? // 13 // Bhagawana Vardhmana prescribed the religion without or with few and simple cloths: while Bhagawana Parsvanatha precepted that sramana can wear multi-coloured and costly cloths. Pursuing the same end, why this difference occurred for the sages. (13) aha te tattha sIsANaM, vinAya pavitakkiyaM / samAgame kayamaI, ubhao kesi-goyamA // 14 // ziSyoM ke zaMkAyukta (pavitakkiya) vicAra-vimarza ko jAnakara kezI aura gautama-donoM ne hI paraspara milane kI icchA kI // 14 // Knowing the doubtful thoughts of their disciples both-Kesi and Gautama made up their minds to meet each other. (14) goyame paDirUvannU, sIsasaMgha - samAule / jeThaM kulamavekkhanto, tinduyaM vaNamAgao // 15 // ___ yathocita vinaya vyavahAra ke jJAtA gautama kezI zramaNa ke kula ko jyeSTha kula samajhakara apane ziSya samUha ke sAtha tinduka udyAna meM Aye // 15 // Well versed in courteous behaviour, knowing elder Kesi, Gautama went to Tinduka park with his disciples. (15) kesIkumAra - samaNe, goyamaM dissamAgayaM / paDirUvaM paDivattiM, sammaM saMpaDivajjaI // 16 //

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ILLUSTRATION NO. 52 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 27 ( citra kramAMka 52 pRSTha 34 para citra paricaya dekheN| Jain Education Internatonal

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ILLUSTRATION NO. 53 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 27 zruta zIla-tapa kaSAyAgnei manarUpI duSTa azva dhama dIpa SHRSHITADAR jarA-maraNa kA pravAha saMsAra samudra citra kramAMka 53 / pRSTha 34 para citra paricaya dekheN|

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287] trayoviMza adhyayana sacitra uttarAdhyayana sUtra gautama ko Ate hue dekhakara kezI kumArazramaNa ne samyak prakAra se unake anurUpa Adara-satkAra kiyA // 16 // When Kesi saw Gautama coming, he respected him properly. (16) palAlaM phAsuyaM tattha, paMcamaM kusataNANi ya / goyamassa nisejjAe, khippaM saMpaNAmae // 17 // gautama ko baiThane ke lie zIghra hI unhoMne prAsuka payAla (brIhi Adi cAra dhAnoM ke ghAsa) aura pA~cavA~ kuza-tRNa diyA // 17 // He at once offered Gautama the pure seats of four kinds of straw and hay to sit upon. (17) kesIkumAra - samaNe, goyame ya mahAyase / ubhao nisaNNA sohanti, canda-sUra-samappabhA // 18 // vahA~ vaiThe hue kezI kumArazramaNa aura mahAyazasvI gautama-donoM candra aura sUrya ke samAna suzobhita ho he the // 18 // Kesi Kumarasramana and most famous Gautama sitting there, shone forth like the lustre of moon and sun. (18) samAgayA bahU tattha, pAsaNDA kougA migA / gihatthANaM aNegAo, sAhassIo samAgayA // 19 // kautUhala kI dRSTi vAle anya sampradAyoM ke parivrAjaka (pASaNDa) tathA aneka sahasra zrAvaka bhI A ye // 19 // There assembled the hermitages of other creeds and thousands of laymen-house olders. (19) deva-dANava-gandhavvA, jakkha-rakkhasa-kinnarA / adissANaM ca bhUyANaM, AsI tattha samAgamo // 20 // deva-dAnava-gandharva, yakSa-rAkSasa-kinnara tathA anya adRzya bhUtoM kA vahA~ melA-sA laga gayA thA // 20 // Deities (gods), deinons, gandharvas, yaksas, raksasas, kinnaras and other invisible hosts assembled there in the sky. (20) pucchAmi te mahAbhAga ! kesI goyamamabbavI / tao kesiM buvaMtaM tu, goyamo iNamabbavI // 21 // kezI ne gautama se kahA-he mahAbhAga ! maiM Apase kucha pUchanA cAhatA huuN| kezI ke yaha kahane para gautama ne haa-||21|| Kesi said to Gautama-O fortunate ! [ want to ask something. Then Gautama said-(21) puccha bhante ! jahicchaM te, kesiM goyamamabbavI / tao kesI aNunAe, goyamaM iNamabbavI // 22 //

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rain, sacitra uttarAdhyayana sUtra trayoviMza adhyayana [288 bhaMte ! ApakI jaisI icchA ho, puuchie| taba anumati pAkara kezI ne gautama se isa prakAra khaa-||22|| Revered sir ! ask whatever you like. Then getting the consent, Kesi said to Gautama-(22) cAujjAmo ya jo dhammo, jo imo paMcasikkhio / desio vaddhamANeNa, pAseNa ya mahAmuNI // 23 // (kezI kumArazramaNa) yaha jo cAturyAma dharma hai jisakA upadeza bhagavAna pArzvanAtha ne diyA hai aura yaha paMcazikSA (paMca mahAvrata) rUpa dharma bhagavAna varddhamAna dvArA upadiSTa hai // 23 // (Kesi Kumarasramana) This four-vowed religion precepted by Bhagawana Parsvanatha and five-vowed religion instructed by Bhagawana Mahavira. (23) egakajjapavannANaM, visese kiM nu kAraNaM ? dhamme duvihe mehAvi !, kahaM vippaccao na te ? // 24 // he medhAvI ! eka hI kArya-lakSya meM pravRtta hue haiM to isa vizeSatA-bhinnatA kA kyA kAraNa hai ? ina do prakAra ke dharmoM meM Apako saMdeha (vipratyaya) kyoM nahIM hotA ? // 24 // O wise ! While both religions (code of conduct) pursue the same end, why this difference? Does these two types of code of conduct, not create any suspicion in y mind ? (24) tao kesi buvaMtaM tu, goyamo iNamabbavI / pannA samikkhae dhamma, tattaM tattaviNicchayaM // 25 // (gautama gaNadhara) kezI ke aisA kahane para gautama ne kahA-tattva kA vinizcaya samyak nirNaya karane vAlI prajJA dvArA hI dharma tattva kI samIkSA kI jAtI hai ? // 25 // (Gautama Ganadhara) Hearing Kesi's these words Gautama expressed-Rules of religion are decided by pure reason and wisdom ascertains the doctrines of religion. (25) purimA ujjujaDA u, vaMkajaDA ya pacchimA / majjhimA ujjupannA ya, teNa dhamme duhA kae // 26 // pUrva-prathama tIrthaMkara ke sAdhu sarala aura durbodhya (Rju-jar3a) hote haiM tathA pazcima (antima) tIrthakara ke sAdhu asarala aura durbodhya (vakra jar3a) hote haiM aura madhya ke bAIsa tIrthaMkaroM ke sAdhu sarala aura prAjJa (Rju prAjJa) hote haiN| isa kAraNa dharma ke do prakAra kiye gaye haiM // 26 // The sages of first tirthamkara were simple but slow of understanding and those of last prevaricating and slow of understanding; while those of middle 22 tirthamkaras were simple and wise. Hence there are two forms of code of conduct. (26) purimANaM duvvisojjho u, carimANaM duraNupAlao / kappo majjhimagANaM tu, suvisojho supAlao // 27 // Jain dudlation International

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289] trayoviMza adhyayana sacitra uttarAdhyayana sUtra prathama tIrthaMkara ke sAdhuoM dvArA AcAra maryAdA (kalpa) zuddharUpa meM grahaNa karanA (duvvisojjho) duSkara hai tathA antima tIrthaMkara ke sAdhuoM dvArA usakA nirmala rUpa se pAlana karanA kaThina hai aura madhya ke tIrthaMkaroM ke sAdhuoM ke lie AcAra (kalpa) kA grahaNa karanA aura pAlana karanA sarala hai // 27 // For the sages of first tirthamkara to understand the code of conduct in its pure form is difficult while for the last's to practise it in its pure form is difficult and for those of middle 22 tirthamkaras it is easy to understand and practise. (27) sAhu goyama ! pannA te, chinno me saMsao imo / anno vi saMsao majha, taM me kahasu goyamA ! // 28 // (kezI kumArazramaNa) he gautama ! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya miTA diyaa| merA eka saMzaya aura hai| he gautama ! usake viSaya meM mujhe kaheM, (merA sandeha dUra kareM) // 28 // (Kesi) Gautama ! Really your intelligence is good. You have removed my this doubt. I have another suspicion. Gautama ! please reconcile that also. (28) acelago ya jo dhammo, jo imo santaruttaro / desio vaddhamANeNa, pAseNa ya mahAjasA // 29 // yaha acelaka dharma varddhamAna dvArA upadiSTa hai aura varNa Adi se yukta tathA mUlyavAna vastra vAlA (saMtaruttara) dharma mahAyazasvI pArzva ne batAyA hai // 29 // Bhagawana Mahavira forbade the clothes (for a monk) and Bhagawana Parsvanatha allowed multi-coloured costly clothes. (29) egakajjapavannANaM, visese kiM nu kAraNaM ? / liMge duvihe mehAvi ! kahaM vippaccao na te ? // 30 // eka hI kArya-lakSya meM pravRtta donoM meM isa vizeSatA-bhinnatA kA kAraNa kyA hai ? he medhAvI ! ina do prakAra ke liMgoM se kyA tumheM saMzaya nahIM hotA ? // 30 // Both pursuing for the same end, then why is this difference ? O wise ! these two types of code does not create any suspicion in your mind ? (30) kesimevaM buvANaM tu, goyamo iNamabbavI / vinnANeNa samAgamma, dhammasAhaNamicchiyaM // 31 // (gautama gaNadhara) kezI ke yaha kahane para gautama ne isa prakAra kahA-vijJAna (viziSTa prakAra ke jJAna) se jAnakara hI dharma-sAdhanoM kI anujJA dI gaI hai // 31 // (Gautama) To these words of Kesi, Gautama replied-Having known by super knowledge the means of religion (code) are allowed. (31) paccayatthaM ca logassa, nANavihavigappaNaM / jattatthaM gahaNatthaM ca, loge liMgappaoyaNaM // 32 // www.jarfslibry.org

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an sacitra uttarAdhyayana sUtra trayoviMza adhyayana [290 aneka prakAra ke upakaraNoM kI parikalpanA logoM kI pratIti ke lie hai| saMyama yAtrA ke nirvAha hetu aura 'maiM sAdhu hU~' isa prakAra kA bodha rahane ke lie liMga kA prayojana hai // 32 // The various types of outward marks-appendages are for the belief of people. The reason is their usefulness to religious life and 'I am a sage' for continuous remembrance of this the outward tokens are apprehended. (32) aha bhave painnA u, mokkhasabbhUyasAhaNe / nANaM ca daMsaNaM ceva, carittaM ceva nicchae // 33 // yathArthataH (donoM tIrthaMkaroM kI) pratijJA-siddhAnta eka hI hai ki mokSa ke sadbhUta nizcita vAstavika kAraNa to jJAna-darzana-cAritra hI haiM // 33 // The principle of both tirtharkaras is one and the same that true causes of liberation are right knowledge-faith-conduct. (33) sAhu goyama ! pannA te, chinno me saMsao imo / anno vi saMsao majjhaM, taM me kahasu goyamA ! // 34 // (kezI kumArazramaNa) he gautama ! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya to samApta kara diyaa| aba merA eka saMzaya aura hai| he gautama ! usa viSaya meM bhI mujhe batAeM // 34 // (Kesi) Gautama ! Your intelligence is best. You have removed my this suspicion, I have another doubt. Please remove that also. (34) aNegANaM sahassANaM, majjhe ciTThasi goyamA ! / te ya te ahigacchanti, kahaM te nijjiyA tume ? // 35 // he gautama ! tuma aneka sahana zatruoM ke bIca meM khar3e ho aura ve tumheM jItane ke lie tumhAre sammukha A rahe haiN| tumane una zatruoM ko kisa prakAra vijita kara liyA hai ? // 35 // O Gautama ! You stand midst thousand enemies and they are coming to overpower you. How you have won them? (35) ege jie jiyA paMca, paMca jie jiyA dasa / dasahA u jiNittANaM, savvasattU jiNAmahaM // 36 // (gautama) eka ko jItane se pA~ca jIta lie gaye aura pA~ca ko jItane se dasa para vijaya prApta ho gii| dasoM ko jItakara maiMne sabhI zatruoM ko jIta liyA // 36 // (Gautama) Winning one, five have been conquered and conquering five ten have been won. Winning ten, I have conquered all the foes. (36) sattU ya ii ke vutte ? kesI goyamamabbavI / tao kesiM buvaMtaM tu, goyamo iNamabbavI // 37 // (kezI) kezI ne gautama se kahA-ve zatru kauna se kahe jAte haiM ? kezI ke yaha kahane para gautama ne isa prakAra khaa-||37|| Jain dugation International

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291] trayoviMza adhyayana sacitra uttarAdhyayana sUtra (Kesi) Kesi said to Gautama-whom do you call foes ? Hearing these words of Kesi, Gautama replied-(37) egappA ajie sattU, kasAyA indiyANi ya / te jiNittu jahAnAyaM, viharAmi ahaM muNI ! // 38 // (gautama) he mune ! avijita eka apanA AtmA hI zatru hai| cAra kaSAya aura pA~ca indriyA~ bhI zatru haiN| inako jItakara maiM yathAnyAya-nIti pUrvaka vicaraNa karatA hU~ // 38 // (Gautama) O monk ! Invincible own soul is the greatest foe.Four passions (anger, pride, deceit and greed) and five senses (of touch, taste, smell, sight and hearing) are also foes, winning all these I wander properly. (38) sAha goyama ! pannA te, chinno me saMsao imo / anno vi saMsao majjhaM, taM me kahasu goyamA ! // 39 // (kezI) he gautama ! tumhArI prajJA zreSTha hai| merA yaha saMzaya miTa gayA lekina merA eka saMzaya aura bhI hai| he gautama ! mujhe usake viSaya meM kaheM-batAveM // 39 // (Kesi) Gautama ! Your intelligence is the best. My this doubt is removed; but I have another suspicion, remove also that. (39) dIsanti bahave loe, pAsabaddhA sarIriNo / mukkapAso lahubbhUo, kaha taM viharasI muNI // 40 // isa loka meM bahuta se zarIradhArI jIva pAza se Abaddha dikhAI dete haiN| he mune ! tuma kisa prakAra pAzabandhana se mukta aura laghubhUta-halake hokara pratibandha rahita vicaraNa karate ho ? // 40 // Many corporeal beings are seen ensnared in this world. How you are free from snare and wander being light. (40) te pAse sabaso chittA, nihantUNa uvAyao / mukkapAso lahubbhUo, viharAmi ahaM muNI ! // 41 // (gautama) he munivara ! viziSTa upAya se una saba pAza bandhanoM ko sarva prakAra se kATakara tathA naSTakara maiM pAzamukta aura laghubhUta hokara vicaraNa karatA hU~ // 41 // (Gautama) O monk ! Breaking all those snare bondages by special measures, I wander freely. (41) pAsA ya ii ke vuttA ?, kesI goyamamabbavI / kesimevaM buvaMtaM tu, goyamo iNamabbavI // 42 // (kezI) kezI ne gautama se pUchA-he gautama ! ve bandhana kauna se haiM ? kezI ke pUchane para gautama ne isa prakAra khaa-||42|| (Kesi) Kesi asked Gautama-What are those snares ? Asking thus by Kesi, Gautama replied in these words-(47)

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tara sacitra uttarAdhyayana sUtra trayoviMza adhyayana [292 rAgaddosAdao tivvA, nehapAsA bhayaMkarA / te chindittu jahAnAyaM, viharAmi jahakkama // 43 // (gautama) tIvra rAga-dveSa aura sneha bhayaMkara pAza bandhana haiN| unheM kATakara nyAya-nItipUrvaka maiM vicaraNa karatA hU~ // 43 // (Gautama) Intense attachment-detachment and love are the ferocious bondage-snares. Breaking those snares I wander freely. (43) sAhu goyama ! pannA te, chinno me saMsao imo / anno vi saMsao majjhaM, taM me kahasu goyamA ! // 44 // (kezI) gautama ! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya dUra kara diyaa| merA eka aura bhI saMzaya hai, usake viSaya meM mujhe kaho-batAo // 44 // (Kesi) Gautama ! Your intelligence is best. You have removed my this doubt. I have also another doubt. Please, remove that also. (44) antohiyaya-saMbhUyA, layA ciTThai goyamA ! / phalei visabhakkhINi, sA u uddhariyA kahaM ? // 45 // he gautama ! hRdaya ke bhItara utpanna eka latA rahatI hai, vaha viSa ke samAna phala detI hai| usa viSalatA ko tumane kaise ukhAr3A ? // 45 // O Gautama! A tendril grows up in the innermost heart, that brings forth poisonous fruits. How you have uprooted that tendril. (45) taM layaM savvaso chittA, uddharittA samUliyaM / viharAmi jahAnAyaM, mukko mi visabhakkhaNaM // 46 // (gautama) maiMne usa latA ko sarvathA kATakara evaM mUla sahita ukhAr3a kara pheMka diyA hai| ataH maiM viSaphaloM se bacA rahakara yathAnyAya vicaraNa karatA hU~ // 46 // (Gautama) I have thrown off that tendril torning it with its roots. So being safe from poisonous fruits, I wander freely. (46) layA ya ii kA vuttA ? kesI goyamamabbavI / kesimevaM buvaMtaM tu, goyamo iNamabbavI // 47 // (kezI) kezI ne gautama se pUchA-vaha latA kauna-sI kahI gaI hai ? kezI ke yaha pUchane para gautama ne btaayaa-||47|| (Kesi) Kesi said to Gautama, what do you call that tendril ? This question of Kesi, Gautama replied thus-(47) bhavataNhA layA vuttA, bhImA bhImaphalodayA / tamuddharittu jahAnAyaM, viharAmi mahAmuNI ! // 48 //

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293] trayoviMza adhyayana sacitra uttarAdhyayana sUtra tI - (gautama) he mahAmuni ! bhavatRSNA hI bhayaMkara latA hai, usameM bhayAnaka paripAka vAle phala lagate haiN| use jar3a se ukhAr3a kara maiM nyAya-nIti se vicaraNa karatA hU~ // 48 // (Gautama) O great monk ! Eager desire of existence (life) is the name of that tendril, which brings forth the dreadful fruits. Clipping from root that tendril, I wander pleasantly. (48) sAhu goyama ! pannA te, chinno me saMsao imo / _anno vi saMsao majhaM, taM me kahasu goyamA ! // 49 // (kezI) he gautama ! tumhArI prajJA zreSTha hai| tumane mere isa saMzaya kA samAdhAna kara diyaa| merA eka aura bhI saMzaya hai| usake saMbaMdha meM bhI mujhe kaheM // 49 // ___ (Kesi) Gautama ! Your intelligence is excellent. You have removed my this doubt. I have one suspicion more, remove also that. (49) saMpajjaliyA ghorA, aggI ciTThai goyamA ! / je Dahanti sarIratthA, kahaM vijjhAviyA tume ? // 50 // he gautama ! ghora pracaNDa agniyA~ prajvalita ho rahI haiM jo zarIra meM sthita jIvoM ko jalAtI haiN| tumane una agniyoM ko kaise bujhAyA ? // 50 // Gautama ! There are blazing up frightful fires, which burn the embodied beings. How you have quenched those fires ? (50) mahAmehappasyAo, gijjha vAri jalattamaM / siMcAmi sayayaM dehaM, sittA no va Dahanti me // 51 // (gautama) mahAmegha se utpanna uttama jala lekara maiM nirantara una AgnayoM ko siMcita karatA rahatA huuN| ataH siMcita kI huI agniyA~ mujhe nahIM jalAtIM // 51 // (Gautama) Taking excellent water, which is produced by great cloud, I always pour it on those fires, thus sprinkled fires do not burn me. (51) aggI ya ii ke vuttA ? kesI goyamamabbavI / kesimevaM buvaMtaM tu, goyamo iNamabbavI // 52 // (kezI) ve agniyA~ kauna-sI kahI gaI haiM ? kezI ne gautama se khaa| kezI ke kahane (pUchane) para gautama ne isa prakAra khaa-||52|| (Kesi) What are those fires ? To these words of Kesi, Gautama said thus-(52) kasAyA aggiNo vuttA, suya-sIla-tavo jalaM / suyadhArAbhihayA santA, bhinnA hu na Dahanti me // 53 // (gautama) kaSAyoM (krodha, mAna, mAyA aura lobha) ko agniyA~ kahA gayA hai tathA zruta, zIla aura tapa || uttama jala hai| zruta-zIla-tapa kI jala dhArA se bujhI huI tathA naSTa huI agniyA~ mujhe nahIM jalAtI haiM // 53 // www.jain library.org

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sacitra uttarAdhyayana sUtra (Gautama) Passions ( anger, pride, deceit, greed) are fires and knowledge, virtuous life and penances are the excellent water. Sprinkled by this water, the fires of passions quenched and they do not burn me. (53) trayoviMza adhyayana [ 294 sAhu goyama ! pannA te, chinno me saMsao imo I anno vi saMsao majjhaM, taM me kahasu goyamA ! // 54 // ( kezI) he gautama ! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya bhI dUra kara diyaa| merA eka aura saMzaya hai| usake viSaya meM bhI mujhe kucha kaheM // 54 // (Kesi) Gautam ! Your intelligence is excellent. You have removed my this doubt. But there is another doubt in my mind, remove also that. (54) ayaM sAhasio bhImo, duTThasso paridhAvaI / jaMsi goyama ! ArUDho, kahaM teNa na hIrasi ? // 55 // yaha sAhasika, bhayaMkara aura duSTa azva daur3a rahA hai| gautama ! tuma usa para savAra ho / vaha tumheM unmArga para kaise nahIM le jAtA ? // 55 // The unruly, dreadful and stupid horse is running. You are sitting on its back. Why it does not take you on uneaven path ? (55) padhAvantaM nigiNhAmi, suyarassIsamAhiyaM / na me gacchai ummaggaM, maggaM va paDivajjaI // 56 // (gautama) daur3ate hue ghor3e ko maiM zruta razmi ( zrutajJAna kI rassI - lagAma) se vaza meM rakhatA hU~ / ataH mere adhIna huA vaha azva unmArga meM nahIM jAtA apitu sanmArga para hI calatA hai // 56 // (Gautama) I control this running horse by the bridle of knowledge. Being controlled it does not go astray and moves on the right path. (56) asse ya ii ke butte ? kesI goyamamabbavI | simevaM buvaMtaM tu, goyamo iNamabbavI // 57 // ( kezI) azva kise kahA jAtA hai ? kezI ne gautama se kahA- pUchA / kezI ke yaha pUchane para gautama ne isa prakAra kahA- // 57 // (Kesi) Whom do you call the horse? These words of Kesi answered by Gautama thus (57) maNo sAhasio bhImo, duTThasso paridhAvaI / taM sammaM nigiNhAmi, dhammasikkhAe kanthagaM // 58 // (gautama) mana hI sAhasika, bhayaMkara aura duSTa azva hai jo cAroM ora idhara-udhara daur3atA rahatA hai| usakA maiM dharmazikSA dvArA bhalI-bhA~ti nigraha karatA hU~ / ataH vaha uttama jAti kA kanthaka azva vana gayA hai ||58||

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295] trayoviMza adhyayana sacitra uttarAdhyayana sUtra in (Gautama) Mind is the unruly, dreadful and stupid horse, who runs hither and thither, all the directions. I control it by religious instructions, so it became well-trained Kanthaka horse. (58) sAhu goyama ! pannA te, chinno me saMsao imo / anno vi saMsao majhaM, taM me kahasu goyamA ! // 59 // (kezI) gautama ! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya bhI miTA diyaa| merA eka aura saMzaya hai| usake saMbaMdha meM bhI mujhe kucha kaheM // 59 // (Kesi) Gautama! Your intelligence is excellent. You have removed my this doubt. I have another doubt, remove also that. (59) kuppahA bahavo loe, jehiM nAsanti jaMtavo / addhANe kaha vaTTante, taM na nassasi ? goyamA ! // 60 // he gautama ! saMsAra meM bahuta se kumArga haiM, jinake kAraNa jIva (sanmArga se) bhraSTa ho jAte haiM, bhaTaka jAte haiN| usa mArga para calate hue tuma kyoM nahIM bhaTakate ho ? // 60 // Gautama ! There are many bad paths (heretic creeds) in this world, which lead persons astray. Why you do not go astray moving on the path ? (60) je ya maggeNa gacchanti, je ya ummaggapaTThiyA / te savve viiyA majjhaM, to na nassAmahaM muNI ! // 61 // (gautama) jo sanmArga para calate haiM aura jo unmArga para calate haiM, una sabako maiM jAnatA huuN| isI kAraNa he mune! maiM sanmArga se nahIM bhaTakatA hU~ // 61 // (Gautama) I know all, those who moves on right path and wrong path. Thereby I do not go astray from right path. (61) magge ya ii ke vuttA ?, kesI goyamamabbavI / kesimevaM buvaMtaM tu, goyamo iNamabbavI // 62 / / (kezI) mArga kise kahA jAtA hai ? kezI ne gautama se khaa| kezI ke yaha pUchane para gautama ne isa prakAra khaa-||62|| (Kesi) Which is called a path ? To these words of Kesi, Gautama replied thus-(62) kuppavayaNa-pAsaNDI, savve ummaggapaTThiyA / sammaggaM tu jiNakkhAyaM, esa magge hi uttame // 63 // (gautama) kupravacana ko mAnane vAle sabhI pAkhaMDI-vratadhArI loga unmArga para prayANa karate haiN| sanmArga to jinendra dvArA kathita hai aura yahI mArga uttama hai // 63 // (Gautama) All the heterodox and heretics have choosen the wrong path; the right path is taught by Jinas and this is the most excellent path. (63) www.jaine pral org

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sacitra uttarAdhyayana sUtra trayoviMza adhyayana [296 sAhu goyama ! pannA te, chinno me saMsao imo / anno vi saMsao majjhaM, taM me kahasu goyamA ! // 64 // (kezI) gautama ! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya bhI dUra kara diyaa| merA eka aura bhI saMzaya hai| usake sambandha meM mujhe kucha kaho // 64 / / (Kesi) Gautama ! Your intelligence is the best, you have removed my this doubt. But I have another doubt also, remove that. (64) mahAudaga-vegeNaM, bujjhamANANa pANiNaM / saraNaM gaI paiTThA ya, dIvaM kaM mannasI muNI ? // 65 // he mune ! mahAna jala pravAha ke vega meM bahate-DUbate prANiyoM ke lie zaraNa, gati, pratiSThA aura dvIpa tuma kise mAnate ho ? // 65 // Beings are carried away by the tremendous flood of water, what shelter, refuge, firm ground, island you suppose for them ? (65) atthi ego mahAdIvo, vArimajjhe mahAlao / mahAudagavegassa, gaI tattha na vijjaI // 66 // (gautama) jala ke madhya meM eka vizAla mahAdvIpa hai| vahA~ mahAna jala pravAha ke vega kI gati nahIM hotI hai-vahA~ jala nahIM pahu~catA // 66 // (Gautama) There is a vast, great island amidst the water. That is not inundated by the hugest flood of water. (66) dIve ya ii ke vutte ? kesI goyamamabbavI / kesimevaM buvaMtaM tu, goyamo iNamabbavI // 67 // (kezI) kezI ne gautama se kahA-vaha mahAdvIpa kauna-sA kahA jAtA hai ? kezI ke pUchane para gautama ne isa prakAra khaa-||67|| (Kesi) Which is that huge and great island ? The words of Kesi were answered by Gautama thus-(67) jarA-maraNavegeNaM, bujjhamANANa pANiNaM / dhammo dIvo paiTThA ya, gaI saraNamuttamaM // 68 // (gautama) jarA (vRddhAvasthA) aura maraNa (mRtyu) ke mahAvega se bahate-DUbate prANiyoM ke lie dharma hI dvIpa, pratiSThA, gati aura uttama zaraNa hai // 68 // (Gautama) By the fiercing velocity of oldage and death for sinking and flowing beings, religion is the only island, dry ground, safe place and best shelter. (68) sAhu goyama ! pannA te, chinno me saMsao imo / anno vi saMsao majjhaM, taM me kahasu goyamA ! // 69 //

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297 ] trayoviMza adhyayana sacitra uttarAdhyayana sUtra ( kezI) gautama ! tumhArI prajJA zreSTha hai / tumane merA yaha saMzaya bhI chinna kara diyaa| merA eka saMzaya aura hai| usake bAre meM bhI mujhe kaho - batAo // 69 // (Kesi) Gautama! Your intelligence is best. You have removed my this doubt. Another suspicion is also in my mind, remove that also. (69) aNNavaMsi mahohaMsi, nAvA viparidhAvaI / jaMsi goyamamArUDho, kahaM pAraM gamissasi ? // 70 // mahApravAha vAle sAgara meM naukA (nAva) viparIta rUpa se idhara-udhara bhAga rahI hai ( viparidhAvaI ) / he gautama ! tuma usameM baiThe ho / kisa prakAra pAra (sAgara ke taTa taka) jA sakoge ? // 70 // On the ocean with many huge currents there drifts a boat and you are on board of it, how could 1 you reach the opposite coast ? (70) jA u assAviNI nAvA, na sA pArassa gAmiNI / jA nirassAviNI nAvA, sA u pArassa gAmiNI // 71 // (gautama) jo naukA chidrayukta hotI hai, vaha pAra le jAne vAlI nahIM hotI apitu jo nAva chidrarahita hotI hai, vahI pAra le jAne vAlI hotI hai // 71 // (Gautama) A boat with holes cannot reach the opposite coast; but the holeless boat safely reaches the opposite shore. (71) nAvA ya ii kA vRttA ? kesI goyamamabbavI / simevaM buvaMtaMtu, goyamo iNamabbavI // 72 // ( kezI) vaha nAva kauna-sI kahI gaI hai ? kezI ne gautama se pUchA / kezI ke pUchane para gautama ne isa prakAra kahA- // 72 // (Kesi) Kesi asked Gautama - which is that boat ? Gautama answered thus - (72) sarIramAhu nAva tti, jIvo vuccai nAvio / saMsAro aNNavo vRtto, jaM taranti mahesiNo // 73 // (gautama) zarIra ko naukA kahA gayA hai aura jIva ko nAvika (mallAha ) kahA jAtA hai tathA saMsAra ko samudra kahA gayA hai; jise maharSi tairakara pAra kara jAte haiM // 73 // (Gautama) Body is boat, soul is sailor, the world is ocean; which is crossed by great sages. (73) sAhu goyama ! pannA te, chinno me saMsao imo / anno vi saMsao majjhaM, taM me kahasu goyamA ! // 74 // ( kezI) gautama! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya miTA diyaa| merA aura bhI eka saMzaya hai| hai gautama ! usake saMbaMdha meM bhI mujhe kaho // 74 // (Kesi) Gautama! Your intelligence is best, you have removed my this doubt. Another suspicion is also in my mind, remove that also. ( 74 ) www.jainerbrary.org

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sacitra uttarAdhyayana sUtra trayoviMza adhyayana [ 298 andhayAre tame ghore, ciTThanti pANiNo bahU / ko karissai ujjoyaM, savvalogaMmi pANiNaM ? // 75 // bhayaMkara, ghane andhakAra meM bahuta se prANI avasthita haiM, raha rahe haiN| sampUrNa loka ke prANiyoM ke lie kauna udyota - prakAza karegA ? // 75 // Many beings are living in dense darkness. Who will bring light to the beings of whole world. (75) uggao vimalo bhANU, savvalogappabhaMkaro / so karissai ujjoyaM, savvalogaMmi pANiNaM // 76 // (gautama) sampUrNa loka ko prakAzita karane vAlA nirmala sUrya udita ho cukA hai| vaha loka ke sabhI prANiyoM ke lie prakAza karegA // 76 // (Gautamna) The spotless sun has risen, he will illuminate the whole world of beings. (76) bhANU ya ii ke vutte ? kesI goyamamabbavI | simevaM buvaMtaM tu, goyamo iNamabbavI // 77 // ( kezI) vaha sUrya kauna - sA kahA jAtA hai ? kezI ne gautama se kahA / kezI ke pUchane para gautama ne kahA- // 77 // (Kesi) Which is that sun ? asked Kesi, Gautama answered. (77) uggao khINasaMsAro, savvannU jiNabhakkharo / so karissai ujjoyaM, savvaloyaMmi pANiNaM // 78 // (gautama) jisakA saMsAra kSINa ho cukA hai, jo sarvajJa hai, aisA jina bhAskara udita ho cukA hai| vaha sampUrNa loka meM prANiyoM ke lie prakAza karegA // 78 // (Gautama) Whose circle of births and deaths came to end, who is omniscient, such Jina-sun has arisen. He will bring light to all the beings of world. (78) sAhu goyama ! pannA te, chinno me saMsao imo / anno vi saMsao majjhaM, taM me kahasu goyamA ! // 79 // ( kezI) gautama ! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya bhI dUra kara diyaa| merA eka saMzaya aura hai| usake sambandha meM bhI mujhe kaho - batalAo // 79 // (Kesi) Gautama ! Your intelligence is best, you have removed my this suspicious. I have another doubt also, please remove also that. (79) sArIra - mANase dukkhe, bajjhamANANa pANiNaM / khemaM sivamaNAbAhaM, ThANaM kiM mannasI muNI ? // 80 // he mune ! zArIrika aura mAnasika duHkhoM se pIr3ita prANiyoM ke lie kSemaMkara, zivakara aura bAdhA rahita sthAna tuma kise mAnate ho ? // 80 //

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299] trayoviMza adhyayana sacitra uttarAdhyayana sUtra O monk ! What place you suppose safe, quiet and happy for the beings tormented by mental and bodily miseries. (80) atthi egaM dhuvaM ThANaM, logaggaMmi durAruhaM / jattha natthi jarA maccU, vAhiNo veyaNA tahA // 81 // (gautama) loka ke agra bhAga meM eka dhruva-zAzvata sthAna hai; jahA~ jarA, mRtyu, vyAdhiyA~ tathA vedanAe~ nahIM haiM kintu usa sthAna para pahu~canA duSkara hai // 81 // (Gautama) In the highest part of upper world there is an eternal place; where old age, death, diseases, pains do not exist; but it is very difficult to reach that place. (81) ThANe ya ii ke vutte ?, kesI goyamamababbavI / kesimevaM buvaMtaM tu, goyamo iNamabbavI // 82 // (kezI) vaha sthAna kauna-sA hai ? kezI ne gautama se puuchaa| kezI ke pUchane para gautama ne yaha khaa-||82|| (Kesi) Kesi asked-which is that place? Gautama answered-(82) nivvANaM ti abAhaM ti, siddhI logaggameva ya / - khemaM sivaM aNAbAhaM, jaM caranti mahesiNo // 8 // (gautama) jisa sthAna ko maharSi prApta karate haiM, vaha sthAna nirvANa hai, abAdha hai, siddhi hai, lokAgra hai; kSema, ziva aura anAbAdha hai // 83 // (Gautama) The great sages obtain, that place is salvation, without any hindrance, emancipation, uppermost part of Loka, safe, and obstacleless. (83) taM ThANaM sAsayaM vAsaM, logaggaMmi durAruhaM / jaM saMpattA na soyanti, bhavohantakarA muNI // 84 // bhava-pravAha (janma-maraNa) kA anta karane vAle muni jise saMprApta karake zoka se mukta ho jAte haiM, vaha sthAna loka ke agrabhAga meM zAzvata nivAsa sthAna hai; kintu vahA~ pahu~canA duSkara hai // 84 // Ending the circle of births and deaths, the great sage approaching that place becomes free from all miseries, that place is eternal; but to reach there is difficult. (84) sAhu goyama ! pannA te, chinno me saMsao imo / namo te saMsayAIya, savvasuttamahoyahI ! // 85 // (kezI) he gautama ! tumhArI prajJA zreSTha hai| merA yaha saMzaya bhI naSTa ho gyaa| he saMzayAtIta! sarvazruta ke mahAsAgara ! tumheM merA namaskAra hai // 85 // (Kesi) Gautama ! Your wisdom is best, you removed my this suspicion. O Doubtless, Ocean of whole sruta, I bow to you. (85) evaM tu saMsae chinne, kesI ghoraparakkame / abhivandittA sirasA, goyamaM tu mahAyasaM // 86 // www.jainebraly.org Jan Education International

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sacitra uttarAdhyayana sUtra isa prakAra sabhI saMzayoM ke naSTa hone para ghora parAkramI kezI ne mahAyazasvI gautama ko zira se vandanA kara - sira jhukAkara - // 86 // trayoviMza adhyayana [ 300 Thus pacified all the doubts the rigorous penancer Kesi bowing down his head to great famous Gautama-(86) bhAvao / paMcamahavvayadhammaM, sa purimassa pacchimaMmI, magge tattha suhAvahe // 87 // prathama aura antima jinoM dvArA upadezita evaM sukhakArI paMca mahAvrata rUpa dharma ko bhAva sahita svIkAra kiyA // 87 // Accepted with heart five-vows as precepted by first and last Jinas. (87) kesI goyamao niccaM, tammi Asi samAgame / suya - sIlasamukkariso, mahattha'tthaviNicchao // 88 // tinduka udyAna meM kezI aura gautama - donoM ke satata samAgama (milana) meM zruta aura zIla kA utkarSa tathA mahAna tattvoM kA vinizcaya huA // 88 // In the meeting and conversation of Kesi and Gautama in Tinduka park many doctrines of knowledge and conduct decided. ( 88 ) tosiyA parisA savvA, sammaggaM samuvaTTiyA / saMyA te pasIyantu bhayavaM kesigoyame // 89 // sampUrNa pariSada prastuta dharmacarcA se santuSTa huI aura sanmArga meM samudyata huI tathA stuti kI ki kezI kumArazramaNa aura gaNadhara gautama - donoM hama para prasanna hoM // 89 // Whole assembly satisfied with this religious conversation and prepared to accept the right path, praised both of them and wished that 'May the venerables Kesi and Gautama pleased to us.' -Such I speak. -tti bemi / sabhI ne una donoM kI - aisA maiM kahatA hU~ /

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301] trayoviMza adhyayana sacitra uttarAdhyayana sUtra vizeSa spaSTIkaraNa gAthA 12 - cAturyAma jaina paramparA ke anusAra prathama tIrthaMkara bhagavAn RSabhadeva ne ahiMsA, satya, asteya, brahmacarya aura aparigraharUpa pA~ca mahAvratoM kA upadeza diyA thaa| dUsare ajita jina se lekara teIsaveM pArzva jina taka cAturyAma dharma kA upadeza rhaa| isameM brahmacarya aura aparigraha ko "bahiddhAdANAo veramaNaM" - bahistAd AdAnaM viramaNaM ( bAhya vastuoM ke grahaNa kA tyAga) meM samAhita kara diyA gayA thaa| prastuta adhyayana meM pArzvanAtha paramparA ke cAra mahAvratoM ko "yAma" zabda se aura vardhamAna mahAvIra paramparA ke pA~ca mahAvratoM ko "zikSA" zabda se sUcita kiyA hai| bhagavAna pArzvanAtha ne maithuna ko parigraha ke antargata mAnA thaa| strI ko parigRhIta kiye binA maithuna nahIM hogaa| isIliye patnI ke liye "parigraha" zabda bhI pracalita rahA hai| " gAyA 13 " acela ke do artha haiM bilkula hI vastra na rakhanA, athavA alpa mUlya vAle sAdhAraNa zveta vastra rakhanA / "a" kA abhAva artha bhI hai, aura alpa bhI (bR. vR.) Salient Elucidations Gatha 12 Caturyama-According to Jain tradition, first tirtharhkara Bhgawana Rsbhadeva precepted five great vows (1) Non-violence (2) Truth (3) Non-stealing (4) Celibacy (5) Nonpossession. From second, Ajita Jina to twentythird Parsva Jina four vows were taught. In this preception celibacy and non-possession both were amalgamated in one i. e., bahiddhadanao veramanarh. (renouncement of accepting the outward things) In this chapter the four great vows of Parsvanitha's tradition named as Yama and five great vows of Bhagawana Mahavira's tradition given the name instruction. Bhagawana Paravanatha gave the place to cohabitation among possession. Because sexual intercourse cannot be done without accepting woman. Due to this, the word possession prevailed for wife also. Gatha 13-There are two interpretations of the word Acela' -(1) totally without clothes and (2) a few and ordinary clothes. The word '37 bears both the meanings-(1) Totally absence and (2) a few. (V. V.) www.jaine bra.org

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sacitra uttarAdhyayana sUtra caubIsavA~ adhyayana : pravacana - mAtA pUrvAloka prastuta adhyayana kA nAma pravacanamAtA ( pavayaNa-mAyA) hai| samavAyAMga meM isakA nAma 'samiio' samitiyA~ diyA gayA hai| mUla meM pA~ca samitiyoM aura tIna guptiyoM ko sammilita rUpa se ATha samitiyA~ kahA hai| ataH samitiyA~ nAma bhI abhISTa artha ko dyotita karatA hai| caturviMza adhyayana [ 302 samiti - guptiyoM ko pravacanamAtA kahane ke do kAraNa sambhava haiM - ( 1 ) aisA mAnA jAtA hai ki samasta pravacana (dharma zAsana) inhIM se udbhUta huA hai athavA yaha samasta pravacana ( dvAdazAMga) kA sAra hai / (2) samiti guptiyA~ sAdhu ke ahiMsA Adi mahAvratoM kI mAtA ke samAna paripAlanA - dekhabhAla karatI haiN| mAtA kI icchA yahI rahatI hai ki usakA putra sanmArga para cale, unmArga ko chodd'e| vaha putra ke saMrakSaNa aura caritra nirmANa ke lie satata prayatnazIla rahatI hai| isI prakAra ye AThoM pravacanamAtAe~ sAdhaka ko samyak pravRtti kI ora bar3hane kI preraNA detI haiM, unmArga para jAne tathA duSpravRtti se rokatI haiM, usake cAritra dharma kA vikAsa karatI haiM, zubha meM pravRtti aura azubha se nivRtti karAtI haiM / samyak pravRtti samiti hai aura azubha se nivRtti gupti hai| saMkSepa meM kahA jAya to samiti pravRttirUpa hai| aura gupti nivRttirUpa hai| samiti pA~ca haiM - ( 1 ) IryA (2) bhASA (3) eSaNA (4) AdAna- nikSepaNa aura ( 5 ) pariSThApanikA / calane meM bolane meM, AhAra- pAnI tathA anya Avazyaka vastuoM kI khoja tathA grahaNa meM upadhiyoM ko uThAne rakhane meM, tathA tyAjya vastuoM - mala-mUtra Adi ke visarjana meM sadaiva sAvadhAnI, upayogayuktatA, samyakrUpa se pravRtti karanA samiti hai| mana, vacana, kAya ko azubha pravRtti se rokanA gupti hai / mana, vacana, kAya yoga ke satya, asatya, satyAmRSA aura asatyAmRSA (vyavahAra) ye cAra-cAra bheda karake samajhAyA hai ki sAdhaka kevala satya aura vyavahAra bhASA kA prayoga kare; asatya aura satyAmRSA bhASA na bole / isI prakAra mana ke cintana aura kAya-yoga ko bhI niyaMtrita rakhe / ina samiti guptiyoM kA mApadaNDa ahiMsA hai| isIlie sAdhaka sAvadhakArI koI bhI pravRtti na kare aura na mana meM hI aisA cintana kare / isa prakAra AThoM pravacanamAtAoM kA sarvAMga pUrNa cintana isa adhyayana meM huA hai aura darzAyA hai ki inakI samyak paripAlanA se sAdhaka apane lakSya ko prApta kara letA hai| prastuta adhyayana meM 27 gAthAe~ haiM / Wan

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303] caturviMza adhyayana sacitra uttarAdhyayana sUtra CHAPTER 24 MOTHERS OF RELIGIOUS ORDER (Circumspections) Foreview This chapter named as Pravacana-mata. Samvayanga gives another name 'Samio'-circumspections or vigilence. In the text, incorporating five vigilences and three restaints, eight vigilences are said (described). Therefore the name vigilences also denotes the same. There are two causes to describe the vigilences and restraints as mother of Pravacana-(1) it is apprehended that all pravachana (religious order) originated from these or these are the substances of twelve angas, (2) these vigilences and restraints take care of the great vows of a monk, like a mother. The only desire of mother remains that her son should take right path and leave the wrong path. She always endeavours to protect and character-formation of her son. In the same way these eight mothers of religious order inspire the adept to advance for good tendency, check from wrong path and ill-tendencies, develop his right conduct, obstruct from inauspicious and make him to practise auspicious. Auspicious tendency is vigilence and to abstain from inauspcious is restraint. Circumspections or vigilences are five-(1) of movement (2) language or speaking, (3) seeking for necessities (4) take and put (5) to throw the unnecessary things. In movement, speaking, seeking for food and other necessities, taking and puting the things and things to be deserted like-stool, urine etc., in all activities carefulness and proper tendency is vigilence. To check the mind, speech and body from inauspicious tendencies is restraint. By the four divisions of mind, speech and body-(1)) truth (2) false (3) mixture of truth and untruth and (4) no truth and no untruth-only behaviour, it is explained that a monk speak true and behavioural language, he should never speak untruth and the mixture of truth and untruth, he should also control his mind and body. The central orbit of these vigilences and restraints is non-violence. So adept should do nothing, which my be injurious and nor he should think like this even in his mind. Thus the exhaustive description is produced in this chapter and made understood that who practises these properly he attains his goal. This chapter contains only 27 couplets. Shi

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An sacitra uttarAdhyayana sUtra caturviza adhyayana [304 cauviMsaimaM ajjhayaNaM : pavayaNa-mAyA | caturviMza adhyayana : pravacana-mAtA aTTha pavayaNamAyAo, samiI guttI taheva ya / paMceva ya samiIo, tao guttIo AhiyA // 1 // samiti aura gupti-milakara ATha pravacanamAtAe~ haiN| samitiyA~ pA~ca haiM aura guptiyA~ tIna haiM // 1 // Vigilences and restraints are eight mother of religious order. Vigilences are five and restraints are three. (1) | iriyAbhAsesaNAdANe, uccAre samiI iya / maNaguttI vayaguttI, kAyaguttI ya aTThamA // 2 // IryA samiti, bhASA samiti, eSaNA samiti, AdAna-nikSepaNA samiti, aura uccAra-prasravaNa (pariSThApanikA)-ye pA~ca samiti tathA manogupti, vacanagupti aura AThavIM kAyagupti hai // 2 // (1) Of movement, (2) speaking (3) seeking for necessary things (4) take-put (5) deserting the stool and urine-these are five vigilences and controlling mind, language and body are three restraints. (2) eyAo aTTha samiIo, samAseNa viyAhiyA / duvAlasaMgaM jiNakkhAyaM, mAyaM jattha u pavayaNaM // 3 // saMkSepa meM ye ATha samitiyA~ kahI gaI haiN| inameM jinendra-kathita dvAdazAMgarUpa samagra pravacana samAhita ho jAtA hai // 3 // In short these eight vigilences are said. Among these all the preceptions given by Jinas, the twelve angas, are incorporated. (3) 1-IryA samiti AlambaNeNa kAleNa, maggeNa jayaNAi ya / caukAraNaparisuddhaM, saMjae iriyaM rie // 4 // tattha AlaMbaNaM nANaM, dasaNaM caraNaM tahA / kAle ya divase vutte, magge uppahavajjie // 5 // davvao khettao ceva, kAlao bhAvao tahA / jayaNA cauvvihA vuttA, taM me kittayao suNa // 6 // davvao cakkhusA pehe, jugamittaM ca khettao / kAlao jAva rIejjA, uvautte ya bhAvao // 7 // Jain dugation International

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305] caturviza adhyayana sacitra uttarAdhyayana sUtra in indiyatthe vivajjittA, sajjhAyaM ceva paMcahA / tammuttI tappurakkAre, uvautte iriyaM rie // 8 // saMyata (saMyamI sAdhaka) Alambana se, kAla se, mArga se aura yatanA se-ina cAra kAraNoM se parizuddha IryA samiti se vicaraNa kare // 4 // IryA samiti kA Alambana jJAna-darzana aura cAritra hai| kAla divasa (dina kA samaya) hai| mArga utpatha kA varjana hai // 5 // dravyataH kSetrataH kAla aura bhAva kI apekSA se yatanA cAra prakAra kI kahI gaI hai| use maiM kahatA hU~, suno // 6 // dravya se-A~khoM se dekhe (dekhakara cle)| kSetra se-yugamAtra (cAra hAtha pramANa) bhUmi ko dekhe| kAla se-jaba taka calatA rahe taba taka dekhe| bhAva se-upayoga sahita cale (gamana kare) // 7 // indriyoM ke pA~ca prakAra ke viSaya aura pA~ca prakAra ke svAdhyAya ko chor3akara mAtra gamana kriyA meM hI tanmaya ho aura usI ko pradhAnatA dekara upayoga sahita gamana kare // 8 // Restrained adept should move with vigilence of movement purified by four causes-(1) base, (2) time, (3) path and (4) carefulness. (4) The base of movement-vigilence is right knowledge-faith-conduct. Time is day-time. Path is to leave the uneven way. (5) By substance, place, time and mind effort (anchoritical activity) is of four kinds. I tell you, listen to me. (6) By substance, walk seeing with eyes. By place, see the ground upto the length of 4 hands or 6 feet. By time, see until walking By mind, walk with attention. (7) Leaving the objects of five senses and five types of study, he should walk with full attention. (8) 2-bhASA samiti kohe mANe ya mAyAe, lobhe ya uvauttayA / hAse bhae moharie, vigahAsu daheva ya // 9 // eyAiM aTTha ThANAI, parivajjittu saMjae / asAvajjaM miyaM kAle, bhAsaM bhAsejja pannavaM // 10 // krodha, mAna, mAyA, lobha, hAsya, bhaya, vAcAlatA tathA vikathAoM meM satata upyogyukttaa-||9|| prajJAvAna saMyatI sAdhaka ina (uparyukta) ATha sthAnoM kA parityAga karake avasara ke anusAra niravadya (doSarahita) aura parimita bhASA bole // 10 // www.jainebral org

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sacitra uttarAdhyayana sUtra Anger, pride, deceit, greed, laughter, fear, talkativeness, ill-stories- (9) Wise restrained adept should renounce, aforesaid eight and according to opportunity he should speak faultless and within limit. (10) 3 - eSaNA samiti gavesaNAe gahaNe ya, paribhogesaNA ya jA / * AhArovahi- sejjAe, ee tinni visohae // 11 // uggamuppAyaNaM paDhame, bIe sohejja esaNaM / paribhoyaMmi caukkaM, visohejja jayaM jaI // 12 // gaveSaNA, grahaNaiSaNA aura paribhogaiSaNA se AhAra, upadhi aura zaiyA - ina tInoM kA parizodhana kare ||11|| yatanAzIla yati prathama eSaNA ( AhArAdi kI gaveSaNA) meM udgama aura utpAdana doSoM kA zodhana kare / dUsarI grahaNaiSaNA meM AhAra Adi grahaNa karane se sambandhita doSoM kA zodhana kare aura tIsarI paribhogeSaNA meM saMyojanA Adi doSa catuSka kA zodhana kare // 12 // caturviMza adhyayana [ 306 Care in search, acceptance and use-this three type of seeking-vigilence. He should watch that food, lodge, bed should be fault-free. (11) Faults due to donor and to receiver, udgama and utpadana are contents of search and these faults he carefully weeds and fourfold fault in the use of offer. (12) 4 - AdAna-nikSepaNA samiti ohovahovaggahiyaM, bhaNDagaM duvihaM muNI / giNhanto nikkhivanto ya, pauMjejja imaM vihiM // 13 // cakkhusA paDilehittA, pamajjejja jayaM I / Aie nikkhivejjA vA, duhao vi samie sabA // 14 // muni ogha upadhi ( sAmAnya upakaraNa) aura aupagrahika upadhi (vizeSa sthiti ke upakaraNa ) - donoM prakAra ke bhANDopakaraNoM ko grahaNa karane, lene-uThAne aura rakhane meM isa vidhi kA prayoga kare // 13 // yatanApUrvaka pravRtti karane vAlA yati donoM taraha ke upakaraNoM ko A~khoM se dekhakara pratilekhana aura pramArjana karake sadA samitiyukta hokara grahaNa kare- leve tathA rakhe // 14 // Monk should use this method in picking and putting his common and special things. (13) Having observed with his eyes, cleaning bowls with proper care, in picking up and putting down, he practises vigilence in both the ways. ( 14 ) 5 - pariSThApanikA samiti pAsavaNaM, uccAraM khelaM AhAraM uvahiM dehaM, annaM vAvi aNAvAyamasaMloe, aNAvAe ceva AvAyamasaMloe, siMghANa - jalliyaM / tahAvihaM // 15 // hoi saMloe / AvAe ceya saMloe // 16 //

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307] caturviza adhyayana sacitra uttarAdhyayana sUtra aNAvAyamasaMloe, parassa'NuvaghAie / same ajjhusire yAvi, acirakAlakayaMmi ya // 17 // ___ uccAra-mala, prasravaNa-mUtra, zleSma-kapha, siMghAnaka-nAka kA maila, jalla-zarIra kA maila, AhAra, upadhi, zarIra tathA anya bhI kisI visarjana yogya vastu kA vivekapUrvaka sthaNDila bhUmi meM pariSThApana kare // 15 // sthaNDila bhUmi cAra taraha kI hotI hai(1) anApAta asaMloka-jahA~ loga na Ate-jAte hoM aura na dUra se hI dIkhate hoN| (2) anApAta saMloka-loga jahA~ Ate-jAte to na hoM kintu dUra se dikhAI dete hoN| (3) ApAta asaMloka-loga Ate-jAte hoM kintu dUra se dIkhate na hoN| (4) ApAta saMloka-loga Ate-jAte bhI hoM aura dikhAI bhI dete hoM // 16 // jo bhUmi anApAta-asaMloka ho, paropaghAta se rahita ho, sama ho, polI na ho, kucha samaya pahale hI acitta (nirjIva) huI ho-||17|| ___Stool, urine, saliva, mucus, dirt from his own body, offals of food, waste things, even body (when he dies) and likewise every thing else. (15) The place where the dirt of body may be deserted is of four kinds(1) Where people does not frequently move and not seen. (2) Where man does not frequently move but seen from far. (3) People move frequently but not seen. (4) People frequently move and seen. (16) That earth (place) should be free from movement and seen by, devoid of cause of injury to others, even (flat) and became free of beings before some time. (17) vitthiNNe dUramogADhe, nAsanne bilavajjie / tasapANa-bIyarahie, uccArAINi vosire // 18 // vistRta ho, gA~va se dUra ho, bahuta nIce taka acitta ho, bila tathA trasa prANI aura bIjoM se rahita hoaisI bhUmi meM mala Adi kA vyutsarga karanA cAhie // 18 // Vast and far from village, free from beings upto sufficient deapth, no holes and without the moving beings and devoid of seeds--the sage should desert the dirt of body in such a land. (18) eyAo paMca samiIo, samAseNa viyAhiyA / etto ya tao guttIo, vocchAmi aNupuvvaso // 19 // ye pA~ca samitiyA~ saMkSepa meM batAI gaI haiN| aba yahA~ se Age anukrama se tIna guptiyA~ kahU~gA // 19 // These five vigilences are described in short. Now I will tell about restraints. (19) 1-manogupti saccA taheva mosA ya, saccAmosA taheva ya / cautthI asaccamosA, maNaguttI cauvvihA // 20 // www.jaint library.org

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ain sacitra uttarAdhyayana sUtra caturviza adhyayana [308 - saMrambha-samArambhe, tu Arambhe ya taheva ya / maNaM pavattamANaM tu niyatejja jayaM jaI // 21 // (1) satyA (saca) (2) mRSa (jhUTha) (3) satyAmRSA (satya aura jhUTha mizrita) (4) asatyAmRSA ( na saca, na jhUTha-loka vyavahAra) manogupti ke ye cAra bheda haiM // 20 // yatanAyukta yati saMrambha, samArambha aura Arambha meM pravRtta hote hue mana kA nivartana-nirodha kare // 21 // (1) Truth (2) falsehood (3) truth and untruth mixed and (4) neither truth nor untruth-only behavioural-these are four kinds of mind-restraint. (20) A zealous sage prevents his mind from wishing to cause misery, thought to cause misery and desire to cause destruction. (21) 2-vacana gupti saccA taheva mosA ya, saccAmosA taheva ya / cautthI asaccamosA, vaiguttI cauvvihA // 22 // saMrambha-samArambhe, Arambhe ya taheva ya / vayaM pavattamANaM tu, niyatejja jayaM jaI // 23 // (1) satyA (2) mRSA (3) satyAmRSA (4) asatyAmRSA-vacanagupti ke ye cAra prakAra haiM // 22 // yatanAyukta yati saMrambha, samArambha, Arambha meM pravRtta hote hue vacana kA nivartana-nigraha kare // 23 // These four kinds of speaking restraint-(1) truth (2) falsehood (3) truth-untruth mixed and (4) neither truth nor untruth-only behavioural. (22) A zealous monk prevents his words from wishing misery, meaning misery and destruction. (23) 3-kAyagupti ThANe nisIyaNe ceva, taheva ya tuyaTTaNe / ullaMghaNa-pallaMghaNe, indiyANa ya jhuMjaNe // 24 // saMrambha-samArambhe, Arambhammi taheva ya / kAyaM pavattamANaM tu, niyatejja jayaM jaI // 25 // khar3e rahane meM, baiThane meM, leTane meM yA karavaTa badalane meM, gaDDhe Adi ko lAMghane meM, sAdhANa rUpa se calane meM aura indriyoM ke prayoga meN-||24|| saMrambha, samArambha, Arambha meM pravRtta hotI huI kAyA (zarIra) ko yatanA sampanna yati yatanApUrvaka nivartamAna-nivRtta kare // 25 // Standing, sitting, lieing, jump to cross a ditch, walk and utilizing the senses-(24) A zealous monk prevents his body intended to be injurious, to be injurious and the cause of destruction for others. (25) eyAo paMca samiIo, caraNassa ya pavattaNe / guttI niyattaNe vuttA, asubhatthesu savvaso // 26 // Jain Sudion International

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309] caturviza adhyayana sacitra uttarAdhyayana sUtra ye pA~ca samitiyA~ cAritra meM pravRtti ke lie aura tIna guptiyAM sabhI azubha arthoM-bhAvoM-viSayoM se sarvathA nivRtti ke lie kahI gaI haiM // 26 // These vigilences are helpful for right conduct and restraints prevents all the inauspicious thoughts and vices. (26) eyA pavayaNamAyA, je sammaM Ayare muNI / se khippaM savvasaMsArA, vippamuccai paNDie // 27 // -tti bemi / jo paNDita (tatvavettA) muni ina pravacanamAtAoM kA samyak rUpa se AcaraNa karatA hai vaha samasta saMsAra se zIghra hI mukta ho jAtA hai // 27 // -aisA maiM kahatA huuN| Who practises these mothers of religious order (Pravacana-mata) he soon becomes liberated from this world. (27) -Such I speak. vizeSa spaSTIkaraNa gAthA 3-yahA~ pA~ca samiti aura tIna gupti-ina AThoM ko hI samiti kahA hai| prazna hai, aisA kyoM? zAMtyAcArya ne samAdhAna prastuta kiyA hai ki guptiyA~ ekAnta nivRttirUpa hI nahIM, pravRttirUpa bhI hotI haiM, ataH pravRtti aMza kI apekSA se unheM bhI samiti kaha diyA hai| samiti meM niyamataH gupti hotI hai, kyoMki usameM zubha meM pravRtti ke sAtha jo azubha se nivRttirUpa aMza hai, vaha niyamataH gupti aMza hI hai| gupti meM pravRttipradhAna samiti kI bhajanA hai / (bRhadvRtti) 38885993 Salient Elucidatons Gatha 3-Here the five vigilences and three restraints together called eight vigilences. Question is, why it is so ? Santyacarya presented the pacification that restraints are not only preventive but also are active, therefore these also called vigilence. In vigilence the restraint also exists, because in vigilence activity towards auspicious on the other side denotes the prevention of inauspicious, this prevention is restraint; but in restraint the vigilence may or may not exist.

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tara, sacitra uttarAdhyayana sUtra paMcaviMza adhyayana |310 paccIsavA~ adhyayana : yajJIya - - pUrvAloka prastuta adhyayana kA nAma yajJIya hai| isa adhyayana meM pramukha rUpa se yajJoM kA varNana huA hai| bhArata meM brAhmaNa athavA vaidika saMskRti kA prAdurbhAva hI bahudevavAda tathA yajJoM se huA hai| agni, yama, varuNa Adi devatAoM ko prasanna karane ke lie tathA apanI manokAmanAoM ko pUrNa karane ke lie yajJa kiye jAte the| putrakAmo yajeta, svargakAmo yajeta Adi vaidika paramparAnuyAyI RSiyoM aura brAhmaNoM ke udghoSa the| ___bhagavAna mahAvIra ke kAla meM ina yajJoM kA bolavAlA thaa| vizAla yajJa kiye jAte the aura unameM saikar3oM hajAroM mUka pazuoM ko jIvita hI agni kI jvAlAoM meM svAhA kara diyA jAtA thaa| brAhmaNa yAyAjI (yajJakartA) hone meM gaurava anubhava karate the| ___ aise hI yAyAjI do bhAI vANArasI meM rahate the| unake nAma jayaghoSa tathA vijayaghoSa the| donoM bhAI vedoM ke vidvAna aura yajJoM ke jJAtA-yAjJika the| ___ eka vAra jayaghoSa gaMgA nadI meM snAna karane gyaa| gaMgAtaTa para usane bar3A hI bIbhatsa aura kAruNika dRzya dekhaa| eka sarpa ne mu~ha meM eka mer3haka ko dabA rakhA thA, vaha use nigalane kI ceSTA kara rahA thA; aura usa sarpa ko eka kurara pakSI nigalane kI ceSTA meM rata thaa| jyoM-jyoM kurara sarpa ko nigalatA tyoM-tyoM sarpa ke davAba se mer3haka kI pIr3A bar3hatI jAtI, vaha burI taraha tdd'ptaa| isa bIbhatsa dRzya se jayaghoSa ke hRdaya meM karuNA kI taraMgeM taraMgita ho uThIM, use hiMsA se glAni ho gii| sAtha hI saMsAra meM bar3A jIva choTe jIva kA bhojana karatA hai, isa dRzya se usakA mana udvigna ho utthaa| usane kisI jaina zramaNa ke pAsa jAkara zrAmaNI dIkSA grahaNa krlii| ugra tapa karane lgaa| dIrghakAlIna tapasyA se usakA zarIra atyanta kRza ho gyaa| grAmAnagrAma vihAra karate hae jayaghoSa mani panaH vArANasI pdhaare| usa samaya vijayaghoSa eka vizAla yajJa kara rahA thaa| mAsopavAsI muni bhikSA hetu usakI yajJazAlA meM phuNce| vijayaghoSa unheM na pahacAna sakA aura bhikSA dene se sApha inkAra kara diyaa| bhikSA na milane se samabhAvI muni jayaghoSa ko koI viSAda nahIM huA; kintu vijayaghoSa ko pratibodha dene hetu usase pUchA-yajJa, nakSatra, dharma kA mukha kyA hai ? vijayaghoSa ina praznoM kA uttara na de skaa| taba jayaghoSa muni ne inakA yathArtha svarUpa batAyA tathA brAhmaNa Adi kA svarUpa bhI btaayaa| muni, zramaNa, brAhmaNa, kSatriya Adi vargoM kA kAraNa tathA svarUpa khaa| ___ tadanantara use karmabandhana se dUra rahane kI preraNA dii| vaha bhI pratibuddha hokara zramaNa bana gayA tathA jayaghoSa-vijayaghoSa-donoM saMyama sAdhanA karake mukta hue| . prastuta adhyayana meM yajJa, brAhmaNa Adi kA svarUpa AdhyAtmika dRSTi se varNita huA hai, yahI isakI vizeSatA hai| bhagavAna mahAvIra kI tatkAlIna vANI kA pratighoSa isa adhyayana meM mukharita huA hai| isa adhyayana meM 45 gAthAe~ haiN| -

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ILLUSTRATION NO. 54 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 27 citra kramAMka 54 pRSTha 34 para citra paricaya dekheN| Jait a lian intematic lelibrary.org

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311] paMcaviMza adhyayana sacitra uttarAdhyayana sUtra CHAPTER 25 THE TRUE SACRIFICE Foreview Caption of this chapter is the True Sacrifice. In the chapter, we get the description of sacrifices. Brahmana or Vaidika culture in India originated with polygodism and sacrifices To appease the gods of Fire, Water, Death etc., and to fulfil own wishes the sacrifices were performed. Sacrifice for getting son, for attaining heaven etc., were the slogans of followers of Vaidika tradition-Brahmanas and sages. During the age of Bhagawana Mahavira such sacrifices were frequent. Huge sacrifices were performed and thousands animals were burnt in sacrificial fire. Brahmanas feel themselves proudy becoming sacrificer. Such two brothers lived in Vanarasi. Their name were Jayaghosa and Vijayaghosa. Both were well-versed in Vedas and were sacrificers. Once Jayaghosa went for bath to river Ganga. On the bank he saw a very pitiable scene. A snake has caught a frog in his mouth and trying to swallow it, and a kurara bird has caught that snake and also trying to swallow that snake. As kurara swallows the snake, the pain of frog increase due to the pressure of snake. Frog trembles due to agony. Seeing this pathetic scene the waves of kindness filled his heart. He became full of hate towards violence. He became disturbed to see that strongs eat the weaks. He accepted Jain consecration from any Jain sage. Began to observe severe penances. Due to long time penances his body weakened. Wandering village to village he reached Vanarasi. At that time Vijayaghosa was performing a great sacrifice. Sage Jayaghosa reached in the enclosure of sacrifice for getting alms. Vijayaghosa could not recognise him and outrightly refused to give any thing as alms. One month's fast, equanimous sage feel no distress; but to enlighten Vijayaghosa, the sage Jayaghosa asked him-what is the mouth of sacrifice, stars, vedas and religion. Vijayaghosa could not reply these questions. Then Jayaghosa explained the real concept of these, along with the conception of Brahmanas and monk, sage, ksatriya and their castes. Then inspired him to be free from karma-bondage. Being enlightened Vijayaghosa also become a sage. Both the brothers attained liberation. The special feature of this chapter is that of sacrifice, Brahmana etc., the description is made by spiritual viewpoint. The precepts of Bhagawana Mahavira are elaborated in this chapter with reference to the circumstances of those time. This chapter bears 45 couplets.

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sacitra uttarAdhyayana sUtra paMcaviMza adhyayana [312 - paMcaviMsaimaM ajjhayaNaM : jannaijjaM paMcaviMza adhyayana : yajJIya mAhaNakulasaMbhUo, Asi vippo mahAyaso / jAyAI jamajannami, jayaghose tti nAmao // 1 // brAhmaNa kula meM utpanna jayaghoSa nAma kA mahAyazasvI vipra thA; jo hiMsaka yajJa karane vAlA yAyAjI thA // 1 // Born in Brahmana family there was a famous Brahmana named Jayaghosa. He was a performer of violent sacrifices. (1) indiyaggAmaniggAhI, maggagAmI mahAmuNI / gAmANugAmaM rIyante, patto vANArasiM puriM // 2 // vaha indriyasamUha kA nigraha karane vAlA, mArgagAmI mahAmuni bana gayA thaa| eka bAra grAmAnugrAma vihAra karatA huA, vANArasI pahu~ca gayA // 2 // He became a great sage, moving on right path and subduer of senses. Wandering village to village once he approached Vanarasi. (2) vANArasIe bahiyA, ujjANaMmi maNorame / phAsue sejjasaMthAre, tattha vAsamuvAgae // 3 // vANArasI ke bAhya bhAga meM eka manorama udyAna thaa| vahA~ prAsuka zaiyA, saMstAraka, pITha, phalaka, Asana Adi lekara Thahara gayA // 3 // In the outer part of city there was a beautiful park. He stayed there taking pure bed, lodge, seat, etc., (3) aha teNeva kAleNaM, purIe tattha mAhaNe / vijayaghose tti nAmeNa, jannaM jayai veyavI // 4 // usI samaya vANArasI purI-nagarI meM vedoM kA jJAtA vijayaghoSa nAmaka brAhmaNa yajJa kara rahA thA // 4 // At the same time, well-versed in Vedas a Brahmana named Vijayaghosa was performing a sacrifice. (4) aha se tattha aNagAre, mAsakkhamaNapAraNe / vijayaghosassa janami, bhikkhassa'TThA uvaTThie // 5 // eka mAsa kI tapasyA ke pAraNe hetu jayaghoSa anagAra, bhikSA ke lie vijayaghoSa ke yajJa meM upasthita huA-pahu~cA // 5 // Jain lucion International

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313] paMcaviMza adhyayana sacitra uttarAdhyayana sUtra For breaking one month's fast penance houseless mendicant Jayaghosa reached to that sacrifice place. (5) samuvaTThiyaM tahiM santaM, jAyago paDisehae / na hu dAhAmi te bhikkhaM, bhikkhU ! jAyAhi annao // 6 // (vijayaghoSa) Aye hue saMta (jayaghoSa muni) ko dekhakara yajJakartA (vijayaghoSa) ne use niSedha kiyA aura kahA-he bhikSu ! maiM tumheM bhikSA nahIM dUMgA, tuma kisI anya sthAna para jAkara yAcanA karo // 6 // __ (Vijayaghosa) Seeing the mendicant (sage Jayaghosa) the sacrificer (Vijayaghosa) gave a refusal and said-O mendicant ! I shall not give you alms, seek any other place. (6) je ya veyaviU vippA, jannaTThA ya je diyA / joisaMgaviU je ya, je ya dhammANa pAragA // 7 // jo vedoM ke jJAtA vipra haiM, yajJa karane vAle dvija (brAhmaNa) haiM, jyotiSa ke aMgoM (vedoM meM varNita jyotiSAMga) ke jJAtA haiM tathA jo dharma (dharmazAstroM) ke pAragAmI haiN-||7|| Those who are Brahmanas well versed in Vedas, sacrifices, astronomy and religious scriptures-(7) je samatthA samuddhattuM, paraM appANameva ya / tesiM annamiNaM deyaM, bho bhikkhU ! savvakAmiyaM // 8 // -jo svayaM apanI aura dUsaroM kI AtmA kA uddhAra karane meM samartha haiN| he bhikSu ! yaha sabhI rasoM se yukta (sarvakAmika) bhojana (anna) unhIM ko denA hai // 8 // Who are capable to uplift their own and souls of others. O mendicant ! this food with all condiments reserved for them. (8) so evaM tattha paDisiddho, jAyageNa mahAmuNI / na vi ruTTho na vi tuTTho, uttamaTTha-gavesao // 9 // isa prakAra yajJakartA dvArA pratiSedha-inkAra kiye jAne para uttama artha kI khoja karane vAlA mahAmuni (jayaghoSa) na ruSTa huA aura na tuSTa-prasanna huA // 9 // Thus refused by the priest (sacrificer) the great sage neither become angry nor pleased, as he always strove for the ultimate good. (9) na'naLaM pANaheuM vA, na vi nivvAhaNAya vA / tesiM vimokkhaNaTThAe, imaM vayaNamabbavI // 10 // muni ne isa prakAra ke vacana-na to anna (bhojana) ke lie, na pAna (jala) ke lie aura na jIvana-nirvAha ke lie apitu una (yajJakartAoM) kI mukti (vimokSaNa) ke lie kahe // 10 // Neither for food nor for water, but to save them, sage said these words-(10) na vi jANAsi veyamuhaM, na vi jannANa jaM muhaM / nakkhattANa muhaM jaMca, jaM ca dhammANa vA mahaM // 11 //

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sacitra uttarAdhyayana sUtra ( jayaghoSa muni) tuma veda ke mukha (pradhAna tattva ) ko nahIM jAnate aura yajJoM kA jo mukha ( upAya) hai, use bhI nahIM jAnate / nakSatroM kA jo mukha (pradhAna) hai, use bhI nahIM jAnate aura jo dharmoM kA mukha ( upAya ) hai, use bhI nahIM jAnate // 11 // paMcaviMza adhyayana [ 314 (Jayaghosa sage) You do not know what is the chief factor of Vedas, nor in sacrifices, nor in planets (stars) and nor in religion. ( 11 ) ya / je samatthA samuddhattuM paraM appANameva na te tumaM viyANAsi, aha jANAsi to bhaNa // 12 // jo apanI aura dUsaroM kI AtmA kA uddhAra karane meM samartha haiM, unheM bhI tuma nahIM jAnate / yadi jAnate ho to batAo // 12 // Even you not know those who are capable to save themselves and others; but if you do; you tell me. (12) tassa'kkhevapamokkhaM ca, acayanto tahiM dio / sapariso paMjalI houM, pucchaI taM mahAmuNiM // 13 // usake (jayaghoSa muni ke) AkSepoM - praznoM ke uttara (pramokSa) dene meM asamartha usa brAhmaNa (vijayaghoSa) ne apanI sampUrNa pariSada ke sAtha hAtha jor3akara usa mahAmuni se pUchA - // 13 // Those sacrificers could not reply these questions. Then he and all there assembled with folding hands asked the sage - (13) veyANaM ca muhaM bUhi, bUhi jannANa jaM muhaM / nakkhattANa muhaM bUhi, bUhi dhammANa vA muhaM // 14 // ( vijayaghoSa ) Apa hI batAiye - vedoM kA mukha kyA hai ? yajJoM kA jo mukha hai, vaha bhI kahI / nakSatroM kA jo mukha hai, vaha bhI kahie aura dharmoM kA jo mukha hai, vaha bhI batAiye // 14 // (Vijayaghosa) Then you please tell us the chief factor of Vedas, sacrifices, stars and religion. (14) je samatthA samuddhattuM paraM appANameva ya / eyaM me saMsayaM savvaM, sAhU ! kahasu pucchio // 15 // jo apanA aura dUsaroM kA uddhAra karane meM samartha haiM, unheM bhI btaaiye| ye saba mere saMzaya haiN| he sAdhu ! maiM Apa se pUchatA hU~, Apa batAiye // 15 // Also tell who are capable to save themselves and others. All these are my doubts. O sage! kindly pacify these. (15) aggihottamuhA veyA, jannaTTI veyasAM muhaM / nakkhattANa muhaM cando, dhammANaM kAsavo muhaM // 16 // ( jayaghoSa muni) vedoM kA mukha agnihotra ( agnikArikA adhyAtma) hai, yajJoM kA mukha yajJArthI (bahirmukha indriyoM aura mana ko saMyama meM kendrita karane vAlA AtmasAdhaka) hai, nakSatroM kA mukha candra hai aura dharmoM kA mukha kAzyapa ( RSabhadeva ) hai // 16 //

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315] paMcaviMza adhyayana sacitra uttarAdhyayana sUtra in (Jayaghosa) The chief factor or essential subject of Vedas is Agnihotra (spiritual feeling, which purifies soul, like fire), of sacrifices the sacrificer-spiritual adept who fixes the mind and senses in self-control, of stars is the moon and of religion is Kasyapa- Bhagawana Rsabhadeva, by him all the religions originated. (16) jahA caMdaM gahAIyA, ciTThantI paMjalIuDA / vandamANA namasantA, uttamaM maNahAriNo // 17 // jisa prakAra candramA ke sammukha manohara grahAdi hAtha jor3e hue vandanA-namaskAra karate hue rahate haiM usI prakAra devatA, indra Adi uttama puruSa bhagavAna RSabhadeva ke sammukha rahate haiM // 17 // As all the stars and planets bow to moon, so all the gods, king of gods worship and bow toRsabhadeva. (17) ajANagA jannavAI, vijjA mAhaNasaMpayA / gUDhA sajjhAyatavasA, bhAsacchannA iva'ggiNo // 18 // brAhmaNa kI saMpadA vidyA hai lekina yajJavAdI isase anabhijJa haiN| ve bAhara meM svAdhyAya aura tapa se usI prakAra DhaMke hue haiM jisa prakAra rAkha se agni AcchAdita rahatI hai // 18 // The wealth of a Brahmana is learning but sacrificers are ignorant of it, they shroud themselves by study and penance as the fire covered by ashes. (18) je loe bambhaNo vutto, aggI vA mahio jahA / sayA kusalasaMdiTuM, taM vayaM bUma mAhaNaM // 19 // jise saMsAra meM kuzala puruSoM ne brAhmaNa kahA hai tathA jo agni ke samAna pUjita hai, use hama brAhmaNa kahate haiM // 19 // Who is called Brahmana by wise persons and to be worshipped like fire, we call that Brahmana. (19) jo na sajjai AgantuM, pavvayanto na soyaI / ramae ajjavayaNami, taM vayaM bUma mAhaNaM // 20 // jo svajana Adi priyajanoM ke Ane para Asakta (prasana) nahIM hotA aura unake cale jAne para zoka nahIM karatA, Arya vacanoM meM (arhadvANI meM) ramaNa karatA hai, use hama brAhmaNa kahate haiM // 20 // Who does not appease by coming his dears and family members and nor repents if they go; and takes delight in noble words (of Arhatas), we call him a Brahmana. (20) jAyarUvaM jahAmaThe, niddhantamalapAvagaM / rAga-ddosa-bhayAIyaM, taM vayaM bUma mAhaNaM // 21 // ___ kasauTI para kase hue aura agni meM tapAkara zuddha kiye hue svarNa ke samAna jo nirmala aura tejasvI hai tathA rAga, dveSa aura bhaya se rahita hai, use hama brAhmaNa kahate haiM // 21 // www.jainella lorg

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sacitra uttarAdhyayana sUtra Who is pure and lustrous like the gold tested by touchstone and purified by fire; and far away from attachment, detachment and fear, we call him a Brahmana. ( 21 ) paMcaviMza adhyayana [ 316 tavassiyaM kisaM dantaM, avaciyamaMsa-soNiyaM / suvvayaM pattanivvANaM, taM vayaM bUma mAhaNaM // 22 // jo tapasvI hone se kRza hai, jitendriya hai, jisake zarIra kA rakta aura mAMsa tapasyA ke kAraNa kama ho gayA hai, jo suvratI hai, zAMta hai, use hama brAhmaNa kahate haiM // 22 // Who is lean by penances, subduer of senses, whose flesh and blood reduced due to austerities, observer of virtuous vows and calm; we call him a Brahmana. (22) viyANettA, tasapANe saMgaNa ya thAvare jo na hiMsai tiviheNaM, taM vayaM bUma mAhaNaM // 23 // jo sa aura sthAvara prANiyoM ko bhalI prakAra jAnakara mana-vacana-kAya se unakI hiMsA nahIM karatA, use hama brAhmaNa kahate haiM // 23 // Who does not hurt the movable and immovable beings knowingly by mind, words and body; we call him a Brahmana. (23) kohA vA jai vA hAsA, lohA vA jai vA bhayA / musaM na vayaI jo u, taM vayaM bUma mAhaNaM // 24 // jo krodha se, hAsya se, lobha se athavA bhaya se mRSA (jhUTha nahIM bolatA, use hama bAhmaNa kahate haiM ||24|| Who does not tell a lie due to anger, laughter, greed and fear; we call him a Brahmana. (24) cittamantamacittaM vA, appaM vA jaI vA bahuM / na geNhai adattaM je, taM vayaM vUma mAhaNaM // 25 // jo sacitta yA acitta, thor3A athavA bahuta koI bhI padArtha binA diye nahIM letA, use hama brAhmaNa kahate haiM // 25 // Who does not take any thing without given by its owner, may it be sensient or insensient, more or less; we call him a Brahmana (25) divva- mANusa - tericchaM, jo na sevai mehuNaM / maNasA kAya vakkeNaM, taM vayaM bUma mAhaNaM // 26 // jo deva, manuSya, tiryaJca saMbaMdhI maithuna ( abrahmacarya ) kA mana, vacana, kAya se sevana nahIM karatA, use hama brAhmaNa kahate haiM // 26 // Who has no carnal fascination for a deity (god), man or beast, in thoughts, words or body; we call him a Brahmana. (26) jahA pomaM jale jAyaM, novalippai vAriNA / evaM alitto kAmehiM taM vayaM bUma mAhaNaM // 27 //

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317] paMcaviMza adhyayana sacitra uttarAdhyayana sUtra , jaise jala meM utpanna huA kamala jala se lipta nahIM hotA, usI prakAra jo kAmabhogoM se alipta rahatA hai, use hama brAhmaNa kahate haiM // 27 // As a lotus though blossoms in water yet not defiled by that, in the same way who is not defiled by sensual pleasures; we call him a Brahmana. (27) . aloluyaM muhAjIvI, aNagAraM akiMcaNaM / asaMsattaM gihatthesu, taM vayaM bUma mAhaNaM // 28 // jo rasa Adi meM lolupa nahIM hai, svAdavijayI hai, mudhAjIvI-nirdoSa bhikSA se jIvana-nirvAha karatA hai, gRhatyAgI-anagAra hai, akiMcana hai, gRhasthoM se adhika paricaya nahIM rakhatA, use hama brAhmaNa kahate haiM // 28 // Who is not covetuous in tastes-overpowered them, accepts faultless alms, houseless mendicant, having nothing his own, not freely acquainted with householders; we call him a Brahmana. (28) jahittA puvvasaMjogaM, nAisaMge ya bandhave / jo na sajjai eehiM, taM vayaM bUma mAhaNaM // 29 // jo pUrva saMyogoM ko, jJAtijanoM aura bandhujanoM ko chor3akara phira unameM Asakta nahIM hotA, use hama brAhmaNa kahate haiM // 29 // Renouncing previous relations, brethrens and caste-persons does not again desire them; we call such person a Brahmana. (29) pasubandhA savvaveyA, jaThaM ca pAvakammuNA / na taM tAyanti dussIlaM, kammANi balavanti ha // 30 // pazubandha (yajJa meM Ahuti dene ke lie pazuoM ko bA~dhanA) ke hetu, sabhI veda aura pApakarmoM se kiye gaye yajJa, usa duHzIla kI rakSA nahIM kara sakate-kyoMki karma balavAna haiM // 30 // The binding of beasts to the sacrifice pole, all the Vedas and the sinful sacrifices cannot protect that sinner because the karmas (sinful deeds) are more powerful. (30) na vi muNDieNa samaNo, na oMkAreNa bambhaNo / na muNI raNNavAseNaM, kusacIreNa na tAvaso // 31 // kevala sira muMDA lene se koI zramaNa nahIM hotA, OM kA japa karane se brAhmaNa nahIM hotA, vana meM rahane se muni nahIM hotA aura kuza nirmita cIvara (vastra dhAraNa karane mAtra se koI tapasvI nahIM ho jAtA // 31 // No one can become a sage (Sramana) by tonsure, nor a Brahmana by repeating the syallable 'Om', nor a monk residing in forest and nor a hermitage by wearing robes of kusagrass. (31) samayAe samaNo hoi, bambhacereNa bambhaNo / nANeNa ya muNI hoi, taveNa hoi tAvaso // 32 // www.jaindhrally.org

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tara sacitra uttarAdhyayana sUtra paMcaviMza adhyayana [318 samabhAva rakhane se zramaNa hotA hai, brahmacarya kA pAlana karane se brAhmaNa hotA hai, jJAna se muni hotA hai aura tapa karane se tapasvI hotA hai // 32 // One becomes a sage by equanimity, Brahmana by celibacy, monk by knowledge and penancer by austerities. (32) kammuNA bambhaNo hoi, kammuNA hoi khattio / vaisse kammuNA hoi, suddo havai kammaNA // 33 // karma se brAhmaNa hotA hai, karma se kSatriya hotA hai, karma se vaizya hotA hai aura karma se hI zUdra hotA hai // 33 // By activities one becomes Brahmana, Vaisya, Ksatriya and Sudra (33) ee pAukare buddhe, jehiM hoi siNAyao / savvakammavinimmukkaM, taM vayaM bUma mAhaNaM // 34 // ina tattvoM kA prarUpaNa arhat ne kiyA hai| inake dvArA jo sAdhaka snAtaka-pUrNa hotA hai, sarva karmoM se mukta-vinimukta hotA hai, use hama brAhmaNa kahate haiM // 34 // Enlighteneds (Arhatas) declared these virtues. By pursuing these the adept who makes him perfect, he becomes free from all karma-bondages; we call him a Brahmana. (34) evaM guNasamAuttA, je bhavanti diuttamA / te samatthA u uddhattuM, paraM appANameva ya // 35 // jo guNa-sampanna dvijottama-uttama brAhmaNa hote haiM, ve hI apanA aura dUsaroM kA uddhAra karane meM samartha hote haiM // 35 // The virtuous twice-bom-excellent Brahmanas are capable to save themselves and others. (35) evaM tu saMsae chinne, vijayaghose ya mAhaNe / samudAya tayaM taM tu, jayaghosaM mahAmuNiM // 36 // isa taraha saMzaya dUra ho jAne para vijayaghoSa brAhmaNa ne mahAmuni jayaghoSa ke vacanoM ko samyakrUpa se svIkAra kiyA // 36 // When all the doubts removed, Brahmana Vijayaghosa accepted the words of sage Jayaghosa thoroughly. (36) tuDhe ya vijayaghose, iNamudAhu kayaMjalI / mAhaNattaM jahAbhUyaM, suThu me uvadaMsiyaM // 37 // saMtuSTa hue vijayaghoSa ne hAtha jor3akara isa prakAra kahA--Apane mujhe yathArtha brAhmaNatva kA bahuta hI sundara upadeza diyA hai // 37 // Satisfied Vijayaghosa uttered with folded hands-You hve bestowed me the beautiful precept about the real Brahamana. (37) Jain Adultion International

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319] paMcaviMza adhyayana sacitra uttarAdhyayana sUtra tubbhe jaiyA jannANaM, dubbhe veyaviU viU / joisaMgaviU tubbhe, tubbhe dhammANa pAragA // 38 // (vijayaghoSa brAhmaNa) Apa yajJoM ke yaSTA-yajJakartA ho, vedoM ke jJAtA vidvAna ho, Apa hI jyotiSa ke aMgoM ke jAnakAra aura dharmoM ke pAragAmI ho // 38 // (Vijayaghosa) You are a real sacrificer of sacrifices, most learned of Vedas and astronomy as described in Vedas and well versed in religions. (38) tubbhe samatthA uddhattuM, paraM appANameva ya / tamaNuggahaM kareha'mhaM, bhikkheNa bhikkhu uttamA // 39 // Apa hI apane aura dUsaroM kA uddhAra karane meM samartha ho| isalie he uttama bhikSu ! bhikSA svIkAra karake hama para anugraha karo // 39 // Only you are capable to save yourself and others. So O mendicant ! Be kind enough to accept alms. (39) na kajja majjha bhikkheNa, khippaM nikkhamasU diyA / mA bhamihisi bhayAvaTTe, ghore saMsArasAgare // 40 // (jayaghoSa muni) mujhe bhikSA se koI kArya (prayojana) nahIM hai| lekina he dvija ! tuma zIghra hI abhiniSkramaNa karo yAnI zramaNa dIkSA svIkAra karo; jisase ki tumheM bhava ke AvauM vAle isa ghora saMsAra sAgara meM bhramaNa na karanA par3e // 4 // (Jayaghosa sage) I have no purpose of alms. But you soon accept Jain consecration so that you many not drift on the dreadful ocean of world, whose eddies are dangers. (40) uvalevo hoi bhogesu, abhogI novalippaI / bhogI bhamai saMsAre, abhogI vippamuccaI // 41 // bhogoM se karmoM kA upalepa hotA hai, abhogI karmoM se lipta nahIM hotaa| bhogI saMsAra meM bhramaNa karatA hai, abhogI usase mukta ho jAtA hai // 41 // The worldly life gives a coat of karmas, but who keeps apart is not soiled. The enjoyer glides back and forth, but the renouncer cuts asunder the cycle of births and deaths. (41) ullo sukko ya do chUDhA, golayA maTTiyAmayA / do vi AvaDiyA kuDDe, jo ullo so tattha laggaI // 42 // gIle aura sUkhe miTTI ke do gole phaiMke gye| ve donoM hI dIvAra para gire| gIlA golA vahIM (dIvAra para) cipaka gayA // 42 // Wet and dry two clods thrown on a wall. They hit the wall. The wet clod stick with the wall. (42) evaM lagganti dummehA, je narA kAmalAlasA / virattA u na lagganti, jahA sukko u golao // 43 //

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sacitra uttarAdhyayana sUtra isI taraha jo manuSya durbuddhi haiM aura kAma-bhogoM kI lAlasA se yukta haiM ve viSayoM meM cipaka jAte haiN| tathA jo kAma - bhogoM se virakta haiM ve sUkhe gole ke samAna nahIM cipakate // 43 // paMcaviMza adhyayana [ 320 In the same way, fools addict and stick to world; and who are indifferent do not stick like a dry clod. (43) antie / evaM se vijayaghose, jayaghosassa aNagArassa nikkhanto, dhammaM soccA aNuttaraM // 44 // isa prakAra vijayaghoSa brAhmaNa jayaghoSa anagAra se anuttara dharma ko sunakara dIkSita ho gayA // 44 // Thus Brahamana Vijayaghosa hearing the supreme religion from sage Jayaghosa became consecrated. (44) khavittA puvvakammAI, saMjameNa taveNa ya / jayaghosa - vijayaghosA, siddhiM pattA aNuttaraM // 45 // -tti bemi / jayaghoSa aura vijayaghoSa - donoM ne tapa aura saMyama ke dvArA pUrvasaMcita karmoM ko sarvathA kSaya karake siddhi prApta kI ||45 // - aisA maiM kahatA hU~ 1 Exhausting all the karmas by self-control and austerities both Jayaghosa and Vijayaghosa obtained liberation. ( 45 ) -Such I speak. vizeSa spaSTIkaraNa gAthA 16 - pUche gaye cAra praznoM ke uttara isa prakAra haiM (1) vedoM kA mukha arthAt pradhAna tatva sArabhUta kyA hai? isakA uttara jayaghoSa ne diyA hai-agnihotra hai| agnihotra kA havana Adi pracalita artha to vijayaghoSa jAnatA hI thA / kintu vaha jayaghoSa muni se mAlUma karanA cAhatA thA, ki unake mata meM agnihotra kyA ? muni kA agnihotra eka adhyAtma bhAva hai, jisameM tapa, saMyama, svAdhyAya, dhRti, satya aura ahiMsA Adi dasa prakAra ke munidharma kA samAveza hotA hai| yaha 'bhAva agnihotra' hI jayaghoSa muni ne vijayaghoSa ko samajhAyA hai| isI agnihotra ( Atma-yajJa ) meM mana ke vikAra svAhA hote haiN| (2) dUsarA prazna hai - yajJa kA mukha upAya ( pravRtti hetu ) kyA hai ? isake uttara meM yajJa kA mukha arthAt upAya yajJArthI batAyA hai| muni ne AtmayajJa ke sandarbha meM apane bahirmukha indriya aura mana ko asaMyama se haTAkara saMyama meM kendrita karane vAle AtmasAdhaka ko hI saccA yajJArthI ( yAjaka) batAyA hai| (3) tIsarA prazna kAlajJAna se sambandhita hai| svAdhyAya Adi samayocita karttavya ke liye kAla kA jJAna usa samaya meM Avazyaka thaa| aura vaha jJAna spaSTataH nakSatroM kI gati gaNanA se hotA thA / candra kI hAni - vRddhi se tithiyoM kA bodha acchI taraha ho jAtA thaa| isa dRSTi se hI muni ne uttara diyA hai ki nakSatroM meM mukhya candramA hai| isa uttara kI tulanA gItA (10/21 ) se kI jA sakatI hai- " nakSatrANAmahaM zazI / " (4) cauthA prazna thA-dharmoM kA mukha arthAt upAya (Adi kAraNa ) kyA hai ? dharma kA prakAza kisase huA ? uttara meM jayaghoSa muni ne kahA hai- dharmoM kA mukha ( Adi kAraNa ) kAzyapa hai| vartamAna kAlacakra meM Adi kAzyapa RSabhadeva hI dharma ke

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379) Jafri 374 sacitra uttarAdhyayana sUtra in - Adi prarUpaka, Adi upadeSTA haiN| sUtrakRtAMga (1/2/3/2) meM to spaSTa hI kahA hai, ki saba tIrthaMkara kAzyapa ke dvArA prarUpita dharma kA hI anusaraNa karate rahe haiM-"kAsavassa annudhmmcaarinno|" (zAntyAcArya vRhavRtti) Salient Elucidations Gatha 16-Answers of four questions are as following (1) What is the chief factor-essential subject of Vedas ? Jayaghosa answered-Agnihotra. Though Vijayaghosa was aware of the meaning-fire sacrifice, oblation, prevailing at that time; but he want to know from Jayaghosa monk the meaning of Agnihotra according to his opinion. Agnihotra of monk is a spiritual thought which accommodates ten virtues-truth, penance, content, patience, right conduct, simplicity, faith, constancy, non-violence and checking the in-coming karmas-thus amulgmating monk order. This inner Agnihotra is described by monk Jayaghosa to Vijayaghosa. By this inner Agnihotra (self-sacrifice) the vices of mind destroyed. (2) Second question-What is the cause of sacrifice ? The sacrificer is the cause of sacrifice. Monk has ascertained that checking the extrovert mind and senses, who centres them in restrain such self-seeker is the real sacrificer. (3) Third question is related to time-knowledge. Knowledge of time was very necessary for all timely duties, like-study, and that was clearly understood by the motions of planets. By decreasing and increasing moon the tithis (lunar days) could be known easily. By this point of view monk answered-moon is chief among stars. This reply can be compared to Gita (10/21) Nakstranamaham sasi. (4) Fourth question-What is the origination of religions? Who gave the light of religion first of all ? Monk Jayaghosa told-the original cause of religions is Kasyapa. In the present time-wheel Bhagawana Rsabhadeva is the originator and preceptor of religion. Clearly mentioned in Sutrakstanga (1/2/3/2) that all the Tirthamkaras have been following the religion precepted by Kasyapa-Kasavassa anudhammacarino. (Santyacarya Vpihad vitti) www.jainelli rarorg

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sacitra uttarAdhyayana sUtra SaDviMza adhyayana [322 | chabbIsavA~ adhyayana : sAmAcArI-sAmAyArI pUrvAloka prastuta adhyayana kA nAma sAmAcArI hai| sAmAcArI kA artha hotA hai-'samyak AcAra vyavasthA' arthAt sAdhu ke samasta AcAra, pArasparika karttavya aura vyvhaar| inase saMbaMdhita niyamopaniyamoM kA-vyavasthAoM kA prastuta adhyayana meM varNana huA hai| ___ saMgha ko suvyavasthita rakhane ke lie samucita vyavahAra honA Avazyaka hai| na to dUsaroM ke prati udAsInatA, rUkSatA, upekSA, anuttaradAyitA hI honI cAhie aura na atyadhika Asakti hii| kisI ke prati lagAva aura kisI ke prati lAparavAhI bhI vikhaNDana kA kAraNa bana sakatI hai| ucchRkhalatA, niSprayojana AvAgamana, haThAgraha Adi bhI saMgha vyavasthA ko vizRMkhalita karate haiN| inhIM kAraNoM se zramaNa ke AcAra ke do rUpa batAye gaye haiM-pratAtmaka AcAra aura vyavahArAtmaka aacaar| sAmAcArI ke bhI do prakAra haiM-(1) oghasAmAcArI (2) pada-vibhAga saamaacaarii| prastuta adhyayana meM donoM prakAra kI sAmAcArI kA varNana hai| sAmAcArI ke dasa bheda haiM-(1) AvazyakI (2) naiSedhikI (3) ApRcchanA (4) pratipRcchanA (5) chandanA (6) icchAkAra (7) mithyAkAra (8) tathAkAra (9) abhyutthAna aura (10) upsmpdaa| ise AsevanA-zikSA bhI kahate haiN| ina sabhI kA sarvAMgapUrNa varNana prastuta adhyayana meM kiyA gayA hai| taduparAnta dina aura rAta kI autsargika caryA kA varNana hai| dina aura rAtri ke ATha prahara hote haiN| dina ke cAra prahara aura rAtri ke bhI cAra prhr| dina ke prathama prahara meM svAdhyAya, dUsare meM dhyAna, tIsare meM bhikSAcaryA aura cauthe meM svaadhyaay| isI prakAra rAtri ke prathama prahara meM svAdhyAya, dUsare meM dhyAna, tIsare meM zayana-nidrA aura cauthe meM svaadhyaay| ___ isa prakAra dina-rAta ke ATha praharoM meM cAra prahara svAdhyAya ke lie, do prahara dhyAna ke lie, eka prahara bhikSAcaryA Adi zArIrika kAryoM ke lie tathA eka prahara nidrA ke lie niyata hai| ___ sAmAcArI kI yaha vizeSatA hai ki yaha sAmAjika tathA pArivArika baMdhanoM ke samAna nahIM hai apitu isakA svecchayA svIkaraNa hotA hai| yaha to antarhRdaya kA vaha utsa hai jo sahajatayA pravAhita hokara sAdhakajIvana kI AdhyAtmika pragati meM sahAyaka banatA hai| sAtha hI usakI vyavahAra kuzalatA bhI bar3hAtA hai| sAdhaka ke jIvana ko saMpUrNatA, saralatA, sahajatA pradAna karatA hai| prastuta adhyayana meM 53 gAthAe~ haiN| Jain Elicain International

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323] SaDviMza adhyayana sacitra uttarAdhyayana sUtra CHAPTER 26 CORRECT SYSTEM OF BEHAVIOUR Foreview The name of this chapter is Correct System of Behaviour or Samacari-Samayari. Behaviour is here two-fold-internal and external. Thus Samacari deals with whole conduct and character of the sage along with his duties and behaviour. For keeping the sangha (group of sages) well organised the proper behaviour is but essential. There should be neither harshness, indifference, carelessness, irresponsibity nor more afftection towards others. Carelessness to one and affection of other may cause disintegration. Impertinence, purposeless moving and haughtiness may also disrupt the sangha organisation. Keeping all these causes in mind the conduct of a sage narrated twicely (1) conduct regarding vows and (2) behavioural conduct. Likewise Samacari also has two divisions-(1) Ogha Samacari and (2) Padavibhaga samacari. Both types of samacari has been described in this chapter. Ten types of Samacari are-(1) Avasyaki (2) Naisedhiki (3) Aprcchana (4) Pratipracchna, (5) Chandana (6) Icchakara (7) Mithyakara (8) Tathakara (9) Abhyutthana (10) Upsampada. This last is also called Asevana Siksa. Detailed description of all these, we get, in this chpater. After it the autsargika carya of day and night described. There are eight prahara of a day and night. Four praharas of day and four of night. In the first prahara of day sudy, in second meditation, in the third seeking necessities and other bodily activities and in the fourth study. In the same way first prahara of night determined for study, second for meditation, third for sleep and fourth for study. Thus among the eight praharas of day and night-four praharas are fixed for study, two for meditation, one for bodily necessities-seeking alms etc., and one for rest-sleep. The special characterstic of samacari is-that it is not like social and family bindings; but it is accepted wilfully. It is that zeal of core of the heart, flowing cognately becomes helpful in the spiritual progress of adept-life; and increases his behaviour-prudentiality. It manifests the ascetic life with completeness, simplicity and docileness. This chapter consists 53 couplets. www.jainen Jarpurg

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sacitra uttarAdhyayana sUtra SaDviMza adhyayana [ 324 chabIsaimaM ajjhayaNaM : sAmAyArI SaDviMza adhyayana : sAmAcArI sAmAyAriM pavakkhAmi savvadukkhavimokkhaNiM / jaM carittANaM nigganthA, tiNNA saMsArasAgaraM // 1 // maiM usa sAmAcArI kA kathana karatA hU~ jo sabhI duHkhoM se mukta karAne vAlI hai aura jisakA AcaraNa karake aneka nirgrantha saMsAra sAgara ko taira gaye haiM // 1 // I express correct system of behaviour (of a monk) which is the cause of freedom of all miseries and practising it innumerable knot-less monks crossed the ocean of world. (1) paDhamA AvassiyA nAma, biiyA ya nisIhiyA / ApucchaNA ya taiyA, cautthI paDipucchaNA // 2 // paMcamA chandaNA nAma, icchAkAro ya chaTTao / sattamo micchakAro ya, tahakkAro ya aTThamo // 3 // abbhuTThANaM navamaM, dasamA uvasaMpadA / esA dasaMgA sAhUNaM, sAmAyArI paveiyA // 4 // daza sAmAcArI (1) AvazyakI, (2) naiSedhikI (3) ApRcchanA (4) pratipRcchanA // 2 // ( 5 ) chandanA (6) icchAkAra (7) mithyAkAra (8) tathAkAra // 3 // ( 9 ) abhyutthAna (10) upasampadA / isa prakAra yaha daza aMgoM vAlI sAdhuoM kI sAmAcArI pratipAdita kI gaI hai // 4 // TEN SAMACARI (1) avasyaki (2) Naisedhiki (3) Aprcchana (4) Pratipracchna - (2) (5) Chandana (6) Icchakara (7) Mithyakara (8) Tathakara - (3) (9) Abhyutthana and (10) Upsampada-this ten-limbed correct system of behaviour has been prescribed for sages. (4) gamaNe AvassiyaM kujjA, ThANe kujjA nisIhiyaM / ApucchaNA sayaMkaraNe, parakaraNe paDipucchaNA // 5 // (1) upAzraya athavA apane sthAna se bAhara nikalate-jAte samaya 'Avassiya' kA uccAraNa karanA AvazyakI sAmAcArI hai| (2) upAzraya meM praveza karate samaya 'nisIhiyaM' zabda kA uccAraNa karanA naiSedhikI sAmAcArI hai| (3) apane kArya ke lie guru se AjJA lenA ApRcchanA sAmAcArI hai| (4) dUsaroM ke kArya ke lie guru se AjhA lenA pratipRcchanA sAmAcArI hai // 5 //

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325] SaDviMza adhyayana sacitra uttarAdhyayana sUtra (1) To utter word 'Avassiya' while going out of the room-(the lodging place) is Avasyaki samacari. (2) To speak word 'Nisihiyan' while entering the lodging place is Naisedhiki samacari. (3) To take permission of preceptor etc., for his own work is Aprcchana samacari. (4) To take permission of preceptors etc., for the work of others is Pratiprcchana samacari. (5) chandaNA davvajAeNaM, icchAkAro ya sAraNe / micchAkAro ya nindAe, tahakkAro ya paDissue // 6 // (5) pUrva meM grahaNa kiye hue dravyoM ke lie guru Adi ko Amantrita karanA, chandanA sAmAcArI hai| (6) dUsaroM kA kArya apanI sahaja ruci se karanA tathA apanA kArya karane ke lie anyoM ko unakI icchAnusAra namra nivedana karanA (sAraNA) icchAkAra sAmAcArI hai| (7) doSa kI nivRtti ke lie Atma-nindA, gardA karanA mithyAkAra sAmAcArI hai| (8) gurujanoM ke upadeza ko tathArUpa meM svIkAra karanA tathAkAra sAmAcArI hai // 6 // (5) To invite teachers etc., for acquired things is Chandana samacari. (6) To do others' work with own wish and for own work to pray in modest words to others according to their will is Icchakara samacari. (7) For eradicating the slips or faults (committed) to blemish himself is Mithyakara samacari. (8) To accept the preachings of preceptors etc., as they have said is Tathakara samacari. (6) abbhuTThANaM gurupUyA, acchaNe uvasaMpadA / evaM du-paMca-saMjuttA, sAmAyArI paveiyA // 7 // (9) gurujanoM ke satkAra ke lie apane Asana se uThakara khar3e ho jAnA abhyutthAna sAmAcArI hai| (10) kisI vizeSa prayojana se kisI anya AcArya ke pAsa rahanA upasampadA sAmAcArI hai| isa taraha daza prakAra kI sAmAcArI kA pratipAdana kiyA gayA hai // 7 // (9) For respect of preceptors etc., to stand up from own seat is Abhyutthana samacari. (10) Placing himself with other preceptor for some special purpose is Upsampada samacari. Thus ten-typed correct system of behaviour (samacari) is described. (7) puvvillaMmi caubbhAe, Aiccami samuTThie / bhaNDayaM paDilehittA, vandittA ya tao guruM // 8 // autsargika dinakRtya-ogha sAmAcArI sUrya ke Upara uThane para dina ke prathama prahara ke prathama caturtha bhAga meM bhaNDopakaraNoM kI pratilekhanA kare aura usake pazcAt guru ko vandana krke-||8||

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sacitra uttarAdhyayana sUtra As the sun rises, in the first quarter of first prahara of the day inspect and clean the things and then bowing down to teachers etc.,-(8) SaDviMza adhyayana [ 326 pucchejjA paMjaliuDo, kiM kAyavvaM mae ihaM ? icchaM nioiuM bhante !, veyAvacce va sajjhAe // 9 // hAtha jor3akara pUche ki - bhagavan ! mujhe isa samaya kyA karanA cAhie? merI icchA hai ki Apa mujhe svAdhyAya meM niyukta kareM athavA vaiyAvRtya meM // 9 // Ask with the folding hands-Reverend sir! what should I do now? I wish, either you appoint me in studies or in service. (9) veyAvacce niutteNaM, kAyavvaM agilAyao / sajjhAe vA niutteNaM, savvadukkhavimokkhaNe // 10 // vaiyAvRtya meM niyukta kara diye jAne para aglAna hokara sevA kare athavA sarvaduHkhoM se mukta karane vAle svAdhyAya meM niyukta kiye jAne para prasanna mana se svAdhyAya kare // 10 // If appointed in service (of other sages) then should serve without untiring and with whole mind and if to studying then study, which is the cause of ending all miseries. (10) divasassa cauro bhAge, kujjA bhikkhU viyakkhaNo / tao uttaraguNe kujjA, diNabhAgesu causu vi // 11 // vicakSaNa bhikSu dina ke cAra bhAga kre| tatpazcAta ina cAra bhAgoM meM uttaraguNoM kI vidhivat ArAdhanA kare // 11 // Wise mendicant divide the day in four parts and propiliate the side-virtues all the time. (11) paDhamaM porisiM sajjhAyaM, bIyaM jhANaM jhiyAyaI / taiyAe bhikkhAyariyaM puNo cautthIe sajjhAyaM // 12 // prathama pauruSI (prahara) meM svAdhyAya kare, dUsare prahara meM dhyAna, tIsare meM bhikSAcarI aura puna: cauthe prahara meM svAdhyAya kare // 12 // Study in first prahara ( paurus i) (approximately three hour's time), meditation in second, seeking necessities in third and study in fourth. (12) AsADhe mAse dupayA, pose mAse cauppayA / cittAsoesu mAsesu, tipayA havai porisI // 13 // pauruSI parijJAna ASAr3ha mAsa meM do paira (dvipadA) pauruSI hotI hai| pauSa mAsa meM catuSpadA tathA caitra aura Azvina mAsa meM tripadA pauruSI hotI hai // 13 // Knowedge of paurusi In the lumar month of Asadha paurusi of two padas, in Pausa month of four padas and in Caitra and aswina months of three padas. (13)

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327] SaDviMza adhyayana sacitra uttarAdhyayana sUtra aMgulaM sattaratteNaM, pakkheNa yaduaMgulaM / vaDDhar hAyaevAvI, mAseNaM cauraMgulaM // 14 // sAta ahorAtra meM eka aMgula, eka pakSa (pandraha dina-rAta ) meM do aMgula aura eka mAsa meM cAra aMgula ( pramANa chAyA dakSiNAyana meM zrAvaNa se pauSa mAsa taka ) bar3hatI hai aura (uttarAyaNa meM mAgha mAsa se ASAr3ha mAsa taka ) ghaTatI hai // 14 // In seven day-nights one angula (width of a finger), in a fortnight two angula and in a lunar month four angula (shadow-when the sun in deccan semi-circle-from lunar months Sravana to Pausa) increases and (when the sun in northern semi circle-from the lunar months Magha to asadha) decreases. (14) AsADhabahulapakkhe, bhaddavae kattie ya pose ya / phagguNa - vaisAhesu ya, nAyavvA omarattAo // 15 // ASAr3ha, bhAdrapada, kArtika, pauSa, phAlguna aura vaizAkha mAsa ke kRSNa pakSa meM eka-eka ahorAtra kI nyUnatA jAnanI caahie| yAnI 14 dina kA pakSa hotA hai // 15 // The black fortnights of lunar months- asadha, Bhadrapada, Kartika Pausa, Falguna and Vaisakha-know the decrease of one day-night (in every black fortnight) i.e., the fortnights are of fourteen days only. ( 15 ) jeTThAmUle AsADha -sAvaNe, chahiM aMgulehiM paDilehA / ahiM bIya-tiyaMmI, taie dasa aTThahiM cautthe // 16 // jyeSTha, ASAr3ha aura zrAvaNa - isa prathama trika meM chaha aMgula; bhAdrapada, Azvina aura kArtika- isa dvitIya trika meM ATha aMgula; mRgazira, pauSa aura mAgha - isa tRtIya trika meM dasa aMgula phAlguna, caitra aura vaizAkha isa caturthatrika meM ATha aMgula kI vRddhi karane se pratilekhana kA pauruSI samaya hotA hai // 16 // By increasing shadow six angulas in first trio of the lunar months Jyestha, Asadha and Sravana; eight angulas in the second trio of months Bhadrapada, Aswina and Kartika; ten angulas in the third trio of months Mrgasira, Pausa and Magha and eight angulas in the months of Falguna, Caitra and Vaisakha-this increasement of angulas' shadow makes the due period to inspect and clean the things. (16) rattiM pi cauro bhAge, bhikkhU kujjA viyakkhaNo / tao uttaraguNe kujjA, rAibhAesu causu vi // 17 // autsargika rAtri kRtya vicakSaNa - medhAvI bhikSu rAtri ke bhI cAra vibhAga kare tathA usake pazcAt rAtri ke cAroM hI vibhAgoM meM uttaraguNoM kI ArAdhanA kare ||17|| Wise mendicant divide the night in four parts and propiliate the side-virtues during the whole time. (17) paDhamaM porisi sajjhAyaM, bIyaM jhANaM jhiyAyaI / taiyAe ni mokkhaM tu, cautthI bhujjo vi sajjhAyaM // 18 // www.jainlibrary.org

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sacitra uttarAdhyayana sUtra SaDviMza adhyayana [328 prathama pahara meM svAdhyAya, dUsare meM dhyAna kare, tIsare prahara meM nidrA le aura cauthe prahara meM punaH svAdhyAya kare // 18 // Study in first prahara, in second meditation, third for sleep and in fourth study again. (18) jaM nei jayA rattiM, nakkhattaM taMmi nahacaubbhAe / saMpatte viramejjA, sajjhAyaM paosakAlammi // 19 // jo nakSatra jisa rAtri kI pUrti karatA ho, vaha jaba AkAza ke prathama caturtha bhAga meM A jAtA hai yAnI rAtri kA prathama prahara samApta hotA hai taba vaha pradoSakAla hotA hai, usa kAla meM svAdhyAya se nivRtta ho jAya // 19 // The naksatra (star) that leads the night when has it reached the first quarter of sky-meaning the end of first prahara of the night then it becomes the pradosa period, in this time finish the study. (19) tammeva ya nakkhatte, gayaNacaubbhAgasAvasesaMmi / verattiyaM pi kAlaM, paDilehittA muNI kujjA // 20 // vahI nakSatra jaba AkAza ke antima caturtha bhAga meM A jAtA hai-rAtri kA antima caturtha prahara prArambha ho jAtA hai taba use vairAtrika kAla samajha kara muni svAdhyAya Adi Avazyaka kriyAoM meM pravRtta ho jAya // 20 // When the same nak satra reaches the last quarter of sky, last prahara of night begins, knowing that vairatrika period monk, should begin to practise the necessary activities like study etc. (20) puvvillaMmi caubbhAe, paDilehittANa bhaNDayaM / guruM vandittu sajjhAyaM, kujjA dukkhavimokkhaNaM // 21 // vizeSa dinakRtya ___ dina ke prathama prahara ke prathama caturtha bhAga meM bhaNDopakaraNoM kI pratilekhanA kare, taduparAnta guru ko vandanA karake sabhI duHkhoM se mukta karAne vAlA svAdhyAya kare // 21 // In the first quarter of first prahara of day he should inspect the things he holds, then bowing down to the teacher should study which is the cause of ending all calamities. (21) porisIe caubbhAe, vandittANa tao guruM / apaDikkamittA kAlassa. bhAyaNaM paDilehae // 22 // tadanantara prathama pauruSI kA caturtha bhAga zeSa rahe yAnI pauna 3/4 pauruSI vyatIta ho jAya tava guru ko vandana karake aura kAla kA pratikramaNa (kAyotsarga) kiye binA hI pAtra (bhAjana) Adi kI pratilekhanA kare // 22 // After that in the last quarter of first paurusi then bowing down to teachers, inspect the utensils etc., without exculpation of time. (22)

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329] SaDviMza adhyayana sacitra uttarAdhyayana sUtra - muhapottiyaM paDilehittA, paDilehijja gocchagaM / gocchagalaiyaMgulio, vatthAI paDilehae // 23 // pratilekhanA kI vidhi mu~hapatti (mukhavastrikA) kI pratilekhanA karake gocchaga kA pratilekhana kre| aMguliyoM se gocchaga ko pakar3akara vastroM kI pratilekhanA kare // 23 // Method of inspection . First all inspecting mouth-cloth, then his broom (gocchaga). Picking the broom by finger inspect the cloths. (23) uDDhaM thiraM aturiyaM, puvvaM tA vatthameva paDilehe / to biiyaM papphoDe, taiyaM ca puNo pamajjejjA // 24 // prathamataH ukaDU Asana se baiThe, vastra ko U~cA va sthira rakhe aura zIghratA na karate hue usakA pratilekhana kare-A~khoM se dekhe| dUsare meM yatanA se vastra ko dhIre se jhaTakAve-prasphoTanA kre| tIsare meM punaH pramArjanA kare // 24 // Firstly sit by utkatuka posture, keep the cloth some high and stable and without hurry inspect it with eyes. Secondly, gently shake. Thirdly wipe it. (24) aNaccAviyaM avaliyaM, aNANubandhiM amosaliM ceva / chappurimA nava khoDA, pANIpANavisohaNaM // 25 // pratilekhanA ke doSa pratilekhanA karate samaya zarIra ko yA vastra ko nacAve nahIM (1), yA vastra ko maror3e (mor3e) nahIM (2), vastra ko dRSTi se alakSita na kare (3), dIvAra Adi se vastra kA sparza na hone de (4) / vastra ke chaha pUrva aura nI khoTaka (prasphoTa) kare (5) / yadi koI prANI (vastra para) ho to usakA vizodhana kare(6) // 25 // While inspecting neither he himself-his body nor the cloth should dangle, nor fold the cloth and does not oversight the cloth, let not touch with wall etc., give six fold in breadth and nine lengthwise, if there is any insect on the cloth then gently put it at a safe place. (25) ArabhaDA sammaddA, vajjeyavvA ya mosalI taiyA / papphoDaNA cautthI, vikkhittA veiyA chaTThA // 26 // 1. ArabhaTA-nirdiSTa vidhi se viparIta pratilekhana karanA athavA eka vastra kA pUrI taraha pratilekhana kiye binA hI dUsare vastra kA pratilekhana karane laga jaanaa| .. 2. sammardA-vastroM ko jora se dabAkara masala denA athavA vastrAdi upadhi para baiTha jaanaa| 3. mosalI-vastra ko Upara-nIce, idhara-udhara kisI anya vastra athavA vastu se saMghaTTita karate rhnaa| 4. prasphoTanA-dhUla-dhUsarita vastra ko jora se jhttknaa| 5. vikSiptA-vastroM ko idhara-udhara phailA denA athavA pratilekhita vastroM ko apratilekhita vastroM meM milA denaa| www.jaineliblary.org

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In sacitra uttarAdhyayana sUtra SaDviMza adhyayana [330 6. vedikA-pratilekhanA karate samaya ghuTanoM ke Upara, nIce yA bIca meM donoM hAtha rakhanA yA donoM bhujAoM ke bIca meM ghuTanoM ko rakhanA athavA eka ghuTanA bhujAoM meM aura dUsarA bAhara rakhanA // 26 // Faults of Inspection (1) Arbhata-To inspect the cloth, contrary to the prescribed method. (2) Sammarda-Pressing with force to crush the cloths or to sit upon them. (3) Mosali-To touch the cloth by any other thing high or low, this side and that side. (4) Prasfotana-To powerfully jerk the cloth full of dirt. (5) Viksipta-Scattering the cloths hither and thither or to keep the inspected cloths among uninspected. (6) Vedika-While inspecting, to keep both the hands over, under and middle of knees or keep both the arms around the knees or one knee around the arms and one out of arms. (26) pasiDhila-palamba-lolA, egAmosA aNegarUvadhuNA / kuNai pamANi pamAyaM, saMkie gaNaNovagaM kujjA // 27 // 7. prazithila-vastra ko DhIlA pkdd'naa| 8. pralamba-vastra ko isa taraha pakar3anA ki usake kone nIce laTakate rheN| 9. lola-pratilekhita kiye jA rahe vastra kA bhUmi yA hAtha se saMgharSaNa krnaa| 10. ekAmarzA-vastra ko bIca se pakar3akara eka dRSTi se hI pUre vastra ko dekha jaanaa| 11. anekarUpa punanA-aneka taraha se athavA aneka bAra (tIna bAra se adhika) vastra ko dhunanA, hilAnA yA jhttknaa| athavA kaI vastroM ko eka sAtha eka bAra hI jhttknaa| 12. pramANa-pramAda-prasphoTana aura pramArjana kA pramANa jo nau-nau bAra batAyA hai usameM pramAda krnaa| 13. gaNanopagaNanA meM zaMkA-prasphoTana aura pramArjana ke pramANa meM zaMkA hone para hAtha kI aMguliyoM ke poruoM (parva rekhAoM) se gaNanA karanA // 27 // (7) Prasithila-To pick up the cloth loosely. (8) Pralamba-To hold the cloth in the manner so that its corners dangle and swing. (9) Lola-The cloth which is under the process of inspection, to rub it with hands or ground. (10) Ekamarsa-Holding the cloth at the middle to see the cloth in one sight. (11) Anekarupa dhunana-By many ways or many times (more than three times) to shake and jerk the cloth or to jerk many cloths together. (12) Pramana Pramada-To mistake in the number of jerks and wipes. (13) Doubt in counting-To count on the fingers if doubt arouses in the number of jerks and wipes. (27) aNUNAirittapaDilehA, avivaccAsA taheva y| paDhamaM payaM pasatthaM, sesANi u appasatthAiM // 28 // Jain ud tion International

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331] SaDviMza adhyayana sacitra uttarAdhyayana sUtra prasphoTana aura pramArjana ke pramANa se (ka) anyUna (kama nahIM) (kha) anatirikta (na kama, na jyAdA) tathA (ga) aviparIta pratilekhanA hI zuddha hotI hai| ukta tIna vikalpoM ke ATha bheda hote haiM, unameM se prathama bheda (anyUna-anatirikta-aviparIta) hI zuddha hai aura zeSa bheda azuddha haiM // 28 // The jerks and shakes should be (a) neither less, (b) nor more or less (c) uncontrary to the quantity of inspection, is pure. Threre are eight divisions of these three parts, among them the first division (neither less, nor more, not contrary) is pure and the remaining divisions are impure. (28) paDilehaNaM kuNanto, mihokahaM kuNai jaNavayakahaM vA / dei va paccakkhANaM, vAei sayaM paDicchai vA // 29 // pratilekhana karatA huA jo paraspara vArtAlApa karatA hai, janapada kI kathA karatA hai, kisI ko pratyAkhyAna detA hai, vAcanA detA hai, svayaM kisI se vAcanA letA hai-||29|| While inspecting, who talks each other, tells the stories about people and populated places, formal renunciation to any, imparts or takes lesson-(29) puDhavIAukkAe, teUvAUvaNassaitasANa / paDilehaNApamatto, chaNhaM pi virAhao hoi // 30 // aisA pratilekhanA meM pramAda karane vAlA sAdhaka pRthvIkAya, akAya, tejaskAya, vAyukAya, vanaspatikAya aura trasakAya-ina chahoM kAyoM ke jIvoM kA virAdhaka hotA hai // 30 // Such careless adept about inspection hurts six kinds of species-earth-fire-water-airbodied, flora and mobiles. (30) puDhavI-AukkAe, teU-vAU-vaNassai-tasANaM / paDilehaNaAutto, chaNhaM ArAhao hoi // 31 // pratilekhanA meM upayogayukta sAdhaka pRthvIkAya, apkAya, tejaskAya, vAyukAya, vanaspatikAya, vasakAya-ina chahoM kAyoM ke jIvoM kA saMrakSaka hotA hai // 31 // Careful about inspection the adept becomes saviour of six kinds of species-earth-waterfire-air-bodied, flora and mobiles. (31) taiyAe porisIe, bhattaM pANaM gavesae / chaha annayarAgammi, kAraNami samuTThie // 32 // tRtIya pauruSI ke dina kRtya chaha kAraNoM meM se kisI eka kAraNa ke samupasthita hone para sAdhaka dina ke tIsare prahara (pauruSI) meM bhakta-pAna kI gaveSaNA-anveSaNA kare // 32 // Being necessary among six causes, even for one cause adept may go for seeking alms (food and water) in the third prahara (paurusi) of day. (32) veyaNa-veyAvacce, iriyaTThAe ya saMjamaTThAe / taha pANavattiyAe, chaTuM puNa dhammacintAe // 33 // www.jain libiliry.org,

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nA sacitra uttarAdhyayana sUtra SaDviMza adhyayana [332 ve chaha kAraNa haiM-(1) kSudhAvedanA kI zAMti ke lie (2) vaiyAvRtya ke lie (3) IryA samiti ke pAlana ke lie, (4) saMyama pAlana ke lie, (5) prANoM kI rakSA ke lie aura (6) dharmacintana ke lie // 33 // These six causes are-(1) To pacify agony of hunger (2) To serve the teachers (3) for practising properly the movement-circumspection (4) for observing self control (5) to save his own life and (6) for deep thinking of religion. (33) niggantho dhiimanto, nigganthI vi na karejja chahiM ceva / ThANehiM u imehiM, aNaikkamaNA ya se hoi // 34 // dhRtimAna nirgrantha aura nirgranthinI ina (Age kahe jAne vAle) chaha kAraNoM se (AhAra pAnI kI gaveSaNA) na kare to hI (saMyama kA) atikramaNa nahIM hotA // 34 // Steady monk and nun if does not seek for food and water due to the six causes (said in couplet 35), then it will not be the transgression of restrain. (34) Ayake uvasagge, titikkhayA bambhaceraguttIsu / pANidayA tavaheuM, sarIra-voccheyaNaTThAe // 35 // (1) AtaMka roga utpanna hone para (2) upasarga Ane para (3) brahmacarya gupti kI rakSA ke lie (4) prANiyoM kI dayA ke lie (5) tapa ke lie aura (6) zarIra-vyuccheda ke lie| (ina kAraNoM ke samupasthita hone para sAdhu-sAdhvIvarga bhakta-pAna kI gaveSaNA na kre|) // 35 // (1) Illness (2) disaster (3) to preserve chastity (4) compassion for living beings (5) for penance and (6) to discard this mortal frame. (35) avasesaM bhaNDagaM gijjhA, cakkhusA paDilehae / paramaddhajoyaNAo, vihAraM viharae muNI // 36 // sabhI upakaraNoM kA A~khoM se pratilekhana kare aura yadi Avazyaka ho to unheM lekara muni adhika se adhika Adhe yojana (do kosa-tIna mAila-pA~ca kilomITara) kI dUrI taka bhikSA hetu jAe // 36 // Inspect his whole outfits by his own eyes and go for seeking food and water upto half yojana (five killometers) with whole his outfits, if necessary. (36) cautthIe porisIe, nikkhivittANa bhAyaNaM / sajjhAyaM tao kujjA, savvabhAvavibhAvaNaM // 37 // caturtha pauruSI __ dina ke caturtha pahara meM bhalI-bhA~ti pratilekhanA kara sabhI pAtroM ko bA~dhakara rakha de| taduparAnta sabhI bhAvoM-tattvoM kA prakAzaka svAdhyAya kare // 37 // In the fourth prahara of day bind up and keep aside whole the outfits duly inspected and then settle to study which throws light on all the things. (37) porisIe caubbhAe, vandittANa tao guruM / paDikkamittA kAlassa, sejjaM tu paDilehae // 38 //

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333] SaDviMza adhyayana sacitra uttarAdhyayana sUtra pauruSI ke caturtha bhAga meM guru ko vandanA karake kAla kA pratikramaNa (kAyotsarga) kara zaiyA kA pratilekhana kare // 38 // In the last quarter of fourth paurisi of day and observing exculpation of time, inspect the bed. (38) pAsavaNuccArabhUmiM ca, paDilehijja jayaM jaI / kAussaggaM tao kujjA, savvadukkhavimokkhaNaM // 39 // daivasika pratikramaNa ___ yatanAzIla yati prasavaNa aura uccAra bhUmi kA pratilekhana kre| taduparAnta sarva duHkhoM kA anta karane vAlA kAyotsarga kare // 39 // A zealous monk should inspect the spot where the excreta and urine he has to discharge and then go through meditation which ends all pains. (39) desiyaM ca aIyAraM, cintijja aNupuvvaso / nANe ya daMsaNe ceva, carittammi taheva ya // 40 // (kAyotsarga meM) jJAna-darzana-cAritra meM lage divasa-sambandhI aticAroM kA cintana kare // 40 // During meditation-Kayotsarga he should reflect the transgressions committed in the day pertaining to knowledge-faith-conduct respectively. (40) pAriyakAussaggo, vandittANa tao guruM / desiyaM tu aIyAraM, Aloejja jahakkamaM // 41 // kAyotsarga ko pUrNa kara guru ko vandana kre| taduparAnta divasa sambandhI aticAroM kI anukrama se AlocanA kare // 41 // Completing the Kayotsarga meditation, bow down to teacher. Then criticize the transgressions of day respectively. (41) paDikkamittu nissallo, vandittANa tao guruM / __ kAussaggaM tao kujjA, savvadukkhavimokkhaNaM // 42 // pratikramaNa karake, zalyarahita hokara guru ko vandana kare tatpazcAta sabhI duHkhoM se mukta karAne vAlA kAyotsarga kare // 42 // Observing expiation, becoming free from internal thorns, pay respect to teacher and observe Kayotsarga meditation which is annihilator of all miseries. (42) pAriyakAussaggo, vandittANa tao guruM / thuimaMgalaM ca kAuNa, kAlaM saMpaDilehae // 43 // kAyotsarga ko pArita (pUrNa) karake phira guru ko vandana kare tathA stuti-maMgala (siddhastava) karake kAla kI samyak prakAra se pratilekhanA kare // 43 // www.jaing brey.org

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sacitra uttarAdhyayana sUtra Completing Kayotsarga meditation again pay respect to teacher and then singing the praise of perfected souls inspect the time well. (43) rAtrika kRtya evaM pratikramaNa paDhamaM porisiM sajjhAyaM, bIyaM jhANaM jhiyAyaI / taiyAe niddamokkhaM tu, sajjhAyaM tu cautthie // 44 // SaDviMza adhyayana [ 334 (rAtri kI ) prathama pauruSI - prahara meM svAdhyAya, dUsare prahara meM dhyAna kare, tIsare prahara meM zayana kare - nidrA le aura cauthe prahara meM svAdhyAya kare // 44 // Study in first paurusi of night, meditate in second, take sleep in third and again study in fourth. (44) porisIe cautthIe, kAlaM tu paDilehiyA / sajjhAyaM tao kujjA, abohento asaMjae // 45 // kintu cauthI pauruSI - prahara meM kAla kI pratilekhanA karake tadanantara asaMyamI logoM ko na jagAtA huA svAdhyAya kare ||45 // But in fourth paurusi, inspecting time, he should study without awaking non-restrained persons. (45) porisIe caubbhAe, vandiUNa tao guruM / pakkimi kAlasa, kAlaM tu paDilehae // 46 // caturtha pauruSI ke cauthe bhAga meM guru ko vandanA karake kAla kA pratikramaNa karake kAla kA pratilekhana kare // 46 // In the fourth quarter of fourth paurusi, bowing down to teacher, expiating time should exculpate time. (46) Agae kAyavossagge, savvadukkhavimokkhaNe / kAussaggaM tao kujjA, savvadukkhavimokkhaNaM // 47 // sabhI duHkhoM se mukta karAne vAle kAyotsarga kA samaya Ane para saba duHkhoM se mukta karAne vAlA kAyotsarga kare // 47 // As the time reaches for Kayotsarga meditation, he should observe that, which annihilates all pains. (47) rAiyaM ca aIyAraM cintijja aNupuvvaso / nAmi daMsaNaMmI, caritaMmi tavaMmi ya // 48 // jJAna-darzana- cAritra se sambandhita rAtri sambandhI aticAroM kA anukrama se cintana kare ||48 || " Reflect the transgressions committed in night pertaining to knowledge-faith-conduct in due order. (48)

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335] SaDviMza adhyayana sacitra uttarAdhyayana sUtra pAriyakAussaggo, vandittANa tao guruM / rAiyaM tu aIyAraM, Aloejja jahakkamaM // 49 // kAyotsarga ko pUrNa karake phira guru ko vandanA kara rAtri-sambandhI aticAroM kI anukrama se AlocanA kare // 49 // Completing Kayotsarga and paying respect to teacher, criticize the transgressions comitted during night, in due order. (49) paDikkamittu nissallo, vandittANa tao guruM / kAussaggaM tao kujjA, savvadukkhavimokkhaNaM // 50 // isake pazcAt pratikramaNa karake, zalyarahita hokara, guru ko vandanA karake sarva duHkhoM se mukta karane vAlA kAyotsarga kare // 50 // After it, observing exculpation, becoming free from internal thorns, paying respect to teacher, observe Kayotsarga which is the destructor of all pains. (50) kiM tavaM paDivajjAmi, evaM tattha vicintae / kAussaggaM tu pArittA, vandaI ya tao guruM // 51 // usa kAyotsarga meM cintana kare ki Aja maiM kisa tapa kA AcaraNa karU~ ? kAyotsarga ko pArita kara guru ko vandana kare // 51 // During that Kayotsarga, ponder that what penance should I observe today. Completing Kayotsarga pay respect to teacher. (51) pAriyakAussaggo, vandittANa tao guruM / tavaM saMpaDivajjettA, karejja siddhANa saMthavaM // 52 // kAyotsarga pUrA hone para guru ko vandanA kre| usake uparAnta yathocita tapa ko svIkAra kara siddhoM kI stuti-saMstava kare // 52 // On completion of Kayotsarga, pay respect to teacher. After that accepting the proper penance, sing the praise of perfected souls. (52) esA sAmAyArI, samAseNa viyAhiyA / jaM carittA bahU jIvA, tiNNA saMsArasAgaraM // 53 // -tti bemi / yaha sAmAcArI saMkSepa meM kahI gaI hai| isakA AcaraNa kara bahuta se jIva saMsAra-sAgara ko taira gaye haiM // 53 // -aisA maiM kahatA huuN| This samacari is described in short. Practising it many souls crossed worldly ocean. -Such I speak. For Private & Personal use only www.jallelitary.org

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on sacitra uttarAdhyayana sUtra SaDviMza adhyayana [336 - vizeSa spaSTIkaraNa gAthA 13-16-puruSa zabda se "pauruSI" zabda kA nirmANa huaa| puruSa ke dvArA jisa kAla kA mApa ho, vaha pauruSI, arthAt prahara hai| puruSa zabda ke do artha haiM-paruSa zarIra-aura shNk| zaMka 24 aMgala pramANa eka nApa hotA hai| paira se jAna (ghuTane) taka kA pramANa bhI 24 aMgula hI hotA hai| jisa dina kisI bhI vastu kI chAyA vastu ke pramANa ke anusAra hotI hai, vaha dina dakSiNAyana kA prathama dina hotA hai, yuga ke prathama varSa (sUryavarSa) ke zrAvaNa kRSNa pakSa kI pratipadA ko zaMku evaM jAnu kI chAyA apane hI pramANa ke anusAra 24 aMgula par3atI hai| 12 aMgula kA eka pAda-paira hone se zaMku evaM jAnu kI 24 aMgula chAyA ko do pAda mAnA hai| eka varSa meM do ayana hote haiN| dakSiNAyana aura uttraaynn| dakSiNAyana zrAvaNa mAsa meM prArambha hotA hai aura uttarAyaNa mAgha mAsa meN| dakSiNAyana meM chAyA bar3hatI hai aura uttarAyaNa meM ghaTatI hai| gAthA 19-20-rAtri ke cAra bhAga hote haiM-(1) prAdoSika arthAt rAtri kA mukha bhAga, (2) ardharAtrika (3) vairAtrika aura (4) praabhaatik| prAdoSika aura prAbhAtika ina do praharoM meM svAdhyAya kiyA jAtA hai| ardharAtri meM dhyAna aura vairAtrika meM shynkriyaa-nidraa| (ogha ni. gA. 658) Salient Elucidations Gatha 13-16-The word paurusi is formed from purusa-the man. The time which is measured by the shadow of purusa, that is paurusi-meaning prahara. The word purusa has two meanings-the body of a man and (2) Sanku. Sanku is a measurement of 24 angulas-fingers (breadth of fingers). Measurement from foot to knee is also of 24 fingers. On the day the shadow is equal to the thing, that day is called the first day of deccan semi circle. On the first year of yuga (solar year) the first day of lunar month Sravana of black fortnight, at that day the shadow of Sanku and Janu is of 24 fingers. The foot, being of 12 fingers the shadow of Janu and Sanku is supposed to be of two foots (padas) There are two ayanas in a year-deccan and northern. Deccan begins from Sravana and northern from Magha month. The shadow increases in deccan and decreases in northern ayana. Gatha 19-20-There are four parts of night-(1) Pradosika-the beginning part of night (2) midnight (3) Vairatrika and (4) Prabhatika. Studies are practised in two parts (praharas) Pradosika and Prabhatika, meditation in midnight and sleep in Vairatrika. (Ogha Niryukti, couplet 658) Jain Edulation International

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337] saptaviMza adhyayana sacitra uttarAdhyayana sUtra sattAIsavA~ adhyayana : khalUkIya pUrvAloka prastuta adhyayana kA nAma khaluMkIya hai| khaluka zabda kA artha-duSTa baila, daMzamazaka (kaSTa dAyaka), jalaukA (guru-doSadarzI), vRzcika (bicchU vacana rUpI DaMka se pIDita karane vAle) Adi haiN| zArapenTiyara ke matAnusAra yaha zabda (khaluMka) khala se sambandhita rahA ho, khala kA artha hI vakra aura duSTa hai| ___ khala kA yaha artha Aja bhI pracalita hai| anumAnataH yaha zabda (khaluMka) khalaukSa kA nikaTavartI rahA hai| jaise khala vihaga duSTa pakSI ke lie prayukta hotA hai, usI prakAra khala-ukSa duSTa baila ke lie prayukta huA ho| . prastuta adhyayana meM khaluka zabda duSTa baila ke artha meM prayukta huA hai tathA usakI upamA uddaNDa aura avinIta ziSya se dI gaI hai| sAtha hI aise ziSya kI durvinItatA, vakratA, ucchRkhalatA aura uddaNDatA kA citraNa kiyA gayA hai| sAdhaka jIvana ke do mahatvapUrNa anivArya aMga haiM-vinaya aura anushaasn| jisa sAdhaka ke jIvana meM ye donoM athavA donoM meM se eka bhI nahIM hotA; vaha svacchanda hokara sAdhaka-jIvana se bhraSTa ho jAtA hai| jisa prakAra duSTa vaila zakaTa (gAr3I), jUA tathA samilA ko tor3akara mAlika (gAr3IvAna) ko duHkhI aura pIr3ita karatA hai, usI prakAra duSTa ziSya dharmazakaTa (dharmasaMgha) ko tor3akara AcArya-anuzAstA ko duHkhI va pIr3ita karatA hai, unakI citta samAdhi aura zAMti ko bhaMga kara detA hai| ziSya aura sahayogiyoM kA kartavya hotA hai ki ve sukha-sAta' pahu~cAyeM, dharma sAdhanA meM sahayogI baneM; kintu ghora svArthI aura dhRSTa evaM duSTa prakRti vAle mAnava evaM ziSya isake viparIta hI AcaraNa hI karate haiM; ve citta-pIr3aka evaM duHkhadAyaka hote haiN| ___ gAryAcArya apane samaya ke viziSTa tattvavettA the| ve sthavira aura anupama jJAna ke dhAraka the| ve saMyama ke guNoM se vibhUSita the| kintu, durbhAgya se unake sabhI ziSya uddaNDa, avinIta, ucchRkhala aura anuzAsanavihIna the| AcArya ne unako sudhArane kA bahuta prayAsa kiyA; bahuta samaya taka unakI uddaNDatAoM ko sahana kiyA; kintu unake sudhAra kI jaba koI AzA zeSa na rahI taba eka dina AtmabhAva se prerita ho, ve apane sabhI ziSyoM ko chor3akara akele hI cala diye| ___ Atma-samAdhi ke icchuka zramaNa kA yahI kartavya hai ki yadi samUha (ziSya-varga, sAthI zramaNa, bhakta-zrAvakoM, duSTa vyaktiyoM Adi) se AtmasAdhanA-samAdhi bhaMga hotI ho aura yadi koI nipuNa prajJAvAna sAthI yA sahAyaka na mile to saMyama kI rakSA karatA huA muni ekAkI rahakara dharma-sAdhanA kre| yahI gAgryAcArya ne kiyaa| aura yahI isa adhyayana kI preraNA hai| prastata adhyayana meM 17 gAthAe~ haiN| www.jainel rarorg

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in sacitra uttarAdhyayana sUtra saptaviMza adhyayana [338 CHAPTER 27 WICKED BULLOCKS Foreview The title of this chapter is Wicked Bullocks, Khalunkijjar-sanskrta form-Khalunkiya. There are many meanings of word khalunka, like-Wicked bullocks, drains and mosquitoes-insects (painy creatures), leech (fault-finder of teacher), scorpion (pain givers by the stings of words etc., etc.) According to Charpentier-may this word khalunka, be related to khala. The very reanings of khala is stupid, evasive, fraudulent etc. These meanings are still prevailing and known to every body. Also be estimated that the word khalurka may be connected the word khalauksa. As this word is used for a stupid bird, so the word khalunka is used for wicked bullocks. In the present chapter the khalunka is used for wicked bullocks and it is resembled to impertinent and undisciplined disciples. Unmodesty, fraudulence, crookedness is described in detail. There are two compulsory and important behavioural virtues of adept-life-(1) Humility and (2) Discipline. Devoid of both or even one the adept falls from his life-order. As wicked bullock causes pains and sufferings to cartman by breaking yoke, cart etc., in the same way the evasive disciple causes pains, sufferings, miseries to his preceptor by breaking the religious-order-the chariot of religion. He disturbs his (preceptor's) mental peace and contemplation of heart. It is the duty of disciples and other companions to cause calm and peace to the preceptor, they should be helpful to his religious practices; but extraordinary selfish, arrogant and stupid persons-companions and disciples act contrary to this, they cause miseries to mind. Gargyacarya was a very witty, wise and specialist of the knowledge of fundamental elements of his time. He was old-experienced and was deep in scriptural knowledge. He was adorned with the virtues of restrain and self control. But unfortunately, all of his disciples were fraudulent, uncourteous and devoid of discipline. Gargyacarya tried utmost to reform them, tolerated their mischiefs for a long time, but in the end all hopes of their reform futiled; then one day leaving his all disciples, he went out alone. It is the duty of a self-well-wisher sage that the group (disciples, companion sages, devotees etc.) if against his self contemplation and his mental peace is disturbed, and could not get a good companion sage then he should practise his religious rituals protecting restrain. This is done by Gargyacarya and this is the very inspiration of this chapter. Present chapter contains only 17 couplets. Jain dudition International

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339] saptaviMza adhyayana. sacitra uttarAdhyayana sUtra sattAvIsaimaM ajjhayaNaM : khalukijjaM saptaviMza adhyayana : khalUkIya there gaNahare gagge, muNI Asi visArae / AiNNe gaNibhAvammi, samAhiM paDisaMdhae // 1 // sthavira, gaNadhara (gacchAcArya) garga gotrIya gArya muni zAstra vizArada the| ve AcArya ke guNoM se ota-prota, gaNibhAvoM meM sthita aura samAdhi meM svayaM ko jor3e hue the // 1 // Experienced sage, the head of group (of his disciples) of Garga lineage monk Gargya was expert in holy scriptures. He was opulent with the virtues of preceptor, fixed in ganisentiments and related himself to contemplation. (1) vahaNe vahamANassa, kantAraM aivattaI / joe vahamANassa, saMsAro aivattaI // 2 // zakaTa Adi vAhana meM jotA huA acchA baila jaise mahAvana se sukhapUrvaka pAra ho jAtA hai usI prakAra saMyama-yoga meM bhalI-bhA~ti pravRtta sAdhaka bhI saMsAra se (sukhapUrvaka) pAra ho jAtA hai // 2 // Who yokes a good bull to a cart he crosses the vast forest happily, likewise the adept practising zealously the contemplation easily crosses the worldly ocean. (2) khaluMke jo u joei, vihammANo kilissaI / asamAhiM ca veei, tottao ya se bhajjaI // 3 // jo duSTa bailoM (khaluMka) ko (vAhana meM) jotatA hai, vaha unheM mAratA huA svayaM kleza pAtA hai, asamAdhi kA anubhava karatA hai aura antataH usakA cAbuka bhI TUTa jAtA hai // 3 // Who yokes bad bullocks in a cart has excessive strains, beating them and in the end his whip also broken up. (3) egaM Dasai pucchaMmi, egaM vindhai'bhikkhaNaM / ego bhaMjai samilaM, ego uppahapaTThio // 4 // kSubdha huA vAhaka (gAr3IvAna) kisI (baila) kI pUMcha meM daMza detA hai to kisI eka ko lagAtAra bIMdhatA hai aura (una duSTa bailoM meM se koI eka jUe kI kIla ko tor3a detA hai to koI eka unmArga para cala par3atA hai // 4 // Distressed cartman some time bites the tail of a bull and wounds the other. Among these bulls one breaks the yoke and the other goes on an uneven path. (4) ego paDai pAseNaM, nivesai nivajjaI / ukkuddai upphiDaI, saDhe bAlagavI vae // 5 // www.jaind braly.org

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ta sacitra uttarAdhyayana sUtra saptaviMza adhyayana [340 koI mArga ke eka ora pArzva meM gira jAtA hai to koI baiTha jAtA hai aura koI lambA leTa jAtA hai| koI kUdatA hai, koI uchalatA hai to koI taruNa gAya (bAlagavI ) ke pIcha bhAga jAtA hai // 5 // Any falls on its side, the other sits and another lies, and jumps or crapes and another runs after a young cow. (5) mAI muddheNa paDaI, kuddhe gacchai paDippahaM / mayalakkheNa ciTThaI, vegeNa ya pahAvaI // 6 // koI mAyAvI (dhUrta baila) sira ko niDhAla banA kara-sira ke bala bhUmi para lur3haka-gira jAtA hai| koI krodhita hokara unmArga (pratipatha) meM athavA ulaTe pairoM pIche kI ora cala par3atA hai| koI mRtaka ke samAna par3A rahatA hai to koI vega se daur3ane lagatA hai // 6 // Any drops with stretched head, the other goes the wrong way angrily or relurns. Any falls flat as dead and any dashes headlong at top speed. (6) chinnAle chindaI selliM, duddanto bhaMjae jugaM / se vi ya sussuyAittA, ujjAhittA palAyae // 7 // koI duSTa baila (chinnAla) rAsa (rassI) ko chinna-bhinna kara detA hai, tor3a detA hai, durdAnta hokara jUe ko tor3a detA hai aura sUM sUM kI dhvani nikAlatA huA vAhana ko chor3akara palAyana kara jAtA hai // 7 // Any bull breaks up the rope and yoke, making sound with nostrils runs away leaving the cart. (7) khaluMkA jArisA jojjA, dussIsA vi hu tArisA / joiyA dhammajANammi, bhajjanti dhiidubbalA // 8 // ___ jaise vAhana meM jote hue duSTa baila vAhana ko tor3a dete haiM usI prakAra dhRti-durbala (dhairya meM kamajora) ziSyoM ko dharmayAna meM jotane para ve bhI use tor3a dete haiM // 8 // As the stupid bulls yoked in a cart break it up, so the fraudulent disciples, due to lack of perseverence break up the chariot of religion. (8) iDDhIgAravie ege, ege'ttha rasagArave / sAyAgAravie ege, ege sucirakohaNe // 9 // (una ziSyoM meM) koI Rddhi-aizvarya kA gaurava (ahaMkAra) karatA hai, koI rasa kA gaurava karatA hai, koI sAtA-sukha kA gaurava karatA hai to koI dIrghakAla taka krodha karatA rahatA hai // 9 // Among those disciples any becomes the poudy of prosperity, any of taste and any other of pleasures and some one else revel in anger upto long time. (9) bhikkhAlasie ege, ege omANabhIrue thaddhe / egaM ca aNusAsammI, heUhiM kAraNehiM ya // 10 // koI bhikSAcarI meM (bhikSA hetu jAne meM) Alasya karatA hai, to koI apamAna se DaratA hai to koI stabdha DhITha hotA hai| hetu aura kAraNoM se guru kisI ko anuzAsita karate haiM to-||10||

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341] saptaviMza adhyayana sacitra uttarAdhyayana sUtra in Some one is averse to seeking alms, the other fears the insult, the other is obstinate. If teacher disciplines them with causes and arguments then-(10) so vi antarabhAsillo, dosameva pakuvvaI / AyariyANaM taM vayaNaM, paDikUlei abhikkhaNaM // 11 // vaha bIca meM hI bolane lagatA hai| guru (AcArya) ke vacanoM meM doSa nikAlane lagatA hai| itanA hI nahIM, bAra-bAra AcArya ke vacana ke pratikUla AcaraNa karatA hai // 11 // Make objections and point out the fault of teacher. Not only this, they frequently act in opposition to the instructions of teacher. (11) na sA mamaM viyANAi, na vi sA majjha dAhiI / niggayA hohiI manne, sAhU anno'ttha vaccau // 12 // bhikSA lAne ke samaya koI ziSya gRhasvAminI ke sambandha meM kahatA hai-vaha mujhe nahIM jAnatI hai, vaha mujhe kucha nahIM degii| maiM samajhatA hU~, vaha ghara se bAhara nikala gaI hogii| ataH isake lie acchA hogA ki koI dUsarA sAdhu calA jAye // 12 // In reference to begging, he makes lame and imaginary pretensions-she does not know ine, she will give me nothing, I suppose she will be gone out of her home. So it is better that any other ascetic go for begging. (12) pesiyA paliuMcanti, te pariyanti samantao / rAyaveTiMTTha va mannantA, karenti bhiuDiM muhe // 13 // kisI kArya se bhejane para binA kArya kiye lauTa Ate haiM aura apalApa karate haiN| idhara-udhara ghUmate haiN| guru kI AjJA ko rAjA dvArA lI jAne vAlI begAra (veTThi-veSTi) mAna kara mu~ha para bhRkuTi car3hA lete haiM // 13 // If sent for any work, return without doing that, stroll about according to their wish and deport themselves. They treat the order cf teacher like the forced task of a ruler and knit their brows. (13) vAiyA saMgahiyA ceva, bhattapANe ya posiyA / jAyapakkhA jahA haMsA, pakkamanti disodisiM // 14 // jaise paMkha Ane para haMsa dazoM dizAoM-vibhinna dizAoM meM ur3a jAte haiM usI prakAra zikSita-dIkSita evaM bhakta-pAna se poSita kiye gaye kuziSya bhI svecchAcArI banakara idhara-udhara ghUmate haiM // 14 // As the geese, when their wings grown up, flew up in various directions, so the bad disciples, being instructed, took to order (consecrated), nourished with food and drink, they inove hither and thither according to their own will. (14) aha sArahI vicintei, khaluMkehiM samAgao / kiM majjha duTThasIsehiM, appA me avasIyaI // 15 //

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An sacitra uttarAdhyayana sUtra saptaviMza adhyayana [342 avinIta ziSyoM se khinna hokara dharmayAna ke sArathI gAryAcArya socate haiM-mujhe ina duSTa ziSyoM se kyA lAbha hai ? inase to merI AtmA avasanna-vyAkula hI hotI hai // 15 // Distressed by bad disciples, the driver of religious chariot, Garyacarya thinks-What I have to do with such bad disciples? Only I am dishearatened and distressed. (15) z2ArisA mama sIsAu, tArisA galigaddahA / galigaddahe caittANaM, daDhaM parigiNhai tavaM // 16 // jaise gali gardabha AlasI nikamme gadhe hote haiM, vaise hI ye mere ziSya haiN| yaha socakara gAryAcArya ne una gali-gardabharUpa ziSyoM ko chor3a diyA aura dRr3ha tapazcaraNa svIkAra kiyA // 16 // As the donkeys of street are lazy and of no use, so are these my disciples. Thinking thus Gargyacarya left his all disciples and going away accepted severe penances. (16) miu - maddavasaMpanne, gambhIre susamAhie / viharai mahiM mahappA, sIlabhUeNa appaNA // 17 // -tti bemi / mRdu aura mArdava guNa se saMpanna, gambhIra, samyak samAdhi meM lIna apane cAritramaya AtmA se yukta hokara ve mahAtmA gAgryAcArya pRthvI para vicaraNa karane lage // 17 // -aisA maiM kahatA huuN| Opulent with virtues of unproudiness, grave, indulged in deep contemplation Gargyacarya began to wander on this earth with his soul fixed in right conduct. (17) -Such I speak. vizeSa spaSTIkaraNa ___gAthA 1-"gaNadhara" zabda ke artha do hote haiM-(1) tIrthaMkara bhagavAn ke pramukha ziSya, jaise ki bhagavAn mahAvIra ke gautama Adi gnndhr| (2) anupama jJAna Adi guNoM ke dhAraka aacaary| yahA~ para dUsarA artha hI abhISTa hai| (vR. vR. zAntyAcArya) karmodaya se athavA ziSyoM dvArA tor3I gaI jJAnAdi rUpa bhAvasamAdhi kA punaH apane Apa meM jor3anA, pratisandhAna hai| (vRhavRtti) 80805000285038536000000000000000000000000 Salient Elucidations Gatha l-There are two meanings of word Ganadhara-(1) Chief disciple of tirtharnkara, e. g., Gautama etc., ganadharas of Bhagawana Mahavira. (2) The preceptor who possesses the extraordinary knowledge. Here this second interpretation is fit. (V.V. Santyacarya) Pratisandhana is to join the internal contemplation again, which has been broken up by karmas or bad disciples. Jair Eduation International For Privat

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343] aSTAviMza adhyayana sacitra uttarAdhyayana sUtra h aTThAIsavA~ adhyayana : mokSa-mArga - gati pUrvAloka prastuta adhyayana kA nAma mokSa mArga-gati hai| nirgrantha zramaNa ke lie mokSa sAdhya hai-prApya hai; usa prApya kI prApti ke lie samyakjJAna-darzanacAritra-tapa samanvita rUpa se mArga-upAya hai aura sAdhya kI ora gati sAdhaka kA puruSArtha- parAkrama hai| sAdhya kI prApti ke lie sAdhanoM kA Alambana anivArya hai / sAdhya athavA prAptavya ko jAna liyA jAye kintu usakI prApti ke sAdhanoM kA avalambana na liyA jAya to sAdhya kI prApti nahIM ho sakatI / sAdhana bhI upalabdha ho jAya~ phira bhI sAdhya kI ora sAdhaka gati na kare, parizrama va puruSArtha na kare to bhI usake lie sAdhya kI prApti asambhava hI hai| isalie mokSa prApti hetu sAdhana aura una sAdhanoM meM parAkrama Avazyaka hai| mokSa-prApti ke cAra sAdhana haiM - jJAna, darzana, cAritra aura tapa / inameM prathama sAdhana jJAna - samyakjJAna hai| jJAna se hI AtmA jinakathita tattvoM - pudgala karma tathA AtmA ko jAnatA hai, chaha dravyoM ke svarUpa se paricita hotA hai, unheM samajhatA hai| darzana se jJAna dvArA jAne hue nau tattvoM - ( 1 ) jIva (2) ajIva (3) puNya (4) pApa (5) Asrava, (6) saMvara (7) bandha (8) nirjarA aura (9) mokSa - ina para zraddhA-aTUTa aura nizcala vizvAsa karatA hai| zraddhA kI sahayoginI daza prakAra kI ruciyA~ haiM, jo samyaktva - samyagdarzana ko puSTa karatI haiM ! rAgAdi vibhAvoM, viSayoM, kaSAyoM kA nigraha samyakcAritra hai jo karmoM se AtmA ko rikta karatA hai| cayarittakaraM cAritaM / AtmonmukhI tapanarUpa kriyA tapa hai jo pUrva saMcita karmoM ko jalAkara ekadeza se bhasma kara detA hai| karor3oM janmoM ke saMcita karma samUha kI nirjarA kara detA hai| sampUrNa karmoM kA kSaya hone para sAdhaka ko mukti prApta hotI hai aura taba usake samasta AtmaguNoM kA pUrNa vikAsa (nirvANa) hotA hai| isa sampUrNa nirUpaNa kA AdhAra vyavahAra kI apekSA se hai| nizcaya athavA vAstavika dRSTi se vicAra karane para to AtmA ke zuddha svabhAva kI dRr3ha pratIti hI samyagdarzana hai, AtmA ke zuddha svarUpa kA bodha hI samyakjJAna hai aura AtmasvarUpa meM lInatA hI samyak cAritra hai aura yahI mokSa mArga- gati hai / prastuta adhyayana kI prathama 14 gAthAoM meM samyakjJAna kA, 15 se 31 gAthAoM meM samyakdarzana kA, 32-33 do gAthAoM meM samyakcAritra kA, 34vIM gAthA meM samyaktapa kA aura 35vIM gAthA meM cAroM hI sAdhanoM kI upayogitA kA varNana kiyA gayA hai| isa prakAra isa adhyayana meM sAdhaka ko mokSa prApti kI prakriyA batAI gaI hai| prastuta adhyayana meM 36 gAthAe~ haiM / www.jaine bray.org

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sacitra uttarAdhyayana sUtra aSTAviMza adhyayana [344 CHAPTER 28 ROAD TO FINAL DELIVERANCE Foreview The name of this chapter according to Jacobi is-Road to Final Deliverance. For knotless monk liberation is his goal-to be attained. For attaining that which is to be attained the means are-right knowledge-faith-conduct-penance, all the four in co-ordination; and to move steadily towards the definite aim is the endeavour of adept-practiser. For obtaining the goal, the support of means is but necessary. If the aim is known, but the support of means, which is necessary for obtaining it, not taken then the goal can not be attained. And if the means are in hand, still he who does not endeavour to attain his aim then the goal is also impossible for him to attain. Hence, it is very necessary to utilize means and to endeavour for attainment of end. For attaining the aim of liberation the means are four-right knowledge-faith-conduct and penance. Among these the first and chief means is knowledge. The soul cognises the Jinaprescribed elements-soul, karmas etc., by knowledge only, understands the conception of six substances. Known by knowledge the nine elements-(1) soul (2) non-soul (3) merit (4) demerit (5) inflow of karmas (6) check of inflow (7) bondage (8) annihilation and (9) salvation-he fixes his unwavering faith in all these elements. There are ten interests, which nourish the right faith. Right conduct is to obstruct the feelings of attachment, sensualities, passions exc. 11 makes en pty the soul from karmas. Penance is the activity which purifies soul and turn to ashes by burning the formerly accumulated karmas partially. It sheds off the karmas of millions of years. By destruction of all the karmas the practiser attains liberation and then the whole virtues of his soul develop to extremity. All this description is according to behavioural viewpoint. Thinking according to rea. viewpoint the firm belief in pure soul-virtues is right faith, cognition of pure soul is righi knowledge and to be absorbed in soul-virtues is right conduct and this is only the path of salvation. Right knowledge in previous 14 couplets, right faith from 15 to 31, right conduct in 3233, right penance in 34 and in 35th couplet the ulitiy of all the four means is described of this chapter. Thus the method of performance of attaining salvation is described in this chapter. Present chapter bears 36 couplets.

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ILLUSTRATION NO. 55 PARSHOTAM SINGH jJAna cAritra SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 28 mokSa ke cAra mArga citra kramAMka 55 darzana tapa LOCALERS pRSTha 34 para citra paricaya dekheM

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345] aSTAviMza adhyayana sacitra uttarAdhyayana sUtra aTThAvIsa imaM ajjhayaNaM : mokkhamaggagaI aSTAviMza adhyayana : mokSa-mArga-gati mokkhamaggagaI taccaM, suNeha jiNabhAsiyaM / caukAraNasaMjuttaM, nANa-daMsaNalakkhaNaM // 1 // jJAna Adi cAra kAraNoM se saMyukta, jJAna-darzana lakSaNa-svarUpa, jinabhASita tathyaparaka yathArtha samyak mokSa mArga kI gati ko suno // 1 // United with knowledge etc., four causes, with the conception of knowledge and faith, preseribed by Jinas, listen to me the true method of performance leading to the salvation. (1) nANaM ca daMsaNaM ceva, caritaM ca tavo tahA / esa maggo ti pannatto, jiNehiM varadaMsihiM // 2 // jJAna - darzana - cAritra aura tapa ( ye cAroM milakara) mokSa mArga haiM, aisA kevalajJAnI - kevaladarzI sarvajJa jinendra devoM ne batAyA hai // 2 // The process to attain liberation are the four causes-knowledge-faith-conduct-penance united, thus has been said by the reverends possessing supreme knowledge and perception. (2) nANaM ca daMsaNaM ceva, carittaM ca tavo tahA / eyaM maggamaNuppattA, jIvA gacchanti soggaiM // 3 // jJAna-darzana tathA isI prakAra cAritra aura tapa - isa kAraNa catuSTaya yukta mokSa mArga ko prApta karane vAle jIva sadgati ko jAte haiM - prApta karate haiM // 3 // By practising all the four causes of salvation-knowledge-faith-conduct-penance, the soul attains best existence. ( 4 ) tattha paMcavihaM nANaM, suyaM AbhiNibohiyaM / ohInANaM taiyaM, maNanANaM ca kevalaM // 4 // samyagjJAna una cAroM meM jJAna pA~ca prakAra hai - ( 1 ) zrutajJAna (2) Abhinibodhika (bhati) jJAna, (3) avadhijJAna (4) mana:jJAna (manaH paryavajJAna) aura (5) kevalajJAna // 4 // Right knowledge Among all these four, the knowledge is of five kinds - ( 1 ) Sruta knowledge (it is derived from sacred scriptures) (2) abhinibodhika knowledge (it takes place from mind and senses ) (3) clairvoyance (4) Manah-paryava knowledge (capable to know directly without any external support the modifications of other's mind may he be billion miles afar) and (5) supreme knowledge-omniscience. (4) www.jainellary forg

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sacitra uttarAdhyayana sUtra aSTAviMza adhyayana [ 346 eyaM paMcavihaM nANaM, davvANa ya guNANa ya / pajjavANaM ca savvesiM, nANaM nANIhi desiyaM // 5 // yaha pA~ca prakAra kA jJAna sarva dravya, guNa, paryAyoM kA avabodhaka hai - jAnane vAlA hai - aisA jJAniyoM ne kahA hai // 5 // Learneds have told that this five-fold knowledge cognises all the attributes, modifications and substances. (5) guNANamAsao davvaM, egadavvassiyA lakkhaNaM pajjavANaM tu, ubhao assiyA bhave // 6 // guNA / guNoM kA Azraya- AdhAra dravya hai| dravya ke Azrita rahane vAle guNa haiN| dravya aura guNa-donoM ke Azrita rahanA, paryAyoM kA lakSaNa hai // 6 // Substance is the substrate of attributes; the attributes are inherent in a substance, the characteristic of modifications is that they inhere in either. (6) dhammo ahammo AgAsaM, kAlo puggala - jantavo / esa logo tti pannatto, jiNehiM varadaMsihiM // 7 // dharma, adharma, AkAza, kAla, pudgala aura jIva- ye chaha dravya haiM, inase yukta dravyAtmaka loka hai - aisA varadarzI - pratyakSadarzI jinavaroM ne kahA hai // 7 // Dharma, Adharma, Space, Time, Matter and Soul - these are six substances; they make up this world-universe, it is taught by Jinas -the omniscients. ( 7 ) dhammo ahammo AgAsaM, davvaM ikkikkamAhiyaM / aNantANi ya davvANi, kAlo puggala - jantavo // 8 // dharma, adharma aura AkAza - ye tInoM dravya saMkhyA meM eka-eka haiN| kAla, pudgala aura jIva- ye tInoM dravya saMkhyA meM ananta - ananta haiM // 8 // Dharma, Adharma and Space-these three are each one substance in number while Time, Matter and Souls-these three are each infinite substances in number. (8) gailakkhaNo u dhammo, ahammo ThANalakkhaNo / bhAyaNaM savvadavvANaM, nahaM ogAhalakkhaNaM // 9 // gati (gamana kriyA meM udAsIna hetutA) dharma dravya kA lakSaNa hai, sthiti (Thaharane meM udAsIna hetutva) adharma dravya kA lakSaNa hai, sabhI dravyoM kA AdhAra (bhAjana) bananA - avagAha denA AkAza dravya kA lakSaNa hai // 9 // The characterstic of Dharma substance is motion (fulcrum of motion) of Adharma substance is rest-static (fulcrum of rest) and that of Space to make room for every thing. (9) vattaNAlakkhaNo kAlo, jIvo uvaogalakkhaNo / nANeNaM daMsaNeNaM ca, suheNa ya duheNa ya // 10 //

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347] aSTAviMza adhyayana sacitra uttarAdhyayana sUtra in vartanA (parivartana) kAla dravya kA lakSaNa hai| upayoga (cetanA) jIva dravya kA lakSaNa hai jo jJAna (vizeSa avabodha), darzana (sAmAnya avabodha) tathA sukha aura duHkha kI anubhUti se pahacAnA jAtA hai // 10 // The characterstic of Time is change (duration) and that of Soul is consciousness which is recognised by cognition, conation and feelings of pleasure and pain. (10) nANaM ca daMsaNaM ceva, carittaM ca tavo tahA / vIriyaM uvaogo ya, evaM jIvassa lakkhaNaM // 11 // . jJAna, darzana, cAritra, tapa, vIrya aura upayoga-ye jIva ke lakSaNa haiM // 11 // Knowledge, faith, conduct, penance, energy and consciousness are the characterstics of soul. (11) sadda'ndhayAra-ujjoo, pahA chAyA''tave i vA / vaNNa-rasa-gandha-phAsA, puggalANaM tu lakkhaNaM // 12 // zabda, andhakAra, udyota, prabhA, chAyA, Atapa Adi tathA varNa, rasa, gandha aura sparza-ye pudgala ke lakSaNa haiM // 12 // The characterstics of Matter are-sound, darkness, lustre (of jewels etc.,) light, shade, heat etc., and colour, taste, smell and touch. (12) egataM ca puhattaM ca, saMkhA saMThANameva ya / saMjogA ya vibhAgA ya, pajjavANaM tu lakkhaNaM // 13 // ekatva, pRthaktva, saMkhyA, saMsthAna-AkAra, saMyoga aura vibhAga-ye saba paryAyoM ke lakSaNa haiM // 13 // The characterstics of modifications are-unitedness, separatedness, number, form, conjunction and disjunctions. (13) jIvAjIvA ya bandho ya, puNNaM pAvAsavo tahA / saMvaro nijjarA mokkho, santee tahiyA nava // 14 // jIva, ajIva, bandha (jIva aura karmoM kA ekakSetrAvagAha), puNya (zubhatva), pApa (azubhatva), Amrava (zubhAzubha karmabandha ke hetu rAga-dveSa Adi), saMvara (Asravanirodha), nirjarA (pUrvabaddha karmoM kA ekadeza kSaya) aura mokSa (karmoM kA samUrNa kSaya)-ye nau tattva haiM // 14 // Soul, non-soul, bondage, merit, demerit, influx of karmas (attachment-detachment-the causes of bondage of meritorious and sinful karmas) check of karma-influx, annihilation (partial shedding off formerly accumulated karmas) and salvation (fully exhaustion of karmas)-these are nine elements. (14) tahiyANaM tu bhAvANaM, sabbhAve uvaesaNaM / bhAveNaM saddahaMtassa, sammattaM taM viyAhiyaM // 15 // samyagdarzana ___ ina tathyabhUta bhAvoM ke sadbhAva (astitva) ke upadeza-nirUpaNa meM jo bhAvapUrvaka zraddhA hotI hai, use samyaktva athavA samyagdarzana kahA gayA hai | // 15 //

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an sacitra uttarAdhyayana sUtra aSTAviMza adhyayana [348 Right Faith Who verily believes the existence of these fundamental truths as taught and precepted, that is called right faith. (15) nisagguvaesaruI, ANAruI sutta-bIyaruimeva / abhigama-vitthAraruI, kiriyA-saMkheva-dhammaruI // 16 // (ruci kI apekSA vaha samyaktva dasa prakAra kA hai) 1. nisarga ruci 2. upadeza ruci 3. AjJA ruci 4. sUtra ruci 5. bIja ruci 6. abhigama ruci 7. vistAra ruci 8. kriyA ruci 9. saMkSepa ruci aura 10. dharma ruci // 16 // (That right faith is ten-fold with the viewpoint of interests.) (1) nature, (2) instruction (3) command (4) study of sacred scriptures (5) seed (suggestion) (6) comprehension of the meaning of sacred texts (7) complete course of study (8) religious rituals-exercises (9) brief exposition and (10) the religion. (16) bhUyattheNAhigayA, jIvAjIvA ya puNNapAvaM ca / sahasammuiyAsavasaMvaro ya, roei u nisaggo // 17 // 1. nisarga ruci-kisI anya ke upadeza binA svayaM apanI hI mati se hue yathArtha bodha se avagata jIva, ajIva, puNya, pApa, Amrava, saMvara Adi tatvoM ke prati jo sahaja-naisargika ruci hotI hai, vaha nisarga ruci hai // 17 // (1) Interest by nature-Who inherently (without the instruction of others) comprehends soul, matter, virtue, vice, influx of karmas and stoppage etc., is called interest by nature. (17) jo jiNadiThe bhAve, cauvihe saddahAi sayameva / emeva na'nnaha tti ya, nisaggaruI ti nAyavvo // 18 // jinendra bhagavAna dvArA dekhe gaye aura upadeza diye gaye bhAvoM meM tathA dravya-kSetra-kAla-bhAva se viziSTa padArthoM ke viSaya meM ki yaha aisA hI hai anyathA nahIM hai, isa prakAra kI jo svataH sphUrta zraddhA hai, use nisarga ruci jAnanA cAhie // 18 // Seen and instructed the fundamentals by Jinas and by substance-space-time-reflections the special things, the inherent belief in all these, it is interest by nature. (18) ee ceva u bhAve, uvaiDhe jo pareNa saddahaI / chaumattheNa jiNeNa va, uvaesarui tti nAyavvo // 19 // 2. upadeza ruci-jo jinendra bhagavAna athavA anya chadmasthoM ke upadeza se jIvAdi bhAvoM meM zraddhA karatA hai, vaha upadeza ruci jAnanI cAhie // 19 // (2) Interest to instructions-Who believes on the instructions of Jinas and their learned followers, that should be understood as interest in instructions. (19) Jarl Ed!cation International

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349] aSTAviMza adhyayana sacitra uttarAdhyayana sUtra rAgo doso moho, annANaM jassa avagayaM hoi / ANAe royaMto, so khalu ANAruI nAma // 20 // 3. AjJA ruci - jisake rAga, dveSa, moha aura ajJAna naSTa ho gaye haiM, usakI AjJA meM ruci rakhanA, AjJA ruci hai // 20 // (3) Command interest-To be interested to the command of those whose attachment, detachment, delusion and ignorance are destructed, is the command interest. (20) jo suttamahijjanto, sueNa ogAhaI u sammattaM / aMgeNa bAhireNa va, so suttarui tti nAyavvo // 21 // 4. sUtra rUci - jo aMgapraviSTa aura aMgabAhya zruta kA avagAhana karatA huA, zruta dvArA samyaktva kA upArjana karatA hai, vaha sUtra ruci hai // 21 // ( 4 ) Scriptural interest-By study of Anga-pravista and anga bahya canonical literature, who earns right faith, is called scriptural interest. (21) egeNa aNegAI, payAI jo pasaraI u sammattaM / udae vva tellabindU, so bIyarui tti nAyavvo // 22 // 5. bIja ruci - jisa prakAra pAnI meM tela kI bU~da phaila jAtI hai, usI prakAra jo samyaktva eka pada se aneka padoM meM prasArita hotA hai, vaha bIjaruci hai // 22 // (5) Seed interest - As the drop of oil spreads over the surface of water, in the same way the belief spreads from one line to many lines, is called seed interest. (22) so hoi abhigamaruI, suyanANaM jeNa atthao diTTha / ekkArasa aMgAI, paiNNagaM diTThivAo ya // 23 // 6. abhigama ruci - jisane 11 aMga, prakIrNaka, dRSTivAda Adi zrutajJAna arthasahita prApta kiyA hai, vaha abhigama ruci hai // 23 // (6) Grasp Interest-Who has grasped the sruta knowledge with meaning, of 11 angas, prakimakas and drstivada, that is grasp interest. (23) davvANa savvabhAvA, savvapamANehiM jassa uvaladdhA / savvAhi nayavihIhi ya, vitthArarui tti nAyavvo // 24 // 7. vistAra ruci - sabhI pramANoM aura sabhI nayavidhiyoM se dravyoM ke sabhI bhAva jise upalabdha - jJAta ho gaye haiM, use vistAra ruci jAnanA cAhie // 24 // (7) Complete Course interest-Who has known all the modifications by all pramanas and nayas, that is complete course interest. (24) daMsaNa - nANa-caritte, tava - viNae sacca- samii - guttIsu / jo kiriyAbhAvaruI, so khalu kiriyAruI nAma // 25 // www.jainatibrary.org

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sacitra uttarAdhyayana sUtra aSTAviMza adhyayana [ 350 8. kriyA ruci - darzana, jJAna, cAritra, tapa, vinaya, satya, samiti tathA guptiyoM meM jo kriyAbhAva ruci hai, vaha nizcaya hI kriyA ruci hai // 25 // (8) Interest to religious activities - The interest in practising of faith, knowledge, conduct, penance, modesty, circumspections etc., that is interest to religious activities. (25) aNabhiggahiya - kudiTThI, saMkhevarui tti hoi nAyavvo / avisArao pavayaNe, aNabhiggahio ya sesesu // 26 // 9. saMkSepa ruci - jo vItarAga - pravacana meM vizArada nahIM hai aura zeSa anya matoM para bhI jisakI gRhIta buddhi nahIM hai, jisane kudRSTi bhI grahaNa nahIM kI hai, vaha saMkSepa ruci hotA hai, aisA samajhanA cAhie // 26 // (9) Brief interest-Who is not well-versed in sacred doctrines of Jinas, and has not intellect to adopt other creeds, neither he belonged to wrong beliefs, that should be known having brief interest. (26) jo atthikAyadhammaM, suyadhammaM khalu carittadhammaM ca / saddaes jiNAbhihiyaM, so dhammarui tti nAyavvo // 27 // 10. dharmaruci - jo jinendra-kathita astikAya dharma, zrutadharma aura cAritradharma para zraddhAna karatA hai, vaha nizcaya hI dharmaruci hotA hai, aisA jAnanA cAhie // 27 // ( 10 ) Religious interest - Who believes the truths explained by Jinas about fundamentals, elements, sruta and conduct order, he is of religious interest, it should be known. (27) paramatthasaMthavo vA, sudiTThaparamatthasevaNA vA vi / vAvaNNakudaMsaNavajjaNA, ya sammattasaddahaNA // 28 // 1. paramArtha ko jAnanA, usakA cintana karanA, 2 . sudRSTivAna paramArtha ke tatvadraSTAoM ke guNagAna tathA unakI sevA karanA 3. samyaktvabhraSTa aura kudarzanI ( mithyAtvI) kA varjana karanA, unase dUra rahanA, yaha samyaktva kA zraddhAna hai | ( ina tIna guNoM se samyaktvI pahacAnA jA sakatA hai ) // 28 // To know the ultimate truth and pondering over it, devotion, servitude and appraisal of wise and fix in right faith, avoiding of schismatical and heretic tenets, it is right belief. (By these three qualities right-faithed person can be recognised.) (28) natthi carittaM sammattavihUNaM, daMsaNe u bhaiyavvaM / sammatta carittAI, jugavaM puvvaM va sammattaM // 29 // samyaktva ke binA cAritra nahIM hotA kintu samyaktva binA cAritra ke ho sakatA hai| samyaktva aura cAritra eka sAtha (yugapat) bhI ho sakate haiN| kintu cAritra se pahale samyaktva honA anivArya hai // 29 // Right conduct cannot be without right belief but right belief may be without right conduct. Faith and conduct may originate altogether, but right conduct must precede right faith. (29)

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351] aSTAviMza adhyayana sacitra uttarAdhyayana sUtra nAdaMsaNissa nANaM, nANeNa viNA na hunti caraNaguNA / aguNissa natthi mokkho, natthi amokkhassa nivvANaM // 30 // samyaktva ke binA jJAna nahIM hotA, jJAna ke binA cAritra guNa nahIM hotA, cAritra guNa ke binA mokSa nahIM hotA aura mokSa ke binA nirvANa (ananta cidAnanda) nahIM hotA // 30 // Right knowledge cannot be without right faith and without right knowledge right conduct may not take place, without right conduct salvation cannot be obtained and without salvation there cannot exist the eternal bliss. (30) nissaMkiya nikkaMkhiya, nivvitigicchA amUDhadiTThI ya / uvavUha thirIkaraNe, vacchalla pabhAvaNe aTTha // 31 // 1. niHzaMkA 2. niSkAMkSA 3. nirvicikatsiA (dharma phala ke prati sandeha na honA) 4. amUr3hadRSTi 5. upabRMhaNa (guNIjanoM kI prazaMsA se guNoM kA vardhana karanA) 6. sthirIkaraNa 7. vAtsalya aura 8. prabhAvanA-ye ATha samyaktva ke aMga haiM // 31 // There are eight essentials of right faith (1) doubtlessness (about tenets) (2) desirelessness (of heretic creeds) (3) No suspicion about the fruits of religious activities (4) undelusioned belief (5) Appraisal of wises (6) to make others stable in religion (7) affection to co-religious persons and (8) propagating the religion. (31) sAmAiyattha paDhama, cheovaTThANaM bhave bIyaM / parihAravisuddhIyaM, suhumaM taha saMparAyaM ca // 32 // samyakcAritra cAritra pA~ca prakAra kA hai-1. sAmAyika 2. chedopasthApanIya 3. parihAravizuddhi 4. sUkSmasaMparAya aur--||32|| Right Conduct E Conduct is five fold -(1) Samayika (2) Chedopasthapaniya (3) Pariharavisuddhi (4) Suksma-samparaya and (5) Yathakhyata. (32) akasAyaM ahakkhAyaM, chaumatthassa jiNassa vA / evaM cayarittakara, cArittaM hoi AhiyaM // 33 // 5. yathAkhyAta cAritra, yaha sarvathA kaSAya rahita hotA hai tathA yaha chadmastha aura kevalI-donoM ko hotA ye cAritra karma ke saMcaya ko rikta (khAlI) karate haiM, isIlie inheM cAritra kahA gayA hai // 33 // The fifth conduct is perfectly devoid of passions. It is to Kevalins and great monks. these conducts exhaust the accumulation of karmas, hence these are called conducts. (33) tavo ya duviho vutto, bAhira'bbhantaro tahA / bAhiro chavviho vutto, evamabbhantaro tavo // 34 // tapa do prakAra kA kahA gayA hai-1. bAhya aura 2. aabhyntr| bAhya tapa chaha prakAra kA kahA gayA hai ra Abhyantara tapa bhI chaha prakAra kA hI hai // 34 // www.jainehbrary.org

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in sacitra uttarAdhyayana sUtra aSTAviMza adhyayana [356 Right Penance Penance is said of two kinds-(1) external and (2) intemal. External penance is of six types and so the internal penance is also of six types. (34) nANeNa jANaI bhAve, daMsaNeNa ya saddahe / caritteNa nigiNhAi, taveNa parisujjhaI // 35 // AtmA jJAna se jIvAdi bhAvoM ko jAnatA hai, darzana se zraddhA karatA hai, cAritra se karma-AsravoM kA nirodha karatA hai aura tapa se parizuddha hotA hai // 35 // Soul cognises fundamental elements like soul, non-soul etc., by knowledge, believes by faith, checks inflow of karmas by conduct and purifies itself by penances. (35) khavettA puvvakammAiM, saMjameNa taveNa ya / savvadukkhappahINaTThA, pakkamanti mahesiNo // 36 // __-tti bemi / sabhI duHkhoM se mukta hone ke lie maharSi saMyama aura tapa ke dvArA pUrvabaddha karmoM kA sampUrNa kSaya karake mokSa (nirvANa) prApta karate haiM // 36 // -aisA maiM kahatA huuN| For being free from all pains and miseries, great sages destructing previous accumulated karmas by restrain and penance, obtain liberation-the final deliverance. (36) --Such I Speak. vizeSa spaSTIkaraNa gAthA 1-mokSa kA mArga (upAya, sAdhana, kAraNa) jJAna, darzana, cAritra aura tapa haiN| usase siddhi-gamana rUpa jo gati hai, vaha mokSa mArga gati hai| ___gAthA 2-prastuta meM jJAna ko pahale rakhA hai, darzana ko bAda meN| lagatA hai, yaha vyavahAra meM adhyayana, jAnakArI Adi se sambandhita jJAna hai, jo samyagdarzana se pUrva vAstava meM ajJAna hI rahatA hai| samyagdarzana hone para hI jJAna samyagjJAna hotA hai| isIlie prastuta adhyayana ke upasaMhAra (gA. 30) meM "nAdaMsaNissa nANaM" kahA hai| yahA~ darzana se samyagdarzana abhipreta hai, sAmAnya bodharUpa cakSu-acakSa Adi darzana nhiiN| tapa bhI cAritra kA hI eka rUpa hai| samyagajJAna Adi tInoM yA cAroM sammilita rUpa se mokSa ke kAraNa-sAdhana haiM, pRthak-pRthak nahIM haiN| ataH "eya maggamaNupattA" meM mArga ke liye eka vacana prayukta hai| gAthA 4-prastuta meM zrutajJAna kA pahale ullekha hai| TIkAkAroM kI dRSTi meM yaha isaliye hai ki mati Adi anya sabhI jJAnoM kA svarUpajJAna zrutajJAna se hotA hai| ataH vyavahAra meM zruta kI pradhAnatA hai| ___"Abhinibodhika" mati jJAna kA hI dUsarA nAma hai| indriya aura mana kA apane-apane zabdAdi viSayoM kA dodha abhimukhatArUpa se niyata hone ke kAraNa ise Abhinibodhika jJAna kahate haiN| ___ gAthA 6-guNoM kA Azraya-AdhAra dravya hai| jIva meM jJAnAdi ananta guNa haiN| ajIva pudgala meM rUpa, rasa Adi ananta guNa haiN| dharmAstikAya Adi meM bhI gatihetutA Adi ananta guNa haiN| dravya kA lakSaNa sat hai| sat kA lakSaNa utpAda, vyaya aura dhrauvya hai| paryAya dRSTi se dravya pratikSaNa utpanna vinaSTa hotA rahatA hai, aura dhrauvyatva guNa kI dRSTi se vaha mUla svarUpataH trikAlAvasthAyI hai, zAzvata hai| Jain Elcan International

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353] aSTAviMza adhyayana sacitra uttarAdhyayana sUtra eka dravya ke Azrita guNa hote haiN| arthAt jo dravya ke sampUrNa bhAvoM meM aura usakI sampUrNa avasthAoM meM anAdi ananta rUpa se sadA kAla rahate haiM, ve guNa haiN| dravya kabhI nirguNa nahIM hotaa| guNa svayaM nirguNa hote haiN| arthAt guNoM meM anya guNa nAma hote| guNoM ke do bheda haiN| astitva, vastutva, dravyatya, prameyatva, pradezatva aura aguruladhutva ye chaha sAmAnya guNa haiM, jo sAmAnya rUpa se pratyeka jIva-ajIva dravyoM meM pAye jAte haiN| jIva meM jJAna, darzana, cAritra, sukha Adi vizeSa guNa hai, jo ajIba dravya meM nahIM hote| pudgala ajIva meM rUpa, rasa, gandha Adi vizeSa guNa haiM, jo jIva dravya meM nahIM hote| pratiniyata guNa vizeSa hote haiM-jisake 16 bheda haiN| sahabhAvI guNa hote haiM, aura kramabhAvI pryaay| eka samaya meM eka guNa kI eka paryAya hI hotI hai| eka sAtha aneka paryAya kabhI nahIM hotii| vaise ananta guNoM kI dRSTi se eka-eka paryAya milakara eka sAtha ananta paryAya ho sakatI haiN| kramabhAvitA eka guNa kI apekSA se hai| paryAya ke mukhyarUpa se do bheda haiN| vyaMjana paryAya (dravya ke pradezatva guNa kA pariNamana, vizeSa kArya) aura arthaparyAya (pradezatva guNa ke atirikta zeSa sampUrNa guNoM kA prinnmn)| inake do bheda haiM-svabhAva aura vibhaav| para ke nimitta ke binA jo pariNamana hotA hai vaha svabhAva paryAya hai| aura para ke nimitta se jo hotA hai, vaha vibhAva paryAya hai| gAthA 10-kAla kA lakSaNa vartanA hai| jIva aura ajIva sabhI dravyoM meM jo pariNamana hotA hai usakA upAdAna svayaM de dravya hote haiM aura unakA nimitta kAraNa kAla ko mAnA hai| kAla ke apane pariNamana meM bhI svayaM kAla hI nimitta hai| kAla dravya hai, astikAya nahIM hai; cUMki vaha eka samaya rUpa hai| pradezoM kA samUha rUpa nahIM hai| bhagavatI sUtra (13/14) meM kAla ko jIva-ajIva kI paryAya kahA hai| kAla ke samaya (avibhAjya rUpa sarvAdhika sUkSma aMza) ananta haiN| zvetAmbara paramparA ke anusAra dina, rAtri Adi rUpa vyavahAra kAla manuSya kSetra (DhAIdvIpa) pramANa hai| digambara paramparA ke anusAra kAla lokavyApI tathA aNurUpa hai| raloM kI rAzi ke rUpa meM lokAkAza ke eka-eka pradeza para eka-eka kAlANu sthita hai| gAthA 32-33-karmoM ke Azrava ko rokanA saMvararUpa cAritra hai| karmoM ke pUrvabaddha caya ko tapa se rikta karanA, kSaya karanA nirjarArUpa cAritra hai| prastuta adhyayana meM cAritra kI ukta donoM vyAkhyAyeM haiN| eka hai "cayarittakara cArittaM-(gAthA-33) aura dUsarI hai-caritteNa nigihAI tayeNa parisujnai (gaathaa-35)| antima zuddhi taparUpa cAritra se hI hotI hai| 80583HR Salient Elucidations Gatha 1-The path (means, cause) of salvation is knowledge, faith, conduct, penance. The process to move on this path, that is way or movement to the path of liberation. Gatha 2-Here the knowledge is placed first and faith after that. It seems that knowledge here simply meant for study in behaviour and awareness, which really remains merely knowledge (may it be called as ignorance of truth and untruth) before the attainment of right faith. Only by right faith the knowledge turns to right knowledge. That is why it is said in the 30th couplet of this chapter-Nadamsanissa Nanam-meaning without right faith the right knowledge is not possible. Here the right faith is intended by the word darsana (fa) not perception-the undiffentiating knowledge by eyes, mind and other senses. Penance is also a form of conduct. Right knowledge etc., three or four causes are unitedly means of salvation, separately none of them can accomplish the aim. Hence singular number is used for path in eya maggamanupatta. Gatha 4-Here the sruta-knowledge enumarated first. In the opinion of commentators the cause of this is-conception of all the other kinds of knowledges-mati knowledge etc.,-can be obtained by Sruta knowledge only. So in practical affairs or practically fruta knowledge is foremost.

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ain sacitra uttarAdhyayana sUtra aSTAviMza adhyayana [354 Abhinibodhika is the other name of mati-knowledge. The knowledge-incliningness of mind and senses being definite of their subjects, it is called Abhinibodhika knowledge. Gatha 6-Substance substrates attributes. Soul has infinite attributes like knowledge etc. Matter also has infinite attributes like colour, taste etc. Likewise Dhannastikaya also has infinite attributes, as-fulcrum of motion. The characterstic of substance is to be permanent-existence-to be. The characterstic of permanency-existence is, origination, destruction and stableness. According to the viewpoint of modifications the substance destructs every moment and by the viewpoint of attribute of stability it is eternal and exists in all the three periods of time-past, present, future. Substance is the substratum of attributes. It means, the attributes remains in all the conditions of substance from beginningless to endless times. Substance can never be without attributes; but attributes have no other attributes inherit them. Attributes are of two types-(1) general or common and (2) special or characterstical. Astitva, Vastutva, Dravyatva, Prameyatva, Pradesatva and Agurulaghutva-these six are common attributes which are found in all the substances-soul, non-soul-alike. Soul has special attributes-knowledge, faith, conduct, bliss etc., which have no existence in non-soul substances. The special attributes of Matter are-form, colour, taste, smell etc., which are not found in soul substance. Assigned attributes to a substance are called special attributes and they are of sixteen kinds. Attributes remain together and modification in due order. Only one modification of one attribute may occur in a moment, many modifications at a time can never take place. But regarding infinite attributes, taking one modification of every attribute, thus modifications may be infinite togetherly at a moment. Due order of modifications is settled taking one attribute in view. There are two kinds of modifications in chief. Vyanjana modification (changes or special work of pradesatva attribute of substance) and Artha modification (changes of all other attributes of substance except pradesatva attribute). These also have two divisions-natural and unnatural. The changes without other external causes are natural modifications and the un-natural modications occur due to the other external causes. Gatha 10-The characterstics of Time is change (duration). The changes take place in other substances like soul, non-soul etc., the eminent causes for these changes are the substances themselves; but the efficient cause is Time. Time itself is the efficient and eminent cause of its own changes. Kala (Time) is a substance; but not an Astikaya, because it is not a group of pradesas. Time is described as a modification of soul and non-soul substances in Bhagavati sutra (13/14). The camayas (undivisible smallest particles) of Time are infinite in number. According to the Swetambara tradition the practical time which is behavioural like day, night etc., is limited to men's abode, i.e., two and a half great islands. According to Digambara tradition it is wide-spread upto loka-the whole universe. Like the heap of jewels each Kalanu is set on each pradesa of lokakasa. Gatha 32-33-To obstruct the inflow of karmas is stoppage conduct. Shedding off the formerly accumulation of heap of karmas is annihilation conduct. Both the treatises of conduct are found in this chapter. One is-Cayarittakaram carittam; (Gatha 33); and the second is-carittena niginhai tavena parisujjhai (gatha 35). The ultimate purification is done by penance only. LA Jain Educ on International

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355] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra untIsavA~ adhyayana : samyaktva parAkrama pUrvAloka prastuta adhyayana kA nAma samyaktva parAkrama hai| isa adhyayana dvArA samyaktva meM parAkrama karane ke lie eka dizA prApta hotI hai| kucha AcAryoM ne isa adhyayana kA nAma 'apramAdazruta' diyA hai to kucha ne 'viitraagshrut'| lekina prastuta adhyayana kI viSayavastu para gaMbhIra vicAra karane se 'samyaktva parAkrama' nAma hI adhika ucita pratIta hotA hai| pichale mokSa mArga- gati adhyayana meM mokSa prApti ke cAra sAdhana batAye gaye the| unameM se eka darzanasamyagdarzana - athavA samyaktva bhI thA tathA isameM parAkrama karane kI preraNA bhI dI gaI thii| prastuta adhyayana 'samyaktva parAkrama' meM eka dizA-nirdeza kiyA gayA hai ki samyaktva meM parAkrama kisa prakAra kiyA jaay| sAdhaka ke mana-mastiSka meM ye prazna uThane svAbhAvika haiM ki saMvega, nirveda, zraddhA (dharmazraddhA), zuzrUSA - sevA, vaiyAvRtya, AlocanA, nindA, garhA tathA anya aisI vibhinna prakAra kI pravRttiyA~ jo sAdhaka jIvana meM kI jAtI haiM - karane kA nirdeza gurujanoM dvArA diyA jAtA hai, una kriyAoM kA kucha phala hotA bhI hai yA nahIM ? aura yadi hotA hai to kyA aura kisa rUpa meM hotA hai, sAdhaka kI AtmA ko kyA lAbha hotA hai- kyA viziSTa upalabdhi hotI hai inase ? isa adhyayana meM aise hI 73 prazna saMkalita haiM aura unake samAdhAna diye gaye haiN| prazna choTe-choTe haiM aura uttara bhI saMkSipta haiM; kintu saMkSipta uttaroM meM gaharA rahasya bharA hai| hama pahale hI prazna saMvega ko leN| isake uttara meM dharma zraddhA se lekara tIsare janma meM mokSa prApti taka kA phala batAyA gayA hai| isI prakAra anya praznoM ke uttara bhI haiN| choTe praznoM ke samAdhAna meM bhI paripUrNatA dRSTigocara hotI hai| prazna aura unake uttaroM kA krama sarvathA vyavasthita hai| praznoM kA prArambha saMvega - mokSAbhilASA se hotA hai yAnI prathama prazna meM mokSa kI abhilASA hai aura antima prazna meM akarmatA siddhi (mukti) kI prarUpaNA hai| sAdhaka jIvana kA prArambha bhI mokSAbhiruci - mokSAbhilASA se hotA hai aura usakA carama lakSya siddhi hI hai| yaha adhyayana praznottara zailI meM racita hai| saMpUrNa uttarAdhyayana sUtra meM jitane viSayoM kA varNana huA hai, una sabase saMbaMdhita praznoM kA isa adhyayana meM samAdhAna prastuta huA hai| isI kAraNa isa adhyayana ko sampUrNa uttarAdhyayana sUtra kA hArda kahA gayA hai| sUkSma dRSTi se vicAra karane para sAdhaka kI samasta AdhyAtmika jijJAsAoM kA samAdhAna prastuta adhyayana meM samprApta hai| prastuta adhyayana meM 73 prazna aura unake samAdhAna tathA 74 sUtra haiN|

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on sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [356 CHAPTER 29 EXERTION IN RIGHT FAITH Foreview This chapter is named as Exertion in Right Faith. By this chapter we get a directive line for exertion in right faith. Some preceptors called it by name Apramnadasruta and some entitled it as Vitaragasruta. But thinking deeply at the subject matter of this chapter the name Samyaktva Parakrama or Exertion in Right Faith seems more correct. In the previous twentyeighth chapter four causes for obtaining liberation were described. Among them one was right faith and inspiration was also made to exert in it. In this chapter a directive line is set that how to exert in right faith. It is quite natural that the heart and head of an adept may be engrossed by some questions, like-longing for salvation, disgust to worldly object, faith in religion, servitude, rendering service, confession of slips, blemishness and other such activities which are done in adept's life-order-and ordered by preceptors-preachers to do. Those activities bear any fruits or not? And if any fruits occur then what and in which form? What benefits get the soul of adept ? What special exalts he attain by these activities? In this chapter 73 questions of this type are compiled and answered with due course. Questions are short structured and the answers are also brief; but in these short answers the great secret is filled. We may take the first question for example. It is-longing for salvation? In its reply beginning from faith in religion to obtain liberation in third life (existence)-this benefit is described. Such are the answers of other questions. Completeness may be visualised in the pacification of short questions. The order of questions and answers is totally in accordance. The questions begin with desire of liberation and end in the process of liberation. Adept's life also begins with inclination and desire of salvation and his ultimate aim is emancipation This chapter is constructed in question-answer style. The subjects described in whole Uttaradhyayana sutra, all the questions regarding them have been pacified in this chapter. That is why, it is called as the core of whole Uttaradhyayana sutra. Thinking with keen and subtle view point, all the spiritual querries have been pacified here. In the present chapter there are 73 questions and their answers and 74 maxims. Jain Educatio International

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357 ] ekonatriMza adhyayana eguNatIsaimaM ajjhayaNaM : sammattaparakkame ekonatriMza adhyayana : samyaktva - parAkrama sUtra 1 - suyaM me Au ! teNa bhagavayA evamakkhAyaM - iha khalu sammattaparakkame nAma ajjhayaNe samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveie, jaM sammaM saddahittA, pattiyAittA, royaittA, phAsaittA, pAlaittA, tIraittA, kiTTaittA, sohaittA, ArAhaittA, ANAe aNupAlaittA bahave jIvA sijjhanti, bujjhanti, muccanti, parinivvAyanti, savvadukkhANamantaM karenti / tassa NaM ayamaTThe evamAhijjai, taM jahA 1. saMvege 2. nivvee 3. dhammasaddhA 4. gurusAhammiyasussUsaNayA 5. AloyaNayA 6. nindaNayA 7. garahaNayA 8. sAmAie 9. cauvvIsattha sacitra uttarAdhyayana sUtra 10. vandaNae 11. paDikkamaNe 12. kAussagge 13. paccakkhANe 14. thavathuimaMgale 15. kAlapaDilehaNayA 16. pAyacchittakaraNe 17. khamAvaNyA 18. sajjhAe 19. vAyaNayA 20. paDipucchaNayA 21. pariyaTTaNayA 22. aNuppehA 23. dhammakahA 24. suyassa ArAhaNayA 25. egaggamaNasaMnivesaNayA 26. saMjame 27. tave 28. vodANe 29. suhasAe 30. appaDibaddhayA 31. vivittasayaNAsaNasevaNayA 32. viNiyaTTaNayA 33. saMbhogapaccakkhANe 34. uvahipaccakkhANe 35. AhArapaccakkhANe 36. kasAyapaccakkhANe 37. jogapaccakkhANe 38. sarIrapaccakkhANe 39. sahAyapaccakkhANe 40. bhattapaccakkhANe 41. sabbhAvapaccakkhANe 42. paDirUvayA

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tara, sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [358 43. veyAvacce 59. nANasaMpannayA 44. savvaguNasaMpaNNayA 60. saNasaMpannayA 45. vIyarAgayA 61. carittasaMpannayA 46. khantI 62. soindiyaniggahe 47. muttI 63. cakkhindiyaniggahe 48. ajjave 64. dhANindiyaniggahe 49. maddave 65. jibhindiyaniggahe 50. bhAvasacce 66. phAsindiyaniggahe 51. karaNasacce 67. kohavijae 52. jogasacce 68. mANavijae 53. maNaguttayA 69. mAyAvijae 54. vayaguttayA 70. lohavijae 55. kAyaguttayA 71. pejjadosamicchAdasaNavijae 56. maNasamAdhAraNayA 72. selesI 57. vayasamAdhAraNayA 73. akammayA 58. kAyasamAdhAraNayA sUtra 1-he AyuSman ! maiMne sunA hai, una bhagavAna ne isa prakAra kahA hai isI jina pravacana meM kAzyapa gotrIya zramaNa bhagavAna mahAvIra ne samyaktva parAkrama nAmaka adhyayana kA pratipAdana kiyA hai, jisakA samyak zraddhAna karake, pratIti karake, ruci karake, sparza karake, pAlana karake, pAra karake, kIrtana karake, zuddha karake, ArAdhanA karake, guru-AjJA ke anusAra anupAlana karake bahuta se jIva siddha hote haiM, buddha hote haiM, mukta hote haiM, parinirvANa ko prApta hote haiM aura sampUrNa duHkhoM kA anta karate haiN| usakA yaha artha hai jo isa prakAra kahA jAtA hai| jaise ki1. saMvega 10. vandanA 2. nirveda 11. pratikramaNa 3. dharmazraddhA 12. kAyotsarga 4. guru tathA sAdharmika kI zuzrUSA 13. pratyAkhyAna 5. AlocanA 14. stava-stuti maMgala 6. nindA (nindanA) 15. kAla pratilekhanA 7. gardA (garhaNA) 16. prAyazcitta 8. sAmAyika 17. kSAmaNA-kSamApanA 9. caturviMzati stava 18. svAdhyAya Jain Education international

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359 ] ekonatriMza adhyayana 19. vAcanA 20. pratipracchanA 21. parAvartanA 22. anuprekSA 23. dharmakathA 24. zrutArAdhanA 25. mana kI ekAgratA 26. saMyama 27. tapa 28. vyavadAna -vizuddhi 29. sukhazAta 30 apratibaddhatA 31. vivikta zayanAsana sevana 32. vinivartanA 33. saMbhoga-pratyAkhyAna 34. upadhi- pratyAkhyAna 35. AhAra- pratyAkhyAna 36. kaSAya-pratyAkhyAna 37. yoga- pratyAkhyAna 38. zarIra - pratyAkhyAna 39. sahAya- pratyAkhyAna 40. bhakta-pratyAkhyAna 41. sadbhAva-pratyAkhyAna 42. pratirUpatA 43. vaiyAvRtya 44. sarvaguNasaMpannatA 45. vItarAgatA 46. kSAnti (kSamA) sacitra uttarAdhyayana sUtra 47. nirlobhatA 48. Arjava RjutA 49. mArdava-mRdutA 50. bhAvasatya 51. karaNa- satya 52. yoga-satya 53. manogupti 54. vacanagupti 55. kAyagupti 56. manaH samAdhAraNatA 57. vAk- samAdhAraNatA 58. kAya samAdhAraNatA 59. jJAnasaMpannatA 60. darzanasaMpannatA 61. cAritrasaMpannatA 62. zrotra- indriya-nigraha 63. cakSu indriya-nigraha 64. ghrANa-indriya-nigraha 65. jihvA-indriya-nigraha 66. sparza-indriya-nigraha 67. krodhavijaya 68. mAnavijaya 70. 69. mAyAvijaya . lobhavijaya 71. preya-dveSa - mithyAdarzana vijaya 72. . zailezI 73. akarmatA Maxim 1-0 Long-lived (Jambuswami) I (Sudharma) myself heard, that reverend Bhagawana said thus In this very Jina-dialect Sramana Bhagawana Mahavira of Kasyapa lineage, has precepted the chapter named Exertion in Right Faith. By fixing due faith in it, giving credence to it, believing it, afflicting to it, practising it, complying with it, studying it, understanding it, propiliating it and duly practising it according to the ordain of preceptor many souls (persons) obtain enlightenment, perfection, liberation, final deliverance-beatitude and end all miseries. Its meaning and import have been elaborated thus

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sacitra uttarAdhyayana sUtra 1. Longing for salvation 2. Disgust for worldly objects 3. Faith in the religion 4. Servitude to preachers and co religionists 5. Confession of slips (sins) before teacher 6. Self-repentance of sins 7. Repentance-decrial of sins before teacher 8. Moral and intellectual purity of soul-practice of equanimity 9. Singing praise of 24 tirthamkaras. 10. Paying reverence (to bow down with devotion) to the preceptors, preachers and teachers 11. Expiation for slips or sins 12. Lack of affection towards the body 13. Formal renunciation 14. Praises and hymns 15. Inspection of time-to keep right time 16. Exculpation 17. Begging forgiveness 18. Study (of holy scriptures) 19. Teaching of sacred scriptures 20. Questioning to the teacher 21. Repetition of learnt knowledge 22. Pondering over learnt knowledge 23. Giving religious discourse 24. Propiliation of sacred texts 25. Concentration of mind at one object 26. Restrain 27. Penance 28. Cutting off accumulated karmas purification 29. Happiness due to renunciation of pleasures 30. Non-attachment 31. Utilisation of unfrequented lodging and bed 32. Turning from the empirical objects 33. Renunciation of co-enjoyments 34. Renouncing the things of use Renunciation of food 35. 36. Renouncement of passions 37. Renunciation of mental, vocal and bodily activities 38. Renouncing the body 39. Abandoning the help (company) 40. Abandonment of all kinds of foods, drinks-water ekonatriMza adhyayana [ 360 41. Perfect renunciation 42. Conforming to the standard 43. Rendering service to others 44. Acquistion of all virtues 45. Freedom from attachment- conquering attachment 46. Forgiveness-tolerance-patience 47. Greedlessness 48. Simplicity 49. Humility-modesty 50. Truthfulness of thoughts 51. Truthfulness of means, activities, deeds 52. Truthfulness of mind, speech and body Restraint of mind Restraint of speech Restraint of body Mind discipline 53. 54. 55. 56. 57. 58. Speech discipline Body discipline 59. Accomplishment of knowledge 60. Accomplishent of faith 61. Accomplishment of conduct 62. Subduing the sense of hearing (ear) 63. Subduing the sense of sight (eye) 64. Subduing the sense of smell (nose)

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361] ekonatriMza adhyayana 65. Subduing the sense of taste (tongue) 66. Subduing the sense of touch (body) 67. Conquering anger 68. Conquering pride 69. Conquering deceit sacitra uttarAdhyayana sUtra 70. Conquering greed 71. 72. 73. Conquering affection-aversionwrong belief Steadfastness like rock- stability Freedom from karmas sUtra 2 - saMvegeNaM bhante ! jIve kiM jaNayai ? saMvegeNaM aNuttaraM dhammasaddhaM jaNayai / aNuttarAe dhammasaddhAe saMvegaM havvamAgacchai / aNantANubandhikoha- mANa- mAyA - lobhe khavei / navaM ca kammaM na bandhai / tappaccaiyaM ca NaM micchatta-visohiM kAUNa daMsaNArAhae bhavai / daMsaNavisohIe ya NaM visuddhA atthegaie teNeva bhavaggahaNeNaM sijjhai / sohIe ya NaM visuddhAe taccaM puNo bhavaggahaNaM nAikkamai // sUtra 2 - ( prazna ) bhagavan ! saMvega (mokSAbhiruci - mokSAbhilASA) se jIva ko kyA prApta hotA hai ? (uttara) saMvega se jIva anuttara dharmazraddhA prApta karatA hai| anuttara dharmazraddhA se saMvega zIghra hI AtA hai / anantAnubandhI krodha, mAna, mAyA, lobha kA kSaya karatA hai| naye karmoM (mithyAtva janita karmoM) kA bandha nahIM hotaa| usa (anantAnubandhI kaSAya-kSaya) ke nimitta se mithyAtva vizuddhi karake darzana kA ArAdhaka ho jAtA hai| darzana - vizuddhi se vizuddha hokara kitane hI ( jinhoMne utkRSTa darzana-vizuddhi kI hai| jIva usI bhava (janma) se siddha ho jAte haiM aura kitane hI jIva darzana-vizuddhi se vizuddhi hone para tIsare janma kA atikramaNa nahIM karate / (tIsare janma meM to nizcita hI siddha ho jAte haiN)| Maxim 2. (Q). Reverend sir (Bhagawan ) ! What does the soul attain by longing for salvation? (A). By longing for salvation soul obtains extreme faith in religion. By extreme faith he acquires longing for liberation quickly. He destroys beginningless-bound anger, pride, deceit-greed. He does not bind new karmas, which are produced by wrong belief. By destructing infinitely-bound karmas, purifying the wrong belief, he becomes the practiser of right-faith. Purified by the purification of faith many souls (who extremely purified the faith) become liberated by the same birth and many souls becoming purified by faith-purification, do not cross third life, meaning they definitely obtain salvation by third birth. sUtra 3 - nivveeNaM bhante ! jIve kiM jaNayai ? nivve eNaM divva- mANusa - tericchiesu kAmabhogesu nivveyaM havvamAgacchai / savvavisa su virajjai / savvavisaesa virajjamANe Arambha - pariccAyaM karei / ArambhapariccAyaM karemANe saMsAramaggaM vocchindai, siddhimagge paDivanne ya bhavai // sUtra 3 - ( prazna) bhagavan ! nirveda (bhava vairAgya) se jIva ko kyA prApti hotI hai ? (uttara) nirveda se jIva deva- manuSya- tiryaMca sambandhI kAmabhogoM se zIghra vairAgya - virakti (nirveda) ko prApta karatA hai| sabhI prakAra ke viSayoM se virakta hotA hai| sabhI viSayoM se virakta hokara Arambha kA parityAga karatA hai| Arambha kA parityAga karatA huA saMsAra-mArga kA viccheda karatA hai tathA siddhi-mArga ko prApta karatA hai|

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on sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [362 Maxim 3-(Q). Bhagawan! What does the soul get by disgust towards worldly objects? (A). By disgust towards worldly objects soul soon becomes apathetic to the pleasures pertaining god-men-animals. Disinclined to all amusements. Thereby he ceases to engage in any undertaking. Renouncing the undertakings he discards the path of world and takes the path of salvation. sUtra 4-dhammasaddhAe NaM bhante ! jIve kiM jaNayai ? dhammasaddhAe NaM sAyAsokkhesu rajjamANe virajjai / agAradhammaM ca NaM cayai / aNagAre NaM jIve sArIra-mANasANaM dukkhANaM cheyaNa-bheyaNa-saMjogAINaM voccheyaM karei, avvAbAhaM ca suhaM nivvettai // sUtra 4-(prazna) bhagavan ! dharmazraddhA se jIva ko kyA upalabdha hotA hai ? (uttara) dharmazraddhA se jIva (sAtA vedanIya karma se prApta) sAtA-sukhoM kI Asakti se virakta hotA hai| agAra dharma (gRhastha dharma) kA tyAga karatA hai| anagAra banakara jIva chedana-bhedana Adi zArIrika tathA saMyoga Adi mAnasika duHkhoM kA viccheda (vinAza) kara detA hai aura avyAbAdha sukha ko prApta karatA hai| Maxim 4. (Q). Bhagawan ! By putting faith in religion, what does the soul obtain? (A). By putting faith in religion, soul becomes indifferent to the pleasures produced by auspicious emotion evoking karmas. Renounces the religion of a householder. Becoming quit-home mendicant he puts an end to bodily agonies of cutting-piercing and mental sufferings of painy unions and attains unrestricted beatitude. sUtra 5-guru-sAhammiyasussUsaNayAe NaM bhante ! jIve kiM jaNayai ? guru-sAhammiyasussUsaNayAe NaM viNayapaDivattiM jaNayai / viNayapaDivanne ya NaM jIve aNaccAsAyaNasIle neraiya-tirikkhajoNiya-maNussa-deva-doggaIo nirumbhai / vaNNa-saMjalaNa bhatti-bahumANayAe maNussa-devasoggaIo nibandhai, siddhiM soggaI ca visohei / pasatthAiM ca NaM viNayamUlAI savvakajjAiM sAhei / anne ya bahave jIve viNaittA bhavai // sUtra 5-(prazna) bhagavan ! guru tathA sAdharmika kI zuzrUSA se jIva kyA (phala) prApta karatA hai? (uttara) guru tathA sAdharmika kI zuzrUSA (sevA) karane se jIva vinaya pratipatti ko prApta karatA hai| vinayapratipanna vyakti guru kI parivAda Adi rUpa AzAtanA nahIM krtaa| isase vaha naraka, tiryaMca yoni, aura deva-manuSya saMbaMdhI durgati kA nirodha kara detA hai| varNa (zlAghA), saMjvalana (guNoM kA prakAzana), bhakti aura bahumAna se manuSya aura deva sambandhI sugati kA bandha karatA hai aura zreSTha gati svarUpa siddhi ko vizuddha karatA hai| vinayamUlaka sabhI prazasta (uttama) kAryoM ko sAdhatA (karatA) hai| bahuta se anya jIvoM ko bhI vinayavAna banAne vAlA hotA hai| ___Maxim 5. (Q). Bhagawan ! What does the soul attain by servitude to preachers and coreligionists? (A). By servitude to preachers and co-religionists the soul obtains discipline. Being disciplined he shows no disrespect to teachers. Therely be checks the ill-existences of deities (gods), men, animal and hell. He binds the good existences of man and gods by zealous

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363] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra praise, putting forth virtues, devotion and respect of teachers, he purifies the extreme existence of liberation. He does all the acts of humility and makes other many to be disciplined. sUtra 6 - AloyaNAe NaM bhante ! jIve kiM jaNayai ? AloyaNAe NaM mAyA - niyANa-micchAdaMsaNasallANaM mokkhamaggavigghANaM aNanta saMsAravaddhaNANaM uddharaNaM kareI / ujjubhAvaM ca jaNayai / ujjubhAvapaDivanne ya NaM jIve amAI itthIveya-napuMsagaveyaM ca na bandhai / puvvabaddhaM ca NaM nijjarei // sUtra 6 - ( prazna) bhagavan ! AlocanA (gurujanoM ke samakSa apane doSa spaSTa svara meM vyakta karanA) se jIva ko kyA prApta hotA hai ? (uttara) AlocanA se mokSamArga meM vighna karane vAle tathA ananta saMsAra kI vRddhi karane vAle mAyA ( chala-kapaTa ), nidAna ( tapa Adi kI viSaya bhoga sambandhI phala bhogAkAMkSA) aura mithyAdarzana zalya (kAMToM) ko nikAla kara pheMka detA hai ( ukhAr3a detA hai)| RjubhAva (saralatA) ko prApta hotA hai| RjubhAva pratipanna jIva mAyA rahita hotA hai| vaha strIveda aura napuMsakaveda kA bandha nahIM karatA aura pUrvavaddha kI nirjarA karatA hai / Maxim 6. (Q). Bhagawan ! What does the soul attain by confession of his own slips (sins) before teacher in clear words ? (A). By confession his own slips (sins) before teacher in clear words, he uproots the spiritual thorns, which enhance the world and obstruct way of salvation-the deceit, volition (desire of worldly pleasures as a fruit of penance etc., ) and wrong faith. Attains simplicity. By simplicity he becomes devoid of deceit. Whereby he does not accumulate the karmas which are responsible to take birth as a woman or an eunuch and annihilates if these are bound formerly. sUtra 7 - nindaNayAe NaM bhante ! jIve kiM jaNayai ? nindaNayAe NaM pRcchANutAvaM jaNaya / pacchANutAveNaM virajjamANe karaNaguNaseDhiM paDivajjai / karaNaguNaseTiM paDivanne ya NaM aNagAre mohaNijjaM kammaM ugghAei // sUtra 7 - ( prazna ) bhagavan ! nindanA (svayaM ke doSoM kA pazcAttApa) se jIva ko kyA (phala) prApta hotA hai ? (uttara) nindanA ( nindA ) se pazcAttApa hotA hai aura pazcAttApa dvArA hone vAlI virakti se karaNa-guNazreNi prApta karatA hai / karaNa- guNazreNi prApta anagAra (sAdhu) mohanIya karma ko naSTa karatA hai| Maxim 7. (2). Bhagawan ! What does the soul obtain by self repentance of his own sins? (A). By repenting for his sins the soul obtains remorse and through remorse he attains the ladder of spiritual thoughts, which is virtuous. The mendicant opulent with virtuous spiritual current destroys the infatuation karma. sUtra 8 - garahaNayAe NaM bhante ! jIve kiM jaNayai ? garahaNayAe NaM apurakkAraM jaNayai / apurakkAragae NaM jIve appasatthehiMto jogehiMto niyattei / pasatthajoga- paDivanne ya NaM aNagAre aNantaghAipajjave khavei //

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sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [ 364 sUtra 8 - ( prazna) bhagavan ! garhA - garhaNA ( dUsare ke sAmane doSoM kA prakAzana) se jIva kyA prApta karatA hai ? (uttara) garhA (garhaNA ) se jIva ko apuraskAra ( gaurava kA abhAva ) prApta hotA hai| apuraskRta hone se jIva aprazasta yogoM (kAryoM) se nivRtta hotA hai ( prazasta yogoM - kAryoM se yukta hotA hai / ) prazasta yogoM se pratipanna anagAra AtmA ke guNoM kA ghAta karane vAle (jJAnAvaraNa, mohanIya Adi) karmoM kI ananta paryAyoM ko kSaya karatA hai| Maxim 8. (Q ). Bhagawan ! What does the soul acquire by decrial his sins, before others? (A). By decrial of his sins soul attains humility. Being humble he keeps off from demeritorious deeds and involves himself in meritorious deeds. Being opulent with auspicious deeds and energies destroys infinite modifications of vitiating karmas-like knowledge-obstructing karma, infatuation or delusion karma etc., which injures the virtues of soul. sUtra 9 - sAmAie NaM bhante ! jIve kiM jaNayai ? sAmAieNaM sAvajjajogaviraiM jaNayai // sUtra 9 - ( prazna) bhagavan ! sAmAyika (samabhAva) se jIva ko kyA upalabdhi prApta hotI hai ? (uttara) sAmAyika dvArA jIva sAvadyayogoM (pApakArI pravRttiyoM) se virati ko prApta karatA hai| Maxim 9. (Q ). Bhagawan ! What does the soul attain by practice of equanimity ? (A). By practice of equanimity soul attains disinclination from sinful activities. sUtra 10 - cauvvIsatthaeNaM bhante ! jIve kiM jaNayai ? cauvvIsatthaeNaM daMsaNavisohiM jaNayai // sUtra 10- ( prazna) bhagavan ! caturviMzati-stava se jIva ko kyA (lAbha) prApta hotA hai ? (uttara) caturviMzati - stava ( caubIsa tIrthaMkaroM kI stuti-stavana) se jIva darzanavizuddhi prApta karatA hai / Maxim 10. (Q). Bhagawan ! What does the soul obtain by singing praise of 24 tirthamkaras ? (A). By singing praise of 24 tirtharikaras the soul attains purity of faith. sUtra 11 - vandaNaeNaM bhante ! jIve kiM jaNayai ? vandaNaNaM nIyAgoyaM kammaM khavei | uccAgoyaM nibandhai / sohaggaM ca NaM appaDihayaM ANAphalaM nivvatte, dAhiNabhAvaM ca NaM jaNayai // sUtra 11 - ( prazna) bhagavan ! vandanA se jIva ko kyA prApta hotA hai ? (uttara) vandanA se jIva nIca gotra karma kA kSaya karatA hai| ucca gotra karma kA bandha karatA hai| apratihata saubhAgya ko prApta kara sarvajanapriya hotA hai| usakI AjJA sarvatra svIkAra kI jAtI hai| vaha logoM se dAkSiNya-lokapriyatA prApta karatA hai| Maxim 11. (2). Bhagawan ! What does the soul obtain by paying reverence (bowing down with devotion) to preceptors, preachers and teachers ?

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365] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra - (A). By reverence to teachers etc., the soul destructs the karma of low lineage and accumulates the karma of high lineage. He acquires wide fortuness and becomes dear to all. His authority everywhere accepted and he attains general goodwill. sUtra 12-paDikkamaNeNaM bhante ! jIve kiM jaNayai ? paDikkamaNeNaM vayachiddAI pihei / pihiyavayachidde puNa jIve niruddhAsave, asabalacaritte, aTThasu pavayaNamAyAsu uvautte apuhatte suppaNihie viharai // sUtra 12-(prazna) bhagavan ! pratikramaNa se jIva ko kyA prApta hotA hai ? (uttara) pratikramaNa se jIva apane grahaNa kiye hue vratoM ke chidroM (skhalanAoM-doSoM-aticAroM) ko banda kara detA hai| vratoM ke chidroM ko banda karane vAlA jIva AnavoM kA nirodha kara detA hai, nirdoSa (azabala) cAritra kA pAlana karatA hai, samiti-guptirUpa ATha pravacana-mAtAoM ke pAlana meM sadA upayogayukta rahatA hai| cAritra meM ekarUpa (apuhatta) hokara saMyama meM samyakrUrUpa se praNihita-samAhita-citta hokara vicaraNa karatA hai| Maxim 12. (Q). Bhagawan ! What does the soul obtain by expiation of sins ? (A). By expiation of sins the soul obviates the transgressions of the vows he has accepted; thereby he stops the karma-influx, practises pure conduct, always remains attentive to practise eight pravacana-mata, united in conduct and restrain lives rooted in the right path. sUtra 13-kAussaggeNaM bhante ! jIve kiM jaNayai ? kAussaggeNaM 'tIya-paDuppannaM pAyachittaM visohei / visuddhapAyacchitte ya jIve nivvuyahiyae ohariyabhAro vva bhAravahe, pasatthajjhANovagae, suhaMsuheNaM viharai // sUtra 13-(prazna) bhagavan ! kAyotsarga (zarIra ke prati mamatva tyAga) se jIva ko kyA prApta hotA hai ? (uttara) kAyotsarga se jIva atIta (bhUtakAla) aura vartamAna ke prAyazcitta yogya aticAroM kA vizodhana karatA hai aura prAyazcitta se vizuddha huA jIva bhAra ko utAra (haTA) dene vAle bhAravAhaka ke samAna zAntacintAmukta hokara prazasta (zubha) dhyAna meM lIna ho jAtA hai tathA sukhapUrvaka vicaraNa karatA hai| Maxim 13. (Q). Bhagawan ! What does the soul get by lack of affection towards body (Kayotsarga) ? (A). By lack of affection towards body the soul rectifies atonable transgressions of past and present. Thus purified soul becomes light like a porter who has taken off his load, and lives on happily concentrated in auspicious meditation. sUtra 14-paccakkhANeNaM bhante ! jIve kiM jaNayai ? paccakkhANeNaM AsavadArAI nirumbhai / sUtra 14-(prazna) bhagavan ! pratyAkhyAna (saMsAra saMbaMdhI viSayoM ke tyAga) se jIva ko kyA prApta hotA hai ? (uttara) pratyAkhyAna se jIva AmravadvAroM (karmabandha ke hetuoM) kA nirodha kara detA hai| Maxim 14. (Q). Bhagawan ! What does the soul obtain by formal renunciation pratyakhyana) ? (A). By formal renunciation the soul shuts up the channels of karma-influx.

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ta sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [366 sUtra 15-thava-thuimaMgaleNaM bhante ! jIve kiM jaNayai ? thavathuimaMgaleNaM nANa-dasaNa-caritta bohilAbhaM jaNayai / nANa-dasaNa-caritta-bohilAbhasaMpanne ya NaM jIve antakiriyaM kappavimANovavattigaM ArAhaNaM ArAhei // sUtra 15-(prazna) bhagavan ! stava-stuti-maMgala se jIva ko kyA prApta hotA hai ? (uttara) stava-stuti-maMgala se jIva ko jJAna-darzana-cAritra rUpa bodhi (ratnatraya) kI prApti hotI hai| jJAna-darzana-cAritra rUpa bodhilAbha saMpanna jIva antakriyA (mukti) athavA kalpavimAnoM (vaimAnika devoM) meM utpanna hone ke yogya ArAdhanA kA ArAdhana karatA hai| Maxim 15. (Q). Bhagawan ! What does the soul obtain from praises and hymns? (A). By praises and hymns the soul obtains wisdom consisting right knowledge-faithconduct. Thereby the soul practises such propiliations which enable him either to attain salvation or to take birth in higher heavens as a god with great fortuness. sUtra 16-kAlapaDilehaNayAe NaM bhante ! jIve kiM jaNayai ? kAlapaDilehaNayAe NaM nANAvaraNijjaM kammaM khavei // sUtra 16-(prazna) bhagavan ! kAla kI pratilekhanA (nirIkSaNa) se jIva ko kyA prApta hotA hai? (uttara) kAla kI pratilekhanA se (svAdhyAya Adi dharmakriyAoM ke lie upayukta samaya kA dhyAna rakhane se) jIva jJAnAvaraNIya karma kA kSaya karatA hai| Maxim 16. (Q). Bhagawan ! What does the soul get by inspection of time ? (A). By inspection of time (keeping the remembrance of proper time for religious activities like study etc.,) the soul destructs knowledge obscuring karma. sUtra 17-pAyacchittakaraNeNaM bhante ! jIve kiM jaNayai ? pAyacchittakaraNeNaM pAvakammavisohiM jaNayai, niraiyAre yAvi bhavai / sammaM ca NaM pAyacchittaM paDivajamANe maggaM ca maggaphalaM ca visohei / AyAraM ca AyAraphalaM ca ArAhei // sUtra 17-(prazna) bhagavan ! prAyazcitta (pApoM kA vizodhana) karane se jIva ko kyA prApta hotA hai ? (uttara) prAyazcitta karane se jIva pApakarmoM kA vizodhana karake niraticAra banAtA hai| samyakpa se prAyazcitta ko svIkAra karatA huA sAdhaka mArga (samyagdarzana) aura mArgaphala (samyagjJAna) ko vizuddha karatA hai tathA AcAra (cAritra) aura AcAra phala (mokSa) kI ArAdhanA karatA hai| Maxim 17. (Q). Bhagawan ! What does the soul attain by exculpation ? (A). By exculpation the soul purifying the sinful deeds becomes faultless. Thereby he. rectifies the path (right faith) and fruit of path (right knowledge) and propiliates the conduct and the fruit of conduct-liberation... sUtra 18-khamAvaNayAe NaM bhante ! jIve kiM jaNayai ? khamAvaNayAe NaM palhAyaNabhAvaM jaNayai | palhAyaNabhAvamuvagae ya savvapANa-bhUya-jIvasattesu mittIbhAvamuppAei / mittIbhAvamuvagae yAvi jIve bhAvavisohiM kAuNa nibbhae bhavai // sUtra 18-(prazna) bhagavan ! kSamApanA se jIva ko kyA prApta hotA hai ?

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367 ] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra (uttara) kSamApanA se jIva ko prahlAda bhAva ( citta kI prasannatA) prApta hotA hai| prahlAda bhAva ko prApta jIva sarva prANa, bhUta, jIva aura sattvoM ke prati maitrIbhAva utpanna karatA hai / maitrIbhAva ko prApta jIva (apane) bhAvoM kI vizuddhi karake nirbhaya ho jAtA hai| Maxim 18. (Q). Bhagawan ! What does the soul obtain by forgiveness ? (A). By forgiveness, the soul begets the happiness of head and heart, By this happiness he produces feelings of friendship towards all the living beings of world. By feelings of friendship he purifies his thoughts and becomes free from fear. sUtra 19 - sajjhAeNaM bhante ! jIve kiM jaNayai ? sajjhAeNaM nANAvaraNijjaM kammaM khavei // sUtra 19 - ( prazna) bhagavan ! svAdhyAya se jIva ko kyA (lAbha) prApta hotA hai ? (uttara) svAdhyAya se jIva jJAnAvaraNIya karma kA kSaya karatA hai| Maxim 19. (Q). Bhagawan ! What does the soul obtain by study of holy scriptures ? (A). By study soul destructs the knowledge obscuring karma. sUtra 20 - vAyaNAe NaM bhante ! jIve kiM jaNayai ? vAyaNAe NaM nijjaraM jaNayai / suyassa ya aNAsAyaNAe vaTTae / suyassa aNAsAyaNAe vaTTamANe titthadhammaM avalambai / titthadhammaM avalambamANe mahAnijjare mahApajjavasANe bhavai // sUtra 20 - ( prazna) bhagavan ! vAcanA se jIva kyA prApta karatA hai ? (uttara) vAcanA se jIva karmoM kI nirjarA karatA hai| zruta ke anuvartana ( satata paThana-pAThana ) se (zruta kI) anAzAtanA meM pravartamAna jIva tIrthadharma kA avalaMbana (Azraya ) letA hai| tIrthadharma kA avalaMbana letA huA sAdhaka karmoM kI mahAnirjarA aura mahAparyavasAna (karmoM kA sarvathA anta karane vAlA) hotA hai| Maxim 20. (Q). Bhagawan ! What does the soul obtain by teaching of sacred _scriptures ? (A). By teaching the sacred scriptures soul annihilates the karmas. By ever reading and make to read others, defiles not the scriptural knowledge. He takes the support of esteemed religion. By taking support of tirthamkara's religion he thoroughly annihilates and completely destroys karmas. sUtra 21 - paDipucchaNayAe NaM bhante ! jIve kiM jaNayai ? paDipucchaNayAe NaM sutta'ttha-tadubhayAiM visohei / kaMkhAmohaNijjaM kammaM vocchindai // sUtra 21 - ( prazna) bhagavan ! pratipracchanA ( pUrva paThita zAstra ke viSaya meM zaMkA nivAraNa ke lie prazna karanA) se jIva kyA prApta karatA hai ? (uttara) pratipracchanA se jIva sUtra, artha aura tadubhaya ( donoM ke tAtparya ) ko vizuddha kara letA hai tathA kAMkSA- mohanIya karma ko vicchinna kara detA hai| Maxim 21. (Q). Bhagawan ! What fruit does a soul get by questioning (to remove the doubts in read scriptures) to the teacher ?

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sacitra uttarAdhyayana sUtra (A). By questioning, the soul obtains the correct comprehension of scriptures and their meanings-both and destroys the desire evoking infatuation karma. sUtra 22 - pariyaTTaNAe NaM bhante ! jIve kiM jaNayai ? ekonatriMza adhyayana [ 368 pariyaTTaNAe NaM vaMjaNAI jaNayai, vaMjaNaladdhiM ca uppAei // sUtra 22 - ( prazna) bhagavan ! parAvartanA (paThita pATha kA punarAvartana) se jIva kyA prApta karatA hai ? (uttara) parAvartanA se jIva vyaMjana ( zabda pATha) ko prApta kara vyaMjana labdhi - padAnusAriNI Adi labdhi prApta kara letA hai| Maxim 22. ( Q ). Bhagawan ! What does the soul achieve by repetition of learnt knowledge? (A). By repetition of learnt knowledge, soul becoming master of consonants achieves the exalt of words i.e., he can recite the full line by hearing one word only. sUtra 23 - aNuppehAe NaM bhante ! jIve kiM jaNayai ? aNuppehAe NaM AuyavajjAo sattakammappagaDIo ghaNiyabandhaNabaddhAo siDhilabandhaNabaddhAo pakare / dIhakAlaTThiyAo hassakAlaDiiyAo pakarei / tivvANubhAvAo mandANubhAvAo pakarei / bahupaesaggAo appapaesaggAo pakarei / AuyaM ca NaM kammaM siya bandhai, siya no bandhai / asAyAveyaNijjaM ca NaM kammaM no bhujjo bhujjo uvaciNAi / aNAiyaM ca NaM aNavadaggaM dIhamaddhaM cAurantaM saMsArakantAraM khippAmeva vIivayai // sUtra 23 - ( prazna) bhagavan ! anuprekSA (sUtra aura usake cintana manana) se jIva ko kyA prApta hotA hai ? (uttara) anuprekSA se jIva Ayu karma ko chor3akara (zeSa) sAta karma prakRtiyoM ke pragAr3ha bandhana ko zithila bandhana meM pariNata kara detA hai-zithila karatA hai| unakI dIrghakAlIna sthiti ko alpakAlIna kara detA hai| tIvra anubhAva ( anubhAga ) ko manda anubhAva kara detA hai| bahuta pradezAgroM ko alpapradezAgroM meM pariNata karatA hai| Ayu karma kA kadAcit bandha karatA hai, kadAcit bandha nahIM bhI karatA hai / asAtA vedanIya karma kA bAra-bAra upacaya nahIM karatA / anAdi ananta dIrgha mArga vAle caturgatirUpa saMsArarUpI vana ko zIghra hI pAra (vIyavayai - vyatikrama) kara letA hai| Maxim 23. (Q). Bhagawan ! What gain does the soul get by pondering over the learnt knowledge? (A). By pondering deeply over learnt knowledge, the soul loosens the rigid bondage of seven karmas (except age duration karma), he diminishes their (of seven karmas) long duration to short duration, mitigates intense fruition to dim, diminishes their huge mass (pradezAgra) to a few, binds age duration karma and even not binds-both are possible, does not accumulate inauspicious emotion evoking karma again and again, he crosses quickly the worldly forest of four existences, which is very long. sUtra 24 - dhammakahAe NaM bhante ! jIve kiM jaNayai ? dhammakahAe NaM nijjaraM jaNayai / dhammakahAe NaM pavayaNaM pabhAvei / pavayaNapabhAve NaM jIve Agamissa bhattAe kammaM nibandhai //

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369] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra sUtra 24-(prazna) bhagavan ! dharmakathA se jIva ko kyA prApta hotA hai? (uttara) dharmakathA (dharmopadeza) se jIva karmoM kI nirjarA karatA hai tathA pravacana (zAsana tathA siddhAnta) kI prabhAvanA karatA hai| pravacana-prabhAvanA se jIva bhaviSya meM zubhaphala pradAna karane vAle karmoM kA bandha karatA Maxim 24. (Q). Bhagawan ! What does the soul achieve by religious discourse ? (A). By religious discourse the soul annihilates the karmas and spreads the influence of religious order and dogmas. By spreading religion he binds the karmas which bestow good fruits in future. sUtra 25-suyassa ArAhaNayAe NaM bhante ! jIve kiM jaNayai ? suyassa ArAhaNayAeNaM annANaM khavei, na ya saMkilissai // sUtra 25-(prazna) bhagavan ! zruta (sUtra-siddhAnta) kI ArAdhanA se jIva ko kyA upalabdhi hotI hai ? (uttara) zruta kI ArAdhanA-samyak AsevanA se jIva ajJAna (jJAna kI nyUnatA athavA mithyAjJAna) kA nAza (kSaya) karatA hai tathA saMkleza nahIM paataa| Maxim 25. (Q). Bhagawan ! What does the soul obtain by propiliating the sacred texts ? (A). By propiliating the sacred texts the soul destroys the ignorance (lack of knowledge or wrong knowledge, and experiences no miseries. sUtra 26-egAgamaNasaMnivesaNayAe NaM bhante ! jIve kiM jaNayai ? egaggamaNasaMnivesaNAe NaM cittanirohaM karei // sUtra 26-(prazna) bhagavan ! mana ko ekAgratA meM saMniveza (sthApita-sthira) karane se jIva kyA prApta | karatA hai? (uttara) mana ko ekAgratA meM saMniveza karane se citta (vRttiyoM) kA nirodha karatA hai| Maxim 26. (Q). Bhagawan ! What does the soul obtain by concentration of mind at one | object ? (A). By concentration of mind at one object the soul checks up the activities of mind. sUtra 27-saMjameNaM bhante ! jIve kiM jaNayai ? saMjameNaM aNaNhayattaM jaNayai // sUtra 27-(prazna) bhagavan ! saMyama se jIva ko kyA prApta hotA hai ? (uttara) saMyama (pAlana karane) se jIva anAnavatva (Ate hue navIna karmoM ke nirodha) ko prApta karatA hai| Maxim 27. (Q). Bhagawan ! What does the soul acquire by restrain ? (A). By practising restrain the soul stops the inflow of new karmas. sUtra 28-taveNaM bhante ! jIve kiM jaNayai ? taveNaM vodANaM jaNayai // sUtra 28-(prazna) bhagavan ! tapa se jIva kyA prApta karatA hai ? (uttara) tapa se jIva (pUrvasaMcita karmoM kI nirjarA karake) vyavadAna (vizuddhi) ko prApta karatA hai|

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ta sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [370 Maxim 28. (Q). Bhagawan ! What does the soul achieve by penance ? (A). By penance, annihilating the formerly accumulated karmas, the soul obtains purification. sUtra 29-vodANeNaM bhante ! jIve kiM jaNayai ? vodANeNaM akiriyaM jaNayai / akiriyAe bhavittA tao pacchA sijjhai, bujjhai, muccai, parinivvAei, savvadukkhANamantaM karei // sUtra 29-(prazna) bhagavan ! vyavadAna se jIva ko kyA prApta hotA hai? (uttara) vyavadAna se jIva ko akriyatA (mana-vacana-kAya yogoM kI pravRtti se rahitatA) prApta hotI hai| akriyatA hone ke uparAnta vaha siddha hotA hai, buddha hotA hai, mukta hotA hai, parinirvANa ko prApta hotA hai aura sampUrNa duHkhoM kA anta (vinAza) kara detA hai| ___Maxim 29. (Q). Bhagawan ! What does the soul obtain by purification (vodANa) ? (A). By purification the soul obtains freedom from activities of mind, speech and body. Thereby he becomes liberated, enlightened, emancipated, finally deliberated and puts an end to all miseries. sUtra 30-suhasAeNaM bhante ! jIve kiM jaNayai ? suhasAeNaM aNussuyattaM jaNayai / aNussuyAe NaM jIve aNukampae, aNubbhaDe, vigayasoge, carittamohaNijja kammaM khavei // sUtra 30-(prazna) bhagavan ! sukha-zAta se jIva kyA prApta karatA hai ? (uttara) sukha-zAta (vaiSayika sukhoM kI spRhA ke zAtana-nivAraNa-upazAntatA) se (viSayoM ke prati-) anutsukatA hotI hai, anutsukatA se jIva anukampAzIla, anuddhata (aNubbhaDa) tathA vigatazoka-zokarahita hokara cAritramohanIya karma kA kSaya karatA hai| Maxim 30. (Q). Bhagawan ! What does the soul get from the subduing of worldly pleasures ?. (A). By subduing the wishes of sensual pleasures the soul obtains non-eagerness towards sensual amusements. Thereby he becomes compassionate, proudless and devoid of sorrow and then destroys the conduct-obstructing infatuation karma. sUtra 31-appaDibaddhayAe NaM bhante ! jIve kiM jaNayai ? appaDibaddhayAe NaM nissaMgattaM jaNayai / nissaMgatteNaM jIve ege, egaggacitte, diyA ya rAo ya asajjamANe, appaDibaddhe yAvi viharai // sUtra 31-(prazna) bhagavan ! apratibaddhatA se jIva kyA prApta karatA hai? (uttara) apratibaddhatA (Asakti rahitatA) se jIva nissaMga hotA hai| nissaMgatA se vaha ekAkI-akelA (AtmaniSTha) ekAgra cittavAlA hokara dina aura rAta-sadA sarvatra virakta aura apratibaddha hokara vicaraNa karatA hai| Maxim 31. (Q). Bhagawan! What does the soul achieve by non-attachment ?

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371] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra (A). By non-attachment the soul becomes company-less or devoid of company. Then he being alone (fixed in his soul), with mind fixed on an object, day and night-ever and always, everywhere, becoming indifferent and non-attached wanders. sUtra 32-vivittasayaNAsaNayAe NaM bhante ! jIve kiM jaNayai ? vivittasayaNAsaNayAe NaM carittaguttiM jaNayai / carittagutte ya NaM jIve vivittAhAre, daDhacaritte, egantarae, mokkhabhAvapaDivanne aThThavihakammagaMThiM nijjarei // sUtra 32-(prazna) bhagavan ! vivikta zayanAsana se jIva ko kyA prApta hotA hai? (uttara) vivikta zayanAsana (jana kolAhala tathA strI-pazu-napuMsaka se asaMsakta, ekAnta, zAnta sthAna ke sevana se jIva cAritra gupti-cAritra kI rakSA karatA hai| cAritra kI rakSA karane vAlA viviktAhArI (pauSTika bhojana kA tyAga karane vAlA) dRr3ha cAritrI, ekAntapriya, mokSabhAva-pratipatra jIva ATha prakAra ke karmoM kI granthi kI nirjarA karatA hai| Maxim 32. (Q). Bhagawan ! What does the soul attain by using unfrequented bed and lodge ? (A). By using unfrequented bed and lodge (noise of men and untouched by women, eunuch and beast, lonely, peaceful place) soul protects the incognitoes of conduct. Protector of conduct, discarder of nourishing food, steady in conduct, fond of loneliness, filled with feelings of liberation annihilates eight type of karmas. sUtra 33-viNiyaTTaNayAe NaM bhante ! jIve kiM jaNayai ? viNiyaTTaNayAe NaM pAvakammANaM akaraNayAe abbhuDhei / puvvabaddhANa ya nijjaraNayAe taM niyattei, tao pacchA cAurantaM saMsArakantAraM vIivayai // sUtra 33-(prazna) bhagavan ! vinivartanA (mana aura indriyoM kI viSaya vAsanA se nivRtti parAGmukhatA) se jIva kyA prApta karatA hai? (uttara) vinivartanA se jIva pApakarmoM ko na karane ke liye udyata rahatA hai aura pUrvabaddha karmoM kI nirjarA karake karmoM se nivRtta ho jAtA hai| taduparAnta caturgatirUpa saMsAra vana kA atikramaNa-(pAra) kara jAtA hai| Maxim 33. (Q). Bhagawan ! What does the soul attain by turning from the pleasures of mind and senses? (A). By turning from the pleasures of mind and senses, the soul acquires the alertness to desist from sinful deeds and becomes free from karmas by exhausting them, he crosses the wilderness of world which is of four existences. sUtra 34-saMbhogapaccakkhANeNaM bhante ! jIve kiM jaNayai ? saMbhoga paccakkhANeNaM AlambaNAI khavei / nirAlambaNassa ya Ayayar3hiyA jogA bhavanti / saeNaM lAbheNaM saMtussai, paralAbhaM no AsAei, no takkei, no pIhei, no patthei, no abhilasai / paralAbhaM aNAsAyamANe, atakkemANe, apIhemANe, apatthemANe, aNabhilasamANe duccaM suhasejjaM uvasaMpajjittANaM viharai / sUtra 34-(prazna) bhagavan ! saMbhoga-pratyAkhyAna se jIva ko kyA prApta hotA hai?

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sacitra uttarAdhyayana sUtra (uttara) sambhoga ( paraspara sahabhojana - maNDalI bhojana Adi samparka) pratyAkhyAna (tyAga) se jIva parAvalambana ko samApta karake nirAvalambana (svAvalambana) ko prApta karatA hai| nirAvalambana (svAvalambI hone se usake sampUrNa yoga ( mana-vacana-kAyA ke yoga - prayatna) Atmasthita AyatArtha (mokSArtha) ho jAte haiN| vaha svayaM ke ( apane ) lAbha se saMtuSTa rahatA hai, dUsare ke lAbha kA AsvAdana ( upabhoga ) nahIM karatA, takatA ( kalpanA bhI nahIM, usakI spRhA (icchA) bhI nahIM karatA, prArthanA ( yAcanA ) bhI nahIM karatA, abhilASA bhI nahIM krtaa| dUsaroM ke lAbha kA AsvAdana, kalpanA, spRhA, prArthanA tathA abhilASA na karatA huA sAdhaka dUsarI sukha zaiyA ko prApta karake vicaraNa karatA hai| Maxim 34. (Q). Bhagawan ! What does the soul obtain by renunciation of coenjoyments? (A). By renunciation of co-enjoyments (the contact of common meals, company-meals etc.,) the soul ending interdependence obtains independence. Being independent all his efforts (of mind, speech, body) are directed to attain salvation. He remains contented by what he gets, does not even wish, expect, beg and desire to share what other (sages) have, and thus he wanders attaining second happy lodge. sUtra 35 - uvahipaccakkhANaM bhante ! jIve kiM jaNayai ? uvahipaccakkhANeNaM apalimanthaM jaNayai / niruvahie NaM jIve nikkaMkhe, uvahimantareNa ya na kilisaI / sUtra 35 - ( prazna) bhagavan ! upadhi (upakaraNoM) ke pratyAkhyAna se jIva kyA prApta karatA hai ? (uttara) upadhi ke pratyAkhyAna se jIva aparimantha - svAdhyAya - dhyAna meM nirvighnatA prApta karatA hai| upadhirahita jIva AkAMkSA se mukta hokara upadhi ke abhAva meM saMkleza nahIM pAtA hai / Maxim 35. (Q). Bhagawan ! What does the soul get renouncing the articles of use ? (A). By renouncing the articles of use the soul acquires unobstructedness in study and meditation. Thereby, being exempt of desire does not feel himself miserable for want of articles of use. ekonatriMza adhyayana [ 372 sUtra 36 - AhArapaccakkhANeNaM bhante ! jIve kiM jaNayai ? AhArapaccakkhANaM jIviyAsaMsappaogaM vocchindai / jIviyAsaMsappaogaM vocchindittA jIve AhAramantareNaM na saMkilissai // sUtra 36 - ( prazna) bhagavan ! AhAra ke pratyAkhyAna se jIva ko kyA prApta hotA hai ? (uttara) AhAra ke pratyAkhyAna se jIva jIvita rahane kI lAlasA ko vicchinna kara detA hai| jIvana kI AzaMsA (kAmanA) ko tor3a dene se vaha AhAra ke abhAva meM saMklezita nahIM hotaa| Maxim 36. (Q). Bhagawan ! What does the soul acquire by giving up food ? (A). By giving up food the soul cuts off the lust of life. Breaking up the covetuousness of life, he does not feel miserable for want of food. sUtra 37 - kasAyapaccakkhANeNaM bhante ! jIve kiM jaNayai ? kasAyapaccakkhANeNaM vIyarAgabhAvaM jaNayai / vIyarAgabhAvapaDivanne vi ya NaM jIve samasuhadukkhe bhavai //

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373] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra sUtra 37-(prazna) bhagavan ! kaSAya ke pratyAkhyAna se jIva ko kyA prApta hotA hai? (uttara) kaSAya ke pratyAkhyAna se jIva ko vItarAgabhAva kI prApti hotI hai| vItarAga bhAva se saMpanna jIva sukha-duHkha meM sama-samabhAva vAlA ho jAtA hai| Maxim 37. (Q). Bhagawan ! What does the soul obtain by renunciation of passions ? (A). By renunciation of pasions, the soul attains the state of non-attachment. Thereby he remains even-minded or equanimous to pleasures and pains. sUtra 38-jogapaccakkhANeNaM bhante ! jIve kiM jaNayai ? jogapaccakkhANeNaM ajogattaM jaNayai / ajogI NaM jIve navaM kammaM na bandhai, puvvavaddhaM ca nijjarei / sUtra 38-(prazna) bhagavan ! yoga ke pratyAkhyAna se jIva ko kyA prApta hotA hai? (uttara) yoga (mana-vacana-kAya yogoM ke vyApAroM) ke pratyAkhyAna se ayogatva kI prApti hotI hai| ayogI jIva nae karmoM kA bandhana nahIM karatA, pUrva meM baMdhe hue karmoM kI nirjarA karatA hai| ___Maxim 38. (Q). Bhagawan ! What does the soul obtain by renunciation of activities? (A). By renunciation of the activities (the activities of mind, speech and body) the soul becomes devoid of activities. By ceasing to act he acquires no new karmas and annihilates the formerly accumulated karmas. sUtra 39-sarIrapaccakkhANeNaM bhante ! jIve kiM jaNayai ? sarIrapaccakkhANeNaM siddhAisayaguNattaNaM nivvattei / siddhAisayaguNasaMpanne ya NaM jIve logaggamuvagae paramasuhI bhavai // sUtra 39-(prazna) bhagavan ! zarIra-pratyAkhyAna se jIva ko kyA prApta hotA hai? (uttara) zarIra ke pratyAkhyAna se jIva siddhoM ke atizaya guNatva (guNoM) ko prApta kara letA hai| siddhoM ke atizaya guNoM se saMpanna jIva loka ke agrabhAva meM pahu~cakara parama sukhI ho jAtA hai| Maxim 39. (Q). Bhagawan ! What does the soul acquire by quitting the body ? (A). By quitting the body, the soul acquires the virtues of emancipateds, by possession of those virtues, reaching the highest region of loka, he becomes happiest. sUtra 40-sahAyapaccakkhANeNaM bhante ! jIve kiM jaNayai ? sahAyapaccakkhANeNaM egIbhAvaM jaNayai / egIbhAvabhUe vi ya NaM jIve egaggaM bhAvamANe appasade, appajhaMjhe, appakalahe, appakasAe, appatumaMtume, saMjamabahule, saMvarabahule, samAhie yAvi bhavai // ___ sUtra 40-(prazna) bhagavan ! sahAya (sahAyaka tathA sahAyatA ke) pratyAkhyAna se jIva ko kyA prApta hotA (uttara) sahAya-pratyAkhyAna se jIva ekIbhAva ko prApta karatA hai| ekIbhAva ko prApta sAdhaka ekatva kI bhAvanA karatA huA alpazabda vAlA, vAkkalaha se rahita, jhagar3e TaMTe se dUra, alpa kaSAya vAlA, alpa tU-tU, maiM-maiM vAlA hokara saMvara-bahula, saMyama-bahula, tathA samAdhiyukta hotA hai|

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in sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [374 Maxim 40. (Q). Bhagawan ! What does the soul obtain by renouncing the assistant and assistance ? (A). By renouncing the assistant and assistance, the soul acquires feelings of one-ness. Thereby reflecting oneness he speaks a little, avoids disputes, quarrels, passions and censoriousness, and then he becomes abundant with stoppage of karmas, restraint and deep in contemplation sUtra 41-bhatapaccakhANeNaM bhante ! jIve kiM jaNayai ? bhattapaccakkhANeNaM aNegAI bhavasayAI nirumbhai / sUtra 41-(prazna) bhagavan ! bhakta-pratyAkhyAna se jIva ko kyA prApta hotA hai? (uttara) bhakta pratyAkhyAna (bhakta parijJA rUpa AmaraNa anazana-saMthArA) se jIva anekoM bhavoM ko roka detA hai| Maxim 41. (Q). Bhagawan ! What does the soul attain by renouncing all kinds of food ? (A). By renouncing all kinds of food (giving up all kinds of food till death-the practice of santhara at the end of life) obstructs his innumerable births. sUtra 42-sabbhAvapaccakkhANeNaM bhante ! jIve kiM jaNayai ? sabbhAvapaccakkhANeNaM aniyaTTi jaNayai / aniyaTTipaDivanne ya aNagAre cattAri kevalikammase khavei / taM jahA-veyaNijja, AuyaM, nAma, goyN| tao pacchA sijjhai, bujjhai, muccai, parinivvAei, savvadukkhANamantaM karei // ___ sUtra 42-(prazna) bhagavan ! sadbhAva (sarva saMvararUpa zailezI bhAva) pratyAkhyAna se jIva ko kyA prApta hotA (uttara) sadbhAva pratyAkhyAna se jIva anivRtti (zukladhyAna kA caturtha-antima bheda) ko prApta karatA hai| anivRtti-pratipanna anagAra kevalI karmAMza (kavalI ke zeSa rahe hue) vedanIya, Ayu, nAma, gotra karmoM ke aMzoM (ina bhavopagrAhI karmoM) kA kSaya karatA hai| tatpazcAta vaha siddha hotA hai, buddha hotA hai, mukta hotA hai, parinirvANa ko prApta hotA hai aura sabhI duHkhoM kA anta karatA hai| Maxim 42. (Q). Bhagawan ! What does the soul obtain by perfect renunciation ? (A). By perfect renunciation the soul attains anivstti (the fourth stage of whitest meditation-sukladhyana). Thereby he exhaustively destroys the remnants of karmas lingering to kevalin, the karmas pertaining to life-duration, emotion evoking, form determining, family or lineage determining. Then he becomes emancipated, enlightened, liberated, finally deliverated and puts an end to all miseries. sUtra 43-paDirUvayAe NaM bhante ! jIve kiM jaNayai ? paDirUvayAe NaM lAghaviyaM jaNayai / lahubhUe NaM jIve appamatte, pAgaDaliMge, pasatthaliMge, visuddhasammatte, sattasamiisamatte, savvapANabhUyajIvasattesu vIsasaNijjarUve, appaDilehe, jiindie, viulatavasamiisamannAgae yAvi bhavai // sUtra 43-(prazna) bhagavan ! pratirUpatA (jinakalpa jaise AcAra-pAlana) se jIva ko kyA prApta hotA hai? Jain Education international

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375] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra (uttara) pratirUpatA se jIva laghutA prApta karatA hai| laghubhUta hokara jIva pramAda rahita, prakaTa liMga (veSa) vAlA, prazasta liMga vAlA, vizuddha samyaktvI, dhairya (sattva) aura samitiyoM se paripUrNa, sabhI prANa-bhUtajIva-sattvoM ke lie vizvasanIya, alpa pratilekhanA vAlA, jitendriya, vipula tapa aura samitiyoM se sampanna hotA hai| Maxim 43. (Q). Bhagawan ! What does the soul obtain conforming to standard (practising the conduct like Jinakalpa) ? (A). By conforming to standard (practising the rigorous conduct as Jinakalpa) the soul becomes light-at ease. Thereby he becomes non-negligent, apparent apparelled, auspicious apparelled, pure right faithed, steady, strong vigilent, trustworthy for the living beings of all six species, a few inspection, conqueror of senses, opulent with great penances and circumspections. sUtra 44-veyAvacceNaM bhante ! jIve kiM jaNayai ? veyAvacceNaM titthayaranAmagottaM kammaM nibandhai // sUtra 44-(prazna) bhagavan ! vaiyAvRtya se jIva ko kyA upalabdha hotA hai? (uttara) vaiyAvRtya se jIva tIrthaMkara nAma-gotra karma kA bandhana (upArjana) karatA hai| Maxim 44. (Q). Bhagawan ! What does the soul obtain by rendering service to teachers and fellow monks etc.? (A). By rendering service the soul accumulates tirtharkara Nama-Gotra karmas. sUtra 45-savvaguNasaMpannayAe NaM bhante ! jIve kiM jaNayai ? savvaguNasaMpannayAe NaM apuNarAvattiM jaNayai / apuNarAvattiM pattae ya NaM jIve sArIramANasANaM dukkhANaM no bhAgI bhavai // sUtra 45-(prazna) bhagavan ! sarvaguNasampannatA se jIva ko kyA prApta hotA hai? (uttara) sarvaguNasampannatA se jIva apunarAvRtti (mokSa) ko prApta karatA hai| apunarAvRtti ko prApta jIva zArIrika aura mAnasika duHkhoM kA bhAgI nahIM hotaa| Maxim 45. (Q). Bhagawan ! What does the soul attain by acquisition of all virtues ? (A). By acquisition of all virtues, the soul obtains salvation and then the mental and bodily miseries do not even touch him. sUtra 46-vIyarAgayAe NaM bhante ! jIve kiM jaNayai ? vIyarAgayAe NaM nehANubandhaNANi, taNhANubandhaNANi ya vocchindai / maNunnesu sadda-pharisarasa-rUva-gandhesu ceva virajjai / sUtra 46-(prazna) bhagavan ! vItarAgatA se jIva ko kyA prApta hotA hai? (uttara) vItarAgatA se jIva sneha aura tRSNA ke anubandhanoM ko tor3a detA hai-vicchinna kara detA hai| manojJa zabda, sparza, rasa, rUpa aura gandha se bhI virakta ho jAtA hai| Maxim 46. (Q). Bhagawan! What does the soul attain by freedom of attachment ? www.fairlibrary.org

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sacitra uttarAdhyayana sUtra (A). By freedom of attachment, the soul breaks up the ties of love (affection) and desires and becomes indifferent towards pleasant words, touches, tastes, forms (shapes) and smell. sUtra 47 - khantIe NaM bhante ! jIve kiM jaNayai ? khantIe NaM parIsa jiNai / ekonatriMza adhyayana [ 376 sUtra 47 - ( prazna) bhagavan ! kSAnti (kSamA) se jIva ko kyA prApta hotA hai ? (uttara) kSAnti (kSamA- titikSA) se jIva parISahoM ko jItatA hai| Maxim 47. (Q). Bhagawan ! What does the soul get by forgiveness ? (A). By forgiveness, the soul conquers troubles. sUtra 48 - muttIe NaM bhante ! jIve kiM jaNayai ? muttINaM akiMcanaM jaNayai / akiMcaNe ya jIve atthalolANaM apatthaNijjo bhavai // sUtra 48 - ( prazna) bhagavan ! mukti se jIva ko kyA prApta hotA hai ? (uttara) mukti (nirlobhatA) se jIva akiMcanatA (niSparigrahatA) ko prApta karatA hai| akiMcana jIva arthalolupI vyaktiyoM ke dvArA aprArthanIya ho jAtA hai| Maxim 48. (Q). Bhagawan ! What does the soul attain by ungreediness ? (A). By ungreediness, the soul attains non-possessionness. Non-possessioned person becomes unfit to be requested by the persons who are desirous of wealth. sUtra 49 - ajjavayAe NaM bhante ! jIve kiM jaNayai ? ajjavayAe NaM kAujjuyayaM bhAvujjuyayaM, bhAsujjuyayaM avisaMvAyaNaM jaNayai / avisaMvAyaNa-saMpannayAe NaM jIve dhammassa ArAhae bhavai // sUtra 49 - ( prazna) bhagavan ! RjutA se jIva ko kyA prApta hotA hai ? (uttara) RjutA ( saralatA) se jIva kAya kI saralatA, bhAva ( mana ) kI saralatA, bhASA kI saralatA aura avisaMvAda (avaMcakatA) ko prApta hotA hai| avisaMvAda-sampanna jIva dharma kA ArAdhaka hotA hai| Maxim 49. (Q). Bhagawan ! What does the soul obtain by simplicity ? (A). By simplicity, the soul attains the uprightness of mind, speech and body and becomes veracious. Thereby he becomes the propiliator of religion-religious order. sUtra 50 - maddavayAe NaM bhante ! jIve kiM jaNayai ? maddavayAe NaM aNussiyattaM jaNayai / aNussiyatte NaM jIve miumaddavasaMpanne aTTha mayaTThANAI niTThavei | sUtra 50 - ( prazna ) bhagavan ! mRdutA se jIva kyA prApta karatA hai? (uttara) mRdutA se jIva anuddhata bhAva (nirabhimAnatA) ko prApta karatA hai| anuddhata jIva mRdu-mArdavabhAva se saMpanna hotA hai tathA ATha madasthAnoM ko vinaSTa kara detA hai| Maxim 50. (Q ). Bhagawan ! What does the soul attain by modesty - humility ? (A). By modesty, the soul obtains freedom from proud. Unproudy soul becomes opulent with humility and he casts off asunder eight kinds of prides.

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377] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra in sUtra 51-bhAvasacceNaM bhante ! jIve kiM jaNayai ? bhAvasacceNaM bhAvavisohiM jaNayai / bhAvavisohIe vaTTamANe jIve arahantapannattassa dhammassa ArAhaNayAe abbhuTTei / arahantapannattassa dhammassa ArAhaNayAe abbhudvittA paraloga-dhammassa ArAhae havai // sUtra 51-(prazna) bhagavan ! bhAva-satya se jIva ko kyA prApta hotA hai? (uttara) bhAva-satya (antarAtmA kI satyatA) se jIva bhAva-vizuddhi ko prApta karatA hai| bhAvazuddhi meM pravartamAna jIva arihantaprajJapta dharma kI ArAdhanA ke lie udyata hotA hai| arihantaprajJapta dharma kI ArAdhanA ke lie udyata vyakti paraloka dharma kA bhI ArAdhaka hotA hai| Maxim 51. (Q). Bhagawan ! What does the soul acquire by truthfulness of thoughts ? (A). By truthfulness of thoughts, i.e., truthfulness of inner conscience, the soul acquires purification of thoughts. Thereby he exerts himself to propiliate the religious order as prescribed by arihantas-the omniscients. Such person propiliates the same religious order in his next life also. sUtra 52-karaNasacceNaM bhante ! jIve kiM jaNayai ? karaNasacceNaM karaNasattiM jaNayai / karaNasacce vaTTamANe jIve jahAvAI tahAkArI yAvi bhavai / sUtra 52-(prazna) bhagavan ! karaNa-satya se jIva ko kyA prApta hotA hai? (uttara) karaNa satya (kArya athavA kriyA kI satyatA) se jIva ko kArya zakti (prApta kArya ko bhalI-bhA~ti saMpanna karane kI kSamatA) prApta hotI hai| karaNa satya meM pravartamAna jIva yathAvAdI tathAkArI (jaisA kahanA, vaisA karanA) hotA hai| Maxim 52. (Q). Bhagawan ! What does the soul acquire by truthfulness of means ? (A). By truthfulness of means (truthfulness of deeds and activities) the soul attains strength for doing deeds (proficiency to do the deeds). Thereby the soul acts as he speaks or acts upto his words i. e., his actions and words become uncontrary. sUtra 53-jogasacceNaM bhante ! jIve ki jaNayai ? jogasacceNaM jogaM visohei // sUtra 53-(prazna) bhagavan ! yoga-satya (yogoM kI satyatA) se jIva ko kyA prApta hotA hai? (uttara) yoga-satya (mana-vacana-kAyA ke yogoM kI satyatA) se jIva yogoM ko vizuddha kara letA hai| .Maxim 53. (Q). Bhagawan ! What does the soul attain by truthfulness of yogas ? (A). By truthfulness of yogas-the activities or energies of mind, speech and body, the soul purifies all of them (these). sUtra 54-maNaguttayAe NaM bhante ! jIve kiM jaNayai ? maNaguttayAe NaM jIve egaggaM jaNayai / egaggacitte NaM jIve maNagutte saMjamArAhae bhavai // sUtra 54-(prazna) bhagavan ! manogupti se jIva kyA prApta karatA hai?

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ta sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [378 - (uttara) manogupti se jIva ekAgratA prApta karatA hai| ekAgracitta vAlA jIva azubha vikalpoM se mana kI rakSA karatA huA saMyama kA ArAdhaka hotA hai| Maxim 54. (Q). Bhagawan ! What does the soul obtain by restraint or incognito of mind ? (A). By restraint of mind, the soul obtains concentration (of mind). Concentrated soul protecting his mind from inauspicious thoughts, propiliates the restrain. sUtra 55-vayaguttayAe NaM bhante ! jIve kiM jaNayai ? vayaguttayAe NaM nivviyAraM jaNayai / nivviyAre NaM jIve vaigutte ajjhappajogajjhANagutte yAvi bhavai // sUtra 55-(prazna) bhagavan ! vacanagupti se jIva ko kyA prApta hotA hai? (uttara) vacanagupti se jIva nirvikAra (athavA nirvicAra) bhAva ko prApta karatA hai| nirvikAra (athavA nirvicAra) jIva vacana se gupta (mauna) rahakara adhyAtma yoga ke sAdhanabhUta dhyAna se bhI yukta ho jAtA hai| Maxim 55. (Q). Bhagawan ! What does the soul attain by restraint of speech? (A). By restraint of speech the soul attains the state of immutability (thoughtlessness). Such soul becoming silent by words enables himself to the meditation which is the cause of spiritual yoga. sUtra 56-kAyaguttayAe NaM bhante ! jIve kiM jaNayai ? kAyaguttayAe NaM saMvaraM jaNayai / saMvareNaM kAyagutte puNo pAvAsavanirohaM karei // sUtra 56-(prazna) bhagavan ! kAyagupti se jIva kyA prApta karatA hai? (uttara) kAyagupti se jIva AnavanirodharUpa saMvara ko prApta karatA hai| saMvara ke dvArA kAya-gupta sAdhaka phira se hone vAle (puNo) pApAnava kA nirodha kara detA hai| ___Maxim 56. (Q). Bhagawan ! What does the soul obtain by body-restraint ? (A). By body-restraint, the soul stops the inflow of karmas. Thereby the practiser of body-restraint stops the inflow of sinful karmas. sUtra 57-maNasamAhAraNayAe NaM bhante ! jIve kiM jaNayai ? maNasamAhAraNayAe NaM egaggaM jaNayai / egaggaM jaNaittA nANapajjave jaNayai / nANapajjave jaNaittA sammattaM visohei, micchattaM ca nijjarei // sUtra 57-(prazna) bhagavan ! mana kI samAdhAraNatA se jIva ko kyA prApta hotA hai? (uttara) manaHsamAdhAraNatA (mana ko Agamokta vidhi ke anusAra samAdhi meM athavA Agama-bhAvoM ke cintana-manana meM saMlagna rakhanA) se jIva ekagratA ko prApta karatA hai| ekAgratA ko prApta karake jJAnaparyavoMjJAna ke vividha tattvabodha prakAroM ko prApta karatA hai| jJAna paryavoM ko prApta karake samyaktva ko vi karatA hai aura mithyAtva kI nirjarA karatA hai| Maxim 57. (Q). Bhagawan ! What does the soul obtain by mind-discipline ? (A). By mind-discipline (to align the soul in contemplation or pondering over the words and their meanings of sacred texts), the soul attains concentration. Concentrated soul Jain Educh ! International

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379] ekonatriMza adhyayana / sacitra uttarAdhyayana sUtra , understands the various types of modes of knowledge. Thereby he purifies his right faith and annihilates wrong faith. sUtra 58-vayasamAhAraNayAe NaM bhante ! jIve kiM jaNayai ? vayasamAhAraNayAe NaM vayasAhAraNadasaNapajjave visohei / vayasAhAraNadaMsaNapajjave visohettA sulahabohiyattaM nivvattei, dullahabohiyattaM nijarei // sUtra 58-(prazna) bhagavan ! vacana (vAk) samAdhAraNatA se jIva ko kyA prApta hotA hai? (uttara) vacana samAdhAraNatA (vANI ko samyak prakAra se satata svAdhAya meM lagAye rakhanA) se jIva vANI ke viSayabhUta sAdhAraNa darzana (samyaktva) paryavoM ko vizuddha karatA hai| vANI ke viSayabhUta (kathana yogya) sAdhAraNa darzana (samyaktva) paryavoM ko vizuddha karake vaha sulabhabodhitA ko prApta karatA hai aura durlabhabodhitA kI nirjarA karatA hai| Maxim 58. (Q). Bhagawan ! What does the soul acquire by speech-discipline ? (A). By speech-discipline (continuously engage the speech in study of scriptures), the soul purifies the modifications of faith. Thereby purifying the modifications of right faith, which can be told by language he attains enlightenment and annihilates non-enlightenment. sUtra 59-kAyasamAhAraNayAe NaM bhante ! jIve kiM jaNayai ? kAyasamAhAraNayAe NaM carittapajjave visohei / carittapajjave visohettA ahakkhAyacaritaM visohei / ahakkhAyacarittaM visohettA cattAri kevalikammaMse khavei / tao pacchA sijjhai, bujjhai, muccai, parinivvAei, savvadukkhANamantaM karei // sUtra 59-(prazna) bhagavan ! kAya samAdhAraNatA se jIva ko kyA prApta hotA hai? (uttara) kAya samAdhAraNatA (saMyama kI zubha pravRttiyoM meM kAyA ko bhalI-bhA~ti saMlagna rakhanA) se jIva cAritra ke paryavoM (vividha prakAroM) ko vizuddha karatA hai| cAritra ke paryavoM ko vizuddha karake yathAkhyAta cAritra ko vizuddha karatA hai| yathAkhyAta cAritra ko vizuddha karake kevalI kAMzoM-vedanIya Adi karmoM kA kSaya karatA hai| tatpazcAta siddha hotA hai, buddha hotA hai, mukta hotA hai, parinirvANa ko prApta hotA hai, sabhI duHkhoM kA anta karatA hai| Maxim 59. (Q). Bhagawan ! What does the soul acquire by body-discipline ? (A). By body-discipline (to engage the body properly in auspicious tendencies of restrain), the soul purifies the different modification of conduct. Purifying the conductmodifications, he purifies yathakhyata conduct (the conduct of passion-free monks and arihantas) and then destructs the remnants of karmas lingering to Kevalins-like emotion evoking karma etc. After that he becomes emancipated, enlightened, perfected, deliberated; and ends all miseries. sUtra 60-nANasaMpannayAe NaM bhante ! jIve kiM jaNayai ? nANasaMpannayAe NaM jIve savvabhAvAhigamaM jaNayai / nANasaMpanne NaM jIve cAurante saMsArakantAre na viNassai //

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tara sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [380 jahA sUI sasuttA, paDiyA vi na viNassai / tahA jIve sasutte, saMsAre na viNassai // nANa-viNaya-tava-carittajoge saMpAuNai, sasamaya-parasamayasaMghAyaNijje bhavai // sUtra 60-(prazna) bhagavan ! jJAna saMpannatA se jIva ko kyA prApta hotA hai? (uttara) jJAna saMpannatA se jIva saba bhAvoM ko jAnatA hai| jJAna sampanna jIva caturgati rUpa saMsAra-vana meM vinaSTa nahIM hotA-rulatA nhiiN| __jisa prakAra dhAgA sahita suI gira jAne para bhI vinaSTa-guma nahIM hotI usI prakAra zruta jJAna saMpanna jIva bhI saMsAra meM vinaSTa nahIM hotA-bhramaNa nahIM krtaa|| jJAna-vinaya-tapa-cAritra ke yogoM ko prApta karake jIva sva-samaya-para-samaya (svamata-paramata) kI vivecanA meM prAmANika (saMghAtanIya) mAnA jAtA hai| ___Maxim 60. (Q). Bhagawan ! What does the soul acquire by accomplishment of knowledge ? (A). By accomplishment of knowledge, the soul comes to know all substances and elements. Knowledge-accomplished does not rotate-transmigrates in this world. As a needle with thread in its pore does not lost, so knowledge-accomplished soul also does not lost in the world. Acquiring the knowledge-discipline (modesty), penance and conduct the soul is regarded as an authority in the analysis of his own religion (doctrines) and the doctrines of other creeds-sects. sUtra 61-dasaNasaMpannayAe NaM bhante ! jIve kiM jaNayai ? dasaNasaMpannayAe NaM bhavamicchatta-cheyaNaM karei, paraM na vijjhAyai / aNuttareNa nANadaMsaNeNaM appANaM saMjoemANe, sammaM bhAvamANe viharai // ___ sUtra 61-(prazna) bhagavan ! darzana saMpannatA se jIva kyA prApta karatA hai? (uttara) darzana (samyagdarzana) sampannatA se jIva saMsAra ke kAraNa mithyAtva kA chedana karatA hai| usake bAda (samyaktva kA prakAza) bujhatA nhiiN| phira vaha anuttara (zreSTha) jJAna-darzana se AtmA ko saMyojita karatA huA aura samyakpa se bhAvita karatA huA vicaraNa karatA hai| ___Maxim 61. (Q). Bhagawan ! What does the soul acquire by accomplishment of faith? (A). By faith-accomplishment, the soul destructs the wrong belief which is the cause of births and deaths. After that light of right faith never extinguishes. Then he wanders properly enjoining and enlightening his soul with excellent knowledge and faith. sUtra 62-carittasaMpannayAe NaM bhante ! jIve kiM jaNayai ? carittasaMpannayAe NaM selesIbhAvaM jaNayai / selesiM paDivanne ya aNagAre cattAri kevalikammase khavei / tao pacchA sijjhai, bujjhai, muccai, parinivvAei, savvadukkhANamaMtaM karei // sUtra 62-(prazna) bhagavan ! cAritra-sampannatA se jIva kyA prApta karatA hai?

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381] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra (uttara) cAritra saMpannatA se jIva zailezI bhAva (meru ke samAna sarvathA niSkampa dazA) ko prApta karatA hai| zailezI dazA ko prApta anagAra kevalI meM rahane vAle cAra aghAtI karmAzoM kA kSaya kara detA hai| tadanantara vaha siddha hotA hai, buddha hotA hai, mukta hotA hai, parinirvANa ko prApta hotA hai aura sarvaduHkhoM kA anta kara detA hai| Maxim 62. (Q). Bhagawan ! What does the soul attain by accomplishment of conduct ? (A). By conduct-accomplishment, the soul attains the state of non-quivering stability like mountain Meru (Sailesi Bhava). Thereby the houseless monk destructs the four remnants of non-vitiating karmas lingering to kevalin. After that he obtains perfection, enlightenment, deliverance and final beatitude, and ends all miseries. sUtra 63-soindiyaniggaheNaM bhante ! jIve kiM jaNayai ? soindiyaniggaheNaM maNunAmaNunesu saddesu rAgadosaniggahaM jaNayai, tappaccaiyaM kammaM na bandhai, puvabaddhaM ca nijjarei // sUtra 63-(prazna) bhagavan ! zrotrendriya nigraha se jIva ko kyA prApta hotA hai? (uttara) zrotrendriya ke nigraha se jIva manojJa (karNapriya) amanojJa (karNa kaTu) zabdoM para rAga-dveSa kA nigraha kara letA hai| phira vaha tannimittaka-zabdoM se hone vAle karmoM kA bandha nahIM karatA apitu pUrvabaddha karmoM kI nirjarA karatA hai| Maxim 63. (Q). Bhagawan ! What does the soul get subduing the sense of hearing (ears)? (A). By subduing the sense of hearing, the soul controls the attachment and aversion to pleasant and non-pleasant voices. Then he checks the bondages of karmas which occur by these and annihilates formerly accumulated karmas. sUtra 64-cakkhindiyaniggaheNaM bhante ! jIve kiM jaNayai ? cakkhindiya niggaheNaM maNunAmaNunnesu rUvesu rAgadosaniggahaM jaNayai, tappaccaiyaM kammaM na bandhai, puvvabaddhaM ca nijjarei // sUtra 64-(prazna) bhagavan ! cakSu indriya ke nigraha se jIva kyA prApta karatA hai? (uttara) cakSu indriha ke nigraha (nirodha) se jIva ke manojJa aura amanojJa (sundara aura asundara) rUpoM ke prati hone vAle rAga-dveSa kA nigraha ho jAtA hai| aura vaha tannimittaka karma-rUpoM se hone vAle karmoM kA bandha nahIM karatA apitu pUrvabaddha karmoM kI nirjarA karatA hai| ___Maxim 64. (Q). Bhagawan ! What does the soul acquire by subduing the sense of sight (eyes)? (A). By subduing the sense of sight, the soul checks up the attachment and detachment to pleasant and unpleasant sights and shapes and does not bind the karmas generated by those sights and annihilates the formerly bound karmas by these. sUtra 65-ghANindiyaniggaheNaM bhante ! jIve kiM jaNayai ?

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in sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [382 ghANindiyaniggaheNaM maNunAmaNunnesu gandhesu rAgadosaniggahaM jaNayai, tappaccaiyaM kammaM na bandhai, puvvabaddhaM ca nijjarei // sUtra 65-(prazna) bhagavan ! ghrANa indriya ke nigraha se jIva ko kyA prApta hotA hai? (uttara) dhrANa indriya ke nigraha se manojJa aura amanojJa gandhoM (sugandha aura durgandha) para hone vAle rAga-dveSa kA nigraha ho jAtA hai aura phira vaha tanimittaka (gaMdha se hone vAle) karmoM ko nahIM bA~dhatA, pUrvabaddha karmoM kI nirjarA karatA hai| ___Maxim 65. (Q). Bhagawan ! What does the soul obtain by subduing the sense of smell (nose)? (A). By subduing the sense of smell, the soul obstructs the feelings of attachment and detachment to pleasant and unpleasant smells, does not bind the karmas produced thereby and destructs the karmas accumulated formerly. sUtra 66-jibbhindiyaniggaheNaM bhante ! jIve kiM jaNayai ? jibhindiyaniggaheNaM maNunAmaNunnesu rasesu rAgadosaniggahaM jaNayai, tappaccaiyaM kammaM na bandhai, puvvabaddhaM ca nijjarei // sUtra 67-(prazna) bhagavan ! jihvA indriya ke nigraha se jIva ko kyA prApta hotA hai? (uttara) jihvA indriya ke nigraha se manojJa-amanojJa rasoM meM hone vAle rAga-dveSa kA nigraha ho jAtA hai aura phira vaha tanimittaka (rasoM ke prati hone vAle rAga-dveSa ke kAraNa) karmoM kA bandha nahIM karatA tathA pUrvabaddha karmoM kI nirjarA karatA hai| Maxim 66. (0). Bhagawan ! What does the soul attain by subduing the sense of taste (tongue)? (A). By suduing sense of taste, the soul checks up the attachment and detachment towards the pleasant and unpleasant tastes, so does not bind the karmas relating these and annihilates the formerly acquired karmas. sUtra 67-phAsindiyaniggaheNaM bhante ! jIve kiM jaNayai ? phAsindiyaniggaheNaM maNunAmaNunnesu phAsesu rAgadosaniggahaM jaNayai, tappaccaiyaM kammaM na bandhai, puvvabaddhaM ca nijjarei // sUtra 67-(prazna) bhagavan ! sparza-indriya ke nigraha se jIva kyA prApta karatA hai? (uttara) sparzendriya ke nigraha se manojJa aura amanojJa (sukhada aura duHkhada) sparzoM para hone vAle rAga-dveSa kA nigraha hotA hai| aura phira vaha tannimittaka karmoM kA bandhana nahIM karatA; pUrvabaddha karmoM kI nirjarA karatA hai| Maxim 67. (Q). Bhagawan! What does the soul obtain by subduing sense of touch? (A). By subduing sense of touch, the soul becomes indifferent towards the happy and unhappy touches, does not bind new karmas thereby and annihilates the karmas formerly bound by these. sUtra 68-kohavijaeNaM bhante ! jIve kiM jaNayai ? kohavijaeNaM khantiM jaNayai, kohaveyaNijja kammaM na bandhai, puvvabaddhaM ca nijarei // Jain Education international

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383] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra sUtra 68-(prazna) bhagavan ! krodhavijaya se jIva ko kyA prApta hotA hai? (uttara) krodha-vijaya se jIva ko zAnti (kSamAbhAva) kI prApti hotI hai| krodha-vedanIya karma kA bandha nahIM hotA aura pUrvabaddha karma kI nirjarA ho jAtI hai| Maxim 68. (Q). Bhagawan ! What does the soul acquire by conquering anger ? (A). By conquering anger the soul attains forgiveness, does not bind new karmas due to anger and annihilates formerly accumulated karmas thereby. sUtra 69-mANavijaeNaM bhante ! jIve kiM jaNayai ? mANavijaeNaM maddavaM jaNayai, mANaveyaNijjaM kammaM na bandhai, puvvavaddhaM ca nijjarei // sUtra 69-(prazna) bhagavan ! mAna-vijaya se jIva kyA prApta karatA hai? (uttara) mAna-vijaya se jIva mRdutA (komalatA-namratA) ko prApta karatA hai| mAna-vedanIya karma kA bandha nahIM hotA aura pUrvabaddha karmoM kI nirjarA karatA hai| Maxim 69. (Q). Bhagawan ! What does the soul obtain by conquering pride. (A). Conquer of pride begets modesty to soul, new karmas due to pride are not bound and formerly acquired karmas annihilated generated by pride. sUtra 70-mAyAvijaeNaM bhante ! jIve kiM jaNayai ? mAyAvijaeNaM ujjubhAvaM jaNayai, mAyAveyaNijjaM kammaM na bandhai, puvvabaddhaM ca nijjarei // sUtra 70-(prazna) bhagavan ! mAyA-vijaya se jIva ko kyA prApta hotA hai? (uttara) mAyA-vijaya se jIva ko RjubhAva (saralatA) kI prApti hotI hai| mAyA-vedanIya karma kA bandha nahIM hotA aura pUrvavaddha karmoM kI nirjarA hotI hai| Maxim 70. (Q). Bhagawan ! What does the soul attain by conquering deceit ? (A). By conquering deceit, the soul attains simplicity, does not bind deceit-fruitive new karmas and annihilates such karmas as acquired before. sUtra 71-lobhavijaeNaM bhante ! jIve kiM jaNayai ? lobhavijaeNaM saMtosIbhAvaM jaNayai, lobhaveyaNijja kammaM na bandhai, puvvabaddhaM ca nijjarei // sUtra 71-(prazna) bhagavan ! lobha-vijaya se jIva kyA prApta karatA hai? (uttara) lobha-vijaya se jIva ko saMtoSa-bhAva prApta hotA hai| lobha-vedanIya karma nahIM ba~dhatA aura pUrvabaddha karmoM kI nirjarA hotI hai| Maxim 71. (Q). Bhagawan ! What does the soul obtain by conquering greed ? (A). By conquering greed, the soul obtains contentment, does not bind greed-effected new karmas, annihilates such karmas formerly accumulated. sUtra 72-pejja-dosa-micchAdasaNa-vijaeNaM bhante ! jIve kiM jaNayai ? pejja-dosa-micchAdasaNavijaeNaM nANa-daMsaNa-carittArAhaNayAe abbhuDhei / aTThavihassa kammassa kammagaNThivimoyaNayAe tappaDhamayAe jahANupucviM aTThavIsaivihaM mohaNijjaM kammaM ugghAei, paMcavihaM

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tara sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [384 nANAvaraNijjaM, navavihaM daMsaNAvaraNijjaM, paMcavihaM antarAyaM-ee tinni vi kammase jugavaM khavei / tao pacchA aNuttaraM, aNaMtaM, kasiNaM, paDipuNNaM, nirAvaraNaM, vitimiraM, visuddha, logAlogappabhAvagaM, kevala-varanANadaMsaNaM samuppADei / __ jAva sajogI bhavai tAva ya iriyAvahiyaM kammaM bandhai suhapharisaM, dusamayaThiiyaM / taM paDhamasamae baddhaM, biiyasamae veiyaM, taiyasamae nijjiNaM / taM baddhaM, puTTha, udIriyaM, veiyaM, nijiNaM seyAle ya akammaM cAvi bhavai // sUtra 72-(prazna) bhagavan ! preya (rAga), dveSa aura mithyAdarzana para vijaya pAne se jIva ko kyA prApta hotA hai? (uttara) preya, dveSa aura mithyAdarzana para vijaya prApta karane se jIva jJAna-darzana aura cAritra.kI ArAdhanA ke lie udyata hotA hai| ATha prakAra ke karmoM kI karmagranthI ko kholane (vimocana karane) ke lie unameM se sarvaprathama anukrama se aTThAIsa prakAra ke mohanIya karma kA ghAta (kSaya) karatA hai evaM pA~ca prakAra ke jJAnAvaraNIya karma kA, nau prakAra ke darzanAvaraNIya karma kA, pA~ca prakAra ke antarAya karma kA-ina tInoM karmoM ke aMza (karmAzoM) kA eka sAtha (yugapat) kSaya kara detA hai| tadanantara anuttara (pradhAna-sarvazreSTha), ananta, sarvavastu ko viSaya karane vAlA saMpUrNa (kasiNaM), pratipUrNa, nirAvaraNa (AvaraNa rahita), andhakAra (ajJAma andhakAra) se rahita (vitimiraM) vizuddha, lokAloka prakAzaka kevala (sahAyarahita) evaM zreSTha (vara) jJAnadarzana ko prApta kara letA hai| jaba taka vaha sayogI (mana-vacana-kAya yoga sahita) rahatA hai taba taka IryApathika karma-kriyA kA bandha karatA hai (parantu usa karmabandha kA) sparza sukha (sAtAvedanIya rUpa zubha kama) rUpa hotA hai, usakI sthiti do samaya kI hotI hai| vaha prathama samaya meM baiMdhatA hai, dvitIya samaya meM vedana kiyA jAtA hai-usakA udaya hotA hai aura tRtIya samaya meM usakI nirjarA ho jAtI hai| ___ vaha karma (kramazaH) baddha hotA hai, spRSTa hotA hai, udaya meM AtA hai, vedana kiyA (bhogA) jAtA hai aura nirjarita ho jAtA hai phira AgAmI kAla meM (anta meM) akarma ho jAtA hai| Maxim 72. (Q). Bhagawan! What does the soul attain by conquering affection, aversion and wrong belief ? (A). By conquering affection, aversion and wrong belief, the soul exerts for propiliating right knowledge-faith-conduct. To untie the knot of eight types of karmas, first of all he destroys twenty eight divisions of infatuation karma; and then five types of knowledgeobstructing karma, nine types of perception obstructing karma, five types of energyobstructing karma-the remnants of these three karmas destroys altogether in one and the same moment. After that he attains the supreme knowledge and perception which is infinite, knower of all substances and modifications, complete, exhaustive, without any covering, completely devoid of darkness, ultimately pure, revealing whole world and outer space, only-i.e., does not need any assistance. In one word he becomes omniscient. Till he remains with the activities of mind, speech and body (sayogi) he binds the karmas by passion-free activities (iryapathika kriya) but the touch of that bound karma is happy and auspicious, with the duration of two moments (samaya-the indivisible shortest

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385] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra , - - period of time). It binds in first moment, experienced in the second and in the third moment it exhausts. This type of karma enjoined, touched, arose, experienced, exhausted; and then in the further moment tum to nokarma i.e., it becomes akarma. sUtra 73-ahAuyaM pAlaittA anto-muhuttaddhAvasesAue joganirohaM karemANe suhumakiriyaM appaDivAi sukkanjhANaM jhAyamANe, tappaDhamayAe maNajogaM nirumbhai, maNajogaM nirumbhaittA vaijogaM nirumbhai, vaijogaM nirumbhaittA kAyajogaM nirumbhai, kAyajogaM nirumbhittA ANApANunirohaM karei, ANApANunirohaM kareittA Isi paMcarahassakkharuccAraddhAe ya NaM aNagAre samucchinnakiriyaM aniyaTTisukkajjhANaM jhiyAyamANe veyaNijjaM, AuyaM, nAma, gottaM ca ee cattAri vi kammase jugavaM khavei // sUtra 73-kevalajJAna prApta hone ke bAda zeSa Ayu ko bhogatA huA (kavalI anagAra) jaba antarmuhUrta Ayu zeSa rahatI hai taba vaha yogoM kA nirodha karatA hai| taba sUkSma-kriya-apratipAtI nAma ke zukladhyAna ke tRtIya bheda ko dhyAtA huA prathama manoyoga kA nirodha karatA hai| manoyoga kA nirodha karake vacana yoga kA nirodha karatA hai| vacana yoga kA nirodha karake kAyayoga kA nirodha karatA hai| kAyayoga kA nirodha karake AnApAna (ANa-prANa-zvAsocchvAsa) kA nirodha karatA hai| AnApAna kA nirodha karake paMca hrasva akSaroM (a, i, u, R, la) ke madhyama gati se uccAraNa kAla taka vaha anagAra (kavalI) zukladhyAna ke caturtha bheda samucchinna kriya-anivRtti ko dhyAtA huA vedanIya, Ayu, nAma, gotra-ina cAra karmAMzoM kA eka hI sAtha kSaya kara detA hai| Maxim 73. After becoming omniscient, the monk begins the process of obstructing activities of mind-speech-body when his life-duration remains less than 48 minutes (antarmuhurta) period of time. Then he controls activities of mind meditating the third division of white-purest meditation-named non-relapsed subtle activity (suksma-kriyaapratipati). Stopping mental activity obstructs vocal activity. Obstructing vocal activity checks up bodily activity. Checking up bodily activity stops respiration-exhaling and inhaling breathes. Stopping respiration that omniscient (monk) meditates fourth division of purest meditation named samucchinna-kriya-aniyrtti till the time the five small vowels-37, i, u, R, lR can be vocated with medium speed. During this period he simultaneously exhausts the remnants of emotion-evoking, age determining, form determining and family or lineage determining karmas. sUtra 74-tao orAliyakammAiM ca savvAhiM vippajahaNAhiM vippajahittA ujjuseDhipatte, aphusamANagaI, ur3a egasamaeNaM aviggaheNaM tattha gantA, sAgArovautte sinjhai, bujjhai, muccai, parinivvAei, savvadukkhANamantaM karei // esa khalu sammattaparakkamassa ajjhayaNassa aTTe samaNeNaM bhagavayA mahAvIreNaM Aghavie, pannavie, parUvie, daMsie, uvadaMsie // -tti bemi / sUtra 74-taba (tao) vaha audArika (taijasa zarIra bhI) aura kArmaNa zarIra ko sarva prakAra se-sadA ke lie sarvathA chor3akara RjuzreNI ko prApta huA aspRzad rUpa, Urdhva, avigraha (binA mor3avAlI) gati (gamana www.j-heirary.org

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sacitra uttarAdhyayana sUtra kriyA - vega) se eka samaya meM lokAgra meM jAkara sAkAropayoga (jJAnopayoga athavA apane zarIra kI avagAhanA ke 2/3 - do tihAI parimANa AkAza pradezoM meM) jJAnopayoga se siddha hotA hai, buddha hotA hai, mukta hotA hai, parinirvANa ko prApta hotA hai aura sabhI duHkhoM kA anta karatA hai| yaha nizcaya rUpa se samyaktva parAkrama adhyayana kA artha zramaNa bhagavAna mahAvIra ne AkhyAyitapratipAdita kiyA hai, prajJApita kiyA hai, prarUpita kiyA hai, dikhalAyA hai, dRSTAnta ke dvArA varNita kiyA hai, upadeza diyA hai| - aisA maiM kahatA hU~ / ekonatriMza adhyayana [ 386 Maxim 74. Then that (the omniscient soul) quitting by all methods and for ever this gross, electric (lightening) and Karmana - all the kinds of bodies, takes straight line, touches nothing, goes upward, without any curve, taking no space, with the fastest velocity of motion reaching the uppermost region of world (loka) with form-conscience (knowledge conscience or in the two-third space-points of the quitted body) or knowledge-conscience he obtains perfection, enlightenment, deliverance and final beatitude; and exhaustively ends all the miseries and sufferings. Definitely such indeed meaning of this chapter, entitled 'Exertion in Right Faith' which Sramana Bhagawana Mahavira has delivered, told, declared, explained, proved and -Such I speak. demonstrated well. vizeSa spaSTIkaraNa sUtra 7 - meM "karaNaguNazreNiM" eka AdhyAtmika vikAsa kA digdarzaka zabda haiN| apUrvakaraNa se hone vAlI guNahetuka karmanirjarA kI zreNi ko "karaNa guNa zreNi" kahate haiN| karaNa kA artha AtmA kA vizuddha pariNAma hai| adhyAtma vikAsa kI AThavIM bhUmikA (guNasthAna) kA nAma apUrvakaraNa guNasthAna hai| yahA~ pariNAmoM kI dhArA itanI vizuddha hotI hai, jo pahale kabhI nahIM hone ke kAraNa apUrva kahalAtI hai| AgAmI kSaNoM meM udita hone vAle mohanIya karma ke ananta pradezI dalikoM ko udayakAlIna prAthamika kSaNa meM lAkara kSaya kara denA, bhAva vizuddhi kI eka AdhyAtmika prakriyA hai| prathama samaya se dUsare kSaNa asaMkhyAta guNa adhika karmapudgaloM kA kSaya hotA hai, dUsare se tIsare meM asaMkhyAta guNa adhika aura tIsare se cauthe meM asaMkhyAta guNa adhik| isa prakAra karmanirjarA kI yaha tIvragati pratyeka samaya se agale samaya meM asaMkhyAta guNa adhika hotI. jAtI hai, aura yaha karmanirjarA kI dhArA asaMkhyAta samayAtmaka eka muhUrta taka calatI hai| ise kSapaka zreNI bhI kahate haiN| kSapaka zreNI AThave guNasthAna se prArambha hotI hai| mohanAza kI do prakriyAyeM haiN| jisameM moha kA krama se upazama hote-hote anta meM vaha sarvathA upazAnta ho jAtA hai, antarmuhUrta ke liye usakA udaya meM AnA baMda ho jAtA hai, use upazama zreNi kahate haiN| aura jisameM moha kSINa hote-hote anta meM sarvathA kSINa ho jAtA hai, moha kA eka dalika bhI AtmA para zeSa nahIM rahatA, vaha kSapakazreNi hai| kSapaka zreNI se hI kaivalya prApta hotA hai| saMkSepa meM AThaveM guNasthAna se jo kSapaka zreNi prApta hotI hai, use hI lakSya karake karaNa guNa zreNi kahA hai| sUtra 15 - eka, do yA tIna zloka se hone vAlI guNakIrtanA stuti hotI hai aura tIna se adhika zlokoM vAlI stuti kA stava kahate haiN| vaise donoM kA bhAvArtha eka hI hai-bhaktipUrvaka guNakIrtana / sUtra 71 - kaSAya bhAva meM hI karma kA sthitibandha hotA hai| kevala mana, vacana, kAya ke kaSAyarahita vyApAra rUpa yoga se to dIvAra para lage sUkhe gole kI taraha jyoMhI karma lagatA hai, lagate hI jhar3a jAtA hai| kyoMki usameM rAga dveSajanya snigdhA nahIM hai / kevalajJAnI ko bhI jaba taka vaha sayogI rahate haiM, calate-phirate, uThate-baiThate hara kSaNa yoganimittaka do samaya kI sthiti kA sukhasparzarUpa karma ba~dhatA rahatA hai| ayogI hone para vaha bhI nhiiN|

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387] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra sUtra 73-a i u R la-ye pA~ca hrasva akSara haiN| itanA kAla 14veM ayogI guNasthAna kI bhUmikA kA hotA hai| tadanantara AtmA dehamukta hokara siddha ho jAtA hai| zukla dhyAna kA artha hai-samucchinna kriyA vAlA evaM pUrNa karma kSaya karane se pahale nivRtta nahIM hone vAlA pUrNa nirmala zukla dhyaan| yaha zailezI-arthAt zaileza meru parvata ke samAna sarvathA akampa, acala Atmasthiti hai| ise samucchinna kriyA anivRtti zukla dhyAna kahate haiN| sUtra 74-gati do prakAra kI hotI hai-1. Rju gati, 2. vakra gti| mukta AtmA kA Urdhvagamana Rju zreNI arthAt samazreNI se hotA hai| yaha eka samaya meM sampanna hotI hai| gati ke aneka bheda haiN| spRzadgati, aspRzad gati aadi| jIva jaba paramANu pudgaloM va skandhoM ko sparza karatA huA gati karatA hai, usa gati ko spRzad gati kahate haiN| mukta jIva aspRzad gati ke Upara jAte haiN| aspRzad gati ke aneka artha haiM vRhadvRtti ke anusAra artha hai-"jitane AkAza pradezoM ko jIva yahA~ avagAhita kiye rahatA hai, utane hI pradezoM ko sparza karatA huA gati karatA hai, usake atirikta eka bhI AkAza pradeza ko nahIM chUtA hai| aspRzad gati kA yaha artha nahIM ki mukta AtmA AkAza pradezoM ko sparza hI nahIM krtaa| AcArya abhayadeva ke (aupapAtika vRtti) anusAra aspRzadgati kA artha hai-"antarAlavartI AkAza pradezoM kA sparza kiye binA yahA~ se Urdhva mokSa sthAna taka phuNcnaa| unakA kahanA hai ki mukta jIva AkAza ke pradezoM kA sparza kiye binA hI Upara calA jAtA hai| yadi vaha antarAlavartI AkAza pradezoM ko sparza karatA jAye to eka samaya jaise alpakAla meM mokSa taka kaise pahu~ca sakatA hai? nahIM pahu~ca sktaa| __ Avazyaka cUrNi ke anusAra aspRzadgati kA artha hai-mukta jIva eka samaya meM hI mokSa meM pahu~ca jAtA hai| vaha apane Urdhva gamana kAla meM dUsare samaya ko sparza nahIM krtaa| muktAtmA kI yaha samazreNi rUpa sahaja gati hai| isameM mor3a nahIM lenA hotaa| ataH dUsare samaya kI apekSA nahIM hai| (uttarAdhyayana sUtra TippaNa; sAdhvI candanA jI) 388 848083838603005 Salient Elucidations Maxim 7-Ladder of spiritual virtuous thought current (karana-guna-srenim)- This word denotes the spiritual development, meaning annihilation of karmas beginning from the state of apurvakarana. Karana is pure thoughts of soul. Eighth soul purification stage is apurvakarana. At this stage the thoughts of soul are so much pure, as never has been before so it is called apuryakarana. The infinite microparticled infatuation karma-substance, which to rise in further moments, bring them to present moment to destroy is the spiritual process of thought-purification. In the first moment innumerable-time more micro-particles of infatuation karmas are destructed, in the second moment innumerable-time inicro-particles of infatuation karmas are destructed than that of first moment, and this process goes on with its full velocity from first moment to the time period of 48 minutes (one muhurta). Here the moment meant infinite part of second which is indivisible. Ladder of spiritual-virtuous thought current is also called ladder of spiritual thought current perfectly capable to finally exhaust the vitiating karmas (ksapaka sreni), It begins from eighth soul purication stage (gunasthana). There are two processes for destructation of infatuation karma. By which the infatuation karma subdues by and by and completely subdues for the time less than 48 minutes, that is called still ladder (upsama sreni) and in which the infatuation karma destructing by and by and totally exhausts, it is destructing ladder (ksapaka sren!), thereby (by this ladder) omniscience is obtained.

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tara sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [388 In short, from the eighth stage of soul purification the soul attains infatuation karma destructing thought current ladder (ksapaka sreni) aiming only this the word ladder of spiritual virtuous thought current is used. Maxim 15-Appraisal of virtues by one, two, three couplets (slokas) is called stuti and by more than three couplets-stanzas (slokas) is called stotra. Both bears the same meaning-appraisal of virtues with devotion. Maxim 71-The duration karma bondage occurs only by passions. By the passionless activities of mind, speech and body as it takes place it sheds off like the lump of clay thrown on the wall; because it is not greasy by attachments and detachment. Even to omniscient, till he remains with yogas by the activities of movement. sitting-standing etc., the pleasant touching bondage takes place only with duration of two moments and when the omniscient becomes ayogi by ceasing the activities of yogas, then no bondage occurs. Maxim 73.-a, i, u,!,! (37, 3, 3, 7, ) these are five small letters. Speaking these letters by medium speed takes as much time the same period is of fourteenth soul purification stage (ayogi kevali gunasthana). After it the soul attains salvation quitting all types of bodies. Purest meditation here means the obsolutely pure meditation of samucchinna kriya, which totally exhausts the karmas. This is state of soul stability like mountain Meru. It is called samucchinna kriya-anivytti purest meditation. Maxim 74-Motion is of two kinds-(1) straight motion and (2) curved motion. The upward motion of karma-free and quit-bodied soul takes place straight and even ladder and completes within only one moment infinite part of a second which is indivisible.) There are many kinds of motion like touching the space-points, without touching the spacepoints etc. When soul moves touching the atoms and molecules of matter, that is called touching movement or motion. The karma-free or perfect soul goes upward with touch-free motion. There are many interpretations of without touching motion According to VIhad Vitti meaning is, the soul exists here occupying as much space-points moves upward touching only that much space-points, except these he does not touch even a single space-point. Without touching movement does not mean that salvated soul even not touch the spacepoints. According to Acarya Abhayadeva (Aupapatika Vstti) the meaning of untouching movement is like this-without touching in between space-points starting from here and straightly reaching the highest salvation abode. He says that salvated soul goes upward without touching in between spacepoints at all. Here the logic is-if the salvated soul moves touching in between space-points then how he can reach the salvation abode within the shortest span of time-one samaya ? He cannot reach there at any cost. According to Avasyaka Cumi-without touching movement or motion means-the salvated soul reaches the liberation abode within the shortest span of time-one samaya. It does not take second samaya in going upward. It is the natural speed of salvated soul going straight. No curve is to be taken, therefore it need not second samaya. -(Courtesy-Uttara. Comments-Sadhvi Candnas)

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389] triMza adhyayana sacitra uttarAdhyayana sUtra / tIsavA~ adhyayana : tapomArgagati | pUrvAloka prastuta adhyayana kA nAma tapomArga gati hai| isa adhyayana kA varNyaviSaya hai-tapa ke mArga kI ora gatipuruSArtha krnaa| tapa karmanirjarA, Atmavizuddhi aura mokSa prApti kA amogha sAdhana hai| yaha eka aisA viziSTa rasAyana hai jo zarIra aura AtmA ke ekAtmabhAva-dehAsakti ko samApta kara AtmA ko apane nija svabhAva meM sthApita karatA hai, usake svabhAva ko pragaTa karatA hai| karma-mala ko tapAkara AtmA ko vizuddha karatA hai| __ lekina yaha Avazyaka hai ki tapa, mAtra tapa honA cAhie, isakA dhyeya karma-nirjarA aura Atma-vizuddhi honA Avazyaka hai| yahI samyak tapa hai| isake viparIta yadi tapa ke sAtha sAMsArika viSaya-bhogoM kI icchA, nAmanA, kAmanA, prasiddhi, yaza Adi kA saMyoga ho gayA to vaha mithyAtapa athavA bAla-tapa ho jAtA hai, jo deha daNDa se adhika kucha nahIM hotaa| aisA tapa, 'tapa' na rahakara 'tApa' bana jAtA hai, jo AtmA ke saMtApa kA hI kAraNa banatA hai| aisA tapa karmoM ko nahIM tapAtA apitu AtmA ko hI tapAtA hai, caturgatika saMsAra meM AtmA ke bhramaNa kA hetu banatA hai| ataH Atmahita kI dRSTi se tapa samyak hI honA caahie| pichale 28veM adhyayana meM mokSa prApti ke cAra kAraNa batAye the, unameM tapa antima aura amogha sAdhana hai| kintu vahA~ tapoM kA nAmollekha mAtra kiyA gayA thA, jabaki isa adhyayana meM vistRta vivecana kiyA gayA tapa ke pramukha do bheda haiM-(1) bAhya aura (2) aabhyntr| punaH pratyeka ke chaha-chaha bheda kiye gaye haiN| bAhya tapa ke bheda haiM-(1) anazana (2) avamaudarya (UnodarI) (3) rasa-parityAga (4) bhikSAcaryA (vRtti parisaMkhyAna) (5) kAyakleza aura (6) prtisNliintaa| anazana Adi ke avAntara bheda bhI aneka haiN| bAhya tapa kA sabase bar3A lAbha yaha hai ki inake AcaraNa se dehAsakti, svAda-lolupatA, khAna-pAna kI lAlasA, sukhasIliyApana Adi chUTa jAte haiN| lekina bAhya tapoM ke lie Avazyaka hai ki ve Abhyantara tapoM ke sahAyaka bneN| Abhyantara tapa haiM-(1) prAyazcitta (2) vinaya (3) vaiyAvRttya (4) svAdhyAya (5) dhyAna aura (6) vyutsrg| prAyazcitta se doSoM kA parimArjana, vinaya se namratA, vaiyAvRttya se sevAbhAva, svAdhyAya se jJAnopArjana, dhyAna se ekAgracittatA aura vyutsarga se mamatva tyAga-ina tapoM ke ye viziSTa lAbha haiM aura sabase bar3A lAbha hai-mukti praapti| yaha sampUrNa viSaya prastuta adhyayana meM vistAra se vivecita kiyA gayA hai| prastuta adhyayana meM 37 gAthAe~ haiN| www.jainlibrilry.org

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sacitra uttarAdhyayana sUtra CHAPTER 30 ENDEAVOUR TO THE PATH OF PENANCE Foreview The caption of this chapter is 'Endeavour to the Path of Penance'. The subject matter is to move and endeavour to penance. triMza adhyayana 390 Penance is panacea for annihilating karmas, purification of soul and attaining salvation. It is such a special chemical which distorts the feeling of oneness of soul and body and thereby establishes soul in its natural state and manifests its inherent natural virtues by giving heat to karma filth purifies the soul. But it is essential that penance must be penance only. It is necessary that its aim should be annihilation of karmas and purification of soul. Only such penance is right penance. Contrary to this, if desire of empirical pleasures, name, fame, glory etc., are enjoined then it becomes wrong penance or ignorant penance which is nothing but punishing the body. Such penance becomes heat only, which torments and burns the soul. Such penance does not burn the karmas but only distresses the soul and becomes the cause of transmigrating the soul in this world of four existences. Therefore by the viewpoint of soul benefit penance ought to be right penance only. In the preceding twentyeighth chapter the four causes were described for attaining liberation, among them penance was the last and infallible cause; but there only hints were made and only the names were given; while in this chapter subject matter of penances described and analysed in detail. Primarily the penances are of two kinds-(1) external and (2) internal. External penances are divided into six types-(1) Fast, (2) Abstinence-Eating less than full meal, (3) renouncement of tastes (dainty food) (4) seeking alms (5) mortification of body. and (6) lodging and bed in lonely place. There are many other sub-divisions too of fast penances etc. The greatest benefit of external penances is, that by practising these penances, the penancer gets rid of addictment to body, lust of tastes and eating (meals) and comfortwishingness. But it is necessary for external penances that they should be helpful to internal penances. Internal penances are also of six types-(1) expiation (2) humility or politeness (3) servitude (4) study (5) meditation (6) abandoning affection or myness to body etc. Cleansing of faults by expiation, humility by politeness or modesty, service by servitude, obtaining knowledge by study, concentration of mind by meditation, renunciation of myness by vyutsarga, the soul attains. These are the special benefits of internal penances and the greatest benefit is attainment of salvation. Whole this subject matter is analysed in detail. This chapter contains 37 couplets.

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391] triMza adhyayana sacitra uttarAdhyayana sUtra tIsaimaM ajjhayaNaM : tavamaggagaI triMza adhyayana : tapo-mArga-gati jahA u pAvagaM kammaM, rAga-dosasamajjiyaM / khavei tavasA bhikkhU, tamegaggamaNo suNa // 1 // rAga aura dveSa se arjita pApa karmoM kA bhikSu jisa prakAra kSaya karatA hai, use (usa prakriyA ko) ekAgracitta hokara suno // 1 // Listen the process by which a mendicant destructs the karmas, he has acquired by attachment and detachment. (1) pANavaha-musAvAyA, adatta-mehuNa-pariggahA viro| . rAIbhoyaNavirao, jIvo bhavai aNAsavo // 2 // prANi-vadha (hiMsA), mRSAvAda (asatva), adatta (adattAdAna-steya), maithuna (abrahmacarya), parigraha aura rAtri bhojana kI virati se jIva anAnava (Anava rahita) hotA hai // 2 // By abstaining from (1) violence (2) falsehood (3) stealing (4) non-celibacy (5) nonpossessing anythihing and eating-drinking any thing in night; the soul becomes free from inflow of karmas. (2) paMcasamio tigutto, akasAo jiindio / agAravo ya nissallo, jIvo hoi aNAsavo // 3 // pA~ca samitiyoM se samita aura tIna guptiyoM se gupta, kaSAya rahita, jitendriya, gaurava-garva se rahita aura niHzalya jIva anAsava (Anavarahita) hotA hai // 3 // Circumspect by five circumspections, latent by three incognitoes, passionless, subduer of senses, prideless and free from internal thoms; such soul becomes free from in-flow of karmas. (3) eesiM tu vivaccAse, rAga-ddosasamajjiyaM / jahA khavayai bhikkhU, taM me egamaNo suNa // 4 // pUrvokta guNoM (dharma sAdhanA) se viparyAsa (viparIta AcaraNa karane) para rAgadveSa se arjita karmoM ko bhikSu | jisa prakAra kSaya karatA hai vaha ekAgracitta hokara mujhase suno // 4 // Hear attentively with concentrated mind how a mendicant destroys the karmas acquired by attachment and detachment and practising contrary to above mentioned virtues. (4) jahA mahAtalAyassa, saniruddha jalAgame / ussicaNAe tavaNAe, kameNaM sosaNA bhave // 5 //

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na sacitra uttarAdhyayana sUtra triMza adhyayana [391 evaM tu saMjayassAvi, pAvakammanirAsave / bhavakoDIsaMciyaM kamma, tavasA nijarijjaI // 6 // jisa prakAra koI mahA sarovara ke jala Ane ke mArgoM ko roka dene aura pUrva saMcita jala ko ulIcane tathA sUrya tApa ke kAraNa se sUkha jAtA hai- // 5 // usI prakAra saMyata ke bhI pApakarmoM ko nirAmrava (naye karmoM kA Agamana dvAra banda) kara dene se karor3oM janmoM ke saMcita karma tapa se nirjarita (naSTa) ho jAte haiM // 6 // As any great pond dries up by checking ways of supplying, and throwing off water and by the rays of sun-(5) In the same way stopping the in-flow of karmas, the accumulated karmas of krores of lives are destroyed by penance of restrained mendicant. (6) so tavo duviho vutto, bAhirabbhantaro tahA / bAhiro chavviho vutto, evamabbhantaro tavo // 7 // vaha tapa do prakAra kA kahA gayA hai-(1) bAhya aura (2) aabhyntr| bAhya tapa chaha prakAra kA kahA gayA hai| isI prakAra Abhyantara tapa bhI chaha prakAra kA hI hai // 7 // That penance is of two kinds-(1) external and (2) internal. External penance is of six types and the internal penance is also of six types. (7) aNasaNamUNoyariyA, bhikkhAyariyA ya rasapariccAo / kAyakileso saMlINayA ya, bajjho tavo hoi // 8 // (1) anazana (2) UnodarI (3) bhikSAcaryA (4) rasa parityAga (5) kAyakleza aura (6) saMlInatA-ye chaha bAhya tapa haiM // 8 // (1) Fast (2) Abstinence or Eating less than full diet (3) seeking alms (4) renunciation of tastes (5) mortification of body and (6) bed and lodging at unfrequented place-these are six external penances. (8) ittariyA maraNakAle, duvihA aNasaNA bhave / ittariyA sAvakaMkhA, niravakaMkhA biijjiyA // 9 // (1) itvarika aura (2) maraNa kAla-ye anazana tapa ke do prakAra haiN| itvarika tapa sAvakAMkSa (anazana ke nirdhArita samaya ke bAda bhojana kI AkAMkSA sahita) hotA hai aura maraNakAla anazana niravakAMkSa (bhojana kI AkAMkSA (icchA) se sarvathA rahita) hotA hai // 9 // Fast penance is of two types-(1) for a short period and (2) till death. Short-period fast penance is with desire of food and till death fast penance is desire-free. (9) jo so ittariyatavo, so samAseNa chavviho / seDhitavo payaratavo, ghaNo ya taha hoi vaggo ya // 10 // saMkSepa se itvarika tapa chaha prakAra kA hai Jain Educalonterational

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393] triMza adhyayana sacitra uttarAdhyayana sUtra (1) zreNi tapa (2) pratara tapa (3) ghana tapa (4) varga tapa (5) varga vargatapa aura (6) prakIrNa tapa // 10 // In short, short time fast penance is of six kinds - ( 1 ) in the form of series or chain ( 2 ) rejoined the various types of chain fast penance (pratara tapa ). ( 3 ) in the form of cube (4) square (5) square-square and (6) of any arrangement. (10) tatto ya vaggavaggo u, paMcamo chaTThao paiNNatavo / icchiya-cittattho, nAyavvo hoi ittario // 11 // isa prakAra manavAMchita vicitra (svarga- apavarga Adi aneka ) prakAra ke phala dene vAlA itvarika ( anazana ) tapa hotA hai, yaha jAnanA cAhie // 11 // Thus wish-fulfilling and bestower of various good results like-heaven and liberation, is short time fast penance, it should be known. ( 11 ) jA sA aNasaNA maraNe, duvihA sA viyAhiyA saviyAra - aviyArA, kAyaciTTha paI bhave // 12 // jo mRtyu samaya meM anazana hotA hai, vaha kAyaceSTA ke AdhAra para do prakAra kA kahA gayA hai - ( 1 ) savicAra (karavaTa badalane Adi kAya ceSTAoM sahita ) aura (2) avicAra (kAyaceSTA rahita ) // 12 // Till death fast penance is of two kinds with respect of body-motions-(1) with change of positions of body (savicara) and without change (avicara). (12) ahavA saparikammA, aparikammA ya AhiyA / nIhArimaNIhArI, AhAraccheo ya dosu vi // 13 // athavA maraNakAla anazana ke (1) saparikarma aura ( 2 ) aparikarma-ye do bheda haiN| avicAra anazana ke (1) nirhArI aura (2) anirhArI ye do bheda bhI hote haiN| lekina ina donoM meM hI AhAra kA tyAga hotA hai // 13 // And again till-death fast penance is twofold-(1) admitting relief by taking service etc., from others (saparikarma) and ( 2 ) without relief (aparikarma). Without body-motion fast penance is also of two kinds - ( 1 ) may change the place (nirhari) and ( 2 ) may not change the place (anirhari). But in both the cases food can not be taken. (13) omoyariyaM paMcahA, samAseNa viyAhiyaM / davvao khetta - kAleNaM, bhAveNaM pajjavehi ya // 14 // avamaudarya (UnodarI) saMkSepa meM pA~ca prakAra kA batAyA gayA hai| (yaha) (1) dravya (2) kSetra (3) kAla (4) bhAva (5) paryAyoM kI apekSA se pA~ca prakAra kA hai // 14 // Abstinence or eating less than full meal penance is fivefold with regard to-(1) substance (2) place (3) time (4) state of mind and (5) developments. (14) jo jassa u AhAro, tatto omaM tu jo kare / jahanneNegasitthAI, evaM davveNa U bhave // 15 //

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ain sacitra uttarAdhyayana sUtra triMza adhyayana [394 jisakA jitanA AhAra hai; usase kama-se-kama (jaghanya) eka siktha (eka kaNa athavA eka grAsa) kama bhojana karanA, dravya se avamaudarya-UnodarI tapa hai // 15 // To take even a morsel less than full meal is less eating penance by substance. (15) gAme nagare taha rAyahANi, nigame ya Agare pallI / kheDe kabbaDa-doNamuha, paTTaNa-maDamba-saMbAhe // 16 // Asamapae vihAre, sannivese samAya-ghose ya / thali-seNAkhandhAre, satthe saMvaTTa koTTe ya // 17 // vADesu va racchAsu va, gharesu vA evamittiyaM khetaM / kappai u evamAI, evaM khetteNa U bhave // 18 // grAma, nagara, rAjadhAnI, nigama, Akara, pallI, kheDa, karbaTa, droNamukha, pattana, maDaMba (maNDapa) sNbaadh-||16|| Azrama pada, vihAra, saniveza, samAja, ghoSa, sthalI, senA kA zivira, sArtha, saMvarta, kott-||17|| vADa, rathyA (galI) aura ghara-ina kSetroM meM tathA isa prakAra ke dUsare kSetroM meM nirdhArita (kalpita) kSetra pramANa ke anusAra bhikSA ke lie jAnA kSetra se 'UnodarI' tapa hotA hai // 18 // Village, scot-free town, capital, camp of merchants, mine, settlement of wild tribes or ordinary men, a place with clay-wall, poor town, town with harbour, large town, isolated town, open town-(16) Hermitage, temple or living place of ascetics (vihara), halting place for processions, resting place for travellers, station for herdsmen, camp on high ground or camp of army, carvans camp, fortified place of refuge-(17) Gardens, lanes, houses-these all are meant as place. A mendicant can wander in these and other such places for seeking alms according to his resolution of place. This is abstinence (less eating penance) regarding place. (18) peDA ya addhapeDA, gomutti payaMgavIhiyA ceva / sambukkAvaTTA 55 yayagantuM, paccAgayA chaTThA // 19 // athavA (1) peTA (2) arddhapeTA (3) gomUtrikA (4) pataMgavIthikA (5) zambUkAvartA aura (6) AyataMgatvA-(pratyAgatA)-yaha chaha prakAra kA kSetra se UnodarI tapa hai // 19 // ___And again these six kinds-(1) Peta (2) ardhapeta (3) gomutrika (4) patangavithika (5) sambukavarta and (6) ayatamgatva (pratyagata)-is abstinence or less eating penance with regard to place. (19) divasassa porusINaM, cauNhaM pi u jattio bhave kAlo / evaM caramANo khalu, kAlomANaM muNeyavvo // 20 // dina kI cAra pauruSiyoM (praharoM) meM se jitanA kAla (samaya) (abhigraha rUpa meM) rakhA ho, usI kAla (samaya) meM bhikSA ke lie vicaraNa karanA avazya hI kAla saMbaMdhI unodarI tapa hai, aisA jAnanA cAhie // 20 // Jain Education remational

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395] triMza adhyayana sacitra uttarAdhyayana sUtra Abstinence with regard to time is observed by the mendicant who wanders for seeking food in that time of the four paurusis (praharas) of day, it should be known. (20) ahavA taiyAe porisIe, UNAi ghAsamesanto / cabhAgUNA vA, evaM kAleNa U bhave // 21 // athavA tIsarI pauruSI (prahara) meM kucha kama yA caturtha bhAga kama meM bhikSA kI gaveSaNA karanA, kAla saMbaMdhI UnodarI tapa hotA hai // 21 // Again, seeking food in a part of third paurusi of the day or in the last quarter of it, he observes abstinence penance with regard to time. (21) itthI vA purisovA, alaMkio vA'NalaMkio vA vi / annayaravayattho vA, annayareNaM va vattheNaM // 22 // strI athavA puruSa, alaMkRta ( alaMkArayukta) yA analaMkRta ( alaMkAra rahita ) ho athavA amuka Ayu athavA amuka vastra vAle (dhAraNa kiye hue) hoM - // 22 // Woman or man, adorned or unadorned, of any age or any dress - ( 22 ) anneNa viseseNaM, vaNNeNaM bhAvamaNumuyante u / evaM caramANo khalu, bhAvomANaM muNeyavvo // 23 // athavA amuka viziSTa varNa yA bhAva (harSAdi hArdika bhAvoM) se yukta dAtA se bhikSA lU~gA (isa prakAra ke graha se yukta) bhikSA ke lie vicaraNa karate hue sAdhu ko bhAva se UnodarI tapa mAnanA cAhie // 23 // Of any colour or temper-feeling of joy etc.,-with the firm determination like this, wandering mendicant for seeking alms, he should be known as observing abstinence penance by state of mind. (23) davve khette kAle, bhAvammi ya AhiyA u je bhAvA / eehi omacarao, pajjavacarao bhave bhikkhU // 24 // dravya, kSetra, kAla, bhAva meM jo bhAva (paryAya) kahe gaye haiM, una saba bhAvoM (paryAyoM) se bhikSAcaryA karane vAle bhikSu ke paryAya UnodarI tapa (pajjavacara) hotA hai // 24 // In substance, place, time, state of mind the developments which are said, by all these developments seeking alms-such mendicant is known as abstemious regarding development. (24) aTThavihagoyaraggaM tu, tahA satteva esaNA / abhiggahA ya je anne, bhikkhAyariyamAhiyA // 25 // ATha prakAra ke gocarAgra, sAta prakAra kI eSaNAe~ tathA anya aneka prakAra ke abhigraha bhikSAcaryA tapa kahe gaye haiM // 25 // Regarding seeking alms there are eight principal ways (gocaragra) how to collect or seek them; and seven types of modes of seeking (esanas) and other self resolves are seeking food penance. (25) www.jethelprary.org

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sacitra uttarAdhyayana sUtra khIra - dahi- sappimAI, paNIyaM pANabhoyaNaM / parivajjaNaM rasANaM tu, bhaNiyaM rasavivajjaNaM // 26 // dUdha, dahI, ghI, tathA praNIta ( pauSTika ) pAna - bhojana (AhAra) evaM rasoM kA varjana ( parityAga ) rasa-parityAga tapa kahA gayA hai // 26 // triMza adhyayana [ 396 Renouncement of milk, curd, ghee, and nourishing food and dainties is taste renunciation penance. (26) ThANA vIrAsaNAIyA, jIvassa u suhAvahA / ugA jahA dharijjanti, kAyakilesaM tamAhiyaM // 27 // AtmA ke lie sukhakArI vIrAsana Adi ugra AsanoM ko dhAraNa karane ko - abhyAsa karane ko kAya kleza tapa kahA gayA hai // 27 // Beneficial for soul to practise different postures, like-Virasana etc., is bodymortification penance. (27) egantamaNAvAe, itthI pasuvivajjie / sayaNAsaNasevaNayA, vivittasayaNAsaNaM // 28 // ekAnta, anApAta (logoM ke AvAgamana se rahita ) aura strI tathA pazu (napuMsaka bhI) Adi se vivarjita ( rahita ) zayana evaM Asana kA Asevana ( grahaNa) karanA, vivikta zayana Asana ( pratisaMlInatA) tapa hai // 28 // Using lonely, unfrequented by men, women, eunuch and cattles-beds and lodgings is pratisamlinata or separate lodgings, beds penance. (28) eso bAhiraMga tavo, samAseNa viyAhio / abbhintaraM tavaM etto, vacchAmi aNupuvvaso // 29 // saMkSepa meM bahiraMga (bAhya) tapoM ko kahA gayA hai| aba kramazaH Abhyantara tapoM ko kahU~gA // 29 // Briefly, these are external penances. Now I shall describe internal penances in due order. (29) Jain Education international pAyacchittaM viNao, veyAvaccaM taheva sajjhAo / jhANaM ca viussaggo, eso abbhintaro tavo // 30 // (1) prAyazcitta ( 2 ) vinaya ( 3 ) vaiyAvRtya ( 4 ) svAdhyAya (5) dhyAna aura (6) vyutsarga- ye chaha Abhyantara tapa haiM // 30 // (1) Expiation (2) politeness ( 3 ) servitude to others (4) study (5) meditation and (6) abandoning affection to body etc., - these six are internal penances. (30) AloyaNArihAIyaM, pAyacchittaM tu dasavihaM / bhikkhU vahaI sammaM, pAyacchittaM tamAhiyaM // 31 //

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397] triMza adhyayana sacitra uttarAdhyayana sUtrI AlocanAha (AlocanA ke yogya) Adi dasa prakAra kA prAyazcitta tapa hai| jisakA bhikSu samyak rUpa se vahana (pAlana) karatA hai, vaha prAyazcitta tapa kahA jAtA hai // 31 // Mendicant strictly observes the expiation penance. It is tenfold, like confession of faults etc. (31) abbhuTThANaM aMjalikaraNaM, tahevAsaNadAyaNaM / gurubhatti-bhAvasussUsA, viNao esa viyAhio // 32 // khar3e honA, hAtha jor3anA, Asana denA, gurujanoM kI bhakti tathA bhAva sahita zuzrUSA (sevA karanA) vinaya tapa hai // 32 // To stand from seat, fold arms, give seat, devotion to elder sages and teachers and their service is the penance of politeness. (32) AyariyamAiyammi ya, veyAvaccammi dasavihe / AsevaNaM jahAthAma, veyAvaccaM tamAhiyaM // 33 // AcArya Adi se sambandhita dasa prakAra kA vaiyAvRtya hai| usakA yathAzakti (apanI zakti ke anusAra) Asevana (AcaraNa) karanA vaiyAvRtya tapa hai // 33 // Servitude penance is tenfold with respect of preceptors etc. To practise it according to own strength and power is servitude penance. (33) vAyaNA pucchaNA ceva, taheva pariyaTTaNA / aNuppehA dhammakahA, sajjhAo paMcahA bhave // 34 // (1) vAcanA (2) pRcchanA (3) parivartanA (4) anuprekSA aura (5) dharmakathA-yaha pA~ca prakAra kA svAdhyAya tapa hai // 34 // (1) Learning or saying lesson (2) question the teacher about it (3) repetition (4) pondering or reflection and (5) religious discourse-this fivefold is study penance. (34) aTTaruddANi vajjittA, jhAejjA susamAhie / dhammasukkAI jhANAI, jhANaM taM tu buhA vae // 35 // Arta aura raudra (dhyAna) ko varjita kara (chor3akara) susamAhita sAdhu dharma aura zukla dhyAna ko dhyAtA hai, vaha buddhimAnoM dvArA dhyAna tapa kahA jAtA hai // 35 // ___ Abandoning painful (artadhyana) and sinful (raundradhyana) meditations, the zealous and attentive sage engages his concentrated mind in religious (dharmadhyana) and purest (Sukladhyana) meditations. These (religious and purest meditations) are called meditation penance by wises. (35) sayaNAsaNa-ThANe vA, je u bhikkhU na vAvare / kAyassa viussaggo, chaTTho so parikittio // 36 // www.thelbrary.org

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sacitra uttarAdhyayana sUtra zayana (sone), baiThane tathA khar3e hone meM jo bhikSu vyartha kA kAya - vyApAra (kAyaceSTA) nahIM karatA; vaha zarIra kA vyutsarga- vyutsarga nAma kA chaThA (Abhyantara ) tapa kahA gayA hai // 36 // While laying down, sitting, standing upright, who does not make useless motions of body. This is called abandoning affection to the body penance (vyutsargatapa) which is the sixth and last of internal penances. (36) -tti bemi / jo paNDita (tattvavettA - medhAvI ) muni, ina donoM prakAra ke tapoM kA samyaktayA AcaraNa karatA hai, vaha zIghra hI sarva saMsAra (dravya aura bhAva saMsAra) se vimukta ho jAtA hai // 37 // - aisA maiM kahatA hU~ / eyaM tavaM tu duvihaM, je sammaM Ayare muNI | se khippaM savvasaMsArA, vippamuccai paNDie // 37 // The wise and witty monk, who practises well these both types of (external and internal) penances, becomes free soon from this (substantial and thought) world. (37) -Such I speak. vizeSa spaSTIkaraNa gAthA 7 - bAhyatapa-nimna kAraNoM se ise bAhyatapa kahA jAtA hai- 1. anazana Adi mukti kI prApti meM bahiraMga nimitta haiN| 2. zarIra Adi bAhya dravya para AdhArita haiM, 3. yaha antaraMga tapa ke mAdhyama se hI mukti kA kAraNa hai, svayaM sAkSAt kAraNa nhiiN| isake viparIta jo zarIra Adi bAhya sAdhanoM para AdhArita nahIM hai, antaHkaraNa se svayaM sphUrta hai, jo viziSTa vivekI sAdhakoM dvArA hI samAcArita hai, vaha dhyAna Adi antaraMga tapa hai| gAthA 10-11 - ityarika anazana tapa deza, kAla, paristhiti Adi ko dhyAna meM rakhate hue apanI zakti ke anusAra eka amuka samaya vizeSa kI sImA bA~dhakara kiyA jAtA hai| bhagavAna mahAvIra ke zAsana meM do ghar3I se lekara utkRSTa chaha mAsa taka kI sImA hai| saMkSepa meM isake chaha bheda hote haiN| triMza adhyayana [ 398 (1) zreNi tapa - upavAsa se lekara chaha mAsa taka kramapUrvaka jo tapa kiyA jAtA hai, vaha zreNi tapa hai| isakI aneka zreNiyA~ haiN| jaise upavAsa, belA - yaha do padoM kA zreNi tapa hai| upavAsa, belA telA, caulA - yaha cAra padoM kA zreNitapa hai| (2) pratara tapa - eka zreNi tapa ko jitane krama arthAt prakAroM se kiyA jA sakatA hai, una saba kramoM ko milAne se pratara tapa hotA hai| udAharaNa svarUpa 1, 2, 3, 4 saMkhyaka upavAsoM se cAra prakAra banate haiN| sthApanA isa prakAra hai krama 1 upavAsa belA telA 2 belA telA caulA 3 telA caulA 1 2 upavAsa 3 belA 4 caulA upavAsa telA yaha pratara tapa hai| isameM kula padoM kI saMkhyA 16 hai / isa taraha yaha tapa zreNi padoM ko zreNi padoM se guNA karane se banatA hai| cAra ko cAra se guNita karane para 16 kI saMkhyA upalabdha hotI hai| yaha AyAma aura vistAra donoM meM samAna hai| upavAsa belA 4 caulA (3) ghana tapa - jitane padoM kI zreNi ho, pratara tapa ko utane padoM se guNita karane para ghanatapa banatA hai| jaise ki Upara meM cAra padoM kI zreNi hai, ataH uparyukta SoDazapadAtmaka tapa ko catuSTayAtmaka zreNi se guNA karane para arthAt pratara tapa ko cAra bAra karane se ghana tapa hotA hai| isa prakAra ghana tapa ke 64 pada hote haiN|

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399] triMza adhyayana sacitra uttarAdhyayana sUtra in (4) varga tapa-dhana ko dhana se guNita karane para varga tapa banatA hai| arthAt ghana tapa ko 64 bAra guNA karane se varga tapa banatA hai| isa prakAra varga tapa ke 64 x 64 = 4096 pada arthAt cAra hajAra chiyANaveM pada haiN| (5) varga-varga tapa-varga ko varga se guNita karane para varga-varga tapa hotA hai| arthAt varga tapa ko 4096 bAra guNA karane se 1 karoDa 67 lAkha 77 hajAra aura 216 pada hote haiN| ukta pada aMkoM meM isa prakAra hai 4096 x 4096 = 16777216 yaha zreNi tapa ke cAra padoM kI bhAvanA hai| isI prakAra pA~ca, chaha, sAta Adi padoM kI bhAvanA bhI kI jA sakatI hai| (6) prakIrNa tapa-yaha tapa zreNi Adi nizcita padoM kI racanA kiye binA hI apanI zakti aura icchA ke anusAra kiyA jA sakatA hai| naukArasI se lekara yavamadhya, vajramadhya, candrapratimA se lekara 15 taka bar3hAnA aura phira kramazaH ghaTAte hue eka upavAsa para A jAnA Adi prakIrNa tapa hai| gAthA 12-maraNa kAla kA AmaraNAnta anazana, saMthArA kahA jAtA hai| vaha savicAra aura avicAra bheda se do prakAra kA hai| savicAra meM udvartana-parivartana (karavaTa badalane) Adi kI harakata hotI hai, avicAra meM nhiiN| bhakta pratyAkhyAna aura iGginImaraNa savicAra hote haiN| bhaktapratyAkhyAna meM sAdhaka svayaM bhI karavaTa Adi badala sakatA hai, dUsaroM se bhI isa prakAra kI sevA le sakatA hai| yaha saMthArA dUsare bhikSuoM ke sAtha rahate hue bhI ho sakatA hai| yaha icchAnusAra trividhAhAra athavA caturvidhAhAra ke pratyAkhyAna se kiyA jA sakatA hai| iGginImaraNa saMthArA meM anazanakArI ekAnta meM ekAkI rahatA hai| yathAzakti svayaM to karavaTa Adi badalane kI kriyAyeM kara sakatA hai, kintu isake liye dUsaroM se sevA nahIM le sktaa| girikandarA Adi zUnya sthAnoM meM kiyA jAne vAlA pAdapopagamana saMthArA avicAra hI hotA hai| jaise vRkSa jisa sthiti meM gira jAtA hai usI sthiti meM par3A rahatA hai, usI prakAra pAdapopagamana meM bhI prAraMbha meM sAdhaka jisa Asana kA upayoga karatA hai anta taka usI Asana meM rahatA hai, Asana Adi badalane kI koI bhI ceSTA nahIM karatA hai| gApA 13-athavA yaha maraNakAlIna anazana saparikarma (baiThanA, uThanA, karavaTa badalanA Adi parikarma se sahita) aura aparikarma bheda se do prakAra kA hai| bhakta pratyAkhAna aura iMginI saparikarma hote haiM, aura pAdapopagamana aparikarma hI hotA hai| athavA saMlekhanA ke parikarma se sahita aura usase rahita ko bhI kramazaH saparikarma aura aparikarma kahA jAtA hai| varSa Adi pUrvakAla se hI anazanAdi tapa karate hue zarIra ko, sAtha hI icchAoM, kaSAyoM aura vikAroM ko nirantara kSINa karanA saMlekhanA hai, antima maraNakAlIna kSaNa kI pahale se hI taiyArI karanA hai| __ gA~va se bAhara jAkara jo saMthArA kiyA jAtA hai, vaha nirjharima hai, aura jo gA~va meM hI kiyA jAtA hai vaha anihArima hai| athavA jisake zarIra kA maraNottara agnisaMskAra Adi hotA hai, vaha nirhArima hai| aura jo girikandarA Adi zUnya sthAnoM meM saMthArA kiyA jAtA hai, phalataH jisakA agnisaMskAra Adi nahIM hotA hai, vaha anihArima hai| vistAra ke liye likhe dekheMzAntyAcArya kRta bRhada vRtti (aupapAtika sUtra tathA uttarAdhyayana-sAdhvI candanAjI) gAthA 16-17-18-jahA~ kara lagate ho vaha grAma hai| aura jahA~ kara na lagate hoM, vaha nagara hai, arthAt na kr| nigamavyApAra kI mnnddii| Akara-sone Adi kI khAna, pallI-vana meM sAdhAraNa logoM kI yA coroM kI bastI, kheTa-dhUla miTTI ke koTa vAlA grAma, karvaTa-choTA nagara, droNa mukha-jisake Ane jAne ke jala aura sthala donoM mArga hoN| pattana-jahA~ sabhI ora se loga Ate hoM, maMDaba-jisake pAsa saba ora aDhAI yojana taka koI dUsarA gAma na ho| sambApa-brAhmaNa Adi cAroM varNa ke logoM kA jahA~ pracuratA se nivAsa ho| Azramapada-tApasa Adi ke aashrm| vihaar-devmndir| saMniveza-yAtrI logoM ke Thaharane kA sthAna arthAt pdd'aav| samAja-sabhA aura prissd| ghoSa-gokula, sthalI-U~cI jagaha, TIlA aadi| senA aura skandhAvAra (chAvanI) prasiddha hai| sArya-sArthavAhoM ke sAtha calane vAlA jnsmuuh| saMvarta-jahA~ ke loga bhayatrasta hoN| koTTa-prAkAra, kilA aadi| vAGajina gharoM ke cAroM ora kA~ToM kI bAr3a yA tAra Adi kA gherA ho| rathyA-gA~va aura nagara kI galiyA~ (vRhadvRtti) gAthA 19-bhikSAcarI ke chaha bheda isa prakAra haiM(7) peTA-arthAt peTikA catuSkoNa hotI hai| isa prakAra bIca ke gharoM ko chor3akara cAroM zreNiyoM meM bhikSA lenaa| (2) arthapeTA-isameM kevala do zreNiyoM se bhikSA lI jAtI hai| www.lainelibrary.org

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triMza adhyayana [400 tara sacitra uttarAdhyayana sUtra (3) gomUtrikA-vakra arthAt Ter3he-mer3he bhramaNa se mikSA lenA gomUtrikA hai| jaise calate baila ke mUtra kI rekhA Ter3hI-mer3hI hotI hai| (4) pataMgavIthikA-pataMga jaise ur3atA huA bIca meM kahIM-kahIM camakatA hai, isI prakAra bIca-bIca meM gharoM ko chor3ate hue mikSA lenaa| (5) zambUkAvartA-zaMkha ke AvatoM kI taraha gA~va ke bAharI bhAga se mikSA lete hue andara meM jAnA athavA gA~va ke andara se bhikSA lete hue bAhara kI ora aanaa| zambUkAvartA ke ye do prakAra haiN| (6) AyataMgatvA pratyAgatA-gA~va kI sIdhI sarala galI meM antima ghara taka jAkara phira lauTate hue bhikSA lenaa| isake bhI do bheda haiM-jAte samaya galI kI eka paMkti se aura Ate samaya dUsarI paMkti se bhikSA lenaa| athavA eka hI paMkti se bhikSA lenA, dUsarI paMkti se nhiiN| adbha | go-mUtrikA peTA arddha peTA gomUmikA - AyataM gatva pratyAlA / AyataM gatvA-pratyAgatA - zaMbUkAvartA - pataMga-vIthikA gAthA 31-prAyazcitta ke 10 bheda isa prakara haiM() AlocanAI-guru ke samakSa apane doSoM ko prakaTa karanA AlocanA hai| (2) pratikramaNAha-kRta pApoM se nivRtta hone ke liye "micchAmi dukkar3a" khnaa| (3) tadubhayAha-pApanivRtti ke liye AlocanA aura pratikramaNa-donoM krnaa| (4) vivekAI-lAye hue azuddha AhAra Adi kA parityAga krnaa| (5) vyutsarhi-caubIsa tIrthaMkaroM kI stuti ke sAtha kAyotsarga krnaa| (6) tapArha-upavAsa Adi tapa krnaa| (7) chedAha-saMyama kAla ko cheda kara kama karanA, dIkSA kATa denaa| (8) mUlAI-phira se mahAvratoM meM Aropita karanA, naI dIkSA denaa| (9) anavasthApanArha-tapasyApUrvaka naI dIkSA denaa| (10) pAraMcikAI-bhayaMkara doSa lagane para kAphI samaya taka bhartsanA evaM avahelanA karane ke anantara naI dIkSA denaa| (sthAnAMga-10) gAthA 33-cayAvRtya tapa ke dasa prakAra hai-(1) AcArya (2) upAdhyAya (3) sthavira-vRddha gurujana (4) tapasvI (5) glAna-rogI (6) zaikSa--navadIkSita, (7) kula-gacchoM kA samudAya (8) gaNa-kuloM kA samudAya (9) saMgha-gaNoM kA samudAya (10) sAdharmika-samAnadharmA, saadhu-saadhvii| gAthA 36-yahA~ vyutsarga tapa meM kAyotsarga kI hI gaNanA kI hai| prAvaraNa evaM pAtra Adi upadhi kA visarjana bhI vyutsarga tapa hai| kaSAya kA vyutsarga bhI vyutsarga tapa meM ginA gayA hai| kAya mukhya hai| ataH kAya ke vyutsarga meM sabhI utsagoM kA samAveza ho jAtA hai| Jain Education national

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401] triMza adhyayana 809] Salient Elucidations Gatha 7-External penance-Due to following causes it is called external penance (1) Fast etc., are external causes to attain salvation. (2) It is based on external substances like body etc. (3) It is the cause of salvation by the medium of internal penances, not itself eminent direct cause. Internal penance-Contrary to external penances which is not based on external means, like body etc., which is aroused itself by mind, and practised by wise and discretionary practisers, that meditation etc., is internal penance. sacitra uttarAdhyayana sUtra Gatha 10-11-Short-period fast penance observed according to the circumstances of country, time etc., and own strength, with the limit of a certain time-period. In the religious order of Bhagawana Mahavira, this limit is settled minimum 48 minutes (2 ghadis) to maximum six months. Briefly, this penance is of six types. (1) Series or chain penance (sreni tapa)-Beginning with one day fast gradually increasing in a line upto six months, the penance practised is a series fast penance. For example, one day fast, two days' fast-it is two line fast penance and one-two-thre-four days' is a four line series fast penance. (2) Pratara tapa-A series penance can be observed in as many ways, combining all those ways, makes a pratara tapa. For example 1, 2, 3, 4 days' fast penance carries four ways. Following table shows it S. No. 1. 2. 3. 4. 1 1 fast 2 fast 3 fast 4 fast 2 2 fast 3 fast 4 fast 1 fast 3 3 fast 4 fast 1 fast 2 fast 4 4 fast 1 fast 2 fast 3 fast It is pratara tapa. There are sixteen lines (padas) in it. Multiplying series lines by series lines the penance comes in existence. Multiplying four by four the digit of sixteen is gotten. It is equal in length and breadth or extension and expansion. (3) Cube penanance (ghana tapa)-The series of as much lines multiplying pratara tapa by all those lines makes a cube penance (ghana pata). As in abovesaid example the series is of four lines. Hence multiplying sixteen line penance by four-line series meaning observing pratara tapa four times makes a cube penance (ghana tapa). Thus there are 64 lines of cube fast penance. (4) Square penance (varga tapa)-Multiplying cube penance by cube penance makes a square penance, meaning for getting square penance the cube penance is to be multiplied by 64 times. Hence the lines of square penance are 64 x 64 = 4096 padas. (5) Square-square penance (varga-varga tapa)-Square-square penance can be gotten by multiplying square penance to square penance meaning multiplying square penance by the digit 4096. It would be equal to 1,67,77,216. It is the digit of 4 line series penance. Like this the digits can be calculated of 5, 6, 7 lines etc. (6) Of any arrangement or miscellaneous penance (prakirna tapa)- This fast penance can be observed by one's own will and according to his capacity. It needs not the construction of series etc. Beginning from Naukarsi, yavamadhya, vajramadhya, candrapratima and increasing to a fortnight and then gradually decreasing to one day fast etc., this is. www.ainelibrary.org

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ta sacitra uttarAdhyayana sUtra triMza adhyayana [402 Gatha 12-Till death fast penance is called santhara. It is of two kinds (1) With motion of body (savicara) and (2) without body-motion (avicara). Bhakta-Pratyakhyana and Ingini marana both are with motion. In Bhaktpratyakhyana the practiser can himself turn the side while he is laying down and take such service from other sages. This type of santhara can be done living with other monks. It can be observed by renouncing threefold or fourfold food. In Ingini-marana santhara, the sage remains alone, renouncing all kinds of food. According to his capability he can turn the side while laying down himself and can move his own body, but cannot take any type of service from other sages. Padapopagamana santhara is always without motion. It is observed at lonely places, like-the cave of a mountain. As the branch of a tree falls down on ground, remains in the same position, so is the case with Padapopagamana santhara. Practiser begins it with which posture remains in the same till end of life, he does not even try to change that posture. Gatha 13-Or this till-death fast penance is of two kinds with body-motion (saparikarma) and without body motion (aparikarma). Bhakta pratyakhana and Ingini-marana are with motion likesitting, standing, changing the side etc., but Padapopagamana is always without any kind of bodymotion. Or Samlekhana-with motion and without motion is called respectively saparikarma and aparikarma. Samlekhana is the preparation to face boldly and joyfully the death-monent. It is practised since (before the estimated time of death) a year observing fast penance etc., regularly decreasing the body, desires, passions etc. Going outside the village etc., the santhara observed is known as nirharima and which is observed in village etc., is called anirharima. Or the funeral of which practiser's body observed after his death, that is nirharima, and the santhara observed in lonely place, like-mountain-caves etc., consequently no funeral can be done of the corpse of that sage, that is called as anirharima. For detailed study of this subject readers are sugested to read-Santyacarya's Vrhad Vitti, Aupapatika sutra and Uttaradhyayana-Sadhvi Candanaji. Gatha 16, 17, 18-Where taxes are levied, that is Grama (village). Taxes are not levied is Nagara meaning na kara. Nigama-place of business. Akara-mines of gold etc., or a small village near a mine. Palli-a village or a dwelling place of ordinary people or thieves. Kheta-a village with a earth wall. Karbata-small town or bad town. Dronamukha-a town having both the ways of land and water for coming and going. Pattana-where people can come from all directions. Madamba-there is no village upto 20 miles (2.5 yojana) in all directions. Sambadha-where plenty of people dwell of four classes-brahmana etc. Asramapada-Dwelling places of hermitages etc., Vihara-temples of deities. Samnivesa-resting house for travellers. Samaja-Corporation. Ghosa-station of herds man-living place., Sthali-high place or the camp of army. Sartha-group of men walking with the merchants who goes to other places through forests. Samvarta-the place of frightened people. Kotta-a wall surrounding town, fort etc. Vada-the houses encircled by the kraal ring of thoms or wires. Rathya-streets of village or a town. (Vrhad vrtti) Gatha 19-Six kinds of collecting alms are as following(1) Peta-Petika is rectangular. Like this to take alms from all the four series. Jain Education Interational

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403] triMza adhyayana sacitra uttarAdhyayana sUtra (2) Ardhapeta-Leaving in between houses to collect alms only from two series of houses. (3) Gomutrika- To collect alms by zigzag line, as the urine line zigzag of walking bull or ox. (4) Patangavithika-(cricket's walk) As the moth flying shines somewhere. So to collect alms leaving the houses in betweeen. (5) Sambukavarta-Like the windings of a conch either collecting the alms from the outer part of village to the inner part or collecting alms from the inner part of village to come to outer part of it, these two kinds are of sambukavarta. (6) Ayatamgatva pratyagata-Reaching the last house of the village-street, then collecting alms while returning. This is also of two kinds-(1) while going to collect alms from the house of one line and while returning to take alms from the second line of hosues. (2) or collecting from only one line of houses and not to take from other line. Please see illustration Gatha 31-Ten kinds of expiation penance are as following(1) Alocanarha-To express own faults before teachers is confession. (2) Pratikramanarha-For getting rid of sins to utter micchami dukkadam by the core of heart. (3) Tadubhayarha-For getting rid of sins to do both confession and exculpation. (4) Vivekarha-To renounce the faultful food which has been carried. (5) Vyutsargarha-To observe meditation (kayotsarga) with the appraisal of twenty four tirthamkaras. (6) Taparha-To observe fast penances etc. (7) Chedarha-To decrease the consecration-period. (8) Mularha-To bestow new consecration, again imposing great vows. (9) Anavasthapanarha-To bestow new consecration along with penances. (10) Parancikarha-Being done severe sins, insulting and reprimanding for a long time and after that bestow new consecration (Sthananga, 10) Gatha 33- There are ten types of servitude penance. (1) Preceptor (2) preacher (3) sthavira-aged teachers (4) penancer (5) glan-patient (6) saiksa-newly consecrated (7) kula-group of gacchas (8) gana-group of kulas (9) sangha-group of ganas (10) sadharmika-followers of the same creed-sages and nuns. Gatha 36-Only Kayotsarga is enumerated in Vyutsarga penance. But renouncement of cloths, utensils etc., is also Vyutsarga. To cast off passions is also Vyutsarga penance. But being primacy, all types of renunciations are amalgmated in the Vyutsarga of body. www.ja elibrary.org

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tara sacitra uttarAdhyayana sUtra ekatriMza adhyayana [401 ikattIsavA~ adhyayana : caraNa-vidhi pUrvAloka prastuta adhyayana kA nAma caraNa-vidhi hai| caraNa-vidhi kA artha hai cAritra vidhi| cAritra kA jJAna karake, bhalI-bhA~ti samajhakara use viveka pUrvaka dhAraNa karanA, usakA AcaraNa krnaa| ___ yaha adhyayana saMkhyApradhAna hai| sthAnAMga aura samavAyAMga ke samAna saMkhyA ko mAdhyama banAyA gayA hai| 1se 33 taka kI saMkhyAoM ke mAdhyama se zramaNa ke cAritra ke vividha guNoM/pakSoM kA varNana kiyA gayA hai| jJAna se saMbaMdhita bhI kucha bAteM batAI gaI haiM; para pramukhatA cAritra kI hai| ___ cAritra sAdhu-sAdhviyoM ke lie merudaNDa hai| isI kAraNa prastuta adhyayana meM sAdhaka dvArA heya-jJeya-upAdeya se cAritra-varddhaka guNoM aura kriyA-pravRtti ko cayana karane kI vidhi kA varNana kiyA gayA hai| cAritra kA prArambha hI saMyama se hotA hai| ataH asaMyama se nivRtti aura saMyama meM pravRtti hI cAritra vidhi hai| samyak pravRtti hI anta meM apravRtti ke rUpa meM pratiphalita hotI hai| paMca mahAvrata, pAMca samiti, tIna gupti, dazavidha zramaNa dharma, samyaktapa, kaSAya-vijaya Adi saba cAritra ke hI aMga haiN| prastuta adhyayana meM sAdhaka ko paga-paga para sAvadhAna kiyA hai ki vaha saMyama meM Age bar3hakara punaH pIche na htte| isI dRSTi se rAga-dveSa, virAdhanA, azubha lezyA, kriyAsthAna, kaSAya, pAMca azubha kriyAe~, asamAdhisthAna, zabala doSa, mahAmoha sthAna Adi vighnoM para dRSTipAta karake unase bacane kI preraNA bhI dI gaI hai| __ mUla meM asaMyama se nivRtti aura saMyama meM pravRtti kA sandeza mukharita hai| kintu sAdhaka phUloM ke sAtha zUloM ko bhI apanI jholI meM na bhara le, isI kAraNa doSoM kI ora bhI saMketa kiyA gayA hai tathA unako vivecita bhI kiyA gayA hai| sAdhaka ko cAhie ki rAgAtmaka pravRttiyoM se dUra rhe| kisI bhI kAraNa se citta meM udvega utpanna na hone de| Asava hetuoM kA varjana kre| Atma-saMlInatA-samAdhi meM rahe aura asamAdhisthAnoM se dUra rhe| saMkSepa meM duSpravRttiyoM se dUra rahakara satpravRttiyoM meM sAdhaka satata prayatnazIla rhe| yahI isa adhyayana kA sandeza aura preraNAbindu hai| isakI (caraNa vidhi kI) phalazruti bhI anta meM mokSa prApti batAI gaI hai| prastuta adhyayana meM 21 gAthAe~ haiN| Jain Education Interational

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405] ekatriMza adhyayana sacitra uttarAdhyayana sUtra CHAPTER 31 MODE OF CONDUCT Foreview Caption of this chapter is Mode of Conduct. Carana and Caritra-both the words denote the same meaning. It means by knowing and understanding well to practise the conduct wisely. Numbers have been given primacy in this chapter. Like Sthanarga and Samavayanga numbers taken as medium. The various virtues of sage-conduct have been described by the medium of numericals from one to thirty-three. Though some topics are related to knowledge but conduct took the importancy. Conduct is like the backbone for sages and nuns. By this reason, this chapter describes the methods of selection of activities enhancing conduct virtues by adept knowing the renouncable-knowable-adaptables. Conduct begins only by restrain. Therefore abandoning non-restrain and adapting restrain is mode of conduct. Five great vows, five circumspections, three incognitoes, tenfold sage religious order, right penances, overcoming passions-all these are the parts of conduct. By this chapter adept is inspired to be mindful at every step that moving forward in restrain, he should not come back. By this view point, he is inspired to protect himself from the obstacles of restrain which are-attachment-detachment, dispropiliation, inauspicious tinges (lesya), passions, five demeritorious activities, place of distress, great faults, dense infatuation. Basically the message of abandoning unrestrain and practise restrain has been elaborated. But adept may not fill the thorns of faults with the flowers of virtues in his bag; for this purpose the hints have been made to faults and also analysed. Adept should remain always far away from attachment-tendencies. He should not disturb his mind by any cause, and avoid the causes of inflow of karma, always be indulge in his own soul and peace and should remain far from the places where his calmness and peace may be disturbed. Briefly, adept should always exert in auspicious tendencies remaining far away from illtendencies. This is the message and inspiring point of this chapter. The fruition of this mode of conduct is settled attaining the liberation. This chapter contains only 21 couplets. www.line brary.org

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sacitra uttarAdhyayana sUtra ekatriMza adhyayana [ 40 egatIsaimaM ajjhayaNaM : caraNavihI ekatriMza adhyayana : caraNa-vidhi caraNavihiM pavakkhAmi, jIvassa u suhAvahaM / jaM carittA bahU jIvA, tiNNA saMsArasAgaraM // 1 // jIva (prANiyoM) ke lie sukhakArI caraNavidhi ko maiM kahatA hU~, jisakA AcaraNa karake bahuta se jIva saMsAra sAgara ko tara gaye haiM // 1 // I describe the mode of conduct which bestowes happiness to souls (living beings) and practising it innumerable souls have crossed the wordly ocean. (1) egao viraiM kujjA, egao ya pavattaNaM / asaMjame niyattiM ca, saMjame ya pavattaNaM // 2 // (sAdhaka) eka ora se virati (nivRtti) kare aura eka ora pravRtti kare; asaMyama se nivRtti kare aura saMyama meM pravRtti kare // 2 // Adept should desist from one and practise the other; should desist from non-restrain and Practise restrain. (2) rAgaddose ya do pAve, pAvakammapavattaNe / je bhikkhU rumbhaI niccaM, se na acchai maNDale // 3 // pApakarma meM pravRtta karane vAle rAga aura dveSa haiN| jo bhikSu ina donoM ko sadA- nitya rokatA hai-nirodha karatA hai vaha maNDala (janma-maraNa rUpa saMsAra) meM nahIM rahatA // 3 // Attachment and detachment inspires the soul to do sinful deeds. The mendicant who always resists them does not remain in cycle of births and deaths, i.e., the world. (3) daNDANaM gAravANaM ca sallANaM ca tiyaM tiyaM / je bhikkhU cayaI niccaM, se na acchai maNDale // 4 // jo bhikSu tIna prakAra ke daNDoM, tIna prakAra ke gauravoM aura tIna prakAra ke zalyoM kA sadA tyAga karatA hai, vaha maNDala (saMsAra) meM nahIM rahatA // 4 // The mendicant, who always renounces three types of soul punishment, prides and internal thorns, he does not remain in the world. (4) divve ya je uvasagge, tahA tericcha - mANuse / je bhikkhU sahaI nicca, se na acchai maNDale // 5 // jo bhikSu divya ( devakRta), manuSyakRta, tiryaMcakRta upasargoM ko sadA samabhAva se sahatA hai, vaha maNDala (saMsAra) meM nahIM rahatA // 5 //

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407] ekatriMza adhyayana sacitra uttarAdhyayana sUtra , The mendicant, who bears the calamities caused by deities (gods), men and beasts with even-mind, he does not entangle in this world.. (5) vigahA-kasAya-sannANaM, jhANANaM ca duyaM tahA / je bhikkhU vajjaI niccaM, se na acchai maNDale // 6 // ___ jo bhikSu cAra prakAra kI vikathAoM, cAra kaSAyoM, cAra saMjJA aura do duAnoM (Arta raudra dhyAna) kA sadA varjana-tyAga karatA hai, vaha saMsAra meM paribhramaNa nahIM karatA-nahIM rahatA // 6 // The mendicant who renounces four types of ill-tales, four passions, four types of expression of emotions (sanja) and two sinful-cruel meditations, he does not remain in this world. (6) vaesu indiyatthesu, samiIsu kiriyAsu ya / je bhikkhU jayaI niccaM, se na acchai maNDale // 7 // jo bhikSu vratoM (pA~ca mahAvratoM) tathA pA~ca samitiyoM ke pAlana meM aura paMcendriya viSayoM tathA (bandhanakArI) kriyAoM ke parihAra meM sadA yatanAzIla rahatA hai, vaha saMsAra meM nahIM rahatA // 7 // The mendicant who always remain careful in practising five great vows and circumspections and in renouncement of pleasures of five senses and activities which are causes of bondage, does not remain in this world. (7) lesAsu chasu kAesu, chakke AhArakAraNe / je bhikkhU jayaI niccaM, se na acchai maNDale // 8 // jo bhikSu chaha prakAra kI lezyAoM meM, chaha kAyA (pRthvI Adi chaha kAya ke jIva) tathA AhAra (grahaNa karane na karane) ke chaha kAraNoM meM sadA yatanA kA pAlana karatA hai, vaha saMsAra meM nahIM rahatA // 8 // The mendicant, who remains diligent in six types of tinges, protects six species, strenuous in six causes-to take and not to take food; he does not remain in this world. (8) piNDoggahapaDimAsu, bhayahANe su sattasu / je bhikkhU jayaI niccaM, se na acchai maNDale // 9 // jo bhikSu (sAta) piNDa (eSaNAoM) (sAta) avagraha pratimAoM aura sAta bhayasthAnoM meM sadA yatanAzIla / (upayogayukta) rahatA hai, vaha saMsAra meM nahIM ThaharatA-paribhramaNa nahIM karatA // 9 // The mendicant, who remains alert to seven rules of collecting food, seven rules of resolution to places for seeking alms and seven dangers-fears, he does not transmigrate in this world. (9) mayesu bambhaguttIsu, bhikkhudhammami dasavihe / je bhikkhU jayaI niccaM se na acchai maNDale // 10 // jo bhikSu (ATha) madasthAnoM meM (nau prakAra kI) brahmacarya guttiyoM meM aura dasa prakAra ke bhikSu dharmoM (zramaNadharmoM) meM sadA yatanAzIla (upayogayukta) rahatA hai, vaha saMsAra meM nahIM rukatA // 10 // www.hindibrary.org

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sacitra uttarAdhyayana sUtra The mendicant, who always remains attentive in respect of eight types of prides, nine types of celibacy incognitoes, and ten types of sage-religious order; he does not remains in this world. (10) ekatriMza adhyayana [ 408 uvAsagANaM paDimAsu, bhikkhUNaM paDimAsu ya / je bhikkhU jayaI niccaM, se na acchai maNDale // 11 // jo bhikSu upAsakoM (zramaNopAsakoM) kI (gyAraha) pratimAoM aura bhikSu (sAdhu kI bAraha ) pratimAoM meM sadA (upayogavAna) yatanAzIla rahatA hai, vaha saMsAra meM nahIM rahatA // 11 // The mendicant, who always remains strenuous, with regard to householders' eleven special determinative resolutions (pratima), sages' twelve special propiliations (pratima), he does not remain in this world. ( 11 ) kiriyAsu bhUyagAmesu ya / paramAhammiesu je bhikkhU jayaI niccaM se na acchai maNDale // 12 // jo bhikSu (teraha) kriyAoM meM, ( caudaha prakAra ke ) bhUtagrAmoM (jIva samUhoM ) aura (pandraha prakAra ke ) paramAdhArmika devoM meM sadA yatanAzIla (upayogavAna) rahatA hai, vaha saMsAra meM nahIM rukatA // 12 // The mendicant, who remains always attentive with regard to thirteen types of activities, fourteen kinds of living beings (groups of empirical souls) and fifteen kinds of irreligious and cruel deities, he does not stop in this world. (12) gAhAsolasaehiM tahA ya / asaMjamammi je bhikkhU jayaI niccaM, se na acchai maNDale // 13 // jo bhikSu gAthA SoDazaka (sUtrakRtAMga ke solaha adhyayana ) aura (satraha prakAra ke ) asaMyama meM sadA (upayoga yukta) yatanAvAna rahatA hai, vaha saMsAra meM nahIM rukatA // 13 // The mendicant, who always remains strenous to sixteen gathas (16 chapters of Sutrakrtanga sutra) and (abandoning) seventeen kinds of non-restrain, he does not stay in the world. (13) bambhammi nAyajjhayaNesu, ThANesu ya 'samAhie / bhikkhU jayaI niccaM, se na acchai maNDale // 14 // jo bhikSu (aThAraha prakAra ke ) brahmacarya, ( 19 prakAra ke ) jJAtAsUtra ke adhyayana tathA ( bIsa prakAra ke ) asamAdhisthAnoM meM sadA yatanAzIla (upayogavAna) rahatA hai, vaha saMsAra meM nahIM rukatA // 14 // Mendicant, who always exerts himself in eighteen types of celibacy, nineteen chapters of Jnata sutra and (alert from) twenty places not worthy for contemplation; he does not remain in this world. (14) parIsahe / egavIsAe sabalesu bAvIsA je bhikkhU jayaI niccaM, se na acchai maNDale // 15 //

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409] ekatriMza adhyayana sacitra uttarAdhyayana sUtra ikkIsa zabala doSoM aura bAIsa parISahoM meM jo bhikSu sadA yatanA (upayogavAna) rakhatA hai, vaha saMsAra meM praribhramaNa nahIM karatA // 15 // Mendicant, who always remains alert with regard to twenty one great faults and (conquering) twentytwo troubles, he does not transmigrate in this world. (15) tevIsai sUyagaDe, rUvAhiesu suresu a / je bhikkhU jayaI niccaM, se na acchai maNDale // 16 // jo bhikSu sUtrakRtAMga sUtra ke teIsa adhyayanoM aura (24 prakAra ke) atyanta sundara rUpa vAle devoM meM upayogavAna (yatanAzIla) rahatA hai, vaha saMsAra meM nahIM rukatA // 16 // Mendicant, who always indulges himself in twenty three chapters of Sutrakstanga sutra and alert from twenty four types of extremely beautiful deities and gods, he does not stay in this world. (16) paNavIsa-bhAvaNAhiM, uddesesu dasAiNaM / je bhikkhU jayaI niccaM, se na acchai maNDale // 17 // jo bhikSu (pA~ca mahAvratoM kI) paccIsa bhAvanAoM aura dazAzrutaskandha Adi ke (chabbIsa) uddezakoM meM sadA yatanAvAna (upayogayukta) rahatA hai, vaha saMsAra meM nahIM rukatA // 17 // Mendicant, who always indulges himself in twentyfive feelings and reflections of five great vows and twentysix chapters of Dasasrutaskandha etc., he does not stay in this world. (17) aNagAraguNehiM ca, pakappammi taheva ya / je bhikkhU jayaI niccaM, se na acchai maNDale // 18 // jo bhikSu (sattAIsa prakAra ke) anagAra guNoM meM aura prakalpa (AcAra-prakalpa-AcArAMga ke aTThAIsa adhyayana) meM sadA upayogayukta-yatanAzIla rahatA hai, vaha saMsAra meM nahIM rukatA // 18 // The mendicant, who always addict himself to the twentyseven virtues of a monk and twentyeight chapters of prakalpa (acaraprakalpa-Acaranga); he does not stay in this world. (18) pAvasuyapasaMgesu, mohaTThANesu ceva ya / je bhikkhU jayaI niccaM, se na acchai maNDale // 19 // jo bhikSu (29 prakAra ke) pApazruta prasaMgoM aura mohasthAnoM (30 prakAra ke mahAmohanIya karma bandha ke sthAnoM) meM sadA yatanAzIla rahatA hai, vaha saMsAra meM nahIM ThaharatA // 19 // The mendicant, who always remains alert from twentynine sinful scriptures and thirty causes of dense infatuation (causes of rigid bondages of karmas); he does not entangle in this worldly life. (19) siddhAiguNajogesu, . tettIsAsAyaNAsu ya / je bhikkhU jayaI niccaM, se na acchai maNDale // 20 // wwjaillelibrary.org

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An sacitra uttarAdhyayana sUtra ekatriMza adhyayana [410 jo bhikSu siddhoM ke (31 prakAra ke guNoM) guNoM tathA (32 prakAra ke) yoga saMgrahoM tathA tetIsa prakAra kI AzAtanA meM sadaiva yatanAvAna rahatA hai, vaha saMsAra meM nahIM rahatA // 20 // The mendicant, who remains always attentive to thirtyone virtues of emancipateds, and thirtytwo kinds of concentration of mind-speech-body (yoga samgraha) and thirtythree types of asatanas; he does not stay in this world. (20) ii eesu ThANesu, je bhikkhU jayaI sayA / khippaM se savvasaMsArA, vippamuccai paNDio // 21 // -tti bemi| isa prakAra jo paNDita (tattvavettA-sadasadvivekI) bhikSu ina sthAnoM meM sadA yatanA rakhatA hai, vaha zIghra hI sarva saMsAra se vimukta ho jAtA hai // 21 // -aisA maiM kahatA huuN| Thus the wise, witty mendicant remains always particular to all aforesaid points; he soon becomes thoroughly released from this whole world. (21) -Such I speak. aadi500815385015239 3 3888888888 vizeSa spaSTIkaraNa tIna daNDa- duSpravRtti meM saMlagna mana, vacana aura kAyA-tInoM daNDa haiN| inase cAritrarUpa aizvarya kA tiraskAra hotA hai, AtmA daNDita hotA hai| tIna gauraya-(1) Rddhi gaurava-aizvarya kA abhimAna, (2) rasa gaurava-rasoM kA abhimAna (3) sAta gaurava-sukhoM kA abhimaan| gaurava abhimAna se uttapta hue citta kI eka vikRta sthiti hai| tIna zalya-(1) mAyA (2) nidAna-aihika tathA pAralaukika bhautika sukha kI prApti ke liye dharma kA vinimaya, (3) mithyAdarzana-AtmA kA tatvoM ke prati mithyArUpa dRssttikonn| zalya kA~Te yA zastra kI noMka ko kahate haiN| jaise vaha pIr3A detA hai, usI prakAra sAdhaka ko ye zalya bhI nirantara utpIr3ita karate haiN| (brahavRtti) cAra vikathA-(1) strI kathA-strI ke rUpa, lAvaNya Adi kA varNana krnaa| (2) bhakta kathA-nAnA prakAra ke bhojana kI kathA (3) deza kathA-nAnA dezoM ke rahana-sahana Adi kI kathA, (4) rAjakathA-rAjAoM ke aizvarya tathA bhogavilAsa kA vrnnn| (sthAnAMga 4) cAra saMjJA-saMjJA kA artha hai-Asakti aura mrchnaa| (sthAnAMga 4) (7) AhAra saMjJA (2) bhaya saMjJA (3) maithuna saMjJA aura (4) lobha sNjnyaa| pA~ca vrata-ahiMsA Adi pA~ca vrata haiN| pA~ca indriyoM-zabda, rUpa, gandha, rasa aura sparza-ye pA~ca indriyoM ke viSaya haiN| pA~ca kriyAyeM-9) kAyikI (2) AdhikaraNikI-zastrAdi adhikaraNa se sambandhita (3) prAdveSikI-dveSa rUpa (4) pAritApanikI (5) praannaatipaat-praannihiNsaa| sAta piNDa aura avagraha kI pratimAyeM piNDa kA artha AhAra hai| avagraha (sthAna) AhAra grahaNa karane meM sthAna sambandhI abhigraha (saMkalpa) krnaa| inakA varNana sthAnAMga satra 7 meM dekheN| Jain Education mational

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411] ekatriMza adhyayana sAta bhaya 1. ihaloka bhaya - apanI hI jAti ke prANI se DaranA, ihaloka bhaya hai| jaise manuSya kA manuSya se, tiyaMca kA tiryaMca Adi se ddrnaa| 2. paraloka bhaya-dUsarI jAti vAle prANI se DaranA, paraloka bhaya hai| jaise manuSya kA deva se yA nirbaMdha Adi se DaranA / 3. AdAna bhaya apanI vastu kI rakSA ke liye cora Adi se DaranA / 4. akasmAt bhaya - kisI bAhya nimitta ke binA apane Apa hI sazaMka hokara rAtri Adi meM acAnaka Darane laganA / 5. AjIva bhaya-durbhikSa Adi meM jIvana yAtrA ke liye bhojana Adi kI aprApti ke durvikalpa se ddrnaa| sacitra uttarAdhyayana sUtra 6. maraNa bhaya - mRtyu se DaranA / 7. azloka bhaya-apayaza kI AzaMkA se DaranA ( sthAnAMga 7) ATha madasthAna 1. jAti mada - U~cI aura zreSTha jAti kA abhimAna / 2. kulamada U~ce kula kA abhimAna / kulamada-U~ce 3. balamada - apane bala kA ghamaNDa / 4. rUpa mada-apane rUpa saundarya kA garva 5. tapa mada upra tapasvI hone kA abhimAna / 6. zruta mada-zAstrAbhyAsa arthAt pANDitya kA abhimAna / 7. lAbha mada abhISTa vastu ke mila jAne para apane lAbha kA ahaMkAra / - 8. aizvarya mada apane aizvarya arthAt prabhutva kA ahaMkAra (sthAnAMga 8) nau brahmacarya gupti - inake liye isI sUtra kA 16vA~ adhyayana dekheN| dasa zramaNa dharma 1. kSAnti krodha na krnaa| 2. mArdava - mRdu bhAva rkhnaa| jAti, kula Adi kA ahaMkAra na karanA / 3. Arjava RjubhAva saralatA rakhanA, mAyA na krnaa| 4. mukti - nirlobhatA rakhanA, lobha na karanA / 5. tapa- anazana Adi bAraha prakAra kA tapa karanA / 6. saMyama - hiMsA Adi AsravoM kA nirodha karanA / 7. satya - satya bhASaNa karanA, jhUTha na bolanA / 8. zauca - saMyama meM dUSaNa na lagAnA, saMyama ke prati nirupalepatA - pavitratA rakhanA / 9. AkiMcanya- parigraha na rkhnaa| 10. brahmacarya - brahmacarya kA pAlana karanA / gyAraha upAsaka pratimAyeM - dekheM samavAyAMga 11 bAraha bhikSu pratimAyeM dekheM samavAyAMga 12 teraha kriyAsthAna - (dekheM samavAyAMga 13 ) caudaha bhUtagrAma-jIvasamUha 1. sUkSma ekendriya, 2. bAdara ekendriya, 3. dvIndriya, 4. trIndriya, 5. caturiMdriya 6. asaMjJI paMcendriya aura 7. saMjJI pNcendriy| ina sAtoM ke paryApta aura aparyApta-kula caudaha bheda hote haiN| inakI virAdhanA karanA, kisI bhI prakAra kI pIr3A denA varjita hai| (samavAyAMga) www.jnefbrary.org

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sacitra uttarAdhyayana sUtra paramAdhArmika-parama-adhArmika arthAt pApAcArI krUra evaM nirdaya asura jAti ke deva haiN| inake hiMsAkarmoM kA anumodana nahIM karanA gAthA SoDazaka- (sUtrakRtAMga sUtra ke prathama zrutaskandha ke 16 adhyayana) samaha prakAra kA asaMyama 1-9 pRthivIkAya, apUkAya, tejaskAya, vAyukAya aura vanaspatikAya tathA dvIndriya trIndriya caturindriya aura paMcendriyaukta nau prakAra ke jIvoM kI hiMsA karanA, karAnA, anumodana krnaa| 10. ajIya asaMyama- ajIba hone para bhI jina vastuoM ke dvArA asaMyama hotA ho, una bahumUlya vastra pAna Adi kA grahaNa karanA ajIva asaMyama hai| 11. prekSA asaMyama - jIvasahita sthAna meM uThanA baiThanA, sonA Adi / 12. upekSA asaMyama- gRhastha ke pApa karmoM kA anumodana krnaa| 13. apahRtya asaMyama - avidhi se kisI anupayogI vastu kA prtthnaa| ise pariSThApanA asaMyama bhI kahate haiN| 14. pramArjanA asaMyama - vastra pAtra Adi kI pramArjanA na karanA / 15. manaH asaMyama-mana meM durbhAva rkhnaa| 16. vacana asaMyama kuvacana yA asatya bolnaa| 17. kAya asaMyama - gamanAgamanAdi kriyAoM meM asAvadhAna rhnaa| (samavAyAMga 17) aThAraha abrahmacarya - devasambandhI bhogoM kA mana, vacana aura kAya se svayaM sevana karanA, dUsaroM se karavAnA, tathA karate hue ko bhalA jAnanA manuSya tathA tiryaMca sambandhI audArika bhogoM ke bhI isI taraha nau bheda samajha (samavAyAMga 18) isa prakAra nau bheda vaikriya zarIra sambandhI hote haiM lene caahiye| kula milAkara aThAraha bheda hote haiM ekatriMza adhyayana [ 412 jJAtA dharma kathA ke 19 adhyayana bIsa asamAdhi sthAna- dekheM samavAyAMga 20 ikkIsa zabala doSa- ( dazAzrutaskandha, dazA 2) bAIsa parISaha - dekhiye, uttarAdhyayana kA dUsarA parISaha adhyayana / gAthA 16 - sUtrakRtAMga sUtra ke 23 adhyayana ukta teIsa adhyayanoM ke kathAnAnusAra saMyamI jIvana na honA, doSa hai| caubIsa deva yahA~ rUpa kA artha eka hai| ataH pUrvokta teIsa saMkhyA meM eka adhika milAne se rUpAdhika kA artha 24 hotA hai| caubIsa prakAra ke deva 10 asurakumAra Adi dazabhavanapati, bhUta-yakSa Adi ATha vyantara, 5 sUrya-candra Adi pA~ca jyotiSka aura eka vaimAnika deva isa prakAra kula caubIsa jAti ke deva haiN| inakI prazaMsA karanA bhoga-jIvana kI prazaMsA karanA hai aura nindA karanA dveSabhAva hai| ataH mumukSu ko taTastha bhAva hI rakhanA caahiye| - samavAyAMga meM 24 dedoM se 24 tIrthaMkaroM ko grahaNa kiyA gayA hai| pA~ca mahAvratoM kI 25 bhAvanAyeM - (vistAra ke liye dekheM bhAvanA yoga AcArya zrI Ananda RSi jI ) dazAzruta Adi tInoM sUtroM ke 26 udezana kAla dazAzruta skandha sUtra ke daza uddeza, bRhatkalpa ke chaha uddeza aura vyavahAra sUtra ke daza uddeza isa prakAra tInoM ke chabbIsa uddeza hote haiN| jisa zrutaskandha yA adhyayana ke jitane uddeza hote haiM utane hI yahA~ uddezana kAla arthAt zrutopacAra rUpa uddezAvasara hote haiN| eka dina meM jitane zruta kI vAcanA (adhyApana) dI jAtI hai use eka uddezana kAla kahA jAtA hai| sattAIsa anagAra ke guNa dekheM samavAyAMga 27 (1-5) ahiMsA, satya, asteya, brahmacarya aura aparigraha rUpa pA~ca mahAvratoM kA samyak pAlana krnaa| (6) rAtri bhojana kA tyAga karanA (7-11) pA~coM indriyoM ko vaza meM rakhanA (12) bhAva satya-antaHkaraNa kI zuddhi (13) karaNa satya - vastra

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413] ekatriMza adhyayana sacitra uttarAdhyayana sUtra in - %3 pAtra Adi kI bhalI-bhA~ti pratilekhanA karanA (14) kSamA (15) virAgatA-lobhanigraha (16) mana kI zubha pravRtti (17) vacana kI zubha pravRtti (18) kAya kI zubha pravRtti (19-24) chaha kAya ke jIvoM kI rakSA (25) saMyama-yogayuktatA (26) vedanA'bhisahana-titikSA arthAt zIta Adi se sambandhita kaSTasahiSNutA (27) mAraNAntikA'bhisahana-mAraNAntika kaSTa ko bhI samabhAva se shnaa| ukta gaNa AcArya haribhadra ne Avazyaka sUtra kI ziSyahitA vRtti meM batAye haiN| samavAyAMga sUtra meM kucha bhinnatA hai| gAthA 18-aTThAIsa AcAra prakalpa-(AcArAMga sUtra ke 25 adhyayana tathA evaM nizItha ke tIna adhyayana) gAthA 19-pApazruta ke 29 bheda (1) bhauma-bhUmikampa Adi kA phala batAne vAlA zAstra (2) utpAta-rudhira vRSTi, dizAoM kA lAla honA ityAdi kA zubhAzubha phala batAne vAlA nimitta zAstra (3) svapnazAstra (4) antarikSa-AkAza meM hone vAle grahavedha Adi kA varNana karane vAlA zAstra (5) aMga zAstra-zarIra ke spandana Adi kA phala kahane vAlA zAstra (6) svara zAstra (7) vyaMjana zAstra-tila, maSa Adi kA varNana karane vAlA shaastr| (8) lakSaNa zAstra-strI puruSoM ke lakSaNoM kA zubhAzubha phala batAne vAlA shaastr| ye AThoM hI, sUtra, vRtti aura unakI vArtika ke bheda se caubIsa zAstra ho jAte haiN| (25) vikathAnuyoga-artha aura kAma ke upAyoM ko batAne vAle zAstra, jaise vAtsyAyanakRta kAmasUtra aadi| (26) vidyAnuyoga-rohiNI Adi vidyAoM kI siddhi ke upAya batAne vAle zAstra (27) mantrAnuyoga-mantra Adi ke dvArA kArya siddhi batAne vAle zAstra (28) yogAnuyoga-vazIkaraNa Adi yoga batAne vAle zAstra (29) anyatIthikAnuyoga-anyatIrthikoM dvArA pravartita evaM abhimata hiMsA pradhAna aacaarshaastr| gAthA 19 mahA mohanIya ke 30 sthaan| dekheM dazAzrutaskandha evaM samavAyAMga suutr| siddhoM ke 31 atizAyI guNa-dekheM samayAyAMga 31 // . battIsa yoga saMgrahamana, vacana, kAyA ke prazasta yogoM kA ekatrIkaraNa yoga saMgraha hai| 1. gurujanoM ke pAsa doSoM kI AlocanA krnaa| 2. kisI ke doSoM kI AlocanA sunakara anya ke pAsa na khnaa| 3. saMkaTa par3ane para bhI dharma meM dRr3ha rhnaa| 4. Asakti rahita tapa krnaa| 5. sUtrArthagrahaNarUpa grahaNa zikSA evaM pratilekhanA AdirUpa AsevanA-AcAra zikSA kA abhyAsa krnaa| 6. zobhA-zRMgAra nahIM krnaa| 7. pUjA pratiSThA kA moha tyAga kara ajJAta tapa krnaa| 8. lobha kA tyaag| 9. titikssaa| 10. aarjv-srltaa| 11. zuci-saMyama evaM satya kI pvitrtaa| 12. samyaktva shuddhi| 13. smaadhi-prsnncitttaa| 14. AcAra pAlana meM mAyA na krnaa| 15. viny| 16. dhairy| 17. saMvega-sAMsArika bhogoM se bhaya athavA mokssaabhilaassaa| 18. mAyA na krnaa| 19. sdnusstthaan| 20. saMvara-pApAnava ko roknaa| 21. doSoM kI zuddhi krnaa| 22. kAma bhogoM se virakti krnaa| 23. mUla guNoM kA zuddha paaln| 24. uttara guNoM kA zuddha paaln| 25. yutsarga krnaa| 26. pramAda na krnaa| 27. pratikSaNa saMyama yAtrA meM sAvadhAnI rkhnaa| 28. zubha dhyaan| 29. mAraNAntika vedanA hone para bhI adhIra na honA) 30. saMga kA parityAga krnaa| 31. prAyazcitta grahaNa krnaa| 32. anta samaya meM lekhanA karake ArAdhaka bnnaa| (samavAyAMga 32) tetIsa AzAtanA-dekheM dazAzrutaskandha dazA 3 tathA samavAyAMga 33 evaM zramaNa sUtra-upAdhyAya zrI amara muni| Salient Elucidations 0 00000000000 Three punishments (dandas)-mind, speech and body indulged in ill-tendencies are | unishments. By these the glory of conduct insulted and soul is punished. Three prides-(1) pride of wealth, (2) pride of tastes (3) pride of pleasures. Gaurava or glory is the deformed state of mind. www.janelibrary.org

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An, sacitra uttarAdhyayana sUtra ekatriMza adhyayana [414 Three internal thorns (salya)-(1) deceit (2) exchange of religious rituals for the empirical pleasures of this and that world, (3) contrary belief of soul regarding elements. Salya is thorn or a point of a weapon. As this gives pain, so the internal thorns also give pains to the adept Four ill-tales-(1) Women-tale-to describe beauty, charms and coquets of women (2) Food tale-Description of various types of delicious foods, dainties etc., (3) Country tale-Description of dresses and livings of various countries (4) Tale of kings-Description of wealth, amusements and rejoicings of kings and rulers. (Sthananga 4) Four Sajnas-Sajna means addictment and indulgement (Sthananga 4). It is of four kinds (1) food (2) fear (3) cohabitation and (4) greed. Five vows, senses and object of senses-(1) five vows-non-violence etc. (2) five senses-ears, eyes, nose, tongue and touch (3) objects of senses-sound, sight, smell, taste and touch. Five activities -(1) bodily (2) pertaining to weapons etc., (3) in the form of detachment (4) paritapaniki (5) violence of living beings. Seven pratimas of food and avagrahaPinda means food. Special resolution (avagraha) pertaining to place for seeking and accepting food. (For detail see Sthananga 7) Seven Fears (1) Ihaloka fear-Fear from the beings of own caste, e. g., a man fears from other man and beast from other beast (2) Paraloka fear-Fear from other caste, e.g., a man fears from deity (god) and beasts. (3) Adana fear-For protecting own possessions to be frightened of thieves etc. (4) Akasmata Fear-Without any external cause, being doubtful by ownself to be frightened suddenly in the night etc. (5) Ajiva Fear-In the time of famine to be frightened by mis-apprehending to get food for living alive. (6) Marana Fear-Fear of death. (7) Asloka Fear-To be frightened by the suspicion of disfame. (Sthananga 7) Eight Prides (1) Pride of caste-Pride of high and superior caste. (2) Pride of kula-Pride of high family. (3) Pride of power-Pride of own strength. (4) Pride of beauty-Pride of his own form, frame and beauty. (5) Pride of penance-To be proudy as I am rigorious penancer. (6) Pride of knowledge-To be proudy of study of scriptures and learnedness. (7) Pride of gain-Getting the desired thing to be proudy of his gain. (8) Pride of wealth-To be proudy of his own wealth and authority. (Sthananga 8) For nine incognitoes of celibacy, see the sixteenth chapter of this sutra. Ten Religious orders of sages (1) Ksanti-Not to be angry. Jain Educatich international

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415] ekatriMza adhyayana sacitra uttarAdhyayana sUtra (2) Mardava-Humility. Avoidance of pride of caste, family etc. (3) Arjava-Simplicity, avoidance of deceit. (4) Mukti-ungreediness, avoidance of greed. (5) Tapa-To observe twelve types of penances, like-fast etc. (6) Samyama-Restrainment. To stop the inflow-violence etc. (7) Satya-To speak always truth, never tell a lie. (8) Sauca-Never flaw in restrain, to observe purity to restrain. (9) Akincanya-Becoming possessionless. (10) Brahmacarya-To practise celibacy. For householders' eleven pritimas-see Samavayanga 11. For Mendicants' twelve pratimas-see Samavayanga 12. For thirteen activities-see Samavayanga 13. Fourteen Bhutagrama (group of living beings) (1) Subtle one-sensed beings (2) gross one-sensed living beings (3) two sensed beings (4) three sensed beings (5) four sensed beings (6) five sensed asanjni beings (7) five sensed sanjni beings. All these are of two types-paryapta and aparyapta. Thus all the groups of living beings are of 14 kinds. Fifteen most irreligious deities. These are most irreligious, cruel deities of asura class. Not to consent their sinful deeds. Gatha Sodasaka-Sixteen chapters of Sutrakstanga sutra. Seventeen types of non-restrain (1-9) Earth-bodied (2) Water-bodied (3) Fire-bodied (4) Air-bodied (5) Vegetables (6) two sensed (7) three sensed (8) four sensed and (9) five sensed living beings. Injure himself, make to injure others and to give consent to injure all the abovesaid beings. (10) Ajiva asamyama-Being without life by things if non-restrain takes place, to accept those costly cloths, vessels etc., is nonsoul non-restrain. (11) Preksa Asamyma-To stand, sit, lay down on the ground which is with living beings. (12) Upeksa Asamyama-To give consent to the sinful deeds of householders. (13) Apahrtya Asamyama-To throw any worthless thing improperly. It is also called paristhapana asamyama. (14) Pramarjana Asamyama-Not to clean cloths and vessels. (15) Manah Asamyama-Ill-feelings of the mind. (16) Vacana Asamyama-To speak ill words or telling lies. (17) Kaya Asamyama-To be careless in the activities of coming and going. Eighteen types of Non-celibacy-To enjoy sex behaviour himself by mind, speech and body, to make other to enjoy such sex behaviour, if any one enjoys such type of sex behaviour then treat him as good. These are nine kinds pertaining to aerial body. Pertaining to human beings and beasts (crooked beings) of gross body, one should understand the sex-behaviour like this. Thus in sum total there are eighteen kinds of sex behaviours. For Nineteen chapters of Jnatadharama katha-see Jnata sutra. For twenty Asamadhi sthana-see Samavayanga 20. Twentyone Sabala Dosa. www.jal Heillary.org

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tara sacitra uttarAdhyayana sUtra ekatriMza adhyayana [416 Twentytwo troubles-see second chapter of this sutra. Twentythree chapters of Sutrakstanga-According to these chapters not to lead the restrain life order is a fault. Twentyfour deities (gods)-Here the word rupa stands for one. Therefore adding one to aforesaid twentythree numbers it becomes numerical twentyfour. Twentyfour types of deities (gods) can be enumerated thus-10 types of Asurakumaras, 8 types of Vyantara, 5 types of Jyotiska and 1 Vaimamika. All these are twenty-four types of deities (gods). To appraise them is appraisal of rejoicing life and to abuse them is the emotion of detachment. So the salvation-wisher should remain neutral. In Samavayanga twentyfour tirtharkaras are grasped for twentyfour deities (gods). For twentyfive reflections-feelings of five great vows-see Bhavanayoga by Acarya Ananda Rsiji. Twentysix Uddesana kalas of Dasasruta-Skandha etc., three scriptures Ten Uddesas of Dasasrutaskandha, six of BIhatkalp and ten of Vyavaharasutra, thus becomes twentysix uddesas. As much are Uddesas of any Srutaskandha or chapters so much are Uddesanakalas alias srutopacara-uddesavasara. As much teaching is given of sruta in a day is called one Uddesanakala. For twentyseven virtues of a monk-see Samavayanga 27. (1-5) Non-violence, truth, non-stealing, celibacy, non-possession-to practise these great vows properly, (6) renouncement of any kind of food and water in night time (7-11) subjugating all the five senses (12) truth of thought-purifying internal mind and heart (13) Truth of means-outfits-to inspect cloths and vessels with due care (14) forgiveness (15) obstruction of greed (16) auspicious tendency of mind (17) to speak meritorious words (18) auspicious activities of body (19-24) protection of six kinds of species (25) practising restrain (26) tolerance regard cold, heat etc., (27) to endure death-like troubles with even mind. These virtues of monk are described by acarya Haribhadra in his fisyahita vritti of Avasyaka sutra. There is somewhat difference in Samavayanga. Twentyeight Acarprakalpa-Twentyfive chapters of Acaranga sutra, and three chapters of Nisitha. Twentynine kinds of evil scriptures (1) Bhauma-seismology (2) Utpata-showering of blood, becoming directions red even after sunset and in night (3) Dreamology, (4) Astrology (5) Throbbing parts of body (6) Vioceoloby or air coming in and going out from nostrils (7) signs of body-like til, masa etc. (8) symptomology-foretelling auspicious and inauspicious happenings may take palce in future. All these eight types of original scriptures, their Vitti and Vartika-thus these are of twentyfour kinds. (25) Vikathanuyoga-scriptures describing the devices to fulfil the desire of wealth and sensual pleasure, like-Kamasutra of Vatsyayana (26) Vidyanuyoga-scriptures, describing the practices for activating the cherismas (Vidyas), like Rohini etc. (27) Mantranuyoga-mantrology-scriptures relating the means for accomplishing any desire (28) Yoganunyoga-scriptures telling devices (yoga) of subjugation etc. (29) Anyatirthikanuyoga-scriptures propagating violent conduct. Jain Education lernational

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417] ekatriMza adhyayana sacitra uttarAdhyayana sUtra tI For thirty dense infatuation causes-see Dasasrutaskandha and Samavayanga sutras. For thirtyone special qualities of perfect souls-see Samavayanga 31. Thirtytwo Yoga-sangrahas Embodiment of auspicious activities of mind, speech and body is the amass of yogas (yogasangraha) (1) To confess own faults before elders and teachers (2) Listening the confession of faults of any to not tell other (3) To remain steady even in troubles (4) To observe penance without any worldly fondness (5) To practise study to religion of conduct by grasping the teachings of holy texts and inspection etc. (6) not to adorn himself (7) renouncing the desire of respect and honour, observing austerities not showing to others (8) Abandonment of greed (9) tolerance (10) simplicity (11) purification of restrain and truth (12) purification of right faith (13) pleasant mindedness (14) Not to deceit in practising conduct (15) humiliation-courtesy, modesty (16) constancy (17) fear from empirical pleasures or desire for salvation (18) Not to deceit (19) good deeds (10) stoppage of inflow of karmas (21) purification of defects (22) Non-addictment to amusements and rejoicings (23) pure practice of great vows-virtues (mula guna) (24) pure practice of subsidiary vows-virtues (uttara guna) (25) to renounce (26) Not to be careless (27) ever carefulness in restrain life-order (28) auspicious meditation (29) not be distressed even in death-like trouble (30) renunciation of company (31) To accept expiation (32) To be propiliator by accepting salekhana in the end of present life or at the time of death. (Samavayanga 32) For thirtythree asatanas-see Dasasruta skandha, dasa 3, Samavayanga 33, and Sramana sutra by Upadhyaya Sri Amara muni. wwwjailibrary.org

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sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [418 battIsavA~ adhyayana : pramAdasthAna pUrvAloka prastuta adhyayana kA nAma 'pramAda sthAna' hai| isameM sAdhaka kI sAdhanA ke pramukha vighna pramAda ke kAraNoM kA varNana karake sAdhaka ko unase dUra rahane kI-nivAraNa kI preraNA dI gaI hai| pramAda ke bheda-prabheda aneka prakAra se batAye gaye haiM pramAda ke pramukha bheda 5 haiM-(1) madya (mada) (2) viSaya, (3) kaSAya (4) vikathA aura (5) nidrA-nindA athavA nidraa| inhIM ke pandraha avAntara bheda ho jAte haiM; kyoMki viSaya (indriyaviSaya) 5 prakAra ke haiM, kaSAya aura vikathA-donoM ke cAra-cAra bheda haiN| ____ anya apekSA se pramAda ke 8 bheda bhI batAye gaye haiM-(1) ajJAna (2) saMzaya (3) mithyAjJAna (4) rAga (5) dveSa (6) smRtibhraMza (7) dharma ke prati anAdara aura (8) mana-vacana-kAyA kA dussprnnidhaan| (pravacanasAroddhAra dvAra 207, gAthA 122-23) ___ sAmAnya zabdoM meM pramAda kA abhiprAya hai-ajAgRti, asAvadhAnI, Alasya, aviveka, Atma-lakSya ke prati smRti na rahanA (Negligence) aadi| ___ yaha satya hai ki saMyama yAtrA ke lie sAdhaka ko bhI kucha aparihArya sAdhanoM kI AvazyakatA hotI hai| sAdhanoM ke binA usakA jIvana yApana saMbhava hI nahIM hai| ____ lekina sAdhana apane-Apa meM na zubha haiM, na azubha; na acche haiM, na bure| unakI zubhatA-azubhatA upayoktA ke bhAva, manodazAe~, vRtti-pravRttiyA~, rAga-dveSa Adi nirdhArita karate haiN| ___bhojana zarIra-rakSA ke lie atyAvazyaka hai| kintu yadi bhojana sirpha bhojana ke lie kiyA jAya, svAdiSTa pakavAnoM ko adhika mAtrA meM khA liyA jAya to vahI bhojana udara-vyAdhiyoM aura aneka rogoM kA kAraNa banakara sAdhanA meM vighna bana jAtA hai| . zayana aura Asana bhI sAdhaka ke lie Avazyaka haiM, kintu yadi ve strI-napuMsaka se saMsakta hoM to kAma vikAra varddhaka bana jAte haiM, sAdhaka apane mana para niyantraNa na rakha pAyegA aura usakI sAdhanA meM vighna khar3A ho jaayegaa| yahI bAta anya sAdhanoM ke viSaya meM bhI satya hai| ___ sAdhaka kA kartavya hai, sAdhanoM ko mAtra sAdhana samajhe aura isI dRSTi se unakA upayoga kare, unake prati moha-mamatva-mUrchA ke bhAva mana meM na Ane de| ___ rAga-dveSa, Asakti, mithyA-darzana, mohAdi kA tyAga saMsAra ke duHkhoM se mukti aura ekAnta Atmika sukha kI prApti ke lie anivArya hai| pramAda meM ziSyaiSaNA bhI sammilita hai| apane zarIra kI sevA tathA sukha-suvidhA ke lie sAdhaka ko ziSya banAnA ucita nahIM hai| yadyapi sAdhaka ko sahAyaka kI AvazyakatA hotI hai, vaha sahAyaka sAthI muni bhI ho sakatA hai aura ziSya bhii| lekina Avazyaka hai ki vaha dharma meM pravINa aura sAdhanA meM sahAyaka ho| yadi aisA sahAyaka na mile to sAdhaka jJAna-darzana-cAritra se yukta hokara ekAkI vicaraNa kre| pramAda-sthAnoM se bacakara vItarAga ke mArga para calanA caahie| vItarAgI sAdhaka hI mukti prApta karatA hai| prastuta adhyayana meM 111 gAthAe~ haiN| Jain Education international .

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419] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra , CHAPTER 32 CAUSES OF NEGLIGENCE Foreview The caption of this chapter is 'Causes of Negligence'. By describing the main obstructions of observing the propiliation of adept-the causes of negligence, the adept is inspired to remain far away from these causes. Divisions and sub-divisions of negligence are described in various ways The chief divisions of negligence are five-(1) Proud (2) sensualities (3) passions (4) illtales and (5) sleep or abusement. These five kinds are sub-divided into fifteen types; because the sensualities are of five types on account of five senses, passions and ill-tales-both are of four kinds. By another viewpoint negligence is divided into eight kinds-(1) Ignorance (2) Suspicion (3) Wrong Knowledge, (4) Attachment (5) Detachment (6) Memory-spoiled (7) Disrespect towards religion (8) ill-concentration or attempt of mind, speech and body (Pravacanasaroddhara, Dwara 207, Gatha 122-123). Generally negligence denotes-unwakefulness, carelessness, laziness, non-discretion, forgetfulness about soul-benefit etc. It is the prescribed fact for restrained life-order an adept needs some unavoidable means. Without means to sustain life is not possible. But the means by themselves neither auspicious nor inauspicious; neither good nor bad. Their auspiciousness and inauspiciousness is determined by the thoughts, mental conditions, tenencies, attachment-detachment of the user of them. Food is very much essential for sustaining body. But food is taken for food only, delicious dishes are taken in excessive quantity then it would be the cause of stomach diseases and many other sicknesses and will become an obstacle in propiliation. Bed and seat also necessary for adept; if they are afflicted and used by women and eunuch, then they will excite the sexual feelings. Adept would not control his mind and thereby obstacle will take place in his practice of religious order. This is also true regarding other means. It is the duty of adept that he should take means as means only and should utilise them with this viewpoint. Let not arouse the feelings of affection-myness-indulgence towa:ds them in his mind.

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tara sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [420 Seeking of disciples is also incorporated in negligence. For service, ease and comfort of his own body, it is not proper for adept to take a person as his disciple. Though adept needs a helper, he may be his companion sage and disciple too. But it is necessary for the helper that he should be expert in religion and religious order and helpful in practices of religious rites. If an adept could not get such helper then he should wander lonely being opulent by knowledge-faith and conduct. Being far away from negligence and its causes adept should take the path prescribed by attachinent-free Jinas. Attachment-free adept attains liberation This chapter contains 111 (one hundred eleven) couplets. 4

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421] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra battIsa ajjhaNaM : pamAyaTThANaM dvAtriMza adhyayana : pramAda - sthAna accantakAlassa samUlagassa, savvassa dukkhassa u jo pamokkho / taM bhAsao me paDipuNNacittA, suNeha egaMtahiyaM hiyatthaM // 1 // atyanta (ananta tathA anAdi ) kAla ke sabhI duHkhoM tathA unake mUla kAraNoM se pramokSa (mukta) karane vAlA hai usako maiM kahatA hU~, pratipUrNa ( pUre mana se suno ; ( kyoMki yaha ) ekAnta (pUrNarUpa se) hita rUpa hai aura kalyANa ke lie (kalyANakArI) hai // 1 // I express the subject which is capable to make free from the miseries of beginningless times and their causes. Listen with concentrated mind my dialect; because it exhaustively beneficial and benedictory (for you-your soul). (1) nANassa savvassa pagAsaNAe, annANa- mohassa vivajjaNAe / rAgassa dosassa ya saMkhaeNaM, egantasokkhaM samuvei mokkhaM // 2 // sampUrNa jJAna ke pragaTa hone se, ajJAna-moha ke vivarjana (parihAra) se tathA rAga aura dveSa ke sarvathA kSaya (naSTa hone) se jIva ekAnta sukha rUpa ( sukha sthAna ) mokSa ko prApta karatA hai // 2 // By manifestation of right knowledge (by which every thing is cognised), by avoidance of wrong-knowledge and exhaustive destruction of attachment and detachment; the soul obtains salvation which is the abode of eternal beatitude. (2) tassesa maggo guru-viddhasevA, vivajjaNA bAlajaNassa dUrA / sajjhAya - egantanisevaNA ya, sutta'tthasaMcintaNayA dhiI ya // 3 // usa (duHkhoM se mukti aura sukha prApti) kA yaha mArga hai - 1. gurujanoM aura vRddhoM kI sevA zuzrUSA karanA, 2. bAla (ajJAnI) janoM se dUra rahanA 3. svAdhyAya tathA ekAnta sevana, 4 sUtra aura usake artha kA cintana tathA dhairya dhAraNa kiye rahanA // 3 // This (freedom from miseries and attaining happiness) is the way-(1) service of teachers and ageds (2) remaining far away from ignorant or wrong - faithed persons ( 3 ) study holy texts and to live in solitary places (4) pondering over the words and meanings of scriptures and to be ever constant. (3) AhAramicche miyamesaNijjaM sahAyamicche niuNatthabuddhiM / nikeyamicchejja vivegajoggaM, samAhikAme samaNe tavassI // 4 // samAdhi kI kAmanA (icchA) karane vAlA tapasvI zramaNa parimita aura eSaNIya AhAra kI icchA kare, artha. (tatva aura artha ) meM nipuNa buddhivAle sahAyaka kI icchA kare aura strI-pazu-napuMsaka se vivikta-rahitaekAnta yoga (vivega-joggaM) sthAna meM rahane kI icchA kare // 4 //

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sacitra uttarAdhyayana sUtra The penancer sage desirous of contemplation should seek for limited and faultless food, wish for expert and intelligent helper and desire for lonely bed and lodge unfrequented by women, beast and eunuch. (4) dvAtriMza adhyayana [ 422 na vA labhejjA niuNaM sahAyaM, guNAhiyaM vA guNao samaM vA / ekko vi pAvAi vivajjayanto viharejja kAmesu asajjamANo // 5 // yadi nipuNa sahAyaka, apane se adhika guNoM vAlA athavA samAna guNavAlA sahAyaka na prApta ho sake to pApoM ko varjita karatA huA aura kAma-bhogoM meM anAsakta rahatA huA akelA - ekAkI hI vicaraNa kare // 5 // If he could not get the helper-companion more proficient or equal in virtues then avoiding sins and unaddicted to empirical pleasures, he should wander alone. (5) jahA ya aNDappabhavA balAgA, aNDaM balAgappabhavaM jahA ya / emeva mohAyayaNaM khu taNhA, mohaM ca taNhAyayaNaM vayanti // 6 // jaise bagulI (balAkA) aNDe se utpanna hotI hai aura aNDA bagulI se utpanna hotA hai| vaise hI moha kA Ayatana (ghara-janmasthAna), tRSNA hai aura tRSNA kA Ayatana ( ghara - janmasthAna) moha ko kahA gayA hai // 6 // As the crane produced from egg and egg produced from crane, so the origin of infatuation is desire and infatuation is called origin or abode of desire. (6) rAgo ya doso vi ya kammabIyaM, kammaM ca mohappabhavaM vayanti / kammaM ca jAI - maraNassa mUlaM, dukkhaM ca jAI - maraNaM vayanti // 7 // rAga aura dveSa ye donoM karma ke bIja haiM aura karma ko moha se utpanna huA kahA gayA hai tathA karma hI janma-maraNa kA mUla hai aura janma-maraNa ko hI duHkha kahA gayA hai // 7 // Attachment and detachment-both are the root causes (seeds) of karmas and karma is originated by infatuation and only karma is the root of births and deaths and these (births and deaths) are called the miseries. (7) dukkhaM hayaM jassa na hoi moho, moho hao jassa na hoi tahA / taNhA hayA jassa na hoi loho, loho hao jassa na kiMcaNAI // 8 // jisako moha nahIM hotA usakA duHkha naSTa ho jAtA hai, jisako tRSNA nahIM hotI usakA moha naSTa ho jAtA hai, tRSNA ke samApta ho jAne para lobha vinaSTa ho jAtA hai aura jisakA lobha naSTa ho jAtA hai usake pAsa kucha nahIM rahatA, vaha akiMcana ho jAtA hai // 8 // Who has no infatuation his misery ceases, infatuation ceases who has no desire, in absence of desire greed ceases and whose greed is ceased he possessed nothing and becomes possessionless. (8) rAgaM ca dosaM ca taheva moha, uddhattukAmeNa samUlajAlaM / je je uvAyA paDivajjiyavvA, te kittaissAmi ahANupuvviM // 9 //

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423] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra jo rAga aura dveSa tathA usI prakAra moha ko mUla sahita ukhAr3ane kI icchA karane vAlA hai use jisa-jisa prakAra ke upAya karane-apanAne cAhie una (upAyoM) kA maiM anukrama se (kramazaH) kathana karU~gA // 9 // Who wants to uproot attachment, detachment and infatuation, what means he should adopt, I shall explain those in due order. (9) rasA pagAmaM na niseviyavvA, pAyaM rasA dittikarA narANaM / dittaM ca kAmA samabhiddavanti, dumaM jahA sAuphalaM va pakkhI // 10 // rasoM kA adhika sevana na kare; kyoMki rasa prAyaH unmAda bar3hAne vAle athavA kAmoddIpana karane vAle hote haiM aura (uddIpta mAnava ko) viSaya-bhoga (kAma) usI prakAra utpIr3ita karate haiM jisa prakAra svAdiSTa phala vAle vRkSa ko pakSI karate haiM // 10 // He should not take tasty food in excessive quantity; because tastes are often enhancer of intoxication and exciting sex and sexualities harasses the excited man as the birds harass the tree with juicy and tasty fruits. (10) jahA davaggI paurindhaNe vaNe, samAruo novasamaM uvei / evindiyaggI vi pagAmabhoiNo, na bambhayArissa hiyAya kassaI // 11 // jisa prakAra pracura IMdhana vAle jaMgala meM pracaNDa pavana ke sAtha lagI huI dAvAgni kisI upAya se zAMta nahIM hotI usI prakAra atimAtrA meM athavA apanI icchAnukUla bhojana karane vAle (pagAma bhojI) kI indriyAgni (indriyoM meM utpanna huI kAma-vAsanA kI agni) bhI kisI bhI upAya se zAMta nahIM hotI ataH brahmacArI ke lie (prakAma bhojana) kisI bhI prakAra se hitakArI nahIM hotA // 11 // As in a dense forest filled with fuel, a fire fanned by strong wind can not be extinguished by any means, in the same way who takes food in excessive quantity and according to his own desire, the fire of senses (fire of sensuality) of such person can never be extinguished. So excessive tasty food never becomes beneficial to a celibate. (11) vivittasejjAsaNajantiyANaM, omAsaNANaM damiindiyANaM / na rAgasattU dharisei cittaM, parAio bAhirivosahehiM // 12 // jo vivikta (strI-pazu-napuMsaka se rahita) zaiyA aura Asana se niyaMtrita (niyamabaddha) hai, jo alpa AhAra karane vAlA hai, jisane apanI indriyoM kA damana kara liyA hai, usake citta ko rAga-dveSa rUpI zatru usI prakAra parAbhUta nahIM kara sakate jisa prakAra auSadhiyoM se parAjita (samApta) kI huI vyAdhi punaH rogI ko AkrAnta nahIM kara sakatI // 12 // Who is controlled and regulated by lonely seat and lodge (unfrequented by women, Eunuch and beasts), who takes little or limited food and has subdued his senses; the attachment and detachment foes cannot overcome his mind as the disease uprooted by hedicines can not attack the man again. (12) jahA birAlAvasahassa mUle, na mUsagANaM vasahI pasatthA / emeva itthInilayassa majjhe, na bambhayArissa khamo nivAso // 13 //

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tara sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [424 jisa prakAra biDAla (billiyoM) ke nivAsa sthAna ke samIpa (mUle) mUSakoM (cUhoM) kA nivAsa prazasta (acchA) nahIM hotA usI prakAra striyoM ke nivAsa sthAna ke atinikaTa athavA madhya meM (itthInilayassa majjhe) brahmacArI kA nivAsa (rahanA) kSamya (ucita) nahIM hai // 13 // As it is not safe for mice to live near the dwelling of the cats, so it is not proper for a celibate to live near or in between the houses inhabited by women. (13) na rUva-lAvaNNa-vilAsa-hAsaM, na jaMpiyaM iMgiya-pehiyaM vA / itthINa cittaMsi nivesaittA, darcha vavasse samaNe tavassI // 14 // striyoM ke rUpa, lAvaNya, vilAsa, hAsa, priyabhASaNa, iMgita ceSTA (aMga-bhaMgimA) Adi ko (apane) hRdaya meM sthAna dekara tapasvI zramaNa unako dekhane kA prayAsa na kare // 14 // A penancer sage should not visualize the shape, beauty, laughter, coquetry, prattle, gestures, glances of women taking to his heart. (14) adaMsaNaM ceva apatthaNaM ca, acintaNaM ceva akittaNaM ca / itthIjaNassAriyajhANajoggaM, hiyaM sayA bambhavae rayANaM // 15 // brahmavrata (brahmacarya) meM sadA rata (lIna) rahane vAle puruSa (sAdhaka) ke lie striyoM ko na dekhanA, unakI prArthanA (abhilASA) na karanA, unakA cintana (vicAra) bhI na karanA aura unakA kIrtana (kathana-varNana) bhI na karanA hitakArI hai tathA Arya (samyak) dhyAna (sAdhanA) ke lie yogya (ucita) hai // 15 // Nor to look at, nor to long for and nor to describe the women-folk is beneficial to the adept indulged in vow of celibacy and it is proper for practising right meditation. (15) kAmaM tu devIhi vibhUsiyAhiM, na cAiyA khobhaiuM tiguttA / tahA vi egantahiyaM ti naccA, vivittavAso muNiNaM pasattho // 16 // yadyapi (mAnaM tu-mAnAki) tIna guptiyoM (mana-vacana-kAya) se gupta muni ko (vastrAlaMkAroM se) vibhUSita deviyA~ bhI kSubhita-(usakI sAdhanA se vicalita) nahIM kara sakatIM tathApi (taba bhI) ekAnta hita ko jAnakara muni ke lie vivikta (strI-pazu-napuMsaka se rahita) vAsa hI prazasta hai // 16 // Though well adorned with lustrous costumes and ornaments the goddesses cannot disturb the monk who is latent with three incognitoes of mind, speech and body; but with the viewpoint of utter benefit, the lonely lodge (devoid of woman, eunuch and beast) is wholesome. (16) mokkhAbhikaMkhissa vi mANavassa, saMsArabhIrussa Thiyassa dhamme / neyArisaM duttaramatthi loe, jahitthio bAlamaNoharAo // 17 // mokSa kI AkAMkSA vAle, saMsAra se bhayabhIta aura dharma meM sthita manuSya ke lie saMsAra meM itanA dustara kArya aura koI nahIM hai jitanI ki ajJAniyoM (bAla) ke mana (hRdaya) ko haraNa karane vAlI striyA~ (dustara) haiM // 17 //

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425] dvAtriza adhyayana sacitra uttarAdhyayana sUtra To a man, who longs for liberation, frightened from world, and fixed in religion; there is nothing so difficult to cross as the women, heart attracting of ignorants are difficult to cross. (17) ee ya saMge samaikkamittA, suhuttarA jeva bhavanti sesA / jahA mahAsAgaramuttarittA, naI bhave avi gaMgAsamANA // 18 // ina (uparyukta strI-saMbaMdhI) saMparkoM ko samyak (bhalI prakAra) atikramaNa (pAra) kara lene para zeSa sabhI saMsarga sukha se pAra karane yogya ho jAte haiM jisa prakAra ki mahAsAgara ko tairakara pAra kara lene ke bAda gaMgA jaisI nadiyoM ko pAra kara lenA sukara-sarala ho jAtA hai // 18 // One who crosses successfully the connections (relating women) remaining all connections can be crossed easily. As after crossing the ocean, to cross the rivers like Ganga becomes too easy. (18) kAmANugiddhippabhavaM khu dukhaM, savvassa logassa sadevagassa / jaM kAiyaM mANasiyaM ca kiMci, tassa'ntagaM gacchai vIyarAgo // 19 // devatAoM sahita sampUrNa loka ke (prANiyoM ke) jitane bhI zArIrika tathA mAnasika duHkha haiM ve saba kAma (kAmanA-vAsanA) kI anugRddhi (atizaya Asakti) se utpanna hote haiN| ina duHkhoM kA anta (samApti) kevalI vItarAgI hI kara pAte haiM // 19 // All the bodily and mental torments of living beings of world along with gods, originate by the dense addictment to sex and sensuality. Only attachment-free omniscients put an end to all the miseries. (19) jahA ya kiMpAgaphalA maNoramA, raseNa vaNNeNa ya bhujjamANA / te khuDDae jIviya paccamANA, eovamA kAmaguNA vivAge // 20 // jisa prakAra kimpAga phala rasa, rUpa aura khAne meM manorama-cittAkarSaka lagate haiM, kintu pariNAma meM jIvana kA anta kara dete haiN| isI prakAra kAmaguNa bhI vipAka (pariNAma) meM vinAzakArI hote haiM // 20 // As the fruits of poisonous tree (Kimpakafala) are very attractive and tasty while eating but in consequence they end the life. In the same way the enjoyments of five senses are destructive in consequence. (20) je indiyANaM visayA maNunnA, na tesu bhAvaM nisire kayAi / na yA'maNunnesu maNaM pi kujjA, samAhikAme samaNe tavassI // 21 // samAdhi kI icchA vAlA tapasvI zramaNa indriyoM ke manojJa viSayoM meM kadApi rAgabhAva na kare aura amanojJa viSayoM meM mana se bhI dveSa (dveSa-bhAva) na kare // 21 // The penancer sage, who wishes the contemplation, must not have the feeling of attachment in the heart-capturing enjoyments of senses and should not have feeling of detachment to unattractive sense-objects even by the mind. (21)

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an sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [426 cakkhussa rUvaM gahaNaM vayanti, taM rAgaheuM tu maNunnamAhu / taM dosaheuM amaNunamAhu, samo ya jo tesu sa vIyarAgo // 22 // cakSu (netroM) kA grahaNa karane yogya viSaya rUpa kahA jAtA hai| yadi vaha manojJa hotA hai to rAga kA kAraNa (hetu) banatA hai aura yadi vaha amanojJa hotA hai to dveSa kA hetu bana jAtA hai| ina donoM (manojJa-amanojJa) sthitiyoM meM jo sama (rAga-dveSAtIta) rahatA hai, vaha vItarAgI hotA hai // 22 // Eye is said perceiver of colour. If (colour) it is pleasant then becomes the cause of attachment and detachment caused by unpleasant. Who remains equanimous in both the conditions he is attachment-free or even-minded. (22) rUvassa cakhaM gahaNaM vayanti, cakkhussa rUvaM gahaNaM vayanti / rAgassa heuM samaNunamAhu, dosassa heuM amaNunnamAhu // 23 // rUpa kA grahaNa karane vAlA cakSu kahA jAtA hai aura cakSu kA grAhya viSaya rUpa kahalAtA hai| rAga ke hetu ko manojJa kahA hai aura dveSa kA hetu (kAraNa) amanojJa hai // 23 // Eye is said perceiver of colour and colour is the perceivable object of eye. Pleasant (colour) is the cause of attachment and detachment caused by unpleasant. (23) rUvesu jo giddhimuvei tivvaM, akAliyaM pAvai se viNAsaM / rAgAure se jahavA payaMge, Aloyalole samuvei maccuM // 24 // jo (manojJa) rUpa meM tIvra gRddhi (Asakti) rakhatA hai, vaha rAga meM Atura hokara akAla meM hI vinAza ko prApta hotA hai, vinaSTa ho jAtA hai jisa prakAra prakAza-lolupa pataMgA mRtyu ko prApta hotA hai, mara jAtA hai // 24 // Who indulged deep in pleasant colours, he gets untimely ruin, just as a moth fond of light rushes into death. (24) je yAvi dosaM samuvei tivvaM, taMsi kkhaNe se u uvei dukkhaM / duddantadoseNa saeNa jantU, na kiMci rUvaM avarajjhaI se // 25 // (isake viparIta) jo (amanojJa rUpa ke prati) tIvra dveSa karatA hai vaha prANI usI kSaNa apane svayaM ke durdAntaM (durdamanIya) dveSa ke kAraNa duHkha hI prApta karatA hai| isameM (manojJa aura amanojJa) rUpa kA kucha bhI aparAdha (doSa) nahIM hai // 25 // Contrary to this who deeply indulged in detachment to unpleasant colour, he suffers pain at the same moment due to his own unsubduable detachment. There is no fault of colour in it. (25) egantaratte ruiraMsi rUve, atAlise se kuNaI paosaM / dukkhassa saMpIlamuvei bAle, na lippaI teNa muNI virAgo // 26 // jo rucira (sundara) rUpa meM ekAntataH atyadhika anurakta hotA hai vaha atAdRza-kurUpa meM pradveSa karatA hai, vaha ajJAnI duHkha kI pIr3A (kaSTa) ko pAtA hai| kintu virAgI muni unameM (manojJa-amanojJa rUpoM meM) lipta nahIM hotA, rAga-dveSa nahIM karatA // 26 //

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427] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra in Who is much more addicted to colour, he hates unlovely colours, that ignorant suffers the pain; but indifferent monk who is not indulged in those (lovely and unlovely colours) does not attach nor detach. (26) rUvANugAsANugae ya jIve, carAcare hiMsai 'NegarUve / cittehi te paritAvei bAle, pIlei attadvagurU kiliTTe // 27 // manojJa rUpa kI AzA-lAlasA kA anugamana karane vAlA vyakti aneka prakAra se cara-acara (basa-sthAvara) jIvoM kI hiMsA karatA hai, eka mAtra apane svArtha ko hI pramukhatA dene vAlA, rAga-dveSa se kliSTa ajJAnI jIva vividha prakAra se unheM (carAcara jIvoM ko) pIr3ita karatA hai // 27 // The man lustful of colours injures mobile and immobile beings by several ways; indulged to attachment and detachment the ignorant person intent to his own interest torments and pains those beings by various ways. (27) rUvANuvAeNa pariggaheNa, uppAyaNe rakkhaNasannioge / vae vioge ya kahiM suhaM se ?, saMbhogakAle ya atittilAbhe // 28 // rUpa meM anupAta-anurAga aura parigraha-mamatva ke kAraNa rUpa ke utpAdana, saMrakSaNa aura satriyoga (vyApAra-vinimaya) tathA vyaya aura viyoga meM use sukha kahA~ (prApta hotA hai) ? saMbhoga-upabhoga ke samaya bhI use atRpti hI prApta hotI hai, tRpti kA anubhava nahIM hotA // 28 // On account of passion to colours and the feeling of myness to possessions, how can a man be happy while he gets, keeps, uses, loses and misses those things. Even when he enjoys them he does not feel satiety, always remains unsatisfied. (28) rUve atite ya pariggahe ya, sattovasatto na uvei tuhi / atuTTidoseNa duhI parassa, lobhAvile AyayaI adattaM // 29 // rUpa meM atRpta tathA parigraha (parigrahaNa) meM Asakta uvasakta (atyadhika Asakta) vyakti ko tuSTisantuSTi nahIM prApta hotii| atuSTi ke doSa se duHkhI tathA lobha se Avila (vyAkula-kaluSita) vyakti dUsaroM kI vastu ko unake dvArA binA diye hI le letA hai-curAtA hai // 29 // Unsatisfied in colours and much more addicted to seizing them, such man can never be satisfied. Painful by the fault of dissatisfaction and overwrought by greed such person takes (steals) the things of others. (29) taNhAbhibhUyassa adattahAriNo, rUve atittassa pariggahe ya / mAyA-musaM vaDDhai lobhadosA, tatthA'vi dukkhA na vimuccaI se // 30 // tRSNA se abhibhUta, dUsare kI vastuoM ko haraNa karane vAlA-curAne vAlA, rUpa aura parigraha se atRpta vyakti ke lobha doSa ke kAraNa usake kapaTa aura jhUTha bar3hate jAte haiM phira bhI (kapaTa aura jhUTha kA prayoga karane para bhI) vaha duHkhoM se vimukta nahIM ho pAtA // 30 //

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tara sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [428 Overwhelmed by keen desire, burglar of others' things, dissatisfied by colour and possessions; due to blemish of greed his deceits and lies go on increasing, and even then he can not get rid of pains and sufferings. (30) mosassa pacchA ya puratthao ya, paogakAle ya duhI durante / evaM adattANi samAyayanto, rUve atitto duhio aNisso // 31 // jhUTha bolane se pahale aura bAda meM tathA asatya kA prayoga (bolate) karate samaya bhI vaha duHkhI hotA hai aura usakA pariNAma (anta) bhI duHkhamaya hotA hai| isa prakAra adattAdAna (corI) kA AcaraNa karatA huA tathA rUpa se atRpta vyakti duHkhI aura anAzrita (Azraya vihIna-nirAdhAra) ho jAtA hai // 31 // He becomes sorrowful before, after and while telling a lie and consequences are also full of pains. Thus practising stealing dissatisfied by colour, the person becomes painful and protectionless. (31) rUvANurattassa narassa evaM, katto suhaM hojja kayAi kiMci ? | tatthovabhoge vi kilesa dukkhaM, nivvattaI jassa kaeNa dukkhaM // 32 // isa prakAra rUpa meM anurakta-Asakta puruSa ko kahA~, kaba aura kitanA sukha prApta ho sakatA hai ? jise prApta karane ke lie manuSya itanA duHkha-kaSTa sahatA hai| usake upabhoga meM bhI kleza aura duHkha kA hI anubhava hotA hai // 32 // Thus the person, addicted in colours can attain delight when, where and how much? For obtaining that delight he suffers so much pains. During enjoyment of those colours only pains are felt. (32) emeva rUvammi gao paosaM, uvei dukkhohaparaMparAo / paduddacitto ya ciNAi kammaM, jaM se puNo hoi duhaM vivAge // 33 // isI taraha rUpa ke prati pradveSa karane vAlA bhI aneka prakAra kI duHkha paramparAoM ko prApta karatA hai aura vaha pradveSa yukta citta vAlA hokara jina karmoM kA saMcaya karatA hai ve karma bhI vipAka-phala pradAna karate samaya duHkharUpa hI hote haiM // 33 // In the same way, who hates the colours gets the chain of pains, and by detachment he accumulates the karmas they also becomes painful in consequence. (33) rUve viratto maNuo visogo, eeNa dukkhohaparaMpareNa / na lippae bhavamajjhe vi santo, jaleNa vA pokkhariNIpalAsaM // 34 // (kintu) rUpa se virakta (rAga-dveSa hIna) vyakti ko zoka nahIM hotA, vaha ina duHkhoM kI paramparAoM se mukta rahatA hai| jisa prakAra jalAzaya meM-puSkariNI meM rahatA huA kamala kA pattA jala se nirlipta rahatA hai usI taraha vaha manuSya bhI saMsAra meM rahatA huA bhI (rUpa ke prati rAga-dveSa se) lipta nahIM hotA // 34 // But the person, indifferent to colours remains free from painful chains. Just as the leaf of lotus, remaining in pond is not moistened by water, so that indifferent person living in the

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429] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra world, is not effected by the attachment and detachment towards colours (forms, frames, figures etc. (34) soyassa sadaM gahaNaM vayanti, taM rAgaheuM tu maNunnamAhu / taM dosaheuM amaNunamAhu, samo ya jo tesu sa vIyarAgo // 35 // zrotra (karNendriya) ke viSaya ko zabda kahA gayA hai| jo zabda rAga kA hetu hai use manojJa kahA hai aura amanojJa ko dveSa kA kAraNa batAyA gayA hai lekina jo ina donoM (manojJa aura amanojJa) meM sama-samabhAva rakhatA hai, vaha vItarAga hai // 35 // Ear is said perceiver of sound, pleasant sound generates attachment and unpleasant sound is the cause of detachment; but who remains equanimous in both the conditions, he is attachment-free or even-minded. (35) saddassa soyaM gahaNaM vayanti, soyassa sadaM gahaNaM vayanti / rAgassa heuM samaNunnamAhu, dosassa heuM amaNunnamAhu // 36 // zabda ko grahaNa karane vAlA zrotra kahA gayA hai aura zabda ko zrotra kA grAhaka (grahaNa karane yogya viSaya) batAyA gayA hai| usameM jo zabda rAga kA hetu hotA hai use samanojJa aura dveSa ke hetu ko amanojJa kahA gayA hai // 36 // Ear is said grasper of sound, and sound is the grasping object of ear, pleasant or sweet sound causes attachment and unpleasant sound is the cause of detachment (36) saddesu jo giddhimuvei tivvaM, akAliyaM pAvai se viNAsaM / rAgAure hariNamige va muddhe, sadde atitte samuvei maccuM // 37 // jo (manojJa) zabdoM meM tIvra gRddhi-Asakti rakhatA hai vaha rAga meM Atura vyakti akAla meM hI vinaSTa ho | jAtA hai ThIka usI prakAra jisa taraha zabda meM atyAsakta mUr3ha banA huA hariNa (mRga-pazu) mRtyu ko prApta | karatA hai, mara jAtA hai // 37 // Who indulged deep in sweet sounds by his own addictment he gets untimely ruin just as keenly afflicted to sweet sound deer dies. (37) je yAvi dosaM samuvei tivvaM, taMsi kkhaNe se u uvei dukkhaM / duddantadoseNa saeNa jantU, na kiMci sadaM avarajjhaI se // 38 // aura jo (amanojJa) zabda ke prati tIvra dveSa karatA hai vaha prANI usI kSaNa apane durdAnta dveSa ke kAraNa | duHkha kA upArjana karatA hai| isameM zabda kA kiMcit bhI aparAdha (doSa) nahIM hotA // 38 // Contrary to this, who has keen detachment to unpleasant sounds, he suffers due to his own sharp detachment. There is no fault of sound in it. (38) egantaratte ruiraMsi sadde, atAlise se kuNaI paosaM / dakkhassa saMpIlamaveDa bAle. na lippaI teNa maNI virAgo // 39 //

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sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [ 430 jo rucira (priya) zabdoM meM ekAnta rUpa se atyadhika Asakta hotA hai aura atAdRza ( pratikUla ) zabda meM pradveSa karatA hai vaha ajJAnI duHkha ke samUha se pIr3A prApta karatA hai| lekina virAgI muni usameM lipta nahIM hotA (nirlipta rahatA hai) // 39 // Who is keenly addicted to pleasant sounds and hates unpleasant sounds., that ignorant suffers by groups of pains. But indifferent monk is not effected. (39) saddANugAsANugae ya jIve, carAcare hiMsai 'NegarUve / cittehi te pariyAvei bAle, pIlei attaTThaguru kiliTThe // 40 // ( manojJa) zabda kI icchA karane vAlA aneka prakAra se carAcara - trasa - sthAvara jIvoM kI hiMsA karatA hai| apane hI svArtha ko pradhAnatA dene vAlA kliSTa ajJAnI vyakti unheM (una jIvoM ko) vibhinna prakAra se paritApita aura pIr3ita karatA hai // 40 // Who is keenly desirous of sweet sounds, he injures mobile and immobile beings by different ways. Giving importance to only his own desires the ignorant person torments and tortures them by various ways. (40) pariggaheNa, saddANuvAraNa uppAyaNe rakkhaNa- sannioge / va vioge ya kahiM suhaM se ? saMbhogakAle ya atittilAbhe // 41 // zabda ke prati adhika anurAga aura mamatva (parigraha) ke kAraNa usake utpAdana (utpanna karane), evaM rakSA karane, sanniyoga meM tathA vyaya aura viyoga meM sukha kahA~ hai ? usake upabhoga samaya meM bhI atRpti hI milatI hai, tRpti prApta nahIM hotI // 41 // Due to much more love to sweet sounds and feeling of myness to seizing, how can he be delightful while he produces, keeps, uses, loses and misses those sounds. Even when he enjoys, he does not feel satiety, always remains dissatisfied. (41) sadde atitte ya pariggahe ya, sattovasatto na uvei tuTThi / doseNa duhI parassa, lobhAvile AyayaI adattaM // 42 // zabda meM atRpta aura parigraha meM pragAr3ha Asakta vyakti ko tuSTi prApta nahIM hotI / asaMtuSTi ke duHkha se duHkha tathA lobha se vyAkula vyakti dUsaroM kI adatta vastuoM ko le letA hai - corI karatA hai // 42 // Dissatisfied in sweet sounds and much more indulged in seizing them such man can never be satisfied. Suffering from pain caused by dissatisfaction and overwrought by greed the person steals the things of other persons. ( 42 ) tahAbhibhUyassa adattahAriNo, sadde atittassa pariggahe ya / mAyAmusaM vaDDhai lobhadosA, tatthAvi dukkhA na vimuccaI se // 43 // tRSNA se abhibhUta, adatta vastuoM ko grahaNa karane -- haraNa karane- curAne vAlA, zabda aura parigraha se atRpta hone vAle vyakti kA usake lobha janita doSa ke kAraNa kapaTa aura jhUTha bar3hatA jAtA hai| lekina kapaTa aura jhUTha ke prayoga se bhI usakA duHkha nahIM miTatA // 43 //

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431] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra Overwhelmed by sharp desire, the stealer of others' things, dissatisfied by sounds and seizings, due to blemish of greed his lies and deceits go on increasing, and even then he cannot get rid of pains and sufferings. (43) mosassa pacchA ya puratthao ya, paogakAle ya duhI durante / evaM adattANi samAyayanto, sadde atitto duhio aNisso // 44 // mRSA (jhUTha) bolane se pahale, bolane ke pazcAta aura bolate samaya bhI vaha duHkhI hotA hai aura usakA anta-pariNAma bhI daHkharUpa hotA hai| isa taraha zabda meM atapta (vyakti) adattAdAna-coriyA~ karatA huA duHkhI tathA anAzrita ho jAtA hai | // 44 // Before, after and while speaking untruth he becomes sorrowful and consequences also result in pains. Thus practising steals and dissatisfied in sweet sounds he becomes sorrowful and without protection. (44) saddANurattassa narassa evaM, katto suhaM hojja kayAi kiMci ? / tatthovabhoge vi kilesa dukkhaM, nivvattaI jassa kaeNa dukkhaM // 45 // isa taraha zabda meM anurakta-Asakta manuSya ko kahA~, kaba aura kitane sukha kI prApti ho sakatI hai? jisake lie vaha itane kleza aura kaSTa sahana karatA hai tathA usake (usa sukha ke) upabhoga meM bhI use kleza aura kaSTa kA hI anubhava hotA hai // 45 // Thus the person addicted to sweet sounds can get the delight how much, when and where; for attaining which he suffers so much difficulties and pains and while enjoying those sweet sounds only pain he feels. (45) emeva saddammi gao paosaM, uvei dukkhohaparaMparAo / paduddacitto ya ciNAi kammaM, jaM se puNo hoi duhaM vivAge // 46 // isI taraha jo amanojJa-apriya zabdoM meM pradveSa karatA hai vaha bhI aneka prakAra kI duHkha paramparAoMparipATiyoM ko utpanna karatA hai aura praduSTacitta se vaha jina karmoM kA saMcaya karatA hai vahI punaH vipAkaphalapradAna ke samaya duHkharUpa hI hote haiM // 46 // In the same way who hates unpleasant sounds, he also produces the chains of sufferings and accumulates the karmas by hateful mind and those karmas also bring painful fruits. (46) sadde viratto maNuo visogo, eeNa dukkhohaparaMpareNa / na lippae bhavamajhe vi santo, jaleNa vA pokkhariNIpalAsaM // 47 // zabda (manojJa tathA amanojJa donoM prakAra ke zabda) se virakta-udAsIna vyakti ko zoka-avasAda nahIM hotA aura vaha isa prakAra kI duHkha paramparAoM-zRMkhalAoM se bhI dUra rahatA hai| tathA jisa prakAra jala meM rahatA huA bhI kamala-patra jala se nirlipta rahatA hai usI prakAra manojJa aura amanojJa zabdoM se virakta vyakti bhI saMsAra meM rahatA huA bhI una zabdoM meM lipta nahIM hotA // 47 // Who is indifferent to pleasant and unpleasant sounds, he does not feel sorrow and thus remains far away from the painful chains. Just as the leaf of lotus, remaining in a large pond

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sacitra uttarAdhyayana sUtra full of water, not moistened by water, in the same way the indifferent person living in the world is not effected by pleasant and unpleasant sounds. (47) dvAtriMza adhyayana [ 432 ghANassa gandhaM gahaNaM vayanti taM rAgaheuM tu maNunnamAhu | taM dosauM amaNunnamAhu, samo ya jo tesu sa vIyarAgo // 48 // ghrANa (ghrANendriya- nAsikA) ke grAhya viSaya ko gaMdha kahA jAtA hai| rAga ke hetu gandha ko manojJa (sugandha ) kahA jAtA hai aura jo dveSa kA hetu banatI hai vaha amanojJa ( durgandha) kahalAtI hai| jo gandha meM sama rahatA hai, vaha vItarAga hai // 48 // Nose is said as perceiver of smell. Fragrance is the cause of attachment and effluvium (bad smell) is the cause of detachment; but who remains equanimous in both the conditions, he is attachment-free or even-minded. ( 48 ) gandhassa ghANaM gahaNaM vayanti, ghANassa gandhaM gahaNaM vayanti / rAgassa heuM samaNunnamAhu, dosassa heuM amaNunnamAhu // 49 // gandha ko grahaNa karane vAlA prANa hai aura prANa kA grAhya viSaya gandha kahI jAtI hai| rAga ko utpanna karane vAlI - kAraNabhUta samanojJa gandha hai aura dveSa kI kAraNabhUta amanojJa gandha hai // 49 // Nose (the sense of smell) is said the grasper of smell; and smell is the grasping object of nose.. Fragrance causes the attachment and effluvium is the cause of detachment. (49) gandhesu jo giddhimuvei tivvaM, akAliyaM pAvai se viNAsaM / rAgAure osahigandhagiddhe, sappe bilAo viva nikkhamante // 50 // jo (manojJa) gandha meM tIvra rUpa se Asakta rahatA hai vaha akAla (asamaya) meM vinaSTa ho jAtA hai| jisa prakAra auSadhiyoM kI gandha meM gRddha rAga se Atura banA huA sarpa bila se bAhara nikalate hI vinaSTa ho jAtA hai // 50 // Who indulged deep in fragrance, by his own addiction he gets untimely ruin just as keenly afflicted by the fragrance of herbs, the serpent coming out of its hole soon ruined (caught or murdered). (50) je yAvi dosaM samuvei tivvaM, taMsi kkhaNe se u uvei dukkhaM / duddantadoseNa saNa jantU, na kiMci gandhaM avarajjhaI se // 51 // jo amanojJa gandha meM atyadhika tIvra dveSa karatA hai, vaha usI kSaNa apane durdamanIya dveSa ke kAraNa duHkhI ho jAtA hai| isameM gandha kA koI doSa nahIM hai // 51 // Who has keen detachment to effluvium he suffers at the same moment by his own sharp detachment. There is no fault of smell in it. (51) egantaratte ruiraMsi gandhe, atAlise se kuNaI paosaM / dukkhassa saMpIlamuvei bAle, na lippaI teNa muNI virAgo // 52 //

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ILLUSTRATION NO. 56 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 281 spa Asakti zabda Asakti gandha Asakti rasa Asakti VARSI citra kramAMka 56 pRSTha 34 para citra paricaya dekheM

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ILLUSTRATION NO.57 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 28 sparza Asakti se bandhana vItarAga dazA TRESHOTAPAN SNEHA citra kramAMka 57 pRSTha 34 para citra paricaya dekheM

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433 ] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra jo rucira ( priya--manojJa) sugandha meM atyadhika gRddha rahatA hai aura atAdRza (apriya - amanojJa) gandha meM pradveSa karatA hai vaha ajJAnI jIva duHkha ke samUha ko prApta karatA hai| lekina virAgI muni usase ( priya-apriya gaMdha meM rAga-dveSa na karake) lipta nahIM hotA // 52 // Who is keenly addicted to fragrance and hates effluvium that ignorant person suffers by groups of pains. But indifferent monk is not effected; because he is devoid of attachment and detachment to pleasant and unpleasant smells. (52) gandhANugAsANugae ya jIve, carAcare hiMsai 'NegarUve / cittehi te paritAvei bAle, pIlei attaTThaguru kiliTTe // 53 // priya sugandha kI AzA ke pIche daur3atA huA jIva carAcara - trasa sthAvara jIvoM kI anekarUpa se hiMsA karatA hai| apane hI svArtha ko pramukhatA dene vAlA kliSTa ajJAnI unheM una jIvoM ko vicitra-vicitra prakAra se paritApita aura pIr3ita karatA hai // 53 // Keenly desirous of fragrance, such person injures movable and non-movable living beings by different ways. Paying primacy to his own interest the ignorant person torments and tortures them by various methods. (53) gandhANuvAraNa pariggaheNa, uppAya rakkhaNasannioge | vae vioge ya kahiM suhaM se ?, saMbhogakAle ya atittilAbhe // 54 // gaMdha (priya sugandha) ke prati atyadhika rAga aura parigraha - mamatva ke kAraNa gaMdha ko utpanna karane, usakI rakSA karane aura sanniyojana, vyaya tathA viyoga meM sukha kahA~ hai aura upabhoga ke samaya bhI atRpti hI prApta hotI hai (yaha bhI duHkha hI hai ) // 54 // Due to much more love to fragrance and myness for seizing, how can he be delighted in producing, keeping, using, losing and missing those fragrances. Even at the moment of enjoying he cannot be satiated. (This is also a pain). (54) gandhe atitte ya pariggahe ya, sattovasatto na uvei tuTThi / atuTThadoseNa duhI parassa, lobhAvile AyayaI adattaM // 55 // gaMdha meM atRpta (asaMtuSTa) aura usake (gandha ke) parigrahaNa meM atyadhika Asakta vyakti ko tuSTi prApta nahIM hotii| vaha atuSTi se duHkhI aura lobha kI vyAkulatA - adhikatA ke kAraNa dUsaroM kI na dI huI vastu ko grahaNa kara letA hai, adattAdAna corI karatA hai // 55 // Dissatisfied in fragrances and much more indulged in seizing them, such man can never be satisfied. Suffering from pain of dissatisfaction and overwrought by greed he takes the things ungiven by their owners-stals others' things. (55) tahAbhibhUyassa adattahAriNo, gandhe atittassa pariggahe ya / mAyAmu vaDDhai lobhadosA, tatthAvi dukkhA na vimuccaI se // 56 // www.aelibrary.org

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sacitra uttarAdhyayana sUtra tRSNA se abhibhUta tathA gandha aura parigraha meM atRpta, dUsaroM kI vastuoM ko curAne vAle ke lobha kI burAI se kapaTa aura jhUTha bar3ha jAte haiN| kapaTa aura jhUTha kA prayoga karane para bhI usakA duHkha samApta nahIM hotA, duHkha se mukti nahI milatI // 56 // dvAtriMza adhyayana [ 434 Overwhelmed by keen desire and dissatisfied by seizing, the stealer's-deceit and falsehood go on increasing by the blemish of greediness. Practising falsehood and deceit his pains do not come to an end, he cannot get rid of them. (56) mosassa pacchA ya puratthao ya, paogakAle ya duhI durante / evaM adattANi samAyayanto, gandhe atitto duhio aNisso // 57 // asatya-prayoga - mithyA bolane se pahale, usake pazcAt aura jhUTha bolate samaya bhI vaha du:khI hotA hai aura usakA anta bhI duHkhapUrNa hI hotA hai| isa prakAra gandha meM atRpta, sugandhita vastuoM kI coriyA~ karane vAlA vyakti duHkhI aura anAzrita ho jAtA hai // 57 // Before, after and while speaking untruth he becomes sorrowful and the consequences are also full of pains. Thus the person dissatisfied in fragrances and stealer of fragrant things becomes sorrowful and unprotected. (57) gandhANurattassa narassa evaM katto suhaM hojja kayAi kiMci ? | tatthovabhoge vi kilesadukkhaM, nivvattaI jassa kaeNa dukkhaM // 58 // isa taraha gaMdha meM Asakta mAnava ko kadApi aura kucha bhI sukha kaise prApta ho sakatA hai ? jisake lie vaha duHkha sahana karatA hai| usake upabhoga meM bhI use kleza aura duHkha kI hI prApti hotI hai // 58 // Thus the person addicted to fragrances, how can he obtain a bit of delight for which he suffers so much pains and while enjoying fragrance he gets only pains and miseries. (58) emeva gandhammi gao paosaM, uvei dukkhohaparaMparAo / ducitto yaciNAi kammaM, jaM se puNo hoi duhaM vivAge // 59 // isI taraha jo (apriya - amanojJa) gandha meM pradveSa karatA hai, use duHkha samUha kI paraMparAe~ prApta hotI haiN| vaha dveSayukta hRdaya se jina karmoM kA saMcaya karatA hai vahI karma phalabhoga ke samaya duHkhadAyI bana jAte haiM // 59 // In the same way who hates effluvium he gets the group of chains of miseries. With hateful mind he accumulates those karmas which give pains in consequences. (59) gandhe viratto maNuo visogo, eeNa dukkhohaparaMpareNa / na lipyaI bhavamajjhe vi santo, jaleNa vA pokkhariNI - palAsaM // 60 // gaMdha (manojJa aura amanojJa) se virakta manuSya ko avasAda ( zoka) nahIM hotA, vaha saMsAra meM rahatA huA bhI duHkha paramparAoM se usI prakAra lipta nahIM hotA jisa prakAra jala rahatA huA bhI kamalapatra jala se nirlipta rahatA hai // 60 // The person indifferent to fragrance and effluvium does not feel sorrow, living in world he is not effected just like the lotus leaf remaining in large pond does not moistened by water. (60)

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425] daza adhyayana sacitra uttarAdhyayana sUtra jibbhAe rasaM gahaNaM vayanti, taM rAgaheuM tu maNunnamAhu / taM dosaheuM amaNunamAhu, samo ya jo tesu sa vIyarAgo // 61 // jihvA kA grAhya viSaya rasa (svAda) hai| jo rasa rAga kA hetu banatA hai use manojJa kahA jAtA hai aura jo rasa dveSa utpanna karane vAlA hotA hai, vaha amanojJa kahalAtA hai tathA jo rasa meM sama-samabhAva rakhatA hai, vaha vItarAgI hotA hai // 61 // Object of tongue is taste. The taste which becomes the cause of attachment called delicious and the cause of detachment called undelicious. But who is equanimous in both types of tastes, he is free of attachment. (61) rasassa jibbhaM gahaNaM vayanti, jibbhAe rasaM gahaNaM vayanti / rAgassa heuM samaNunnamAhu, dosassa heuM amaNunamAhu // 62 // jihvA ko rasa kI grahaNa karane vAlI aura rasa ko jihvA kA grAhya viSaya kahA jAtA hai| rAga ke hetu rasa ko samanojJa aura dveSa ke kAraNabhUta rasa ko amanojJa kahA gayA hai // 62 // Tongue grasps the taste and taste is grasped by tongue. Taste which is the cause of attachment is called delicious and undelicious taste causes detachment. (62) rasesu jo giddhimuvei tivvaM, akAliyaM pAvai se viNAsaM / rAgAure vaDisavibhinnakAe, macche jahA Amisabhogagiddhe // 63 // jo vyakti (manojJa) rasoM meM atyanta gRddha hotA hai vaha akAla meM usI taraha vinAza ko pAtA hai jisa prakAra mAMsa-bhojana ke lubdhaka rAgAtura matsya kA zarIra (galA-kaMTha) lohe ke kA~Te se viMdha jAtA hai (aura usakI mRtyu ho jAtI hai) // 63 // A person who is indulged deeply in delicious tastes he untimely ruins like the fish who is lustful of eating meat, swallows the bait and rushes into the jaws of death. (63) je yAvi dosaM samuvei tivvaM, taMsi kkhaNe se u uvei dukkhaM / duddantadoseNa saeNa jantU, rasaM na kiMci avarajjhaI se // 64 // jo amanojJa rasa ke prati tIvra-atyanta ugra dveSa karatA hai vaha prANI usI kSaNa (tatkAla) apane durdamya dveSa-doSa ke phalasvarUpa duHkha pAtA hai| isa (duHkha) meM rasa kA bilkula bhI aparAdha athavA doSa nahIM hai // 64 // Who extremely hates the undelicious taste, he at the same moment suffers by the agony of pain due to his own sharp detachment. In this agony taste is not responsible. (64) egantaratte ruire rasammi, atAlise se kuNaI paosaM / dukkhassa saMpIlamuvei bAle, na lippaI teNa muNI virAgo // 65 // ___ jo vyakti rucira (rucikara-svAda) rasa meM atyadhika rakta ho jAtA hai aura usake pratikUla (arucikara-rasa-svAda) rasa meM dveSa karatA hai vaha ajJAnI duHkhajanya pIr3A (kaSTa) ko pAtA hai| lekina virakta muni (manojJa-amanojJa rasa-sambandhI rAga-dveSa meM) lipta nahIM hotA // 65 //

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an sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [436 The person who is keenly addicted to delicious taste and extensively hates the undelicious taste that ignorant suffers the agony caused by pain. But the person indifferent to delicious and undelicious taste remains uneffected. (65) rasANugAsANugae ya jIve, carAcare hiMsai 'NegarUve / cittehi te paritAvei bAle, pIlei attadvagurU kiliTTe // 66 // rasa kI AzA karatA huA jIva aneka prakAra se carAcara (basa-sthAvara) jIvoM kI hiMsA karatA hai| apane svArtha ko hI sarvopari mAnane vAlA kliSTa ajJAnI una (carAcara) jIvoM ko vicitra-vicitra prakAra se anutApita aura pIr3ita karatA hai // 66 // A person keenly desirous of delicious tastes injures mobile and immobile living beings in many ways. Becoming intent to his own desire ignorant person tortures and torments them by various methods. (66) rasANuvAeNa pariggaheNa, uppAyaNe rakkhaNasannioge / vae vioge ya kahiM suhaM se ? , saMbhogakAle ya atittilAbhe // 67 // (manojJa) rasa meM adhika rAga aura parigraha meM mamatva hone se usa (rasa) ko utpanna karane, usakI bhalI-bhA~ti rakSA karane, sanniyoga tathA vyaya aura viyoga meM use sukha kaise mila sakatA hai ? aura usa manojJa rasa kA upabhoga karate samaya bhI atRpti kA hI duHkha hotA hai, tRpti nahIM hotI // 67 // Due to much more love to delicious tastes and feelings of myness and seizing how can he become delighted in producing, keeping, using, losing and missing those delicious tastes, Even while enjoying he can not be satiated, remains always dissatisfied. (67) rase atitte ya pariggahe ya, sattovasatto na uvei tuSTuiM / atuTTidoseNa duhI parassa, lobhAvile AyayaI adattaM // 68 // rasa meM atRpta aura usake parigraha meM atyadhika Asakta-race-pace rahane vAle (sattovasatto) vyakti ko tuSTi kI prApti nahIM ho pAtI, vaha apane asaMtuSTi doSa se duHkhI aura lobhAviSTa hokara dUsaroM ke padArtha (rasayukta padArtha) unake binA diye hI, adatta rUpa se le letA hai, curA letA hai // 68 // Dissatisfied in delicious taste and sharply indulged in seizing them, he can not be contented. Suffering from the pain caused by dissatisfaction and overwrought by greediness he takes others' delicious dainties ungiven by them-he steals those. (68) taNhAbhibhUyassa adattahAriNo, rase atittassa pariggahe ya / mAyAmusaM vaDDhai lobhadosA, tatthAvi dukkhA na vimuccaI se // 69 // tRSNA se abhibhUta (parAjita), rasa aura parigraha se atRpta, dUsaroM ke rasayukta padArthoM kA apaharaNa karane vAle ke lobha-doSa ke kAraNa kapaTa aura mRSA (asatya) bar3ha jAte haiN| kintu ina (kapaTa aura asatya) kA prayoga karane para bhI usakA duHkha nahIM miTatA // 69 //

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437] dvAtriMza adhyayana uttarAdhyaya Overwhelmed by extensive desire and dissatisfied by taste and seizing those dainties, and by blemish of greediness, the stealer's deceit and falsehood go on increasing. But practising falsehood and deceit he can not put an end to his miseries. (69) mosassa pacchA ya puratthao ya, paogakAle ya duhI durante / evaM adattANi samAyayanto, rase atitto duhio aNisso // 70 // mithyA bhASaNa karane se pahale, usake bAda tathA mithyA bolate samaya bhI vaha duHkhI hotA hai aura usakA anta bhI duHkha pUrNa hotA hai| isa prakAra rasa meM atRpta hokara, corI karatA huA vaha duHkhita aura nirAzrita ho jAtA hai ||70 // Before, after and while telling a lie he becomes sorrowful and its consequences are also full of pains. Thus discontented in tastes, stealing he becomes sorrowful and without protection. (70) rasANurattassa narassa evaM, katto suhaM hojja kayAi kiMci ? / tatthovabhoge vi kilesa dukkhaM, nivvattaI jassa kaeNa dukkhaM // 71 // isa taraha rasa (svAda) meM adhika Asakta mAnava ko kadAcita bhI sukha kahA~ se prApta ho sakatA hai? jisako prApta karane ke lie vaha itane duHkha uThAtA hai| usake upabhoga meM bhI duHkha aura kleza hI hotA hai ||71 // Thus the person excessively addicted to delicious taste, how can he get a bit of delight for obtaining which he suffers so much pains, while enjoying those tastes he feels pain only. (71) emeva rasammi gao paosaM, uvei dukkhohaparaMparAo / paduTThacitto ya ciNAi kammaM, jaM se puNo hoi duhaM vivAge // 72 // isI taraha (amanojJa) rasa meM dveSa karane vAlA vyakti bhI duHkha kI paramparAe~ prApta karatA hai| praduSTa citta se jina karmoM kA saMcaya karatA hai vahI punaH vipAka ke samaya duHkha rUpa ho jAte haiM // 72 // In the same way, who hates undelicious taste he gets chains of sufferings, and with hateful heart he accumulates the karmas which bear painful consequences. (72) rase viratto maNuo visogo, eeNa dukkhohaparaMpareNa / na lippaI bhavamajhe vi santo, jaleNa vA pokkhariNIpalAsaM // 73 // rasa meM rakta na hone vAlA manuSya avasAda nahIM krtaa| jisa prakAra jala meM rahatA huA kamala-patra jala se lipta nahIM hotaa| usI prakAra saMsAra meM rahatA huA bhI vaha mAnava isa duHkha saMpAta kI paraMparA se lipta nahIM hotA // 73 // Who is not indulged in delicious taste he does not feel sorrow. As the lotus leaf is not moistened by water, in the same way that person is not effected by chains of pains, living in this world. (73) Jain Eduation International wwwjaintibrary.org

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sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [438 kAyassa phAsaM gahaNaM vayanti, taM rAgaheuM tu maNunnamAhu / taM dosaheuM amaNunnamAhu, samo ya jo tesu sa vIyarAgo / / 74 // sparza ko kAya (zarIra) kA grAhya viSaya kahA jAtA hai| jo sparza rAga kA hetu hotA hai use manojJa kahA jAtA hai aura jisa sparza ke kAraNa dveSa utpanna hotA hai, vaha amanojJa kahalAtA hai tathA jo ina donoM meM (samabhAva yukta) rahatA hai, vaha vItarAgI hai // 74 // Touch is said the object of body (skin). Smooth or pleasant touch is the cause of attachment and rough or unpleasant touch is the cause of detachment. Who remains equanimous in both types of touches, he is attachment-free. (74) phAsassa kAyaM gahaNaM vayanti, kAyassa phAsaM gahaNaM vayanti / rAgassa heuM samaNunnamAhu, dosassa heuM amaNunamAhu // 7 // kAya ko sparza kA grAhaka aura sparza ko kAya kA grAhya viSaya kahA jAtA hai| jo sparza rAga kA hetu hai vaha samanojJa kahA jAtA hai aura dveSa kA hetu-kAraNa sparza amanojJa kahA jAtA hai // 7 // Skin is called the grasper of touch and touch is called the grasped object of skin. The touch, which is the cause of attachment is said soothing and which causes detachment is said rough touch. (75) phAsesu jo giddhimuvei tivvaM, akAliyaM pAvai se viNAsaM / rAgAure sIyajalAvasanne, gAhaggahIe mahise va 'ranne // 76 / / jo (manojJa) sparza meM tIvratApUrvaka gRddha hai, vaha akAla meM hI vinAza ko prApta hotA hai usI prakAra jaise vana meM zItala jala ke sparza meM Atura banA huA bhaiMsA magara (grAha) dvArA pakar3a liyA jAtA hai ||76 // Who is extensively indulged in smooth touch, he gets prematured death just as hebufallow addicted to the touch of cold water is caught by crocodile. (76) je yAvi dosaM samuvei tivvaM, taMsi kkhaNe se u uvei dukkhaM / duddantadoseNa saeNa jantU, na kiMci phAsaM avarajjhaI se // 77 // jo amanojJa sparza meM tIvra dveSa karatA hai vaha prANI tatkAla usI kSaNa apane hI durdamanIya doSa ke kAraNa duHkha pAtA hai| isameM sparza kA kucha bhI aparAdha yA doSa nahIM hai ||77|| Who keenly hates the unpleasant touch, he at the same moment attains pain due to his own unsubdued blemish. There is not a bit of fault of touch in it. (77) egantaratte ruiraMsi phAse, atAlise se kuNaI paosaM / dukkhassa saMpIlamuvei bAle, na lippaI teNa muNI virAgo // 78 // jo rucira (sukhada rucikara) sparza meM atyadhika Asakta hotA hai tathA isake viparIta arucikara-asukhada sparza ke prati pradveSa (vizeSa dveSa) rakhatA hai, vaha ajJAnI duHkhajanita pIr3A ko prApta karatA hai tathA virAgI muni (sukhada aura duHkhada donoM prakAra ke sparzoM meM rAga-dveSa na karake) unameM lipta nahIM hotA // 7 //

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439 ] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra Who is sharply indulged in pleasant touch and hates unpleasant, that ignorant person gets the painful suffering and the person, indifferent to both types of touches remains uneffected. (78) phAsANugAsANugae ya jIve, carAcare hiMsai SgarUve / citte hi te paritAvei bAle, pIlei attaTThaguru kiliTTe // 79 // ( manojJa) sparza kI prApti kI AzA kA anugamana karane vAlA aneka prakAra ke cara-acara (sa-sthAvara) jIvoM kI hiMsA karatA hai| apane svArtha ko gurutara (sarva pramukha) mAnane vAlA vaha rAga-dveSa se pIr3ita - kliSTa ajJAnI vividha prakAra se una jIvoM ko paritApa detA hai aura pIr3ita karatA hai // 79 // Keen indulged to pleasant touches, such person injures the mobile and immobile living beings by various ways. Supposing his own purpose super-most and agitated by attachment and detachment that ignorant person torments and tortures them by different methods. (79) phAsANuvAeNa pariggaheNa, upAya rakkhaNasannioge | vae vioge ya kahiM suhaM se ?, saMbhogakAle ya atittilAbhe // 80 // manojJa sparza ke prati anurakti aura parigraha ke prati mamatva hone se usake utpAdana, surakSA aura vyavasthA (sanniyoga) meM tathA vyaya aura viyoga meM use sukha kahA~ ? tathA upabhoga karate samaya bhI tRpti kA lAbha nahIM hotA // 80 // Due to much more fascination to pleasant touch and feelings of myness and seizing, how can he be delighted in producing, keeping, using, losing and missing those pleasant touches. Even at the moment can not get satisfaction. ( 80 ) phAse atitte ya pariggahe ya, sattovasatto na uvei tuTThi / aTThadoseNa duhI parassa, lobhAvile AyayaI adattaM // 81 // sparza meM atRpta tathA parigraha meM pragAr3ha rUpa se Asakta ko saMtuSTi prApta nahIM hotI / asantuSTi ke doSa se duHkhita aura lobhAviSTa hokara vaha dUsaroM kI binA dI huI ( adatta) vastu ko curA ( grahaNa kara ) letA hai // 81 // Dissatisfied in pleasant touches and keenly indulged in seizing them, he cannot be contented. Suffering from the pain caused by dissatisfaction and overwrought by greediness he takes others' pleasant touches (soothing things) ungiven by them-he steals those things. (81) tahAbhibhUyassa adattahAriNo, phAse atittassa pariggahe ya / mAyAmukhaM vaDDai lobhadosA, tatthAvi dukkhA na vimuccaI se // 82 // tRSNA se abhibhUta tathA adatta kA haraNa karane vAlA, evaM sparza meM aura parigraha meM atRpta vyakti ke lobhadoSa ke kAraNa chala-kapaTa tathA mRSAvAda-jhUTha bar3ha jAte haiM lekina chala karane aura jhUTha bolane se bhI usakA duHkha nahIM miTatA // 82 //

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an sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [440 Overwhelmed, stealer dissatisfied by pleasant touches and seizing them and by blemish of greed, his deceit and falsehood go on increasing. But practising deceit and falsehood he cannot put an end to his pains. (82) mosassa pacchA ya puratthao ya, paogakAle ya duhI durante / __ evaM adattANi samAyayanto, phAse atitto duhio aNisso ||83 // mithyA bolane se pahale, usake pazcAta tathA mithyA bolate samaya bhI vaha duHkhI hotA hai aura usakA anta (pariNAma) bhI duHkhapUrNa hotA hai| isa prakAra adatta grahaNa kA AcaraNa karatA huA vaha sparza meM atRpta duHkhI aura nirAzrita ho jAtA hai ||83 // Before, after and while speaking untruth he becomes sorrowful and its consequences are also painful. Thus discontented in pleasant touches and stealing he becomes sorrowful and protectionless. (83) phAsANurattassa narassa evaM, katto suhaM hojja kayAi kiMci ? / tatthovabhoge vi kilesa dukkhaM, nivvattaI jassa kaeNa dukkhaM // 84 // isa prakAra sparza meM anurakta (sadaiva race-pace rahane vAle) vyakti ko kiMcit mAtra, kabhI bhI, kaise sukha kI prApti ho sakatI hai ? jisake lie duHkha sahA jAtA hai usakA upabhoga karate samaya bhI duHkha aura kleza (kA anubhava) hI hotA hai // 84 // Thus the person excessively addicted to pleasant touches, how can he get a bit of delight, for obtaining which he suffers so much pains, and while enjoying those touches he feels only misery. (84) emeva phAsammi gao paosaM, uvei dukkhohaparaMparAo / paduddacitto ya ciNAi kammaM, jaM se puNo hoi duhaM vivAge // 85 // isI taraha jo (amanojJa) sparza ke prati adhika dveSa karatA hai, vaha bhI duHkha paramparAoM ko prApta karatA hai aura dveSa se ApUrNa hRdaya vAlA vaha jisa prakAra ke karmoM kA saMcaya (upArjana) karatA hai vahI karmadalika vipAka ke samaya duHkha rUpa ho jAte haiM // 85 // In the same way, who bitterly hates unpleasant touches, he gets chains of sufferings and with hateful mind acquires those karmas, which cause pains at the time of fruition. (85) phAse viratto maNuo visogo, eeNa dukkhohaparaMpareNa / na lippaI bhavamajjhe vi santo, jaleNa vA pokkhariNIpalAsaM // 86 // sparza meM Asakta nahIM hone vAlA manuSya avasAdagrasta nahIM hotaa| jisa prakAra jala meM rahatA huA kamala-patra jala meM lipta nahIM hotaa| usI prakAra saMsAra meM rahatA huA vaha mAnava isa duHkha-saMpAta kI paramparA meM lipta nahIM hotA // 86 // Who is not addicted to touches, he does not become sorrowful. As the lotus leaf is not moistened by water, so that person is not effected by chains of pains, yet living in this world. (86)

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441] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra in maNassa bhAvaM gahaNaM vayanti, taM rAgaheuM tu maNunnamAhu / taM dosaheuM amaNunnamAhu, samo ya jo tesu sa vIyarAgo ||87 // bhAva (vicAra, cintana, abhiprAya) ko mana kA grahaNa karane yogya viSaya kahA jAtA hai| jo bhAva rAga kA hetu hotA hai vaha manojJa kahA jAtA hai aura jo dveSa kA kAraNa banatA hai vaha amanojJa kahA gayA hai| jo usameM sama rahatA hai vaha vItarAgI hai // 87 // Feeling (thoughts, thinkings, purports) are said the object of mind. Pleasant feelings are the cause of attachment and unpleasant feelings cause detachment. (87) bhAvassa maNaM gahaNaM vayanti, maNassa bhAvaM gahaNaM vayanti / rAgassa heuM samaNunamAhu, dosassa heuM amaNunnamAhu // 88 // mana ko bhAva kA grAhaka (gahaNaM) grahaNa karane vAlA kahate haiM aura bhAva ko mana kA grAhya (jo grahaNa kiyA jAtA hai) kahate haiN| rAga kA hetu samanojJa bhAva kahA jAtA hai aura amanojJa ko dveSa kA kAraNa kahA hai // 88 // Mind is the grasper of feelings and feelings are grasped by mind. Pleasant feelings are the cause of attachment and unpleasant feelings are said the cause of detachment. (88) bhAvesu jo giddhimuvei tivvaM, akAliyaM pAvai se viNAsaM / rAgAure kAmaguNesu giddhe, kareNumaggAvahie va nAge // 89 // jo bhAvoM meM atyadhika gRddhi karatA hai, vaha usI prakAra akAla (asamaya) meM vinaSTa ho jAtA hai jisa prakAra hathinI ke prati AkRSTa aura kAmaguNoM meM gRddha, rAga meM Atura banA huA hAthI vinAza ko prApta ho jAtA hai // 89 // Who is extremely indulged in pleasant feelings, he gets untimely ruin. As the elephant attracted to female elephant, indulged in sexual intercourse and inspired by attachment is ruined. (89) je yAvi dosaM samuvei tivvaM, taMsi kkhaNe se u uvei dukkhaM / duddantadoseNa saeNa jantU, na kiMci bhAvaM avarajjhaI se // 10 // jo amanojJa-apriya bhAva ke prati tIvra dveSa karatA hai, usI kSaNa vaha prANI svayaM apane hI durdAnta doSa ke kAraNa duHkha pAtA hai| isameM bhAva kA kiMcit bhI aparAdha athavA doSa nahIM hai // 10 // Who bitterly hates the unpleasant feelings, he at the same moment attains pain on account of his own unsubdued blemish. There is not a bit of fault of feelings in it. (90) egantaratte ruiraMsi bhAve, atAlise se kuNaI paosaM / dukkhassa saMpIlamuvei bAle, na lippaI teNa muNI virAgo // 11 // jo vyakti rucira (priya athavA rucikara) bhAva meM ekAnta-atyadhika rUpa se gRddha (rakta) hotA hai tathA / usake pratikUla apriya-arucikara bhAva ke prati pradveSa karatA hai vaha vyakti duHkhajanya pIr3A ko prApta karatA hai lekina virakta (rAga-dveSa se virata) muni usameM (priya-apriya bhAvoM meM) lipta nahIM hotA // 11 //

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tara sacitra uttarAdhyayana satra dvAtriMza adhyayana [442 bhAvANugAsANugae ya jIve, carAcare hiMsai 'NegarUve / cittehi te paritAvei bAle, pIlei attadvagurU kiliTe // 92 // . (priya) bhAvoM kI AzA kA anugamana karane vAlA vyakti aneka prakAra ke carAcara jIvoM kI hiMsA karatA hai| apane svArtha ko hI sarvocca mahatva dene vAlA, rAga-dveSa saMpIr3ita-kliSTa ajJAnI jIva una (trasa-sthAvara) jIvoM ko bhinna-bhinna prakAra se paritApita aura pIr3ita karatA hai // 92 // Sharply desirous and indulged in pleasant feelings, such person injures the mobile and immobile living beings by various methods. Taking only his own pleonasm supermost and agitated by attachment and detachment that ignorant person torments and tortures them by different methods. (92) bhAvANuvAeNa pariggaheNa, uppAyaNe rakkhaNasannioge / vae vioge ya kahiM suhaM se ?, saMbhogakAle ya atittilAbhe // 93 // (priya) bhAvoM meM anurakti aura parigrahaNa meM mamatva hone ke kAraNa mAnava unakA utpAdana, rakSaNa aura sanniyoga karatA hai kintu unakA vyaya aura viyoga bhI hotA hai| ina saba meM sukha kahA~ haiM? unakA upabhoga karate samaya bhI use atRpti hI prApta hotI hai // 93 // Due to much more fascination to pleasant feelings and myness and seizing, how can he be delighted in producing, keeping, using, losing and missing. Where is joy in all these? At the moment of enjoying even, he gets only dissatisfaction. (93) bhAve atitte ya pariggahe ya, sattovasatto na uvei tuhi~ / atuTTidoseNa duhI parassa, lobhAvile AyayaI adattaM // 94 // bhAva meM atRpta aura parigraha meM atyadhika Asakta vyakti ko saMtuSTi nahIM hotii| asaMtuSTi ke doSa se duHkhI aura lobhagrasta hokara vaha dUsare kA binA diyA huA padArtha grahaNa kara letA hai, adattAdAna kA AcaraNa karatA hai // 94 // Dissatisfied in pleasant feelings and deeply indulged in seizing them, he can not be contented. Suffering from pain caused by dissatisfaction and overwrought by greed he takes others' things ungiven by them-he steals those things. (94) taNhAbhibhUyassa adattahAriNo, bhAve atittassa pariggahe ya / mAyAmusaM vaDDhai lobhadosA, tatthAvi dukkhA na vimuccaI se // 95 // ___ vaha tRSNA se abhibhUta (parAjita) hokara corI karatA hai aura bhAva-parigrahaNa meM atRpta hotA hai| atRpti-lobhadoSa ke kAraNa usakA mAyA-mRSA (chala sahita jhUTha bolane kI pravRtti) bar3ha jAtA hai; (kintu) mAyA-mRSA se bhI usakI duHkha se mukti nahIM hotI-duHkha nahIM miTatA / / 95 // He steals becoming overwhelmed by keen desire and dissatisfies in seizing the feelings. By the blemishes of dissatisfaction and greediness his tendency of speaking deceitful untruth goes on increasing, but thereby he can not get rid of his miseries. (95) Jain Educalonterational

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443] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra , mosassa pacchA ya puratthao ya, paogakAle ya duhI durante / evaM adattANi samAyayanto, bhAve atitto duhiNo aNisso // 16 // jhUTha bolane ke bAda, bolane se pahale aura bolate samaya bhI vaha duHkhI hotA hai| usakA paryavasAna bhI duHkhapUrNa hotA hai| isa taraha bhAva meM atRpta hokara corI karatA huA vaha duHkhI aura anAzrita ho jAtA hai // 16 // Before, after and while speaking deceitful false, he becomes sorrowful and consequence is also full of pains. Thus discontented in feelings and by stealing he becomes miserable and protectionless. (96) bhAvANurattassa narassa evaM, katto suhaM hojja kayAi kiMci ? | tatthovabhoge vi kilesadukkhaM, nivvattaI jassa kaeNa dukkhaM // 17 // bhAva meM anurakta manuSya ko kadAcita, kiMcit sukha bhI kahA~ ho sakatA hai ? jisa upabhoga ke lie vaha duHkha sahatA hai, usa upabhoga meM bhI kleza-duHkha banA rahatA hai // 97 // How a man can be delighted, indulged in pleasant feelings. For which he suffers, he does not get joy while experiencing those. (97) emeva bhAvammi gao paosaM, uvei dukkhohaparaMparAo / paduddacitto ya ciNAi kammaM, jaM se puNo hoi duhaM vivAge // 18 // isI prakAra jo (apriya-asukhakara) bhAva ke prati dveSa karatA hai, vaha aneka duHkhoM kI paramparAoM ko pAtA hai| praduSTa (dveSa se kliSTa) hRdaya vAlA vyakti jina karmoM kA saMcaya karatA hai, vahI karma vipAka kAla meM usake lie duHkha ke hetu banate haiM // 18 // In the same way, who bitterly hates unpleasant feelings, he gets the chains of many kinds of pains. Hateful hearted man acquires which karmas, they also become the cause of pains at the time of fruition. (98) bhAve viratto visogo, eeNa dukkhohaparaMpareNa / na lippaI bhavamajhe vi santo, jaleNa vA pokkhariNIpalAsaM // 99 // bhAva se virakta mAnava zoka-mukta bana jAtA hai| jisa prakAra kamalinI kA patra (pattA) jala meM rahatA huA bhI jala se lipta nahIM hotA usI prakAra vaha mAnava saMsAra meM rahatA huA bhI aneka duHkha paramparAoM se lipta nahIM hotA ||99 // The person indifferent to pleasant and unpleasant feelings becomes free of sorrow. Just as the lotus-leaf is not moistened by water remaining in large pond full of water, so that indifferent person living in this world is not effected by chains of pains. (99) evindiyatthA ya maNassa atthA, dukkhassa heuM maNuyassa rAgiNo / te ceva thovaM pi kayAi dukkhaM, na vIyarAgassa karenti kiMci // 100 // ___ isa prakAra jo indriyoM aura mana ke viSaya haiM, ve rAgI manuSya ke lie duHkha ke kAraNa haiN| ve hI viSaya vItarAga ke lie kadApi aura kiMcit bhI duHkharUpa nahIM banate haiM // 10 // www.nel brary.org

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in sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [444 Thus the objects of senses and mind are the cause of pains to a passionate man but do not cause the least pain to an impassionate. (100) na kAmabhogA samayaM uventi, na yAvi bhogA vigaI uventi / je tappaosI ya pariggahI ya, so tesu mohA vigaI uvei // 101 // kAmabhoga (apane Apa meM) na to samatA-samabhAva utpanna karate haiM aura na hI ve bhoga vikRti paidA karate haiN| jo unake prati pradveSa aura parigraha (mamatva-rAga) rakhatA hai vaha unameM moha ke kAraNa vikRti ko prApta karatA hai // 10 // The sensual and mental pleasures, rejoicings and amusements do not generate by themselves the evenness or equanimity nor agitation of merriment. Who has attachment and detachment to them, by the dint of his own infatuation gets agitation. (101) kohaM ca mANaM ca taheva mAyaM, lohaM duguMchaM araiM raiM ca / hAsaM bhayaM sogapumitthiveyaM, napuMsaveyaM vivihe ya bhAve // 102 // krodha, mAna, mAyA, lobha, jugupsA, arati, rati, hAsya, bhaya, zoka, puruSaveda, strIveda, napuMsaka veda tathA anya vividha bhAvoM ko-||102|| Anger, pride, deceit, greed, hate, aversion, inclination, mirth, fear, sorrow, carnal desire of man, woman and eunuch and various other feelings-(102) AvajjaI evamaNegarUve, evaMvihe kAmaguNesu satto / __ anne ya eyappabhave visese, kAruNNadINe hirime vaisse // 103 // isI taraha aneka prakAra ke vikAroM ko kAmaguNoM meM Asakta jIva prApta karatA hai tathA ina bhAvoM se prApta hone vAle narakAdi duHkhoM ko pAtA hai tathA vaha karuNAspada, hIna, lajjita aura dveSa kA pAtra bana jAtA hai // 10 // And likewise various types of agitations, and addicted to sensual pleasures, such soul attains all these feelings and obtains the agonies of hells etc., which are the consequences of these feelings and he becomes pitiable, inferior, ashamed and object of hate. (103) kappaM na icchijja sahAyalicchU, pacchANutAveya tavappabhAvaM / evaM viyAre amiyappayAre, AvajjaI indiyacoravasse // 104 // (vItarAga ke patha kA pathika sAdhu) apane zarIra kI sevA sahAyatA kI lipsA se yogya ziSya kI icchA na kare, dIkSA grahaNa karane ke pazcAta pazcAttApa karake athavA anutapta hokara tapa ke prabhAva kI bhI icchA na kare kyoMki isa prakAra kI icchAoM se sAdhaka indriya coroM ke vaza meM hokara aneka prakAra ke vikAroM doSoM se grasta ho jAtA hai, unako prApta kara letA hai // 104 // ___ Sage, follower of the path of attachment-free-Jina, should not desire the able pupil for the service and help of his own body, after accepting consecration, becoming agitated should not regret and does not wish have the desire of effect of penance; because by these types of desires the adept is subjugated by the senses and gripped by many faults and defects. (104)

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445] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra tao se jAyanti paoyaNAI, nimajjiuM mohamahaNNavammi / suhesiNo dukkhaviNoyaNaTThA, tappaccayaM ujjamae ya rAgI // 105 // taba (kaSAyoM, nokaSAyoM, vikAroM se grasta hone ke pazcAt) usa sukhAbhilASI sAdhaka athavA vyakti ko moharUpI mahAsAgara meM Dubone ke lie, duHkhoM ke nivAraNa ke lie (Arambha, parigraha, Adi rUpa) aneka prayojana utpanna-upasthita hote haiM, vaha rAgI (dveSI tathA mohI bhI) vyakti una kalpita duHkhoM se mukta hone kA prayAsa-udyama karatA hai // 105 // Then (gripped by passions and auxiliary passions) for submerging that comfort-wisher adept or person, in the ocean of infatuation, forwarding off the imaginary miseries-many plans take place; and that addicted (also aversed and infatuated) person also endeavours to get rid of those imaginary miseries. (105) virajjamANassa ya indiyatthA, saddAiyA tAvaiyappagArA / na tassa savve vi maNunnayaM vA, nivvattayantI amaNunnayaM vA // 106 // zabda Adi jitane bhI indriyoM ke viSaya haiM, ve virakta citta vAle vyakti ke mana meM amanojJatA athavA manojJatA kA bhAva utpanna nahIM karate haiM // 106 // All the objects of senses, like-sound etc., do not generate the pleasant and unpleasant feelings in the mind of an indifferent person. (106) __ evaM sasaMkappavikappaNAsuM, saMjAyaI samayamuvaTTiyassa / atthe ya saMkappayao tao se, pahIyae kAmaguNesu taNhA // 107 // mere apane hI saMkalpa-rAga-dveSa, moha rUpa adhyavasAya tathA vikalpa-manojJa-amanojJa kI kalpanAe~ hI sabhI prakAra ke doSoM kA kAraNa haiM, jo isa prakAra ke cintana meM udyata hotA hai, tathA indriya viSaya duHkhoM ke mUla nahIM haiM-jo isa prakAra kA saMkalpa karatA hai| usake mana meM samatA utpanna hotI hai aura usase kAma guNoM meM hone vAlI tRSNA kSINa ho jAtI hai ||107 // My own resolutions-thoughts of attachment, detachment and infatuation-and ambiguities-imagination of pleasant and unpleasant, are causes of all faults and defects-who ponders like this, and resolves that the objects of senses are not the root causes of pains and miseries; the equanimity takes place and thereby the desire of sensual pleasures diminishes and destructs. (107) sa vIyarAgo kayasavvakicco, khavei nANAvaraNaM khaNeNaM / taheva jaM dasaNamAvarei, jaM ca'ntarAyaM pakarei kammaM // 108 // vaha kRtakRtya banA huA vItarAga AtmA kSaNabhara meM (alpa samaya meM) jJAnAvaraNa karma ko kSINa karatA hai tathA darzana kA AvaraNa karane vAle darzanAvaraNa karma evaM antarAya karma ko naSTa kara detA hai // 108 // That beholden (Krtakrtya), attachment-free soul in a moment (in a short period) destructs the knowledge obstructing, perception obstructing and power or energy hindering karmas. (108)

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dvAtriMza adhyayana [446 in sacitra uttarAdhyayana sUtra savvaM tao jANai pAsae ya, amohaNe hoi nirantarAe / aNAsave jhANasamAhijutte, Aukkhae mokkhamuveisuddhe // 109 // tatpazcAta vaha saMsAra ke sabhI bhAvoM ko jAnatA-dekhatA hai| mohanIya aura antarAya karma se rahita hokara Asrava rahita (anAsrava) ho jAtA hai| (tadanantara) vaha jJAna samAdhi se yukta huA, AyukSaya hone para, zuddha hokara mokSa ko prApta kara letA hai // 109 // Then he sees and knows all the substances, attributes, modifications and elements of the three worlds. Becoming free of infatuation and power hindering karmas he stops the inflow of karmas. Then becoming opulent with knowledge contemplation, at the end of lifeduration, being totally purified attains liberation. (109) so tassa savvassa duhassa mukko, jaM bAhaI sayayaM jantumeyaM / dIhAmayavippamukko pasattho, to hoi accantasuhI kayattho // 110 // vaha una sabhI duHkhoM se mukta ho jAtA hai jo isa jIva ko satata bAdhita (pIr3ita) karate rahate haiN| dIrghakAlika (janma-maraNa, karma) rogoM se vimukta, prazasta, kRtArtha evaM atyanta sukhI ho jAtA hai // 110 // Then he becomes exhaustively free from all agonies and miseries which always give pains to the soul. He becomes utmost happy, auspicious, contented (who has nothing to do) and free from all prolonged diseases of births, deaths and karmas. (110) aNAikAlappabhavassa eso, savvassa dukkhassa pamokkhamaggo / viyAhio jaM samuvicca sattA, kameNa accantasuhI bhavanti // 111 // -tti bemi / anAdikAla se utpanna hote Aye, samasta duHkhoM se mukti kA yaha mArga kahA gayA hai, jise samyak prakAra se apanAkara jIva krama se atyanta sukhI (ananta sukha-sampanna) ho jAte haiM // 111 // -aisA maiM kahatA huuN| This path is told to be free from all agonies, which are being generated from beginningless times. Accepting well this path the souls become most happy-opulent with eternal bliss and beatitude. (111) -Such I Speak

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447) trayastriza adhyayana sacitra uttarAdhyayana sUtra tetIsavA~ adhyayana : karma prakRti pUrvAloka prastuta adhyayana kA nAma karma prakRti hai| nAma se hI spaSTa hai ki isa adhyayana meM karma prakRtiyoM kA varNana kiyA gayA hai| sarvAdhika mahatvapUrNa prazna yaha hai kA bandhana kyoM hotA hai Adi .. karma kyA haiM, ve AtmA se kaise cipakate haiM aura AtmA tathA karma karma pudgala dravya (Matter) haiM / pudgala kI kaI vargaNAe~ haiN| unameM se eka karma (kArmaNa) vargaNA bhI hai| catuHsparzI asaMkhya pudgala paramANuoM kA samUha kArmaNa vargaNA hai| jIva ke rAga-dveSa-moha yukta bhAvoM se AkRSTa hokara ye karma-vargaNAeM jIva ke sAtha nIra-kSIra ke samAna eka kSetrAvagAha - ekameka ho jAtI hai| yahI bandha hai| bandha kA prArambha kaba huA ? jIva pahalI bAra karmoM se kaba ba~dhA ? isakA uttara hai anAdikAla se; kyoMki saMsArI jIva kI kabhI abandha dazA thI hI nhiiN| vaha sadA hI vibhAva meM rhaa| lekina svabhAva kI sAdhanA karake vaha abandha ho sakatA hai aura taba vaha siddha athavA paramAtmA bana jAtA hai| karma ATha haiM - ( 1 ) jJAnAvaraNa-jJAna athavA viziSTa bodha kA Avaraka / (2) darzanAvaraNa-sAmAnya sattA ke avalokana-darzana, dekhane kI zakti kA Avaraka / (3) vedanIya - sukha-duHkha kI anubhUti ( vedanA ) karAne vAlA / (4) mohanIya - jIva ke AtmA ke prati samyak (satya) dRSTi aura tadanurUpa samyak AcaraNa meM vikAra utpanna karAne vaalaa| (5) Ayu - kisI eka gati-yoni meM jIvita rahane kI samaya-sImA nirdhAraNa meM hetubhUta / (6) nAma - zarIra racanA meM hetubhUta | (7) gotra - ucca-nIca kula meM jIva ko utpanna hone meM hetubhUta / (8) antarAya - jIva kI upalabdhiyoM meM vighnakAraka / ina ATha karmoM kI uttara prakRtiyA~ 148 haiM - jJAnAvaraNa kI 5, darzanAvaraNa kI 9, vedanIya kI 2, mohanIya kI 28, Ayu kI 4, nAma kI 93, gotra kI 2 aura antarAya kI 5 / bandha kI cAra dazAe~ haiM - ( 1 ) prakRti, (2) pradeza, (3) sthiti aura (4) anubhAga - phala pradAna zakti / karma kA bandha jIva ke rAga-dveSa Adi adhyavasAyoM se hotA hai| tIvra, tIvratara, tIvratama, manda, mandatara, mandatama Adi adhyavasAyoM kI aneka taratamatAe~ haiM, isI kAraNa karmoM kI bhI aneka taratamatAe~ ho jAtI haiM / prastuta adhyayana meM ina sabhI bAtoM kA saMkSipta kintu sampUrNa vivecana kiyA gayA hai| isa adhyayana meM 25 gAthAe~ haiN|

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sacitra uttarAdhyayana sUtra trayastriza adhyayana [448 CHAPTER 33 THE KARMAS Foreview The title of this chapter is 'Karmas'. The very name hints that in this chapter, the karmas, their chief and sub-divisions are described. Most important question is-What are the karmas? How and why they sticks to soul? Why the bondage of karmas to soul occurs? When the bondage began? When the soul bound by karmas at first time? The answer to these questions is-from beginningless time. Because the empirical soul was never unbound by karmas. It always remained in vibhava-addicted to attachment-detachment, sensual pleasures etc., -denturalised. But propiliating its own nature-own attributes, it may be free of bondage and then it becomes perfected, emancipated, omniscient and God Almighty. Karmas are mainly of eight types called mula praksties(1) Knowledge obstructing-It obstructs the knowledge attribute of soul. (2) Perception obstructing-It obstructs the soul-attribute of perceptionindistinguishable knowledge of a thing. (3) Emotion evoking-It causes the soul to feel the pleasures and pains. (4) Infatuatory or illusory or delusory-It causes perversion to the right faith and conduct. (5) Age or duration determining-It is the cause for determining the time-limit of soul in any existence. (6) Form determining-It is the cause of body-construction. (7) Status determining-It is the cause of birth of soul in a high or low family or lineage. (8) Power or energy hindering-It is meddlesome to the acquirements of soul. These eight types are sub-divided into 148 sub-divisions, called uttara praksties. These are 5 of Knowledge obstructing, 9 of Perception obstructing, 2 of Emotion Evoking, 28 of Infatuatory, 4 of Age determinng, 93 of Form determining of body, 2 of Status determining, and 5 of Power hindering. There are four states of karma-bondage-(1) Nature (prakrti), (2) micro-particles of Karmana varganas (pradesa) (3) duration (4) fruition (anubhaga) Bondage of karma takes place by the attachment and detachment of soul. Excessive, more excessive, most excessive, less, lesser, least are gradations of the thoughts of soul, thereby various gradations of karmas also become evident. All these are described in this chapter in brief but exhaustively, This chapter contains 25 couplets.

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449] trayastriMza adhyayana sacitra uttarAdhyayana sUtra S tetIsaima ajjhayaNaM : kammapayaDI trayastriMza adhyayana : karma-prakRti aTTha kammAI vocchAmi, ANupuvviM jahakkama / jehiM baddho ayaM jIvo, saMsAre parivattae // 1 // maiM AnupUrvI aura yathAkrama se ATha karmoM kA pratipAdana karatA hU~, jina (karmoM) se baMdhA huA yaha jIva (caturgatirUpa) saMsAra meM paryaTana karatA hai // 1 // I demonstrate in due order the types of karmas, bound by which this soul transmigrates in this world of four existences. (1) koM kI mUla prakRtiyA~ nANassAvaraNijja, saNAvaraNaM tahA / veyaNijjaM tahA mohaM, AukammaM taheva ya // 2 // nAmakammaM ca goyaM ca, antarAyaM taheva ya / evameyAi kammAiM, aDeva u samAsao // 3 // jJAna ko AvaraNa karane vAlA jJAnAvaraNIya tathA darzanAvaraNIya aura vedanIya karma tathA mohanIya karma, isI prakAra aayukrm-||2|| nAma karma, gotrakarma tathA antarAya karma-isa prakAra ye karma saMkSepa meM ATha hI haiM // 3 // Main divisions (mula prakstis) of karma (1) Knowledge obstructing (2) Perception obstructing (3) Emotion evoking (4) Illusory (5) Age determining-(2) (6) Formation of body determining (7) Status determining and (8) Power hindering. Briefly these are eight karmas (main divisions of karmas). (3) ATha karmoM kI uttara prakRtiyA~ nANAvaraNaM paMcavihaM, suyaM AbhiNibohiyaM / ohinANaM taiyaM, maNanANaM ca kevalaM // 4 // __ jJAnAvaraNIya karma pA~ca prakAra kA hai-(1) zruta jJAnAvaraNIya (2) Abhinibodhika jJAnAvaraNIya (matijJAnAvaraNIya) (3) avadhijJAnAvaraNIya (4) manojJAnAvaraNIya (manaHparyava jJAnAvaraNIya aura (5) kevalajJAnAvaraNIya // 4 // Sub-divisions (uttara prakrtis) of karmas Knowledge obstructing karma is of five kinds-(1) obstructer of sruta knowledge (2) obstructer of abhinibodhika (mati) knowledge (3) obstructer of clairvoyance knowledge (4) obstructer of direct knowledge of others' mind (5) obstructer of omniscience. (4)

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avadhi sacitra uttarAdhyayana sUtra sAta vedanIya darzanAvaraNa Jain Education international - acakSudarzanAvaraNa kaSAyamohanIya kaSAyamohanIya 'asAta vedanIya cakSudarzanAvaraNa = cAritra mohanIya: - darzanAvaraNa - vedanIya manaH paryava jJAnAvaraNa - avadhi jJAnAvaraNa: 'jJAnAvaraNa rAga karmoM kI mUla prakRtiyA~ rANAvaraNa Adi ATha hai 'mohanIya samyaktva - mohanIya: mithyAtva mohanIya karmavRkSa sa. mi. mohanIya kaSAya nairayika Ayu mohanI kI - ja. antarmuhUrta, utkRSTa 70 koTA-koTi sAgaropama Ayukarma kI ja. antarmuhUrta, utkRSTa 33 sAgaropama nAma aura gotra karma kI ja. 8 muhUrta, utkRSTa 20 koTA-koTi saagropm| 'antarAya' - AyuSya trayastriza adhyayana 4 manuSya Ayu 'deva Ama' -nAma - gotra: *lelle rela 8 uccagotra: dAmAntarAya 'azubha nAma' dveSa AtmA kA rAga-dveSa mUlaka kaSAya rajita pariNAma karma vRkSa kA mUla hai| -nIca gotra lAbhAntarAya uttara prakRtiyA~ ( kramazaH 148 athavA 158 mAnI gaI haiM) jJAnAvaraNa kI 5, darzanAvaraNa kI 9, vedanIya kI 2, mohanIya kI 28, AyuSya kI 4, nAmakarma kI (mUla 2) (avAntara 93 athavA 103 ), gotrakarma kI 2, aura antarAya karma kI 51 isa prakAra kula 148 haiN| karmoM kI sthiti - jJAnAvaraNa, darzanAvaraNa, vedanIya aura antarAya karma kI jaghanya antarmuhUrta, utkRSTa 30 koTA-koTi saagropm| 'bhogAntarAya'

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451] trayastriMza adhyayana sacitra uttarAdhyayana sUtra niddA taheva payalA, nihAniddA ya payalapayalA ya / tatto ya thINagiddhI u, paMcamA hoi nAyavvA // 5 // cakkhumacakkhu-ohissa, daMsaNe kevale ya AvaraNe / evaM tu navavigappaM, nAyavvaM daMsaNAvaraNaM // 6 // (1) nidrA, tathA (2) pracalA, (3) nidrA-nidrA aura (4) pracalA-pracalA tathA pA~cavIM styAnagRddhi (styAnaddhi)-||5|| (6) cakSudarzanAvaraNIya (7) acakSudarzanAvaraNIya (8) avadhidarzanAvaraNIya aura (9) kevaladarzanAvaraNIyaye 9 vikalpa (bheda) darzanAvaraNIya karma ke jAnane cAhie // 6 // Perception obstructing karma is ninefold viz.,-(1) Common or light sleep (2) sleep, when sitting (3) deep sleep (4) sleep even when walking (5) styangrddhi-a high degree of activity in sleep. (5) Obstructer of perception viz.,-(6) by eye (7) by other senses except eye, (8) clairvoyance (9) suprene perception. (6) veyaNIyaM pi ya duvihaM, sAyamasAyaM ca AhiyaM / sAyassa u bahU bheyA, emeva asAyassa vi // 7 // vedanIyakarma do prakAra kA hai-(1) sAta (sAtA) vedanIya aura (2) asaat-asaataavedniiy| sAtavedanIya ke bahuta bheda haiM aura isI prakAra asAtavedanIya ke bhI bahuta bheda haiM | // 7 // Emotion evoking karma is of two kinds-(1) pleasure experience (2) pain experience. There are many types of pleasure experiences so there are of pain experiences too. (7) mohaNijjaM pi duvihaM, daMsaNe caraNe thaa| dasaNaM tivihaM vuttaM, caraNe duvihaM bhave // 6 // mohanIya karma bhI do prakAra kA hai-(1) darzanamohanIya aura (2) caaritrmohniiy| darzanamohanIya ke tIna bheda kahe gaye haiM aura cAritramohanIya do prakAra kA hotA hai ||8|| Illusory karma is twofold-(1) Faith Illusory and (2) Conduct Illusory. Faith Illusory is sub-divided into three kinds and Conduct Illusory into two kinds. (8) sammattaM ceva micchattaM, sammAmicchattameva ya / eyAo tinni payaDIo, mohaNijjassa daMsaNe // 9 // (1) samyaktva (2) mithyAtva (3) samyaktva nithyAtva-ye tIna prakRtiyA~ darzanamohanIya karma kI haiM // 9 // (1) Right faith (2) wrong faith and (3) rightwrong faith mixed-these are sub-divisions (uttara prakrtis) of Faith Illusory karma. (9) carittamohaNaM kamma, duvihaM tu viyAhiyaM / kasAyamohaNijjaM tu, nokasAyaM taheva ya // 10 // cAritramohanIya karma ke do bheda kahe gaye haiM-(1) kaSAyamohanIya aura dUsarA (2) nokaSAyamohanIya // 10 // www.jairelibary.org

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ain, sacitra uttarAdhyayana sUtra trayastriMza adhyayana [452 Two divisions are of Conduct Illusory karma-(1) Passion illusory and (2) auxiliary or like to passions illusory (no-kasaya) (10) solasavihabheeNaM, kammaM tu kasAyajaM / sattavihaM navavihaM vA, kammaM nokasAyajaM // 11 // kaSAya mohanIya karma ke solaha bheda haiN| sAta athavA nau prakAra kA nokaSAya mohanIya karma hai // 11 // Passion illusory karma has sixteen kinds and auxiliary passion karma is said of seven or nine types. (11) neraiya-tirikkhAu, maNussAu taheva ya / devAuyaM cautthaM tu, AukammaM cauvvihaM // 12 // (1) nairayika Ayu (2) tiryag Ayu (3) manuSya Ayu aura (4) deva Ayu-isa taraha Ayukarma cAra prakAra kA hai // 12 // ___Age determining karma is fourfold (1) denizens of hell (2) beasts, creature, birds etc., (3) men and (4) deities and gods. (12) nAmaM kammaM tu duvihaM, suhamasuhaM ca AhiyaM / ___suhassa u bahU bheyA, emeva asuhassa vi // 13 // nAma karma do prakAra kA hai-(1) zubhanAma karma aura (2) azubha naamkrm| zubha nAmakarma ke bahuta bheda haiM, isI taraha azubha nAma karma ke bhI bahuta bheda haiM // 13 // Form of body determining karma is twofold (1) auspicious and (2) inauspicious. Both of these are of several types. (13) goyaM kammaM duvihaM, uccaM nIyaM ca AhiyaM / uccaM aTThavihaM hoi, evaM nIyaM pi AhiyaM // 14 // gotra karma do prakAra hai-(1) ucca gotrakarma aura (2) nIca gotrkrm| ucca gotrakarma ATha prakAra kA hai isI taraha nIca gotrakarma bhI ATha prakAra kA batAyA gayA hai // 14 // ___Status or lineage or family determining karma is of two types-(1) high and (2) low, High is of eight kinds and so the low is also of eight types. (14) dANe lAbhe ya bhoge ya, uvabhoge vIrie tahA | paMcavihamantarAyaM, samAseNa viyAhiyaM // 15 // (1) dAnAntarAya (2) lAbhAntarAya (3) bhogAntarAya (4) upabhogAntarAya aura (5) vIryantarAya-saMkSepa se antarAya karma ke ye pA~ca prakAra batAye gaye haiM // 15 // Power hindering karma is said of five kinds viz., hindering-(1) donation or charity (2) gains or profits (3) the things can be utilised or used only once-like food etc. (4) the things can be used many times-like cloths etc (5) energy, zeal or power. (15)

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453] trayastriMza adhyayana sacitra uttarAdhyayana sUtra % D karmoM ke pradezAgra (dravya) kSetra, kAla aura bhAva eyAo mUlapayaDIo, uttarAo ya AhiyA / paesaggaM khettakAle ya, bhAvaM cAduttaraM suNa // 16 // karmoM kI ye mUla aura uttara prakRtiyA~ batAI gaI haiN| (aba) unake pradezAgra (dravya) kSetra, kAla, bhAva bhI suno // 16 // These are said the main divisions and sub-divisions of karmas. Now hear their micro particles (pradesagra-dravya) place-area, time-duration, and fruition-the intensity to make the soul to experience their consequences. (16) savvesiM ceva kammANaM, paesaggamaNantagaM / gaNThiya-sattAIyaM, anto siddhANa AhiyaM // 17 // eka samaya meM (eka AtmA dvArA baddha-grAhya hone vAle) sabhI karmoM ke pradezAgra (karma-paramANu pudgala dalika kA parimANa) ananta hai| (yaha ananta parimANa) granthika satvAtIta (jinhoMne ganthi bheda nahIM kiyA hai aise abhavya jIvoM) se ananta guNA adhika tathA siddhoM ke antavartI-anantaveM bhAga jitane kahe gaye haiM // 17 // The micro particles or molecules of all the karmas bound or gripped by soul in a moment (the undivisible subtle particle of time) the quantity of these micro-particles of karmas is infinite. This infinite quantity of molecules of karmas is infinite times more than the number of abhavya souls (the souls can never break up the knot of wrong-faith and so can never be salvated) and infinite part of the number of all emancipated souls. (17) savvajIvANa kammaM tu, saMgahe chaddisAgayaM / savvesu vi paesesu, savvaM savveNa baddhagaM // 18 // sabhI jIva chaha dizAoM meM rahe karmoM (kArmaNa vargaNA ke pudgaloM) kA saMgrahaNa karate haiN| ve sabhI karma pudgala AtmA ke sabhI pradezoM ke sAtha sarva prakAra se baddha-AzliSTa ho jAte haiM // 18 // All the souls grip or bound the micro-particles of group of karmas (Karmana varganas) remaining in six directions around them. All the karmas bound or sticked to the whole soul, its all parts (pradesas) in every way. (18) udahIsarisanAmANaM, tIsaI koDikoDio / ukkosiyA ThiI hoi, antomuhuttaM jahaniyA // 19 // utkRSTa sthiti tIsa koTA-koTi sAgaropama kI aura jaghanya sthiti antarmuhUrta kI hotI hai // 19 // Maximum or longest duration (of karmas) is of thirty crores of crores sagaropamas; and minimum or shortest duration is less than fortyeight minutes (antarmuhurta). (19) AvaraNijjANa duNDaMpi, veyaNijje taheva ya / antarAe ya kammammi, ThiI esA viyAhiyA // 20 //

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sacitra uttarAdhyayana sUtra yaha (pUrva gAthA meM varNita ) sthiti donoM AvaraNIya (jJAnAvaraNIya aura darzanAvaraNIya) karmoM kI tathA vedanIya aura antarAya karma kI batAI gaI hai // 20 // The duration said in aforesaid couplet nineteen is of four karmas (of each separately) viz., - (1) Knowledge obstructing ( 2 ) perception obstructing (3) emotion evoking and (4) power hindering karmas. ( 20 ) trayastriMza adhyayana [ 454 koDikoDio | udahIsarisanAmANaM, sattariM mohaNijjassa ukkosA, antomuhuttaM jahanniyA // 21 // mohanIya karma kI utkRSTa sthiti sattara koTA - koTi sAgaropama kI aura jaghanya sthiti antarmuhUrta kI batAI gaI hai // 21 // The longest duration of Illusory karma is of seventy crores of crores sagaropamas and short duration is of less than forty eight minutes. (21) tettIsa sAgarovamA, ukkoseNa viyAhiyA / ThiI u Aukammassa, antomuhuttaM jahanniyA // 22 // Ayukarma kI utkRSTa sthiti tetIsa sAgaropama kI aura jaghanya sthiti antarmuhUrta pramANa hai // 22 // The maximum duration of age determining karma is of thirty three sagaropamas and minimum duration is of less than fortyeight minutes. (22) udahIsarisanAmANaM, vasaI koDikoDio | nAmagottANaM ukkosA, aTThamuhuttA jahanniyA // 23 // nAma aura gotra karma kI utkRSTa sthiti bIsa koTA- koTi sAgaropama kI hai aura jaghanya sthiti ATha muhUrta kI hai // 23 // The maximum duration of Form of body determining and Status determining karmas (of each-separately) is of twenty crores of crores sagaropamas and minimum duration is of 48 x 8 = 384 minutes (eight muhurtas) (23) siddhANa'NantabhAgo ya, aNubhAgA havanti u / savvesu vipaesaggaM, savvajIvesu'icchiyaM // 24 // karmoM ke rasa - vizeSa - anubhAga siddhoM ke anantaveM bhAga jitane hote haiM aura sabhI anubhAgoM meM pradezoM ke agra-paramANuoM kA parimANa sabhI ( bhavya - abhavya jIvoM se bhI) se adhika hai // 24 // The fruitions (rasa) of karmas are infinite part of perfected souls in number and the quantity of all the fruitions is more than all the empirical souls (bhavya-abhavaya-the souls may be liberated or may not be liberated). (24) tamhA eesa kammANaM, aNubhAge viyANiyA / eesiM saMvare ceva, khavaNe ya jae buhe // 25 // tti bemi /

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455] trayastriMza adhyayana sacitra uttarAdhyayana sUtra isalie ina karmoM ke anubhAgoM ko jAnakara buddhimAna - tattvajJAnI sAdhaka ina karmoM ke saMvara aura kSaya karane meM prayAsarata bane // 25 // - aisA maiM kahatA hU~ / Therefore knowing all these karmas and their fruitions-consequences, wise adept should exert himself to stop and destruct them. (25) - Such I speak. vizeSa spaSTIkaraNa gAthA 3 samAsa kA artha saMkSepa hai| saMkSepa meM ATha karma haiM, isakA abhiprAya hai ki vaise to jitane prANI haiM, utane hI karma haiM, arthAt karma ananta haiM yahA~ vizeSa svarUpa kI vivakSA se ATha bheda haiN| gAthA 6 - sahaja rUpa meM Ane vAlI nidrA hai| gaharI aura kaThinAI se TUTane vAlI nidrA-nidrA hai| baiThe-baiThe so jAnA pracalA nidrA hai| calate hue bhI so jAnA pracalApracalA nidrA hai| satyAnaddhi kA artha hai jisameM sabase adhika Rddhi arthAt gRddhi kA styAna hai, upacaya hai, vaha nidrA isameM vAsudeva kA AdhA bala A jAtA hai, prabala rAga-dveSa vAlA prANI isa nidrA meM bar3e-bar3e asaMbhava jaise kArya kara letA hai aura use bhAna hI nahIM hotA ki maiMne kyA kiyA hai? gAthA 9 samyakyamohanIya karma zuddhadalikarUpa hai, ataH usake udaya meM bhI tatvarucirUpa samyaktva ho jAtA hai| para, usameM zaMkA Adi aticAroM kI malinatA banI rahatI hai| mithyAtva azuddhadalikarUpa hai, usake kAraNa tatva meM atatva rUci aura aMtastha meM tatva rUci hotI hai| samyagumidhyAtva ke dalika zuddhAzuddha arthAt mizra haiN| gAthA 90 " nokaSAya" meM prayukta "no" kA artha "sadRza" hai jo kaSAya ke samAna hai, kaSAya ke sahavartI haiM, de hAsya Adi nokapAya haiN| 11 eka bAra upayoga meM Ane vAle jala AhAra Adi bhoga haiM bAra-bAra upayoga meM Ane vAle vastra, alaMkAra, makAna Adi upabhoga haiN| dAna dene vAlA bhI hai, deva vastu bhI hai, dAna ke phala ko bhI jAnatA hai, phira bhI dAna meM pravRtti na honA, dAnAntarAya hai| udAra dAtA ke hone para bhI yAcanA nipuNa yAcaka kucha bhI na pA sake, yaha lAbhAntarAya hai| dhana vaibhava aura anya vastu ke hone para bhI tinakA tor3ane jaisI bhI kSamatA-zakti kA na honA vIryAntarAya hai| inake jaghanya madhyama, utkRSTa Adi aneka bheda haiN| " gAthA 17 eka samaya meM baMdhane vAle karmoM kA pradezAgra (karmapudgaloM ke paramANuoM kA parimANa) ananta hai| arthAt AtmA ke pratyeka pradeza para eka samaya meM anantAnanta paramANuoM se niSpanna karmavargaNAyeM zilaSTa hotI haiN| ye ananta karmavargaNAyeM anantasaMkhyaka abhavya jIvoM se anantaguNA adhika aura anantasaMkhyaka siddhoM ke anantade bhAga hotI haiN| arthAt eka samaya meM baddha ananta karma vargaNAoM se siddha anantaguNA adhika haiN| granthikatva kA artha hai abhavya jIva abhavyoM kI rAga-dveSarUpa granthi abhedya hotI hai, ataH unheM granthika athavA granthika satya (jIva ) kahA hai| gAthA 18 pUrva Adi cAra aura Urdhva evaM adhaH ye chaha dizAyeM haiM jisa AkAza kSetra meM jIva avagAr3ha hai, raha rahA hai sI ke karmapudgala rAgAdi bhAvarUpa sneha ke yoga se AtmA meM baddha ho jAte haiN| mitra kSetra meM rahe hue karma pudgala yahA~ se Akara AtmA ko nahIM lgte| IzAna Adi vidizAoM ke bhI karmapudgala baMdhate haiM para vidizAyeM dizAoM meM gRhIta ho jAne se yahA~ avivakSita haiN| www.netbrary.org

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sacitra uttarAdhyayana sUtra yaha chaha dizAoM kA karmabandha sambandhI niyama dvIndriya jIvoM se lekara paMcendriya taka jIvoM ko lakSya meM rakhakara batAyA gayA hai| ekendriya jIvoM ke liye to kabhI tIna kabhI cAra, kabhI pA~ca aura kabhI chaha dizAoM kA ullekha hai| " trayastriMza adhyayana [ 456 jJAnAvaraNAdi sabhI karma AtmA ke sabhI asaMkhyAta pradezoM se baMdhate haiM, amuka pradezoM para hI nahIM AtmA ke pradeza buddhiparikalpita haiM, pudgala kI taraha milane bichur3ane vAle paramANu jaise nhiiN| gAthA 19-20 - prastuta meM bedanIya karma kI jaghanya sthiti bhI antarmuhUrta hI batAyI gaI hai, jabaki anyatra 12 muhUrta kA ullekha hai| TIkAkAra kahate haiM, isakA kyA abhiprAya hai, hama nahIM jAnate / " tadabhiprAyaM na vidmaH / " (sandarbha - uttarAdhyayana sUtra : sAdhvI candanA jI ) Salient Elucidations Gatha 3-The meaning of word samasa is brief. Briefly the kannas are eight. This denotes that how much are living beings so much are the karmas, i.e., karmas are infinite. Here by special conception eight kinds of karmas are described. Gatha 6-General or common sleep is sleep. Which can be broken by efforts is sleep-sleep or deep sleep. To sleep while sitting is pracala. To sleep while walking or moving is pracala-pracala. Styanardhi means, in which there is most addictment and accumulation, that sleep. The person addicted to such sleep begets the half strength of Vasudeva and the person effected by intense attachment-detachment may do the impossible tasks in the effect of this type of sleep and he could not be even aware of the fact that what I have done. Gatha 9-The micro particles of right faith illusory karmas are pure, so in the rise of this right faith of interest to elements is attained; but the transgressions of doubt etc., all persists. The micro particles of right-wrong faith are mixture of pure and impure. Gatha 10 The prefix 'no' in the word nokasaya means alike. Which is equal to pasions or auxiliary-helpful to passions, those mirths etc., are auxiliary passions (nokasayas). Gatha 11-Which can be used only once is called 'bhoga' e.g., food, water etc., and which can be used many times is called 'upabhoga' e.g., clothes, omaments, house etc. Donator, thing to be given, donator is well aware of the sweet fruits of charity-still the absence of zeal and intention to give is called hindrance of charity. The person expert in begging could get nothing from a liberal donator, then it is the effect of gain hindrance. Being owner of wealth, fortune etc., but absence of capability even to break up a straw, is called power hindrance, There are innumerable types of all these by the gradation of minimum, medium and maximum. Gatha 17-The quantity to be bound the micro particles of karmas to soul in a moment (undivisible shortest particle of time) is infinite. It means that at every pradesa of soul, the karmavarganas stick. Which are composed by infinite of infinite atoms (molecules) of matter. These infinite karma varganas are infinite times more than the infinite numbers of abhavya souls and infinite-part of infinite number of perfected souls. It means that liberated souls are infinite times more than the infinite karma-varganas, which stick or bound to soul in an undivisible shortest particle of time. Jain Educatic International

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457] trayastriMza adhyayana sacitra uttarAdhyayana sUtrI The word granthika-satva means that the knot of attachment-detachment can not be broken by any means of abhavya souls. In other words it is eternal. Therefore abhavya souls are called granthika or granthikasatva (souls). Gatha 18-Six directions are-East, West, North, South, Zenith and Nadir. The soul remaining in those space-points the karma-matter of the same space points stick to it by the thought greasiness of attachment etc. The karma-atoms of different space-points never come and stick to that soul. The karma-atoms of four angular cardinal points also bound to souls; but these angular cardinal points of directions amalgamated in four main directions, so these are not enumerated separately. This rule of karma-bondage of six directions is settled keeping in view five-sensed souls, but regarding one-sensed souls, there is description of three, four, five and six directions. Knowledge obstructing etc., all the karmas are bound with all the pradesas which are innumerable, of soul; not at particular pradesas. The pradesas of soul are only imaginary-imagined by intellect; these are not joining and separating like the atoms of matter. Gatha 19-20-Shortest duration of emotion evoking karma is told less than 48 minutes (antarmuhurta) in these couplets; while other holy scriptures and dogmatic authoritative texts described it of twelve muhurtas (576 minutes). At this point commentators say-What is the purport of this, we do not know-tadabhiprayam na vidmah. (-Courtesy-Uttaradhyayana sutra - Sadhvi Candanaji) www.ja hellrary.org

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an, sacitra uttarAdhyayana sUtra catustriMza adhyayana [458 cauMtIsavA~ adhyayana : lezyAdhyayana pUrvAloka prastuta adhyayana kA nAma lezyAdhyayana hai| nAma se hI spaSTa hai ki isakA varNya viSaya lezyA hai| lezyA kyA hai tathA isakA kisa prakAra kA prabhAva hotA hai Adi viSayoM ko samajhanA Avazyaka hai| zAstroM meM lezyAoM ko isa prakAra paribhASita kiyA gayA hai(1) kaSAya se anuraMjita jIva-pariNAma (bhAva) (2) kaSAyodaya se raJjita mana-vacana-kAya-yogoM kI pravRtti (3) karma ke sAtha AtmA ko saMzliSTa karake karmabaMdha kI nirmANaka (4) karma vidhaayikaa| lezyA ke do bheda haiM-(1) dravya lezyA aura (2) bhAva leshyaa| bhAva lezyA AtmA ke krodhAdi kaSAyoM se anuraMjita yogoM kI pravRtti hai tathA dravya lezyA pudgaloM se nirmita hai| lezyA ke jo varNa, gandha, rasa Adi batAye gaye haiM, ve dravya lezyA se sambandhita haiN| yadyapi yaha satya hai ki AtmA ke pariNAma (bhAva, vicAra, cintana) pudgala ko prabhAvita karate haiM aura pudgala paramANu AtmA ke bhAvoM ko| ___ lekina zAstroM meM yaha bhI batAyA gayA hai ki dravya lezyA zarIra se sambandhita hai; zarIra racanA karane vAle nAma karma kI zarIra-nirmANa nAma kI eka uttara prakRti kA sIdhA sambandha dravya lezyA se batAyA gayA hai| niSkarSataH yaha nizcita kiyA gayA hai ki dravya lezyA (zarIra kA varNa Adi) jIvana bhara sthAyI rahatI hai aura bhAva lezyA Atma pariNAmoM ke anusAra parivartita hotI rahatI hai| tabhI to kAle zarIra vAle vyakti kI zukla (zveta varNa kI) aura zveta varNI zarIradhArI vyakti kI kRSNa (kAle raMga kI) bhAva lezyA honA saMbhava ___ Adhunika vijJAna ne aise kaimaroM kA nirmANa kara liyA hai jisase ve AtmA ke krodhAdi kaSAya raMjita pariNAmoM dvArA prAdurbhUta raMgoM kA citra lene meM sakSama ho sake haiN| isa paudgalika lezyA ko AcAryoM ne ANavika-AbhA, prabhA, chAyA Adi nAmoM se nirUpita kiyA hai| lezyA 6 haiM-kRSNa, mIla, kApota, tejaH, padma aura shukl| inameM se prathama tIna adharma lezyAe~ haiM aura antima tIna dharma lezyA haiN| inake mandatama, mandatara, manda, tIvra, tIvratara, tIvratama-pariNAmoM ke anusAra aneka vikalpa haiN| __prastuta adhyayana meM ina chahoM lezyAoM kA-(1) nAmadvAra, (2) varNadvAra (3) rasadvAra (4) gandhadvAra (5) sparzadvAra (6) pariNAmadvAra (7) lakSaNadvAra (8) sthAnadvAra (9) sthitidvAra (10) gatidvAra aura (11) AyudvAra-ina gyAraha dvAroM dvArA vyavasthita varNana huA hai| ___ lezyA ke lakSaNa, pariNAma tathA varNa, gandha, sparza Adi ko do raMgIna citroM dvArA spaSTa karane kA prayAsa kiyA hai| isa adhyayana meM 61 gAthAe~ haiN|

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459] catustriMza adhyayana sacitra uttarAdhyayana sUtra in CHAPTER 34 TINGES Foreview The caption of this chapter is 'Tinges' (Lesyas). By the very name it is evident that subject matter of this chapter is the conception and description of tinges. What are the tinges and how they effect? All the questions like these, to be clarified and pacified, is necessary. In scriptures, the tinges are defined as(1) The thoughts of soul tinted by passions. (2) Activities of mind-speech-body tinted by the rise of passions. (3) Creator of karma-bondage by sticking karmas to soul. (4) Legislative of karmas. Pondering deeply it may be said that tinges are the reflections of karmas on the soul. These are thought tinges. Hence tinges are divided into two kinds-(1) thought tinges or internal tinges (bhava lesya) and (2) external or bodily tinges (dravya lesya). Thought tinges are the mental-speech-bodily activities tinted by passions and external or gross tinges are constructed by matter. The colour, taste, smell etc., are described, these are related to gross or bodily tinges. Though it is true that the thoughts (thinking etc.) effects the matter and the atoms of matter also effect soul. But it is also mentioned in the scriptures that gross tinges are related to body; and bodyconstruction karma's one sub-division is directly related to tinges. Consequently, it has been settled that gross tinges (the colour or complexion etc., of body) remains stable till life and thought tinges change according to the thoughts of soul. That is why black bodied man may possess white tinge (sukla lesya) and the white-bodied person may possess black tinge (krsna lesya). Modern science has developed such sensitive cameras which are capable to photograph the soul thoughts coloured by passions. Really these photographs are of the colour-current of electric body, not the thought current of soul. This material tinge is said by the names-atomic lustre, light, shade etc., by Jainacaryas. Tinges are six in number, named-(1) Black (2) Blue (3) Grey-colour of the neck of a pigeon (4) Red (5) Yellow and (6) white. Among these first three tinges are irreligious and last three are religious.

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tara sacitra uttarAdhyayana sUtra catustriMza adhyayana [460 There are innumerable types of all these tinges by the gradation of dim, more dim and dimest; intense, more intense and most intense. These various kinds are according to the thoughts of soul regarding thought tinges and the changes of matter-atoms regarding bodily tinges. In this chapter the systemised description of all these six tinges done by-(1) Namadvara (name) (2) Varnadvara (colour) (3) rasadvara (taste) (4) Gandhadvara (smell) (5) Sparsadvara (touch) (6) Parinamadvara (7) Laksanadvara (symptom) (8) Sthanadvara (place) (9) Sthitidvara (duration) (10) Gatidvara (existence) and (11) Ayudvara-these eleven ways. The efforts are done by two colour illustrations to make clearly understand the symptoms, colours, touches etc., of tinges. This chapter contains 61 couplets. Jain Eductio international

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461] catustriMza adhyayana sacitra uttarAdhyayana sUtra cautIsaima : lesajjhayaNaM caturiMza adhyayana : lezyAdhyayana lesajjhayaNaM pavakkhAmi, ANupuTviM jahakkama / chaha pi kammalesANaM, aNubhAve suNeha me // 1 // maiM AnupUrvI ke kramAnusAra-yathAkrama se lezyAoM ke pratipAdaka adhyayana kA kathana kruuNgaa| karma (kI sthiti vidhAyaka) chaha lezyAoM ke rasa-vizeSa-anubhAvoM ko mujhase suno // 1 // I will express in due order the chapter demonstrating tinges. (Tinges are legislative of karmas's duration) hear from me the fruitions-consequences of these six tinges. (1) nAmAI vaNNa-rasa-gandha-, phAsa-pariNAma-lakkhaNaM / ThANaM ThiI gaI cAuM, lesANaM tu suNeha me // 2 // nAma, varNa (raMga), rasa, gandha; sparza, pariNAma, lakSaNa, sthAna, sthiti, gati aura Ayu-ina dvAroM ke mAdhyama se lezyAoM ke viSaya meM mujhase suno // 2 // Name, colour, taste, smell, touch, parinama, symptom, place, duration, existence and ayu-by the medium of these ways (dvaras) hear from me all about tinges. (2) (1) nAmadvAra kiNhA nIlA ya kAU ya, teU pamhA taheva ya / sukkalesA ya chaTThA u, nAmAiM tu jahakkamaM // 3 // (1) kRSNa (2) nIla (3) kApota (4) tejas (5) padma aura (6) zukla-ina chaha lezyAoM ke ye nAma yathAkrama se-kramAnusAra haiM // 3 // (1) Black (2) Blue (3) Kapota (4) Tejas (5) Padma (6) White (Sukla)-these six names of the tinges are in due course. (3) (2) varNadvAra jImUyaniddhasaMkAsA, gavala'riTThagasannibhA / khaMjaNaMjaNa-nayaNanibhA, kiNhalesA u vaNNao // 4 // snigdha (sajala) kAle megha ke samAna, bhaiMsa ke sIMga aura ariSTaka (kAle rIThe, droNa kAka) ke sadRza, khaMjana (gAr3I ke kITa, athavA khaMjana pakSI), aMjana (kAjala yA suramA athavA A~khoM kI putalI) jaisA kAlA raMga (varNa) kRSNa lezyA kA varNa hai // 4 // The colour of black tinge is, like-a black cloud full of water, horns of he-buffalo, (fruits of) aristaka (sapindus detergens), eye of wagtail, sediment of cart, collyrium, pupil of eye. (4)

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on sacitra uttarAdhyayana sUtra catustriMza adhyayana [462 nIlA-'sogasaMkAsA, cAsapicchasamappabhA / veruliyaniddhasaMkAsA, nIlalesA u vaNNao // 5 // nIle azoka vRkSa jaisA, cAsa pakSI ke paMkha kI prabhA jaisA, snigdha vaiDUrya rala ke samAna (atinIla)nIla lezyA kA raMga hai // 5 // The colour of blue tinge is, like-blue (Jonesia) asoka tree, lustre of the feathers of casa bird, smooth jewel vaidurya (lapis lazult). (5) ayasIpupphasaMkAsA, koilacchadasannibhA / pArevayagIvanibhA, kAulesA u vaNNao // 6 // alasI ke puSpa, koyala ke paMkha ke samAna, kabUtara kI grIvA (garadana) (kucha nIlA aura kucha lAla) jaisA raMga kApota lezyA kA hai // 6 // ___The colour of kapota (of pigeon) tinge is like-the colours of the flowers of alasi, feathers of kokila, neck of pigeon (somewhat blue and somewhat red). (6) hiMguluyadhAusaMkAsA, taruNAiccasannibhA / suyatuNDa-paIvanibhA, teulesA u vaNNao // 7 // hiMgula, dhAtu-gerU ke samAna, taruNa (udaya hote hue) sUrya ke sadRza, tote kI coMca, prajvalita dIpaka kI prabhA jaisA lAla-tejolezyA kA varNa hotA hai // 7 // The colour of tejas tinge is like the colours of sulphate of mercury, red ochre or ruddle, rising sun, beak of a parrot and the flicker of lighted lamp (deepak). (7) hariyAlabheyasaMkAsA, halidAbheyasaMnibhA / saNAsaNakusumanibhA, pamhalesA u vaNNao // 8 // haritAla (har3atAla) ke Tukar3e jaisA, haldI ke Tukar3e ke samAna, sana aura asana ke puSpa ke samAna pIlA raMga padmalezyA kA hotA hai // 8 // The colour of yellow (padma) tinge is like the piece of orpiment, piece of tumeric and the flowers of sana and asana. (8) saMkhaMkakundasaMkAsA, khIrapUrasamappabhA / rayayahArasaMkAsA, sukkalesA u vaNNao // 9 // zaMkha aMkarala (sphaTika maNi ke samAna eka vizeSa ratna), kunda ke puSpa jaisA, dUdha kI dhAra jaisA aura cA~dI ke hAra ke samAna zveta varNa zukla lezyA kA hotA hai // 9 // The colour of white (sukla) tinge is like the colour of conch-shell, the anka jewel (a particular jewel like crystal gem), the flower of kunda, flow of milk and the neckless of silver. (9)

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463] catuAstraza adhyayana sacitra uttarAdhyayana sUtra (3) rasadvAra jaha kaDuyatumbagaraso, nimbaraso kaDuyarohiNiraso vA / etto vi aNantaguNo, raso u kiNhAe nAyavvo // 10 // jisa prakAra kar3ave tumbe kA rasa, nIma kA rasa, kar3avI rohiNI (nIma giloya) kA rasa jitanA kar3avA hotA hai, usase bhI anantaguNA adhika kar3avA rasa (svAda) kRSNa lezyA kA jAnanA cAhie // 10 // The taste of black tinge is infinitely more bitter than that of bitter gourd (tumbaka) juice of (fruits and leaves) margossa tree and bitter rohini. (10) jaha tigaDyassa ya raso, tikkho jaha harithapippalIe vA / etto vi aNantaguNo, raso u nIlAe nAyavvo // 11 // jaisA trikaTuka (trikuTA-soMTha, pippala, kAlImirca) kA rasa, gaja pIpala kA rasa jitanA tIkhA (caraparA) hotA hai usase bhI anantaguNA tIkhA rasa (svAda) nIla lezyA kA jAno // 11 // The taste of blue tinge is infinitely more pungent than that of trikatuka (aggregate of black round and long pepper and dry ginger). and hastipippala. (11) jaha taruNaambagaraso, tuvarakaviThThassa vAvi jArisao / etto vi aNantaguNo, raso u kAUe nAyavvo // 12 // jaise kacce Ama kA rasa, kacce kapittha phala (kavITha) kA rasa jitanA kaSailA hotA hai, usase bhI anantaguNA kaSAyalA rasa (svAda) kApota lezyA kA jAnanA cAhie // 12 // The taste of grey (kapota) tinge is infinitely more sour than the juice of unripe mango and unripe fruit of kapittha. (12) jaha pariNayambagaraso, pakkakaviTThassa vAvi jArisao / etto vi aNantaguNo, raso u teUe nAyavvo // 13 // jaise pake hue Ama kA rasa, pake hue kapittha kA rasa jitanA khaTa-mIThA hotA hai usase bhI anantaguNA khaTa-mIThA rasa tejolezyA kA jAno // 13 // The taste of red (tejas) tinge is infinitely more sour and sweet than the juice of ripe mango and kapittha fruit. (13) varavAruNIe va raso, vivihANa va AsavANa jArisao / mahu-meragassa va raso, etto pamhAe paraeNaM // 14 // uttama madirA kA jaisA rasa hotA hai tathA vividha prakAra ke AsavoM kA rasa aura madhu (vizeSa prakAra kI madirA) sirake, maireyaka kA rasa (kucha khaTTA kucha kasailA) hotA hai usase bhI anantaguNA jyAdA kucha khaTTA-kucha kasailA rasa padma lezyA kA hotA hai // 14 // The taste of yellow (padma) tinge is infinitely more sour and astringent than that of wine, various types of liquors, vinegar and maireyaka. (14) |

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catustriMza adhyayana [464 tI sacitra uttarAdhyayana sUtra khajUra-muddiyaraso, khIraraso khaNDa-sakkararaso vA / etto vi aNantaguNo, raso u sukkAe nAyavvo // 15 // khajUra aura drAkSA, dUdha, khAMDa-zakkara kA jaisA rasa (svAda) hotA hai usase bhI anantaguNA adhika mIThA rasa zukla lezyA kA hotA hai // 15 // The taste of white tinge is infinitely more sweet than that of dates, grapes, milk and candied and pounded sugar. (15) (4) gandhadvAra jaha gomaDassa gandho, suNagamaDagassa va jahA ahimaDassa / etto vi aNantaguNo, lesANaM appasatthANaM // 16 // ___ mRta gAya kI, mare hue kutte kI, mare hue sarpa kI jaisI gaMdha (durgandha) hotI hai usase bhI anantaguNI adhika durgandha tIna aprazasta (kRSNa, nIla, kApota) lezyAoM kI hotI hai // 16 // The smell of three inauspicious tinges (black, blue and grey) is infinitely more worse than the bad smell of corpses of cow, dog and serpent. (16) jaha surahikusumagandho, gandhavAsANa pissamANANaM / etto vi aNantaguNo, pasatthalesANa tiNhaM pi // 17 // surabhita kusumoM kI gaMdha, pIse jAte hue sugandhita gandha dravyoM kI jaisI gandha (sugandha) hotI hai usase bhI anantaguNI adhika sugandha tIna prazasta (tejas, padma aura zukla) lezyAoM kI hotI hai // 17 // The smell of three auspicious tinges (red, yellow and white) is infinitely more pleasant than that of fragrant flowers and perfumes when they are grinded. (17) (5) sparzadvAra jaha karagayassa phAso, gojibbhAe va sAgapattANaM / etto vi aNantaguNo, lesANaM appasatthANaM // 18 // karavata (karauta) kA, gAya kI jIbha kA, zAka nAmaka vanaspati ke pattoM kA jaisA karkaza sparza hotA hai usase bhI anantaguNA adhika karkaza sparza tInoM aprazasta (kRSNa, nIla, kApota) lezyAoM kA hotA hai | // 18 // The touch of three inauspicious tinges is infinitely more harsh (screeching) than that of saw, tongue of cow and the leaf of vegetable name saka-teak tree. (18) jaha bUrassa va phAso, navaNIyassa va sirIsakusumANaM / etto vi aNantaguNo, pasatthalesANa tiNhaM pi // 19 // bUra (eka vizeSa vanaspati), navanIta (makkhana) zirISa ke puSpoM kA jaisA mRdula-komala sparza hotA hai usase bhI anantaguNA komala sparza tIna prazasta (tejas, padma aura zukla) lezyAoM kA hotA hai // 19 // The touch of three auspicious tinges is infinitely more soothing-pleasant than that of bura vegetable, cotton, butter and the flowers of sirisa. (19) Jain Educalon hternational

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ILLUSTRATION NO. 59 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 28 SaT lezyA svarUpa varNa rasagaMdha sparzalakSaNa kRSNa lezyA nIla lezyA kApota lezyA tejo lezyA padma lezyA zukla lezyA citra kramAMka 59 pRSTha 34 para citra paricaya dekheN|

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ILLUSTRATION NO. 58 SEE DESCRIPTION ON ILLUSTRATION INDEX PAGE NO. 28 vidhyAya citra kramAMka 58 SaT lezyA svarUpa pRSTha 34 para citra paricaya dekheM

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465] catustriMza adhyayana sacitra uttarAdhyayana sUtra in (6) pariNAmadvAra tiviho va navaviho vA, sattAvIsaivihekkasIo vA / dusao teyAlo vA, lesANaM hoi pariNAmo // 20 // tIna (3) prakAra kA, nau (9) prakAra kA, sattAIsa (27) prakAra kA, ikyAsI (81) prakAra kA, do sau tetAlIsa (243) prakAra kA lezyAoM kA pariNAma hotA hai // 20 // The parinama or degrees of tinges is of three, nine, twentyseven, eightyone and two hundred fortythree types. (20) (7) lakSaNadvAra paMcAsavappavatto, tIhiM agutto chasuMavirao ya / tivvArambhapariNao, khuddo sAhasio naro // 21 // jo mAnava pA~ca prakAra ke AsavoM meM pravRtta hai, tIna guptiyoM se agupta hai (mana-vacana-kAya kA gopana nahIM karatA), chaha kAyA ke jIvoM (kI hiMsA) se avirata hai, tIvra Arambha (hiMsA Adi) meM pariNataracA-pacA hai, kSudra hai, sAhasika (duHsAhasI-bure kAmoM ko karane meM niDara) hai-||21|| A man, who is engaged'in five kinds of inflow of karmas, not latent by three incognitoes (does not cease the activities of mind, speech and body), not disinclined to injure the six species, indulged in intense violence, fearless to do sinful deeds-(21) niddhandhasapariNAmo, nissaMso ajiindio / eyajogasamAutto, kiNhalesaM tu pariName // 22 // niHzaMka pariNAma (pariNAma-phala ke vicAra se zUnya) vAlA hai, nRzaMsa (krUra) hai, ajitendriya (indriyoM ko apane vaza meM na rakhane vAlA)-jo ina yogoM (lakSaNoM) se yukta hai vaha kRSNa lezyA meM pariNata hotA hai (vaha kRSNa lezyA vAlA kahalAtA hai) // 22 // __Doubtless (does not consider) about the ill-consequences, cruel, does not subdue his senses-having these symptoms-habits, qualities, such person is called possessing black tinge. (22) issA-amarisa-atavo, avijja-mAyA ahIriyA ya / geddhI paose ya saDhe, pamatte rasalolue sAyagavesae ya // 23 // jo IrSyA karane vAlA hai, amarSa (haThAgrahI-kadAgrahI-asahiSNu) hai, atapasvI (athavA anuzAsanahIna) hai, avidhAyukta (ajJAnI athavA mithyAtvI) hai, mAyAvI hai, nirlajja hai, viSayoM meM gRddha hai, pradveSI hai, pramAdI (asAvadhAna, AlasI) hai, zaTha athavA dhUrta hai, rasa kA lolupI hai, sukha kA gaveSaka (sirpha apanI hI sukha-suvidhA kA abhilASI) hai-||23|| A man, who is envious, haughty-evil conducted-untolerant, indisciplined, ignorant or having false faith, deceitful, shameless, indulged in sensual pleasures, full of hate, careless and lazy, stupid or fraudulent, lustful of tastes, desirous of only his own comforts and luxuries-(23)

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tI sacitra uttarAdhyayana sUtra catustriMza adhyayana [466 - - ArambhAo avirao, khuddo sAhassio naro / eyajogasamAutto, nIlalesaM tu pariName // 24 // Arambha (hiMsA Adi) se avirata hai, kSudra hai, duHsAhasI hai-ina yogoM (lakSaNoM) se yukta manuSya nIlalezyA meM pariNata hotA hai (nIla lezyA ke pariNAma vAlA hotA hai) // 24 // Not disinclined to violence, wicked or niggardly, arrogant or rash-the person having these qualities is possessed by blue tinge. (24) vaMke vaMkasamAyAre, niyaDille aNujjue / paliuMcaga ovahie, micchadiTThI aNArie // 25 // jo manuSya vakra hai (mana-vacana se vakra hai), vakratA kA AcaraNa karatA hai, kuTila-kapaTI hai, sarala nahIM hai, pratikuMcaka (apane doSoM ko chipAne vAlA) hai, aupadhika (chala-chadma kA prayoga karane vAlA) hai, mithyAdRSTi hai, anArya hai-||25|| ___A man, who is crooked (dishonest in mind and words), acts of crookedness, deceitful, not upright, guiser of his own faults, dissembler and deceiver, of wrong belief, innoble-(25) uphphAlaga-duTThavAI ya, teNe yAvi ya maccharI / eyajogasamAutto, kAulesaM tu pariName // 26 // utprAsaka (azlIla majAka karane vAlA) hai, duSTa vacana bolane vAlA hai, cora hai aura matsara (DAha karane vAlA) hai-ina yogoM (lakSaNa) se yukta jIva kApota lezyA meM pariNata hotA hai // 26 // Pantagruelist, speaks ill-words, thief and jealous-the person having these habits is possessed by by grey (kapota) tinge. (26) nIyAvittI acavale, amAI akuUhale / viNIyaviNae dante, jogavaM uvahANavaM // 27 // jisakI vRtti namra hai, jo acapala hai, mAyA (kapaTa) se rahita hai, kautUhala nahIM karatA hai, vinaya meM vinIta hai, dAnta (apanI indriyoM kA damana karane vAlA) hai, yogavAna-upadhAnavAna (svAdhyAya se samAdhi sampanna aura vihita tapa karane vAlA) hai-||27|| A person, who is modest, steadfast, free from deceit and inquisitiveness, well disciplined in humility, subduer of his own senses, opulent with study contemplation and observes prescribed penances (yogavana-upadhanavana)-(27) piyadhamme daDhadhamme, vajjabhIrU hiesae / eyajogasamAutto, teulesaM tu pariName // 28 // priyadharmI hai, dRr3hadharmI hai, pApabhIru hai, hitaiSI (AtmArthI) hai-ina yogoM (lakSaNoM) se yukta mAnava tejo lezyA meM pariNata hotA hai (pariNamana karatA hai) // 28 //

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467] catustriMza adhyayana sacitra uttarAdhyayana sUtra - Who loves and remain firm in religion-religious activities, afraid of sins, strives for the utmost good-such person having these symptoms is possessed by red (tejas) tinge. (28) payaNukkoha-mANe ya, mAyA-lobhe ya payaNue / pasantacitte dantappA, jogavaM uvahANavaM // 29 // jisake krodha, mAna, mAyA, lobha patale (manda) ho gaye haiM, jo prazAntacitta hai, jisane apanI AtmA kA damana kara liyA hai, jo yogavAna aura upadhAnavAna hai (yoga aura upadhAna karane vAlA hai)-||29|| A man, whose passions-anger, pride, deceit, greed became but little, who is calmminded, who has subdued his own soul, opulent with study contemplation and observes prescribed penances-(29) tahA payaNuvAI ya, uvasante jiindie / eyajogasamAutte, pamhalesaM tu pariName // 30 // jo alpabhASI (kama bolane vAlA) hai, upazAnta hai, jitendriya hai-ina yogoM (lakSaNoM) se yukta mAnava padma lezyA vAlA hotA hai // 30 // Who speaks very little, peaceful, controlled his senses-such person possesses yellow (padma) tinge. (30) aTTaruddANi vajjittA, dhammasukkANi jhAyae / pasantacitte dantappA, samie gutte ya guttihiM // 31 // ___jo Arta-raudra dhyAna ko varjita karake (chor3akara) dharma aura zukla dhyAna dhyAtA hai, (ekAgracitta hotA hai) jisakA citta (hRdaya, mana, mastiSka) prazAMta hai, jo apanI AtmA kA damana karatA hai, pA~ca samitiyoM se samita hai aura tIna guptiyoM se gupta hai-||31|| Who, avoiding the painful and cruel thinkings, meditates religious and pure (sukla) meditations, concentrates his mind, whose heart, head, mind is full of peace, who controls his own soul, cirmumspect by five circumspections and latent with three incognitoes-(31) sarAge vIyarAge vA, uvasante jiindie / eyajoga-samAutto, sukkalesaM tu pariName // 32 // aisA mAnava cAhe sarAgI ho athavA vItarAgI ho (lekina) jo upazAMta ho, jitendriya ho-ina yogoM (lakSaNoM) se yukta mAnava zukla lezyA meM pariNata hotA hai // 32 // Such person, may he be with attachment or without attachment, but must be peaceminded and overcomer of senses; he possesses white (Sukla) tinge. (32) (8) sthAnadvAra asaMkhijjANosappiNINa, ussappiNINa je samayA / saMkhAIyA logA, lesANa hunti ThANAI // 33 //

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tara sacitra uttarAdhyayana sUtra catustriMza adhyayana [468 asaMkhyAta avasarpiNI aura utsarpiNI kAloM ke jitane samaya hote haiM tathA saMkhyAtIta (agaNita) lokoM ke jitane AkAza pradeza hote haiM, lezyAoM ke utane hI sthAna hote haiM // 33 // There are as many places (varieties) of tinges as there are moments (indivisible shortest particle of time) of innumerable Avasarpinis and Utsarpinis and as many space points of innumerable universes (lokas). (33) (1) sthitidvAra muhuttaddhaM tu jahannA, tettIsaM sAgarA muhutta'hiyA / ukkosA hoi ThiI, nAyavvA kiNhalesAe // 34 // kRSNa lezyA kI jaghanya sthiti muhUrtArdha (antarmuhUrta) hotI hai aura utkRSTa sthiti eka muhUrta adhika tetIsa sAgara pramANa jAnanI cAhie // 34 // The shortest duration of black tinge is half muhurta or antarmuhurta and longest duration is thirtythree sagaropamas plus antarmuhurta, it should be known. (34) muhuttaddhaM tu jahannA, dasa udahI paliyamasaMkhabhAgamabhahiyA / ukkosA hoi ThiI, nAyavvA nIlalesAe // 35 // nIla lezyA kI jaghanya (kama se kama) sthiti muhUrtArdha (antarmuhUrta) hotI hai aura utkRSTa (adhika se adhika) sthiti palyopama ke asaMkhyAtaveM bhAga adhika dasa sAgara kI jAnanI cAhie // 35 // The shortest duration of blue tinge is half muhurta or antarmuhurta and longest duration is ten sagaropamas plus innumerable part of one palyopama. (35) muhuttaddhaM tu jahannA, tiNNudahI paliyamasaMkhabhAgamabhahiyA / ukkosA hoi ThiI, nAyavvA kAulesAe // 36 // kApota lezyA kI jaghanya sthiti muhUrtArdha (antarmuhUrta) aura utkRSTa sthiti palyopama ke asaMkhyAta bhAga adhika tIna sAgara kI hai // 36 // The minimum duration of grey (kapota) tinge is half muhurta or antarmuhurta and maximum duration is three sagaras plus innumerable part of one palyopama. (36) muhuttaddhaM tu jahannA, doudahI paliyamasaMkhabhAgamabhahiyA / ukkosA hoi ThiI, nAyavvA teulesAe // 37 // tejolezyA kI jaghanya sthiti arddhamuhUrta (antarmuhUrta) aura utkRSTa sthiti palyopama ke asaMkhyAtaveM bhAga adhika do sAgara kI hotI hai // 37 // The shortest duration of red tinge is half muhurta or antarmuhurta and longest is of two sagaras plus innumerable part of one palyopama. (37) muhuttaddhaM tu jahannA, dasa honti sAgarA mahatta'hiyA / ukkosA hoi ThiI, nAyavvA pamhalesAe // 38 // Jain Educatiol International

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469] catustriMza adhyayana sacitra uttarAdhyayana sUtra in padmalezyA kI jaghanya sthiti arddhamuhUrta (antarmuhUta) aura utkRSTa sthiti eka muhUrta adhika dasa sAgara kI jAnanI cAhie // 38 // The shortest duration of yellow tinge is half muhurta or antarmuhurta and longest is of ten sagaras. (38) muhuttaddhaM tu jahannA, tettIsaM sAgarA muhutta'hiyA / ukkosA hoi ThiI, nAyavvA sukkalesAe // 39 // zukla lezyA kI jaghanya sthiti ardhamuhUrta (antarmuhUrta) aura utkRSTa sthiti eka muhUrta adhika tetIsa sAgara kI jAnanI cAhie // 39 // The shortest duration of white tinge is half muhurta or antarmuhurta and longest is thirtythree sagaras plus one muhurta. (39) gati kI apekSA lezyAoM kI sthiti esA khalu lesANaM, oheNa ThiI u vaNNiyA hoI / causu vi gaIsu etto, lesANa ThiiM tu vocchAmi // 4 // yaha (pUrvokta) lezyAoM kI sthiti kA varNana audhika (sAmAnya) rUpa se kiyA gyaa| aba (yahA~ se Age) cAroM gatiyoM meM lezyAoM kI sthiti kA varNana karU~gA // 40 // The aforesaid duration of tinges described generally; now I shall express the duration of tinges regarding four mundane existences. (40) dasa vAsasahassAiM, kAUe ThiI jahaniyA hoi / tiNNudahI paliovamaasaMkhabhAgaM ca ukkosA // 41 // kApota lezyA kI jaghanya sthiti dasa hajAra varSa kI hai aura utkRSTa sthiti palyopama ke asaMkhyAtaveM bhAga adhika tIna sAgara kI hotI hai // 41 // The minimum duration of grey tinge is ten thousand years and maximum duration is three sagaras plus innumerable part of one palyopama. (41) tiNNudahI paliyamasaMkhabhAgA jahanneNa nIlaThiI / dasa udahI paliovamaasaMkhabhAgaM ca ukkosA // 42 // nIla lezyA kI jaghanya sthiti palyopama ke asaMkhyAtaveM bhAga adhika tIna sAgara aura utkRSTa sthiti palyopama ke asaMkhyAtaveM bhAga adhika dasa sAgara kI hai // 42 // The shortest duration of blue tinge is three sagaras plus innumerable part of one palyopama and longest duration is ten sagaras plus innumerable part of one palyopama. (42) dasa udahI paliyamasaMkhabhAgaM jahaniyA hoi / tettIsasAgarAI ukkosA, hoi kiNhAe // 43 // ___ kRSNa lezyA kI jaghanya sthiti palyopama ke asaMkhyAtaveM bhAga adhika dasa sAgara aura utkRSTa sthiti tetIsa sAgara kI hotI hai // 43 //

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An sacitra uttarAdhyayana sUtra catustriMza adhyayana [470 The longest duration of black tinge is of thirtythree sagaras and shortest duration is ten sagaras plus innumerable part of one palyopama. (43) esA neraiyANaM, lesANa ThiI u vaNNiyA hoi / teNa paraM vocchAmi, tiriya-maNussANa devANaM // 44 // yaha nairayika jIvoM kI lezyAoM kI sthiti kA varNana kiyA gayA hai| isase Age tiryaMca, manuSya aura devoM kI lezyAoM kI sthiti kA varNana karU~gA // 44 // This description is made of duration of tinges of hellish beings. Now further I shall express the duration of tinges regarding crooked beings (animals, creatures, birds etc.,), human beings and deities-gods. (44) antomuttamaddhaM, lesANa ThiI jahiM jahiM jA u / tiriyANa narANaM vA, vajjittA kevalaM lesaM // 45 // kevalA zukla lezyA ko chor3akara (varjita karake) tiryaMcoM athavA manuSyoM kI jahA~-jahA~, jo-jo haiM, unakI lezyAoM kI jaghanya aura utkRSTa sthiti antarmuhUrta kAla kI hotI hai // 45 // Exepting white tinge, the longest and shortest duration is less than 48 minutes (antarmuhurta) of all men and animals where there are those. (45) muhuttaddhaM tu jahannA, ukkosA hoi puvvakoDI u / navahi varisehi UNA, nAyavvA sukkalesAe // // 46 // zukla lezyA kI jaghanya sthiti antarmuhUrta kAla kI aura utkRSTa sthiti nau varSa kama eka karor3a pUrva kI samajhanI cAhie // 46 // The shortest duration of white tinge is antarmuhurta and longest duration is nine years less one crore purvas. (46) esA tiriya-narANaM, lesANa ThiI u vaNNiyA. hoi / teNa paraM vocchAmi, lesANa ThiI u devANaM // 47 // yaha tiryaMcoM aura manuSyoM kI lezyAoM kI sthiti kA varNana huaa| isase Age devoM kI lezyAoM kI sthiti kA varNana karU~gA // 47 // This is the description of duration of tinges regarding men and animals. Now further I shall describe the duration of tinges regarding deities-gods. (47) dasa vAsasahassAiM, kiNhAe ThiI jahaniyA hoi / paliyamasaMkhijjaimo, ukkosA hoi kiNhAe // 48 // (bhavanapati aura vANavyantara devoM kI) kRSNa lezyA kI jaghanya sthiti dasa hajAra varSa kI hotI hai aura kRSNa lezyA kI utkRSTa sthiti palyopama ke asaMkhyAtaveM bhAga kI hotI hai // 48 // (of Bhavanapati and Vanavyantara deities). The shortest duration of black tinge is ten thousand years and longest duration is innumerable part of one palyopama. (48)

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471] catustriMza adhyayana sacitra uttarAdhyayana sUtra jA kahA ThiI khalu, ukkosA sA u samayamabbhahiyA / jahanneNaM nIlAe, paliyamasaMkhaM tu ukkosA // 49 // kRSNa lezyA kI jo utkRSTa sthiti hai, vahI eka samaya adhika nIla lezyA kI jaghanya sthiti hai aura utkRSTa sthiti palyopama kA asaMkhyAtavA~ bhAga (pramANa) hai // 49 // Which is the longest duration of black tinge, the shortest duration of blue tinge is more one samaya than that and the longest duration of blue tinge is innumerable part of one palyopama. (49) jAnIlA ThiI khalu, ukkosA sA u samayamabbhahiyA / jahanneNaM kAUe, paliyamasaMkhaM ca ukkosA // 50 // jo nIla lezyA kI utkRSTa sthiti hai, vahI eka samaya adhika kApota lezyA kI jaghanya sthiti hai tathA utkRSTa sthiti palyopama kA asaMkhyAtavA~ bhAga hai ||50 // The shortest duration of grey tinge is one samaya more than that of longest duration of blue tinge, and the longest duration of grey tinge is innumerable part of a palyopama. (50) teNa paraM vocchAmi, teulesA jahA suragaNANaM / bhavaNavai -- vANamantara--, joisa - - vemANiyANaM ca // 51 // isase bhAge bhavanapati, bANavyantara, jyotiSI, vaimAnika devoM kI jisa prakAra kI tejolezyA (kI sthiti ) hotI hai, usakA kathana karU~gA // 51 // Now further I shall tell about the duration of red tinge regarding Bhavanapati, Vanavyantara, Jyotisi and heavenly gods (51) paliovamaM jahannA, ukkosA sAgarA u duNha'hiyA / paliyamasaMkhejjeNaM, hoI bhAgeNa teUe // 52 // tejolezyA kI jaghanya sthiti eka palyopama hai aura utkRSTa sthiti palyopama ke asaMkhyAtaveM bhAga adhika do sAgara kI hotI hai // 52 // The shortest duration of red tinge is one palyopama and longest duration is two sagaras plus innumerable part of one palyopama. ( 52 ) dasa vAsasahassAiM teUe ThiI jahanniyA hoi / duSNudahI paliovama, asaMkhabhAgaM ca ukkosA // 53 // ( bhavanapati aura vyantara devoM kI apekSA se) tejolezyA kI jaghanya sthiti dasa hajAra varSa kI hotI hai aura utkRSTa sthiti palyopama ke asaMkhyAtaveM bhAga adhika do sAgara kI hotI hai // 53 // (Regarding Bhavanapati and Vyantara deities) The shortest duration of red tinge is ten thousand years and longest duration is two sagaras plus innumerable part of one palyopama. (53) jA teUe ThiI khalu, ukkosA sA u samayamabbhahiyA / pahAe dasa u, muhutta'hiyAiM ca ukkosA // 54 //

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tI sacitra uttarAdhyayana sUtra catustriMza adhyayana [472 tejolezyA kI jo utkRSTa sthiti hai, vahI va usase eka samaya adhika kI padma lezyA kI jaghanya sthiti hai aura utkRSTa sthiti eka muhUrta adhika dasa sAgaropama kI hai // 54 // Which is the longest duration of red tinge, the same and adding one samaya to it makes the shortest duration of yellow tinge and its longest duration is of ten sagaropames plus one muhurta. (54) jA pamhAe ThiI khalu, ukkosA sA u samayamabbhahiyA / jahanneNaM sukkAe, tettIsa-muhuttamabbhahiyA // 55 // padma lezyA kI jo utkRSTa sthiti kahI gaI hai, vahI tathA usase eka samaya adhika zukla lezyA kI jaghanya sthiti hotI hai, aura utkRSTa eka muhUrta adhika tetIsa sAgaropama kI hai // 55 // Which is the longest duration of yellow tinge, the same and adding one samaya to it makes the shortest duration of white tinge and the longest duration of it, is thirtythree sagaropamas plus one muhurta. (55) (10) gatidvAra kiNhA nIlA kAU, tinni vi eyAo ahammalesAo / ___ eyAhi tihi vi jIvo, duggaiM uvavajjaI bahuso // 56 // kRSNa, nIla, kApota-ye tInoM hI adharma lezyAe~ haiN| ina tInoM ke kAraNa jIva bahuta bAra durgati meM bhI utpanna hotA hai // 56 // Black, blue, grey-all these three are irreligious tinges. On account of these many times soul takes birth in ill-existences. (56) teU pamhA sukkA, tinni vi eyAo dhammalesAo / eyAhi tihi vi jIvo, suggaiM uvavajjaI bahuso // 57 / / tejas, padma, zukla-ye tInoM hI dharma lezyA haiN| ina tInoM ke kAraNa jIva bahuta bAra sugati meM bhI utpanna hotA hai // 57 // Red, yellow and white-all these three are religious tinges. On account of these, the soul many times takes birth in good existences. (57) (11) AyuddhAra lesAhiM savvAhiM, paDhame samayammi pariNayAhiM tu / na vi kassavi uvavAo, pare bhave asthi jIvassa // 58 // prathama samaya meM pariNata huI sabhI lezyAoM se kisI bhI jIva kI parabhava (dUsare janma) meM utpatti nahIM hotI // 58 // In the first moment of all tinges, (when, these or any one of them enjoined to the soul) the soul cannot be born in next existence. (58)

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473] catustriMza adhyayana sacitra uttarAdhyayana sUtra 1 " lesAhiM savvAhiM carame samayammi pariNayAhiM tu na vi kassavi uvavAo, pare bhave atthi jIvassa // 59 // carama (antima) samaya meM pariNata huI sabhI lezyAoM se bhI kisI bhI jIva kI parabhava ( agale janma) meM utpatti nahIM hotI // 59 // No soul can take birth in next existence in the ending moment of all the tinges. (59) antamuhuttammi gae, antamuhuttammi sesae ceva / sAhiM pariNayAhiM, jIvA gacchanti paraloyaM // 60 // lezyAoM ke pariNata hone se antarmuhUrta vyatIta ho jAne para aura antarmuhUrta zeSa rahane para jIva paraloka ( agale janma) meM jAte haiM // 60 // As the tinges enjoined the soul, the half antarmuhurta passed and half is remaining then the souls go to take birth in next life. (60) tamhA eyANa lesANaM, aNubhAge viyANiyA / appasatthAo vajjittA, pasatthAo ahiTThejjAsi // 61 // -tti bemi / isalie (vivekI vyakti) ina lezyAoM ke anubhAga (vipAka - rasa - vizeSa) ko jAnakara inameM se aprazasta (kRSNa, nIla, kApota) lezyAoM ko varjita - parityAga karake prazasta (tejo, padma, zukla) lezyAoM meM adhiSThita - sthira ho jAe // 61 // - aisA maiM kahatA hU~ / Therefore a wise man knowing the fruitions and consequences of these tinges, abandon the inauspicious (black, blue and grey) and be firm in auspicious (red, yellow and white) tinges. (61) -Such I speak. vizeSa spaSTIkaraNa gAthA 1 - karmalezyA kA artha hai- karmabandha ke hetu rAgAdi bhaav| lezyAyeM bhAva aura dravya ke bheda se do prakAra kI haiN| kucha AcArya kaSAyAnuraMjita yoga pravRtti ko lezyA kahate haiN| isa dRSTi se yaha chadmastha vyakti ko hI ho sakatI haiN| kintu zukla lezyA 13veM guNasthAnavartI kevalI ko bhI hai, ayogI kevalI ko nahIM / ataH yoga kI pravRtti hI lezyA hai| kaSAya to kevala usameM tIvratA Adi kA saMniveza karatI hai| Avazyaka cUrNi meM jinadAsa mahattara ne kahA "lezyAbhirAtmani karmANi saMzliSyante / yogapariNAmo lezyA / jamhA ayogikevalI alesso / " gAthA 11- trikaTuka se abhiprAya sUMTha, miraca aura pippala ke eka saMyukta yoga se hai| gAthA 20 - jaghanya, madhyama, utkRSTa ke bheda se sarvaprathama lezyA ke tIna prakAra haiN| jaghanya Adi tInoM ke phira jaghanya, madhyama utkRSTa ke bheda se tIna-tIna prakAra hone se nau bheda hote haiN| phira isI prakAra krama se trika kI guNana prakriyA se 27, 81 aura 243 bheda hote haiN| yaha eka saMkhyA kI vRddhi kA sthUla prakAra hai| vaise tAratamya kI dRSTi se saMkhyA kA niyama nahIM hai| svayaM ukta adhyayana (gA. 33) meM prakarSApakarSa kI dRSTi se lokAkAza pradezoM ke parimANa ke anusAra asaMkhya sthAna batAye haiN| azubha lezyAoM ke saMklerUpa pariNAma haiM, aura zubha ke vizuddha pariNAma hai|

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sacitra uttarAdhyayana sUtra gAthA 34 - muhUrtArdha zabda se eka samaya se Upara aura pUrNa muhUrta se nIce ke sabhI choTe-bar3e aMza vivakSita haiN| isa dRSTi se muhUrtArtha kA artha antarmuhUrta hai| catustriMza adhyayana [ 474 gAthA 38 yahA~ padma lezyA kI eka muhUrta adhika dasa sAgara kI sthiti jo batAI hai, usameM muhUrta se pUrva evaM uttara bhava se sambandhita do antarmuhUrta vivakSita haiN| nIla lezyA Adi ke sthiti varNana meM jo palyopama kA asaMkhyeya bhAga batAyA hai usameM bhI pUrvottara bhava sambandhI antarmuhUrtadvaya prakSipta haiN| phira bhI sAmAnyataH asaMkhyeya bhAga kahane se koI hAni nahIM hai| kyoMki asaMkhyeya ke bhI asaMkhyeya bheda hote haiN| gAthA 45-46 tiryaMca aura manuSyoM meM jaghanya aura utkRSTa donoM hI rUpa se lezyAoM kI sthiti antarmuhUrta hai| yaha bhAva lezyA kI dRSTi se kathana hai| chadmastha vyakti ke bhAva antarmuhUrta se adhika eka sthiti meM nahIM rhte| parantu yahA~ kevalA arthAt zuddha zukla lezyA ko chor3a diyA hai| kyoMki sayogI kevalI kI utkRSTa kevalA paryAya nau varSa kama pUrvakoTi hai aura sayogakevalI ko eka jaise avasthita bhAva hone se unakI zukla lezyA kI sthiti bhI navavarSanyUna pUrvakoTi kI hai| gAyA 52 - mUla pATha meM gAthAoM kA vyatyaya jAna par3atA hai| 52 ke sthAna para 53vIM aura 53 ke sthAna 52vIM gAthA honI caahiye| kyoMki 51vIM gAthA meM AgamakAra ne bhavanapati, vyantara, jyotiSka aura vaimAnika sabhI devoM kI tejolezyA ke kathana kI pratijJA kI hai kintu 52vIM gAthA meM kevala vaimAnika devoM kI hI tejolezyA nirUpita kI hai| jaba ki 53vIM gAthA meM pratipAdita lezyA kA kathana cAroM hI prakAra ke devoM kI apekSA se hai| TIkAkAroM ne bhI isa visaMgati kA ullekha kiyA hai| gAthA 58-59 pratipattikAla kI apekSA se chahoM hI lezyAoM ke prathama samaya meM jIva kA parabhava meM janma nahIM hotA hai aura na antima samaya meM hI lezyA kI prApti ke bAda antarmuhUrta bIta jAne para aura antarmuhUrta hI zeSa rahane para jIva paraloka meM janma lete haiN| bhAva yaha hai ki mRtyukAla meM AgAmI bhava kI aura utpatti kAla meM atIta bhava kI lezyA kA antarmuhUrta kAla taka honA Avazyaka hai| devaloka aura naraka meM utpanna hone vAle manuSya aura tiryaMcoM ko mRtyukAla meM antarmuhUrta kAla taka agrima bhava kI lezyA kA sadbhAva hotA hai| manuSya aura tiryaca gati meM utpanna hone vAle deva va nArakoM ko bhI maraNAnantara apane pahale bhava kI lezyA antarmuhUrta kAla taka rahatI hai| ataeva Agama meM deva aura nArakoM kI lezyA kA pahale aura pichale bhava ke lezyA sambandhI do antarmuhUrta ke sAtha sthitikAla batAyA gayA hai| prajJApanA sUtra meM kahA hai-"jallesAI davbAI AyaitA kAla kareI tallesesu ubavanjai / " . (sandarbha : uttarAdhyayana sUtra - sAdhvI zrI candanAjI ) Salient Elucidations Gatha 1-The purport of word karma-lesya is the thoughts of attachment etc., which are the causes of karma-bondage. The tinges (lesyas) are of two types-thought tinges and bodily or substance tinges. Some preceptors opine that the activities tinted by passions are tinges. By this point of view the tinges can exist in the man who is bound by vitious karmas. But white tinge exists in kevalin too, who is at the thirteenth stage of soul purification and omniscient. Only who has ceased the activities of yogas, he is devoid of all types of tinges. Therefore only the activities of yogas are tinges. The passions enjoin them intensity etc. Jinadasa Mahattara said in Avafyaka Curti Lesyabhiratmani karmani samilisyante. Yoga parinama lesya. Jamha akevali alesso. Gatha 11-Trikatuka is the aggregate of black round and long pepper and dried ginger.

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475] catustriMza adhyayana sacitra uttarAdhyayana sUtra Gatha 20-First of all there are three types of tinges by the gradation low, middle and high. Multiplied these three by three gradations of low, middle, high becomes nine types of tinges. Multiplying again, again and over again figures we get 27, 81, 243. These are the types of tinges. This is the gross kind of increasement of numbers. But there is no law of numericals by the view of gradation In this very chapter (couplet 33) by the view point of gradation and degradation, there are described the innumerable places equal to the quantity of space-points of innumerable lokas (lokakasas) The fruitions-consequences--thoughts of demeritorious tinges are anguish and those meritorious tinges are purified. Gatha 34-The muhurtardha denotes all the parts of a muhurta, which are more than one samaya and less than one full muhurta. So the meaning of word muhurtardha is antamuhurta. Gatha 38-In this couplet the duration of yellow (padma) tinge is told ten sagara plus one muhurta. Here muhurta is two fold one of pre-birth and one of next birth. So here one muhurta denotes two muhurtas. In the duration description of blue etc., tinges the innumerable part of palyopama is expressed. In this also two antarmuhurtas are amalgmated regarding previous birth and next birth. Still generally, there is no harm saying innumerable part; because there are innumerable types of innumerable part. Gatha 45-46-The shortest and longest both the durations of tinges of men and beasts is told of antarmuhurta. This expression is about thought tinges; because the thoughts of vitious karma bound (chadmastha) person can not remain in one state more than the period of antarmuhurta.. But here the kevala-pure white tinge is excepted. Because the time period of kevalin with the activities of yogas, is nine years less purva koti and the thoughts of kevalin remains always in the same state so the duration of their white tinge is also of purvakoti less nine years. Gatha 52-There seems to be some discrepancy in these two couplets. Their order should be reversed. 52nd couplet should be placed on 53rd and 53rd should be 52nd. Because the preceptor has solemanly declared in 51st couplet to describe red tinge of all the divisions of gods viz., Bhavanapati, Vanavyantara, Jyotiska and Vaimanika; but 52nd couplet declared the red tinge of only Vaimanika gods. While in 53rd couplet the description of declared tinge is related to all the four kinds of gods. Commentators have also mentioned this discrepancy. Gatha 58-59-According to time acquirement in all the six tinges the soul takes birth in next life neither in first samaya nor in last samaya when the tinged it. The purport is that at the time of death, it is necessary that the same tinge should remain in both lives-next life and this life. The souls take birth in heaven and hell, in such men and animals the tinges of next birth exist upto antarmuhurta. So is the case about gods and hellish beings. Therefore in holy original texts duration period of two antarmuhurtas of gods and hellish beings is described with reference to present and next life Prajnapana sutra clearly mentions-Jallesaim davvaim ayaitta kalam karei, tallesesu uvavajjai. The soul dies in which tinge takes birth in the same tinge in next existence. (--Courtesy-Uttaradhyayana sutra : Sadhvi Candanaji)

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sacitra uttarAdhyayana sUtra paMcastriza adhyayana [ 476 paiMtIsavA~ adhyayana : anagAra-mArga - gati pUrvAloka prastuta adhyayana kA nAma anagAra mArga-gati hai| isakA varNya viSaya hai ki anagAra apane mArga mokSa mArga meM tIvratA pUrvaka gati kisa prakAra kare ? yadyapi isI uttarAdhyayana sUtra ke 28veM adhyayana mokSa mArga gati meM jJAna darzana -cAritra-tapa- yaha caturvidha mArga batAye gaye haiN| lekina ratnatraya kI ArAdhanA aura caturvidha mArga kI sAdhanA gRhastha aura anagAra - donoM ke lie sAmAnya (Common) hai| gRhastha bhI samyaktvI hotA hai, AgamoM ko par3hakara athavA zramaNoM ke pravacana sunakara samyak jJAna bhI prApta kara letA hai, ahiMsA Adi zrAvaka vratoM ke rUpa meM AMzika rUpa se hI sahI cAritra kA bhI pAlana karatA hai aura anazana, UnodarI, svAdhyAya Adi tapa bhI kara letA hai| kintu gRhastha agAra aura zramaNa - anagAra kI sAdhanA meM mandatA aura tIvratA, apUrNatA aura samagratA kA mUlabhUta antara hai / yadyapi mokSa prApti kI dizA meM donoM hI agrasara hote haiM lekina agAra kI gati manda hotI hai; jabaki anagAra kI gati tIvra hotI hai| agAra kI gati maMda hone ke kAraNa haiM - saMga, saMyoga, pArivArika janoM ke prati moha, sAmAjika pArivArika karttavyoM ke pAlana kA uttaradAyitva, jIvana yApana hetu dhanopArjana saMcaya saMgraha - parigraha, bhojana ke pacana - pAcana Adi anya kAraNoM se jIva hiMsA se pUrNataH virakta hone kI azakyatA / jabaki anagAra ina sabase mukta hotA hai, isI kAraNa mokSa prApti kI ora usakI gati tIvra hotI hai| yadyapi sAmAnyataH gRhatyAgI ko anagAra mAnA jAtA hai kintu sirpha gRhatyAga hI anagAra banane ke lie kAphI nahIM hai; use kucha aura bhI karanA anivArya hotA hai| sarvaprathama use ghara, kuTumba Adi ke tyAga ke sAtha hI unake prati moha Asakti Adi kA bhI tyAga kara denA caahie| sarvasaMgatyAgI bana jAnA usake lie Avazyaka hai| taduparAnta pApAnavoM kA tyAga, zayana- Asana- sambandhI viveka, samArambha varjana, svAda- tyAga, mRtyu paryanta zramaNa-dharma pAlana Adi bhI anivArya hai| usakI inhIM pravRttiyoM se usakI gati meM tIvratA evaM samagra-tyAga vRtti AtI hai aura vaha zIghra mokSa prApta karatA hai| prastuta adhyayana meM anagAra-dharma sambandhI kucha mahatvapUrNa binduoM kA vivecana kiyA gayA hai aura ina sUtroM ke yathArthataH pAlana kI phalazruti mokSa prApti batAI gaI hai| isa adhyayana meM 21 gAthAe~ haiM /

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477] paMcastriza adhyayana sacitra uttarAdhyayana sUtra CHAPTER 35 CODE FOR A HOUSELESS MENDICANT Foreview Caption of this chapter is 'Code for a Houseless Mendicant' and the subject matter is how a niendicant endeavour to rapidly move on the path of salvation. Though in the twentyeighth chapter of this testament the path of salvation is demonstrated-right knowledge-faith-conduct-penance-these four-fold ways. But the propiliation of three jewels (right knowledge-faith-conduct) or fourfold path (right knowledge-faith-conduct-penance) is common both to householders and houseless mendicants. Householder also possesses right faith, obtains right knowledge by reading holy texts or hearing the preceptions of sages, he also practises right conduct by observing householder's vows non-violence etc., may they be partial and also observes penances, like-fast, abstinence and study. But there is a basic difference of slowliness-rapidness, incompleteness-completeness about the propiliation of a householder and houseless mendicant. Though both move on the path of salvation but the speed of householder remains low while houseless mendicant moves rapidly on the path. There are causes of slow speed of a householder-company, connection, affection to family members, responsiblities to perform the duties pertaining family and society, earning money for leading life and its accumulation, undertaking and possession, cooking food and by such other reasons, it is impossible that he may abandon the violence completely. While homeless mendicant is free from all these; thereby his speed for attaining salvation is rapid. Generally quit-home is regarded as mendicant but only to leave home is not sufficient to a mendicant, he has to do some more which is compulsory for him. First of all, he should renounce the affection and attachment to all those, as he leaves the home. For it, he should renounce all companies and connections. Then abandonment of all sinful inflows, discretion about bed and lodge, renouncement of all activities which may be harmful to others, disinclination to tastes and practice of sagehood till the end of life-these all are also necessary. All these tendencies practised by him bring rapidness to his speed and whole renouncement and attains salvation in no time-quickly. Some inportant points, regarding mendicant religious order, are analysed in this chapter and the consequence is told obtaining salvation, if these points are practised well and with full zeal. This chapter contains 21 couplets. www.jain library.org

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sacitra uttarAdhyayana sUtra paMcastriza adhyayana [478 paNatIsaimaM ajjhayaNaM : aNagAramaggagaI paMcatriMza adhyayana : anagAra-mArga-gati suNeha megaggamaNA, maggaM buddhehi desiyaM / jamAyaranto bhikkhU, dukkhANa'ntakaro bhave // 1 // mana (citta) ko ekAgra karake, buddhoM (tIrthakaroM) dvArA upadiSTa mArga ko mujhase suno; jisakA AcaraNa karane vAlA bhikSu duHkhoM kA anta karane vAlA hotA hai // 1 // Hear from me the path precepted by wise (tirthamkaras) with concentrated mind, practising which path, the mendicant puts an end to his all miseries. (1) (1) prathama sUtra : sarvasaMga parityAga gihavAsaM pariccajja, pavajjaMassio muNI / ime saMge viyANijjA, jehiM sajjanti mANavA // 2 // gRhavAsa kA parityAga karake pravrajyA ke Azrita huA (muni dharma svIkAra kiyA huA) muni ina saMgoM ko bhalI prakAra jAna le, jinameM mAnava Asakta hote haiM // 2 // Giving up the life living in a home and becoming consecrated, a mendicant know very well the connections, in which the men indulge. (2) (2) dvitIya sUtra : pApAsavoM kA sampUrNa tyAga / taheva hiMsaM aliyaM, cojjaM abambhasevaNaM / icchAkAmaM ca lobhaM ca, saMjao parivajjae // 3 // isI taraha saMyamI sAdhaka hiMsA, alIka-asatya, corI, abrahmacarya kA sevana-maithuna, icchAkAma (aprApta vastu kI icchA) aura lobha (prApta vastu ke prati mamatA-gRddhi) kA parityAga kare // 3 // A restrained sage abandon the violence, untruth, stealing, carnal intercourse, desire of unobtained thing and greed-indulgement to obtained thing. (3) (3) tRtIya sUtra : sthAna-viveka maNoharaM cittaharaM, malladhUveNa vAsiyaM / sakavADaM paNDurulloyaM, maNasA vi na patthae // 4 // manohara (citta ko AkarSita karane vAlA), citraghara (striyoM ke citroM se yukta ghara-makAna), puSpamAlAoM aura dhUpa Adi sugandhita vastuoM se vAsita, kapATa (kivAr3oM) se yukta, sapheda caMdovA (parde Adi se susajjita) gRha kI mana se bhI prArthanA-AkAMkSA na kare // 4 // A sage, even in his mind, should not long for the lodge heart-attracting and adored with the pictures of women, fragrant with garlands and frankincense, secured by door-leaf and decorated with a white ceiling cloth and curtains. (4)

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479] paMcastriza adhyayana indiyANi u bhikkhusa, tArisammi uvassae / dukkarAI nivArejaM, kAmarAgavivaDaNe // 5 // (kyoMki) kAma-rAga kI vRddhi karane vAle upAzraya-nivAsa sthAna meM bhikSu ke lie indriyoM kA nivAraNa karanA - rokanA duSkara hai // 5 // sacitra uttarAdhyayana sUtra Because it is very difficult for a mendicant to control his senses in such a passionincreasing dwelling place. (5) susANe sunnagAre vA, rukkhamUle va egao / pairikke parakaDe vA, vAsaM tattha'bhiroya // 6 // (ataH) bhikSu ekAkI hokara zmazAna meM, sUne (ekAnta) ghara meM, vRkSa ke mUla meM, parakRta (dUsaroM dvArA nirmita makAna ) makAna meM, khAlI sthAnoM meM nivAsa karane kI abhiruci (icchA) kare // 6 // Therefore mendicant should long for, becoming alone, dwell in funeral place, deserted house, root of tree and the houses prepared for others, empty place. ( 6 ) phAsummi aNAbAhe, itthIhiM aNabhidue / tattha saMkappae vAsaM, bhikkhU paramasaMjae // 7 // parama saMyamI bhikSu prAsuka, bAdhArahita striyoM ke upadrava se rahita sthAna meM nivAsa karane kA saMkalpa kare // 7 // Most restrained mendicant should resolve to live at the place, which is pure, obstacleless and unfrequented by women. (7) (4) caturtha sUtra : gRha samArambha- niSedha na sayaM gihAI kujjA, va annehiM kArae / gihakammasamArambhe, bhUyANaM dIsaI vaho // 8 // (saMyamI sAdhaka) na svayaM gRha Adi kA nirmANa kare aura na kisI dUsare se karavAye, kyoMki gRha karma (nirmANa) ke samArambha meM bhUtoM (prANiyoM) kI hiMsA dekhI jAtI hai // 8 // Restrained practiser should not build a house by himself, nor cause others to erect one, because in building a house the injurement of many living beings is seen. (8) tasANaM thAvarANaM ca suhumANa bAyarANa ya / tamhA gihasamArambhaM, saMjao parivajjae // 9 // (gRha-nirmANa meM ) sa aura sthAvara jIvoM kA tathA sUkSma aura bAdara (sthUla) jIvoM kA vadha hotA hai isalie saMyamI sAdhaka gRha nirmANa ( samArambha) kA sarvathA parityAga kara de // 9 // In erection of a house many mobile-immobile, subtle-gross living beings are killed. Therefore, restrained practiser should cast off creation of a house. (9)

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an sacitra uttarAdhyayana sUtra paMcastriza adhyayana [480 (5) paMcama sUtra : AhAra pacana-pAcana niSedha taheva bhattapANesu, payaNa-payAvaNesu ya / pANa-bhUyadayaTThAe, na paye na payAvae // 10 // isI prakAra bhakta aura pAna (AhAra tathA jala) ke pakAne aura pakavAne ke saMbaMdha meM bhI jAnanA cAhie ki isameM bhI jIvoM kI hiMsA hotI hai| ataH prANI aura bhUtoM kI dayA ke lie (bhikSu) na svayaM (bhakta-pAna) pakAye aura na kisI dUsare se pakavAe // 10 // The same should be known about cooking the food and water, that the living beings are killed in this also. Therefore, out of compassion for living beings, mendicant should not cook by himself nor cause others to cook for him. (10) jala-dhannanissiyA jIvA, puDhavI-kaTThanissiyA / hammanti bhattapANesu, tamhA bhikkhU na pAyae // 11 // jala, dhAnya, pRthvI aura kASTha (IMdhana) ke Azrita bahuta se jIva hote haiM unakA hanana (hiMsA) ho jAtA hai, isa kAraNa bhikSu na svayaM pakAye aura na dUsare se pakavAye // 11 // There are innumerable beings in water, grain, earth and fuel, they are killed, so mendicant should not cook nor cause others to cook. (11) visappe savvaodhAre, bahupANaviNAsaNe / natthi joisame satthe, tamhA joiM na dIvae // 12 // agni ke samAna dUsarA koI zastra nahIM hai| yaha sabhI ora phaila jAtA hai tathA tIkSNa dhAra vAlA hai, bahuta jIvoM kA vinAzaka-prANaghAtaka hai, isalie agni (jyoti) dIpita-prajvalita na kare // 12 // There is no dangerous weapon like fire. It spreads in all the directions, of sharp edge and destructor of innumerable beings, so one (mendicant) should not light fire. (12) (6) chaThA-sUtra : kraya-vikraya vRtti-niSedha, bhikSAvRtti kA vidhAna hiraNNaM jAyarUvaM ca, maNasA vi na patthae / samale/kaMcaNe bhikkhU, virae kayavikkae // 13 // sone aura miTTI ke Dhele ko samAna samajhane vAlA bhikSu suvarNa aura rajata (cA~dI) kI mana se bhI icchA na kare aura sabhI prakAra kI vastuoM ke kraya-vikraya se virakta rahe // 13 // A mendicant who takes gold and clod of clay alike, should not desire gold and silver, even by mind and should remain abstain from buying and selling. (13) kiNanto kaio hoi, vikkiNanto ya vANio / kayavikkayammi vaTTanto, bhikkhU na bhavai tAriso // 14 // vastu ko kharIdane vAlA krayika (grAhaka) aura becane vAlA (vikraya karane vAlA) vaNika (vyApArI) hotA hai| kraya-vikraya meM pravRtta bhikSu to (bhikSu ke lakSaNoM se yukta) bhikSu hI nahIM hotA // 14 // Jain EducIion linternational

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481] paMcastriza adhyayana sacitra uttarAdhyayana sUtra , Seller and buyer of a thing is a merchant. The mendicant indulged in buying and selling is not a mendicant. (14) bhikkhiyavvaM na keyavvaM, bhikkhuNA bhikkhavattiNA / kayavikkao mahAdoso, bhikkhAvattI suhAvahA // 15 // bhikSu ko bhikSAvRtti se bhikSA karanI caahie| kraya (vikraya) nahIM karanA cAhie ; kyoMki kraya-vikraya mahAdoSa hai aura bhikSAvRtti sukhAvaha (sukhadAyI) hai // 15 // Mendicant should beg alms. He should not purchase or sale anything; because purchasing and selling is a great defect; but to live on alms leads to happiness. (15) samuyANaM uMchamesijjA, jahAsuttamaNindiyaM / lAbhAlAbhammi saMtuTTe, piNDavAyaM care muNI // 16 // muni sUtra (meM batAI gaI) vidhi se anindita sAmudAyika aneka gharoM se thor3I-thor3I bhikSA kI eSaNA (khoja) kare aura lAbha-alAbha meM santuSTa rahakara bhikSA ke lie paryaTana (piNDapAta) kare // 16 // Mendicant should collect alms taking in small quantity from many houses, in the method as described in scriptures and should wander for seeking alms being contented, whether gets or not. (16) (7) sAtavA~ sUtra : svAda-vRtti niSedha alole na rase giddhe, jibbhAdante amucchie / na rasaTThAe @jijjA, javaNaTThAe mahAmuNI // 17 // alolupI, rasa (svAda) meM agRddha (Asakta na hone vAlA) jihvA (rasanA) indriya kA damana karane vAlA (svAda meM) mUrchita-mamatva, lAlasA na rakhane vAlA mahAmuni rasa (svAda) ke lie na khAye, saMyama yAtrA ke nirvAha hetu bhojana kare // 17 // A great mendicant should eat food for sustenance of life and not for pleasant taste. He should not be dainty nor eager for good taste, but should control his tongue and cupidity. (17) (8) AThavA~ sUtra : pUjA-pratiSThA kA niSedha accaNaM rayaNaM ceva, vandaNaM pUyaNaM tahA / iDDIsakkAra-sammANaM, maNasA vi na patthae // 18 // arcanA, racanA aura vandanA, pUjA, tathA Rddhi, satkAra, sammAna Adi kI muni mana se bhI icchA na kare // 18 // The mendicant should not desire worship, bow, respect, exalt, good treatment and welcome, even by mind. (18) (9) nauyA~ sUtra : jIvana paryanta muni dharma pAlana sukkajjhANaM jhiyAejjA, aNiyANe akiMcaNe | vosaThThakAe viharejjA, jAva kAlassa pajjao // 19 //

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in sacitra uttarAdhyayana sUtra paMcastriza adhyayana [482 jaba taka kAla kA paryAya hai (jIvana hai) taba taka muni zukladhyAna dhyAtA rhe| nidAna rahita, akiMcana banakara tathA kAya kA vyutsarga (mamatva tyAga) karake vicaraNa kare // 19 // Till he is alive, he should meditate purest meditation and wander without the resolve of worldly pleasures, possessionless and unaddicted to his own body. (19) phalazruti nijjUhiUNa AhAraM, kAladhamme uvaTThie / jahiUNa mANusaM bondiM, pahU dukkhe vimuccaI // 20 // __ (anagAra mArga para gati karane vAlA muni) kAladharma (mRtyu) upasthita hone para AhAra kA parityAga karake manuSya-zarIra ko chor3akara tathA prabhu banakara duHkhoM se vimukta ho jAtA hai // 20 // The mendicant moving on the path of mendicant life-order, at the time of death, abandoning food and quitting this frame (body) becomes free from miseries. (20) nimmamo nirahaMkAro, vIyarAgo aNAsavo / saMpatto kevalaM nANaM, sAsayaM pariNivvue // 21 // -tti bemi / mamatvarahita, ahaMkArazUnya, vItarAga evaM Amravarahita hokara tathA kevalajJAna se saMpanna hokara (anagAra) zAzvata parinirvANa (siddha gati) ko prApta kara letA hai // 21 // -aisA maiM kahatA huuN| Becoming without addictment and devoid of pride and inflow of karmas and affectionfree and being opulent with supreme knowledge (omniscience) he obtains eternal emancipation. (21) -Such I speak. Jain Eduction International

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483] paMcastriza adhyayana sacitra uttarAdhyayana sUtra - vizeSa spaSTIkaraNa gAthA 4-6-bhikSu ko kivAr3oM se yukta makAna meM rahane kI mana se bhI icchA na karanI caahiye| yaha utkRSTa sAdhanA kA, aguptatA kA aura aparigraha bhAva kA sUcaka hai| zmazAna meM rahane se anitya bhAvanA evaM vairAgya kI jAgRti rahatI hai| citA meM jalate zavoM ko aura dagdha asthiyoM ko dekhakara kisa sAdhaka ko viSaya bhogoM se virakti na hogI ? vRkSa ke nIce rahanA bhI mahatvapUrNa hai| pratikUlatAoM ko to sahanA hotA hI hai| bauddhagrantha vizuddhi mArga meM kahA hai ki vRkSa ke nIce rahane se sAdhaka ko hara samaya per3a ke pattoM ko parivartita hote aura pIle pattoM ko girate dekhakara jIvana kI anityatA kA khyAla paidA hotA rhegaa| alpecchatA bhI rhegii| gAthA 20-deha ke chor3ane kA artha deha ko nahIM dehabhAva ko chor3anA hai, deha meM nahIM deha kI pratibaddhatA-Asakti meM hI bandhana hai| deha kI pratibaddhatA se mukta hote hI sAdhaka ke liye deha mAtra jIvana yAtrA kA eka sAdhana raha jAtA hai| bandhana nhiiN| Salient Elucidations Gatha 4-6-Mendicant should not even wish in the house with door-leaf. This denotes his excellent propiliation, non-secretness and possessionlessness. The feeling of transitoriness remains awakened dwelling in funeral place. Looking at the corpses and bones in burning pyres, which practiser would not be disinclined to the worldly pleasures and rejoicings.? To live under the tree is also important. Repugnants are to be tolerated. The Bauddha scripture, Visuddhi Marga says that by living under a tree, and looking on the falling and becoming yellow the leaves of tree, every moment, the thought of transitoriness always remains active in the mind of propiliator and his wishes also remain a few. Gatha 20-To quit body does not mean to renounce the body; but to renounce the addictment to body. Because only addictment to body creates bondage. Being free from body-effection the body remains only a means of sustaining life-order for a sage.

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in sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [484 // chattIsavA~ adhyayana : jIvAjIva vibhakti pUrvAloka prastuta chattIsavA~ adhyayana, isa sUtra kA antima adhyayana hai| isakA nAma jIvAjIva vibhakti hai| nAma ke anurUpa isa adhyayana meM jIva aura ajIva kI vibhakti-donoM ko pRthak-pRthak karake unako samyakrUpa se nirUpita kiyA gayA hai| loka meM jIva aura ajIva-ye do hI mUla tattva haiN| zeSa tatva inhIM ke saMyoga-viyoga kA pariNAma haiN| jIva aura ajIva (rUpI ajIva-pudgala) kA anAdi saMyoga sambandha hai; lekina tapa-saMyama Adi kI sAdhanA ke dvArA isa sambandha ko sadA ke lie vicchinna kiyA jA sakatA hai taba jIva zuddha rUpa-apanA nijarUpa prApta kara letA hai aura pudgala se sampUrNatayA vimukta hokara siddha bana jAtA hai| ___ jaba taka jIva ke sAtha ajIva (karma pudgaloM) kA sambandha rahatA hai tabhI taka zarIra, indriyoM, mana Adi kI racanA hotI hai| jIva meM mamatva mUrchA kA astitva rahatA hai, para-dravyoM, bhautika padArthoM ke prati usakA AkarSaNa rahatA hai, yahI jIva kI vaibhAvika pravRtti hai, jo rAga-dveSa, saMkalpa-vikalpoM ke mAdhyama se prakaTa hotI hai aura yahI jIva kA saMsAra hai jisameM vaha anAdi kAla se paribhramaNa karatA A rahA hai| ___ jIva kA ajIva se pRthakkaraNa mokSa-prApti ke lie Avazyaka hai| isI pRthakkaraNa ko bheda-vijJAna kahA jAtA hai? bhedavijJAna hote hI jIva svayaM ko pudgala se, karmoM aura nokarmoM se alaga samajhane lagatA hai| bheda-vijJAna kA pUrNa vizvAsa hote hI samyagdarzana ho jAtA hai, jJAna bhI samyak ho jAtA hai aura jIva apanI AtmA aura Atmika guNoM meM ramaNa karane lagatA hai, yahI samyak cAritra hai| saMyama-cAritra kI pUrNa nirmalatA aura samagratA hI jIva kI mukti hai| ___ajIva kA jIva se pRthakkaraNa iSTa hone se hI prastuta adhyayana meM sarvaprathama ajIva kA nirUpaNa kiyA _jIva kI zuddha dazA kI pratIti karAne ke lie pahale siddhoM kA vistRta varNana karane ke bAda saMsArI jIvoM kA vistAra pUrvaka varNana kiyA gayA hai| anta meM saMyama pAlana kI preraNA dI gaI hai| ArAdhaka banane ke lie saMllekhanA, saMthArA aura samAdhimaraNa kA patipAdana kiyA gayA hai| kandI Adi pAMca bhAvanAoM, mithyAtva, nidAna, hiMsA, kRSNa Adi adharma lezyAoM se bacakara samyaktva, zukladhyAna, jina vacanoM meM anurAga Adi tathA Atmazuddhi karake parItta saMsArI aura mokSa prApti kI sundara preraNA dI gaI hai| prastuta adhyayana isa sUtra meM sabase bar3A hai, isameM 268 gAthAe~ haiN|

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485 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra CHAPTER 36 SOUL AND NON-SOUL Foreview This thirtysixth chapter is the last chapter of this scripture. It is entitled as 'Soul and Non-Soul'. As its name shows, in this chapter, dividing the soul and non-soul and separating them from each other, they are ascertained in well order. 10 There are only two main elements in this world-universe (loka). These are soul and nonsoul. Remaining all the elements are the consequences of union and disunion of these two. There is beginningless union connection of soul and non-soul-the matter. But it can be disunited for ever by practising restrain and penances. The soul attains its own pure nature and becomes emancipated being exhaustively free from matter. Till the matter is connected with soul upto that period body, senses, mind etc., are constructed. Feeling of myness and indulgence and addictment to other substances and empirical things remains in the soul, it is its unnatural tendency, which elaborates through the mediums of attachment and detachment and this is the world of soul, in which it (soul) is transmigrating from beginningless times. Separation of soul from non-soul is ultimately necessary for obtaining salvation. This separation is called 'science of differentiation'. As the soul becomes opulent with the science of differentiation or separation, he begins to consider himself different from matter, karma and nokarma (auxiliary karmas). With the strong trust in science of separation right-faith achieved, knowledge also turns to right knowledge and the soul indulges in the realisation of his own soul and soul virtues, and this is the right conduct. The exhaustive purity and completeness of restrain or conduct is the salvation of soul. Separation of non-soul from soul, being the main purport, in this chapter the concept of non-soul is first of all ascertained. For making belief of the pure condition of soul, emancipateds are widely described and then the empirical souls are demonstrated fully and widely. In the end inspiration is made to practise restrain. For becoming propiliator samhlekhana, santhara and samadhi marana are demonstrated. Sexual (Kandarpi) etc., five ill-feelings, wrong faith, volition, black etc., irreligious tinges-becoming far away from all these and such tendencies; right faith, pure meditation, inclination to the precept of Jinas etc., and purifying the soul, to diminish the period of remaining in this world and attainment of liberation-the inspiration for these given in very effective and eloquent words. This chapter is very large in all this scripture. It contains 268 couplets.

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on sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [486 a lo siddhoM kA nivAsa/ tIna loka 10 kA kA za maTaeka rAjU cakavAnoTA dI joza moTA viTAmilA * kI AkRti pravara vipatra deyaka vibhatra -Urdhva loka - AraNa Anata mahAzaka pAMca rAjU 12kalpa kA kA kA sanatkumAra posta - -- -Udhrva loka saudharma kA madhya loka abdhahula zarkarApamA vAlukAprabhA adholoka pAprabhA dhUmaprabhA sAta naraka tama prabhA mahAtama prabha sAta naraka nigoda dhanodakitalaya dhamavAta valaya dutalaba bIsa hajAra sIjana moTA jahajAra janamata mahAra mojA moTA sAta rAjU Jain Edulation International

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487 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra Mh chattIsaimaM ajjhayaNaM : jIvAjIvavibhattI SaTtriMza adhyayana : jIvAjIva-vibhakti jIvAjIvavibhattiM, suNeha me egamaNA io / jaM jANiUNa samaNe, sammaM jayai saMjame // 1 // jIva aura ajIva ke vibhAga (vibhakti) ko mujhase ekAgracitta hokara suno; jise jAnakara zramaNa saMyama meM samyak prakAra se yatanAzIla banatA hai ||1|| Hear from me the division of soul and non-soul with concentrated mind, knowing that the sage exert himself in restrain well. ( 1 ) jIvA ceva ajIvA ya, esa loe viyAhie / ajIvadesamAgAse, aloe se viyAhie || 2 || jIva aura ajIva jahA~ haiM, vaha loka kahA gayA hai| aura ajIva kA eka deza ( vibhAga yA aMza) jo (mAtra) AkAza hai, vaha aloka (alokAkAza) hai // 2 // Where exists soul and non-soul. That is called world (loka) and the one part of non-soul, that is space; where only space exists that is aloka (alokakasa). (2) davvao khettao ceva, kAlao bhAvao tahA / parUvaNA tesiM bhave, jIvANamajIvANa ya // 3 // una jIvoM aura ajIvoM kI prarUpaNA-dravya, kSetra, kAla aura bhAva se kI jAtI hai // 3 // Soul and non-soul are described with reference to (1) substance (2) place (3) time and (4) developments or attitudes. (3) ajIva prarUpaNA rUviNo ceva'rUvI ya, ajIvA duvihA bhave / arUvI dasahA vRttA, rUviNo vi cauvvihA // 4 // ajIva do prakAra kA hotA hai- (1) rUpI aura (2) aruupii| arUpI ( ajIva) dasa prakAra kA hai aura rUpI (ajIva ) ke cAra bheda haiM ||4|| Non-souls are of two kinds - ( 1 ) with form ( rupi) and (2) without form (arupi). With form non-souls are of ten kinds and with form non-souls are of four types. (4) arUpI - ajIva prarUpaNA dhammatthikAe taddese, tappaese ya Ahie / ahamme tassa dese ya, tappaese ya Ahie // 5 //

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Hin sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [488 dharmAstikAya tathA usa (dharmAstikAya) ke deza aura usa (dharmAstikAya) ke pradeza kahe gaye haiM tathA isI prakAra adharmAstikAya, usa (adharmAstikAya) kA deza aura usa (dharmAstikAya) kA pradeza bhI batAyA gayA hai // 5 // (1) Dharmastikaya, (2) its divisions (3) its indivisible parts are told and in the same way (4) Adharmastikaya (5) its divisions and (6) its indivisible parts are also described. (5) AgAse tassa dese ya, tappaese ya Ahie / addhAsamae ceva, arUvI dasahA bhave // 6 // AkAzAstikAya, usa (AkAzAstikAya) kA deza aura usa (AkAzAstikAya) kA pradeza batAyA gayA hai aura addhAsamaya (kaal)| isa taraha arUpI ajIva dasa prakAra kA hai // 6 // Likewise (7) Akasastikaya, (8) its divisions and (9) its indivisible parts are told; but the (10) time is one, it has no divisions and sub-divisions. Thus formless non-soul substances are of ten types. (6) dhammAdhamme ya do'vee, logamittA viyAhiyA / logAloge ya AgAse, samae samayakhettie // 7 // dharmAstikAya aura adharmAstikAya-ye donoM hI lokapramANa-sampUrNa loka meM vyApta batAye gaye haiN| AkAzAstikAya loka aura aloka donoM meM vyApta hai tathA samaya (kAla) samaya-kSetrika-DhAI dvIpa pramANa mAnava-kSetra meM hai ||7|| Both the Dharmastikaya and adharmastikaya are co-extensive to the world (loka). But Akasastikaya is spread in world and beyond (Loka and aloka) and time is spread upto human sphere, the place of time, two and half great islands. (7) dhammAdhammAgAsA, tinni vi ee aNAiyA / apajjavasiyA ceva, savvaddhaM tu viyAhiyA // 8 // dharmAstikAya, adharmAstikAya aura AkAzAstikAya-ye tInoM hI dravya anAdi, aparyavasita (ananta) tathA sarva kAla sthAyI (nitya) haiM // 8 // Dharmastikaya, Adharmastikaya and Space (Akasa) all the three substances are beginningless, endless and eternal. (8) samae vi santaiM pappa, evamevaM viyAhie / AesaM pappa sAIe, sapajjavasie vi ya // 9 // samaya (kAla) bhI saMtati-pravAha kI apekSA se isI prakAra (anAdi, ananta, sthAyI-nitya) kahA gayA hai kintu Adeza (pratiniyata) kI apekSA se vaha Adi (Adi sahita) aura antasahita (sapajjie) bhI hotA hai // 9 // Time is also called beginningless, endless and eternal with regard to its continuous flow but with regard to particularity it has a beginning and an end too. (9) Jain Education international

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489 ] SaTtriMza adhyayana rUpI ajIva prarUpaNA sacitra uttarAdhyayana sUtra khandhAya khandhadesA ya, tappaesA taheva ya / paramANuNo ya boddhavvA, rUviNo ya cauvivvahA // 10 // (1) skandha, (2) skandha ke deza (3) usa ( skandha) ke pradeza aura (4) paramANu - isa prakAra rUpI ajIva dravya ke cAra bheda haiM // 10 // (1) Molecule (Compound) (2) its divisions ( 3 ) its sub-divisions and (4) atoms (indivisible part)-thus with form substance is of four kinds. (10) gatte puhatteNa khandhA ya paramANuNo / loegadese loe ya, bhaiyavvA te u khettao // itto kAlavibhAgaM tu, tesiM vucchaM cauvvihaM // 11 // paramANuoM ke ekatva (sammilana) se skandha kA nirmANa ho jAtA hai aura skandha ke pRthaktva ( vibhAjita hone-bikhara jAne) se paramANu bana jAte haiN| (yaha sthiti dravya kI apekSA se batAI gaI hai ) | kSetra kI apekSA se ve skandha aura paramANu loka ke eka deza meM tathA saMpUrNa loka meM bhAjya haiN| ataH unake asaMkhya vikalpa (bheda) haiN| yahA~ se Age maiM una skandha aura paramANuoM ke kAla vibhAga kI apekSA se cAra bheda kahU~gA ||11|| Molecule comes into existence by the assimilation of atoms and when molecule divided or scattered the atom takes place. (This position is described with respect to substance). With regard to place those compounds or molecules are spread in one part of world and the whole. So there are innumerable types of these. Now further I shall describe the four divisions of those molecules and atoms with regard to time. (11) saMtaI pappa te'NAI, apajjavasiyA vi ya / Thi paDucca sAIyA, sapajjavasiyA viya // 12 // pravAha (saMtati ) kI apekSA se ve skandha- paramANu anAdi aura ananta haiN| sthiti (niyata sthAna para avasthAna) kI apekSA se sAdi - sAnta bhI haiM // 12 // With regard to continuity these molecules and atoms are beginningless and endless. But with regard to stability at a particular point of space these have beginning and an end too. (12) egaM samayaM jahanniyA / asaMkhakAlamukkosaM, ajIvANa ya rUvINaM, ThiI esA viyAhiyA // 13 // rUpI ajIva dravyoM kI yaha sthiti jaghanya (kama se kama) eka samaya kI aura utkRSTa ( adhika se adhika) asaMkhyAta kAla kI kahI gaI hai || 13|| This stability of with form substances is minimum of one samaya and maximum of pumberless time. (13)

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sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [ 490 aNantakAlamukkosaM, evaM samayaM jahannayaM / ajIvANa ya rUvINaM, antareyaM viyAhiyaM // 14 // rUpI ajIva dravyoM kA antara jaghanya eka samaya aura utkRSTa asaMkhyAta kAla kA hai| ( antara kA abhiprAya hai- apane pratiniyata pUrvAvagAhita sthAna se calakara punaH usI sthAna para pahu~cane ke madhya antarAla kA samaya | ) ||14|| Non-soul substances possessing form have the interval of one samaya and maximum of innumerable time. (Here the word interval means gap. A molecule or a atom moves from a particular space-point and it comes back to the same space-point-the time in between it takes, is interval or antara.) (14) vaNNao gandhao ceva, rasao phAsaoM tahAM / saMThANao ya vinneo, pariNAmo tesi paMcahA // 15 // skandha Adi kA pariNamana - (1) varNa kI apekSA se (2) gandha kI apekSA se (3) rasa kI apekSA se (4) sparza kI apekSA se aura (5) saMsthAna kI apekSA se pA~ca prakAra kA jAnanA cAhie // 15 // The changes of molecules should be known by ( 1 ) colour ( 2 ) smell, (3) taste, (4) touch and (5) form (15) vaNNao pariNayA je u, paMcahA te pakittiyA / kiNhA nIlA ya lohiyA, hAliddA sukkilA tahA // 16 // varNa se jo ( skandha Adi rUpI ajIva - pudgala) pariNata hote haiM, ve pA~ca prakAra ke kahe gaye haiM - ( 1 ) kRSNa (2) nIla (3) lohita (lAla) (4) hAridraM (pIta) aura ( 5 ) zveta- zukla ||16|| The molecules of non-soul possessing form are changed by the attribute of colour, these are of five kinds-(1) black (2) blue (3) red (4) yellow and (5) white. (16) gandhao pariNayA je u, duvihA te viyAhiyA / subhigandhapariNAmA, dubbhigandhA taheva ya // 17 // jo ( skandha Adi) pudgala gandha se pariNata hote haiM, ve do prakAra ke kahe gaye haiM- (1) surabhigandha pariNamana aura (2) durabhigandha pariNamana ||17|| The molecules of matter changed by the attribute of smell are twofold (1) pleasant smell and (2) unpleasant or foul smell (17) rasao pariNayA je u, paMcahA te pakittiyA / titta- kaDuya-kasAyA, ambilA mahurA tahA // 18 // jo (pudgala) rasa se pariNata haiM, ve pA~ca prakAra ke kahe gaye haiM- ( 1 ) tikta - tIkhA yA caraparA, (2) kaTuka-kar3avA, (3) kaSAyalA (4) amla - khaTTA aura (5) madhura - mIThA || 18 || The molecules of matter change by the attribute of taste are fivefold - (1) bitter ( 2 ) pungent (3) astringent (4) sour and (5) sweet. (18)

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491] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra phAsao pariNayA je u, aTThahA te pakittiyA / kakkhaDA mauyA ceva, garuyA lahuyA tahA // 19 // jo (pudgala) sparza se pariNata hote haiM, ve ATha prakAra ke kahe gaye haiM- ( 9 ) karkaza - khuradarA (2) mRdumulAyama, komala, (3) guru-bhArI, (4) laghu-halkA - // 19 // The matter changed or developed by the attribute of touch, said of eight kinds-(1) hard (2) soft (3) heavy (4) light - (19) sIyA unhAya niddhA ya, tahA lukkhA va AhiyA / ii phAsapariNayA ee, puggalA samudAhiyA // 20 // (5) zIta-ThaMDA (6) uSNa-garma (7) snigdha- cikanA (8) rUkSa - kaThora, kar3A isa prakAra ye sparza se pariNata pudgala samyak rUpa se kahe gaye haiM ||20|| (5) cold (6) hot (7) smooth and (8) rough-thus the molecules developed by touch are described well. (20) saMThANapariNayA je u, paMcahA te pakittiyA / parimaNDalA ya vaTTA, taMsA cauraMsamAyayA // 21 // saMsthAna se pariNata jo pudgala hote haiM, ve pA~ca prakAra ke kahe gaye haiM- (1) parimaNDala (cUr3I kI taraha gola) (2) vRtta - geMda kI taraha gola (3) tryaMza - trikoNAkAra (4) caturasra - caukora, caukona ( vargAkAra) aura (5) AyatAkAra || 21 // The molecules of matter developed by form are fivefold - (1) circular (2) globular (round like ball) (3) triangular (4) square and ( 5 ) long, rectangular. ( 21 ) vaNNao je bhave kiNhe, bhaie se u gandhao / rasao phAsao ceva, bhaie saMThANao vi ya // 22 // kRSNa (kAle) varNa (raMga) vAlA pudgala - gandha, rasa, sparza aura saMsthAna se bhI bhAjya- aneka vikalpoM (prakAroM) vAlA hotA hai ||22|| The molecules of matter of black are divisible by smell, taste, touch and form, so it becomes of numberless types. (22) vaNNao je bhave nIle, bhaie se u gandhao / rasao phAsao ceva, bhaie saMThANao vi ya // 23 // nIle varNa kA pudgala-gaMdha, rasa, sparza aura saMsthAna se bhAjya hai| isa apekSA se usake aneka vikalpa hote haiM // 23 // Blue colour matter is divisible by smell, taste, touch and form, so it becomes of several types. (23) vaNNao lohie je u, bhaie se u gandhao / rasao phAsao ceva, bhaie saMThANao vi ya // 24 //

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sacitra uttarAdhyayana sUtra jo pudgala lAla varNa vAlA hai, vaha gandha, rasa, sparza aura saMsthAna se bhAjya (aneka vikalpoM vAlI hotA hai ||24|| Red colour matter is sub-divisible by smell, taste, touch and form, so it becomes of many types. (24) SaTtriMza adhyayana [ 494 vaNNao pIyae je u, bhaie se u gandhao / rasao phAsao ceva, bhaie saMThANao vi ya // 25 // jo pudgala pIle varNa vAlA hotA hai, vaha gandha, rasa, sparza aura saMsthAna se bhAjya (aneka vikalpoM vAlA hotA hai // 25 // Yellow colour matter is sub-divisible by smell, taste, touch and form, so it becomes of innumerable types. (25) vaNNao sukkile je u, bhaie se u gandhao / rasao phAsao ceva, bhaie saMThANao vi ya // 26 // zveta (zukla) varNa vAlA pudgala-gaMdha, rasa, sparza aura saMsthAna se bhAjya (aneka vikalpoM vAlA hotA) hai ||26|| White colour matter is sub-divisible by smell, taste, touch and form, so it becomes of various types. (26) gandhao je bhave subbhI, bhaie se u vaNNao / rasao phAsao ceva, bhaie saMThANao vi ya // 27 // gaMdha se jo pudgala surabhita-sugandhita hotA hai, vaha varNa, rasa, sparza aura saMsthAna se bhI bhAjya (aneka vikalpoM vAlA hotA) hai ||27|| Pleasant smell matter is sub-divisible with regard to colour, taste, touch and form, so it becomes of many kinds. (27) gandhao je bhave dubbhI, bhaie se u vaNNao / rasao phAsao ceva, bhaie saMThANao vi ya // 28 // jo pudgala durabhigandha vAlA durgandhita hotA hai vaha varNa, rasa, sparza aura saMsthAna se bhAjya ( aneka vikalpoM vAlA hotA) hai ||28|| Foul smell matter is sub-divisible with regard to colour, taste, touch and form (figure), so it becomes of innumerable kinds. ( 29 ) rasao tittae je u, bhaie se u vaNNao / gandhao phAsao ceva, bhaie saMThANao vi ya // 29 // jo pudgala tikta - carapare rasa vAlA hotA hai, vaha varNa, gandha, sparza aura saMsthAna se bhAjya ( aneka vikalpoM vAlA hotA) hai // 29 //

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493) SaTtriMza adhyayana sacitra uttarAdhyayana sUtra The matter of bitter taste is sub-divisible with regard to colour, smell, touch and form; so it becomes of many types. (29) rasao kaDue je u, bhaie se u vaNNao / gandhao phAsao ceva, bhaie saMThANao vi ya // 30 // kaTu (kar3avA) rasa vAlA pudgala-varNa, gaMdha, sparza aura saMsthAna se bhAjya (aneka vikalpoM vAlA hotA) hai // 30 // The matter of pungent taste is sub-divisible with regard to colour, smell, touch and form; so it becomes of several types. (30) rasao kasAe je u, bhaie se u vaNNao / gandhao phAsao ceva, bhaie saMThANao vi yaM // 31 // jo pudgala rasa se kaSAya-kasailA hotA hai, vaha varNa, gandha, sparza aura saMsthAna se bhAjya (aneka vikalpoM vAlA hotA) hai // 31 // The matter of astringent taste is sub-divisible by colour, smell, touch and form; so it becomes of various types. (31) rasao ambile je u, bhaie se u vaNNao / gandhao phAsao ceva, bhaie saMThANao vi ya // 32 // jo pudgala rasa se amla-khaTTA hotA hai vaha varNa, gandha, sparza aura saMsthAna se bhAjya (ananta vikalpoMbhedoM vAlA hotA) hai // 32 // The matter of sour taste is sub-divisible by colour, smell, touch and form, so it becomes of various types. (32) rasao mahurae je u, bhaie se u vaNNao / gandhao phAsao ceva, bhaie saMThANao vi ya // 33 // . jo pudgala madhura rasa vAlA hotA hai, vaha varNa, gandha, sparza aura saMsthAna se bhI bhAjya hai // 33 // The matter of sweet taste is sub-divisible by colour, smell, touch and form; so it becomes of many types. (33) phAsao kakkhaDe je u, bhaie se u vaNNao / gandhao rasao ceva, bhaie saMThANao vi ya // 34 // jo pudgala karkaza sparza vAlA hotA hai, vaha varNa, gandha, rasa aura saMsthAna se bhI bhAjya hai // 34 // The matter of hard touch is sub-divisible with regard to colour, smell. taste and form. (34) phAsao maue je u, bhaie se u vaNNao / gandhao rasao ceva, bhaie saMThANao vi ya // 35 //

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sacitra uttarAdhyayana sUtra jo pudgala mRdu-komala sparza vAlA hotA hai, vaha varNa, gandha, rasa aura saMsthAna se bhI bhAjya hai // 35 // The matter of soft touch is divisible by colour, smell, taste and form. (35) triza adhyayana [ 494 phAsao gurue je u, bhaie se u vaNNao / gandhao rasao ceva, bhaie saMThANao vi ya // 36 // jo pudgala sparza se guru bhArI hotA hai, vaha varNa, gandha, rasa aura saMsthAna se bhI bhAjya hai // 36 // The matter of heavy touch is divisible by colour, smell, taste and form. (36) phAsao lahue je u, bhaie se u vaNNao / gandhao rasao ceva, bhaie saMThANao vi ya // 37 // jo pudgala laghu - ( halakA ) sparza vAlA hotA hai, vaha varNa, gandha, rasa aura saMsthAna se bhI bhAjya hotA hai // 37 // The matter of light touch is divisible by colour, smell, taste and form. (37) phAsao sIyae je u, bhaie se u vaNNao / gandhao rasao ceva, bhaie saMThANao vi ya // 38 // jo pudgala zIta sparza vAlA hotA hai, vaha varNa, gandha, rasa aura saMsthAna se bhI bhAjya hotA hai // 38 // The matter of cold touch is divisible by colour, smell, taste and form. (38) phAsao uNhae je u, bhaie se u vaNNao / gandhao rasao ceva, bhaie saMThANao vi ya // 39 // jo pudgala uSNa (garma) sparza vAlA hotA hai, vaha varNa, gandha, rasa aura saMsthAna se bhI bhAjya hotA // 39 // The matter of hot touch is divisible by colour, smell, taste and form. (39) phAsao niddhae je u, bhaie se u vaNNao / gandhao rasao ceva, bhaie saMThANao vi ya // 40 // snigdha sparza vAlA pudgala - varNa, gandha, rasa aura saMsthAna se bhI bhAjya hotA hai // 40 // The matter of smooth touch is divisible by colour, smell, taste and form. (40) phAsao lukkhae je u, bhaie se u vaNNao / gandhao rasao ceva, bhaie saMThANao vi ya // 41 // rUkSa sparza vAlA pudgala-varNa, gandha, rasa aura saMsthAna se bhI bhAjya hotA hai // 41 // The matter of rough touch is divisible by colour, smell, taste and form. (41) parimaNDalasaMThANe, bhaie se u vaNNao / gandhao rasao ceva, bhaie phAsao vi ya // 42 //

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495 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra parimaNDala (cUr3I ke samAna gola AkAra ) saMsthAna vAlA pudgala-varNa, gandha, rasa aura sparza se bhAjya hotA hai // 42 // The matter possessing circular (like a bangle) form (frame, figure) is divisible by colour, smell, taste and touch. ( 42 ) saMThANao bhave vaTTe, bhaie se u vaNNao / gandhao rasao ceva, bhaie phAsao vi ya // 43 // vRtta saMsthAna (geMda ke samAna gola AkAra vAlA) pudgala varNa, gandha, rasa aura sparza se bhAjya hai || 43 // The matter possessing globular (like ball, orange, ape ) form ( shape ) is divisible by colour, smell, taste and touch. (43) saMThANao bhave taMse, bhaie se u vaNNao / gandhao rasao ceva, bhaie phAsao vi ya // 44 // tryaMza (trikoNa) saMsthAna (AkAra) vAlA pudgala varNa, gaMdha, rasa aura sparza se bhAjya hotA hai // 44 // The matter of triangular form is divisible by colour, smell, taste and touch. ( 44 ) saMThANao ya cauraMse, bhaie se u vaNNao / gandhao rasao ceva, bhaie phAsao vi ya // 45 // caurasa - caukona (vargAkAra) saMsthAna vAlA pudgala - varNa, gaMdha, rasa aura sparza se bhI bhAjya hotA hai // 45 // The matter of square form is divisible by colour, smell, taste and touch. ( 45 ) je AyayasaMThANe, bhaie se u vaNNao / gandhao rasao ceva, bhaie phAsao viya // 46 // Ayata saMsthAna vAlA pudgala - varNa, gaMdha, rasa aura sparza se bhI bhAjya hai // 46 // The matter of rectangular (cylinderical, long like a bamboo or rope) form is divisible by colour, smell, taste and touch. (46) esA ajIvavibhattI, samAseNa viyAhiyA / itto jIvavibhattiM, vucchAmi aNupuvvaso // 47 // yaha saMkSipta meM ajIva vibhakti kI prarUpaNa kI gaI hai| aba yahA~ se kramazaH jIva-vibhakti kA kathana karU~gA ||47 || Thus the divisions of non-soul substances demonstrated. Now further I shall describe the divisions of soul. (47) jIva - prarUpaNA saMsAratthA ya siddhA ya, duvihA jIvA viyAhiyA / siddhA'NegavihA vRttA, taM me kittayao suNa // 48 //

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sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [496 (1) saMsArastha (saMsArI) aura (2) siddha (saMsAra-mukta)-jIva do prakAra ke batAye gaye haiN| siddha jIva aneka prakAra ke kahe gaye haiM, unakA maiM varNana karatA hU~, suno // 48 // The souls are of two kinds-(1) mundane and (2) emancipateds. Emancipated souls are said of many types. I describe about them, hear. (48) siddha jIvoM kI prarUpaNA itthI purisasiddhA ya, taheva ya napuMsagA / saliMge annaliMge ya, gihiliMge taheva ya // 49 // strI-puruSa-napuMsaka, svaliMga, anyaliMga aura gRhastha liMga se jIva siddha hote haiM // 49 // Emancipation may be attained by women, man, impotent (eunuch), sage of Jain order, hermitages of other orders (but essentially possessing right faith-knowledge-conduct) and householders. (49) ukkosogAhaNAe ya, jahannamajjhimAi ya / uDDhaM ahe ya tiriyaM ca, samuddammi jalammi ya // 50 // utkRSTa avagAhanA meM, jaghanya aura madhyama avagAhanA meM (siddha hote haiM) tathA Urdhvaloka meM, tiryak loka meM, adholoka meM aura samudra tathA jala (nadI, jalAzaya Adi) meM jIva siddha hote haiM // 50 // Salvation may be attained by the people of greatest, middle and small size (avagahana) and from higher regions, surface of earth, nether regions, waters (river or pond) and ocean. (50) dasaM ceva napaMsesa, vIsaM itthiyAsu ya / purisesu ya aTThasayaM, samaeNegeNa sijjhaI // 51 // eka samaya meM (adhika se adhika) napuMsakoM meM se dasa, striyoM meM se bIsa aura puruSoM meM se 108 jIva siddha ho sakate haiM // 51 // Utmost ten from impotents, twenty from women and one hundred eight from men, souls can be liberated in one samaya (indivisible shortest particle of time). (51) cattAri ya gihiliMge, annaliMge daseva ya / saliMgeNa ya aTThasayaM, samaeNegeNa sijjhaI // 52 // gRhasthaliMga meM cAra, anyaliMga meM dasa aura svaliMga meM 108 jIva eka samaya meM siddha ho sakate haiM // 52 // And four from householders, ten from other orders and one hundred eight from Jain order-souls can attain liberation in one samaya. (52) ukkosogAhaNAe ya, sijjhante jugavaM duve / cattAri jahannAe, javamajjha'ThuttaraM sayaM // 53 // utkRSTa avagAhanA meM do, jaghanya avagAhanA meM cAra aura madhyama avagAhanA meM 108 jIva siddha (eka samaya meM) ho sakate haiM // 53 //

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497) SaTtriMza adhyayana sacitra uttarAdhyayana sUtra , And two of greatest size, four of smallest size and one hundred eight of middle size-souls can be perfected in one samaya. (53) cauruDDhaloe ya duve samudde, tao jale vIsamahe taheva / sayaM ca aThuttara tiriyaloe, samaeNegeNa u sijjhaI u // 54 // cAra Urdhvaloka meM, do samudra meM, tIna jala (jalAzaya) meM, bIsa adholoka meM, 108 tiryak loka meMeka samaya meM jIva siddha ho sakate haiM // 54 // ___And four from higher region, two from ocean, three from waters (pond), twenty in nether region and one hundred eight from the surface of earth the souls may be salvated in one samaya. (54) kahiM paDihayA siddhA ?, kahiM siddhA paiTThiyA ? / kahiM bondiM caittANaM ?, kattha gantUNa sijjhaI ? // 55 // (prazna) siddha jIva kahA~ jAkara rukate haiM, kahA~ para siddha pratiSThita hote haiM (Thaharate haiM), zarIra ko kahA~ chor3akara aura kahA~ jAkara siddha hote haiM // 55 // (Q.) Where the perfected souls debarred ? Where do they reside ? Where they quit their bodies and going where they become emancipated. (55) aloe paDihayA siddhA, loyagge ya paiTThiyA / ihaM bondiM caittANaM, tattha gantUNa sijjhaI // 56 // (uttara-) siddha jIva aloka dvArA ruke hue haiM, loka ke agrabhAga (Urdhva dizA kA lokAnta) meM Thahare hue haiM, yahA~ manuSya kSetra meM zarIra ko chor3akara vahA~ loka ke agrabhAga meM jAkara siddha hote haiM // 56 // (A.) Perfected souls are debarred by aloka, residing in the end (the end of highest direction-the top of world) of loka, leaving their bodies in human abode, become emancipated reaching the top of universe (loka). (56) bArasahiM joyaNehiM, savvaTThassuvariM bhave / IsIpabbhAranAmA u, puDhavI chattasaMThiyA // 57 // sarvArthasiddha vimAna se bAraha yojana Upara iSatprAgbhArA nAma kI chatrAkAra pRthvI hai // 57 // There is a place named Isatpragbhara twelve yojan above Sarvarthasiddha vimana (57) paNayAlasayasahassA, joyaNANaM tu AyayA / tAvaiyaM ceva vitthiNNA, tiguNo tasseva parirao // 58 // vaha pRthvI paiMtAlIsa lAkha yojana lambI aura utanI vistIrNa (caur3I) hai tathA usakI paridhi (kucha adhika) tIna gunI hai-||58|| That place is fortyfive lakha yojana in length and breadth respectively and its circumference is somewhat more than three times. (58)

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sacitra uttarAdhyayana sUtra aTThajoyaNabAhallA, sA majjhammi viyAhiyA / parihAyantI carimante, macchiyapattA taNuyarI // 59 // vaha madhya meM ATha yojana bAhalya vAlI (sthUla - moTI) kahI gaI hai| phira vaha kramazaH patalI hotI gaI hai aura carama - anta meM makkhI kI pA~kha se bhI adhika patalI hai // 59 // SaTtriMza adhyayana [ 498 In middle it is eight yojana thick and regularly decreasing it is thinner than the wings of a fly on both the ends. ( 59 ) ajjuNasuvaNNagamaI, sA puDhavI nimmalA sahAveNaM / uttANagachattagasaMThiyA ya, bhaNiyA jiNavarehiM // 60 // jinendroM ne batAyA hai ki vaha pRthvI arjuna svarNamayI (zveta suvarNa vAlI ) aura svabhAva se hI nirmala (ujjvala) hai aura usakA AkAra tane hue ulaTe chAte jaisA hai // 60 // Jinas have told that it is pure by nature and of white gold and its form is like an open umbrella overturned. (60) saMkhaMka-kundasaMkAsA, paNDurA nimmalA suhA / sIyAe joyaNe tatto, loyanto u viyAhio // 61 // vaha pRthvI zaMkha, aMkarana aura kunda puSpa ke samAna zveta, nirmala tathA zubha hai| usa sItA ( ISat prAgbhArA nAma kI pRthvI) se eka yojana Upara loka kA anta kahA gayA hai // 61 // That place is white like conch-shell, arikaratna, kunda flower, pure and auspicious. One yojana above that place named Sita (Isatpragbhara) there is the end of universe (loka). (61) joyaNassa u jo tassa, koso uvarimo bhave / tassa ko ssa chanbhAe, siddhANogAhaNA bhave // 62 // usa yojana kA jo sabase Upara kA kosa hai, usa kosa ke chaThe bhAga meM siddhoM kI avagAhanA hai - vahA~ siddha jIva Thahare hue haiM ||62|| In the uppermost sixth part of the highest kosa of that yojana, the salvated souls reside. (62) tattha siddhA mahAbhAgA, loyaggammi paiTThiyA / bhavappavaMcaummukkA, siddhiM varagaI gayA // 63 // bhava prapaMca - janma-maraNAdi saMsAra ke prapaMcoM se unmukta, paramazreSTha siddha gati ko prApta, mahAbhAgyazAlI siddha bhagavAna vahA~ loka ke agrabhAga meM sthita - pratiSThita haiM // 63 // Free from the world of births and deaths, attaining the most excellent existence of salvation, the greatest fortunate emancipateds are stayed here in the uppermost region-top of the universe (loka). (63) usseho jassa jo hoi, bhavammi carimammi u / tibhAgahINA tatto ya, siddhANogAhaNA bhave // 64 //

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499 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra antima bhava (jisa janma se jIva mukta hotA hai) meM jisakI (jisa manuSya kI) jitanI U~cAI hotI hai, siddhAvasthA meM usa U~cAI kI tribhAga (eka tihAI bhAga) kama U~cAI hotI hai // 64 // The height of perfected soul remains two-third of the height of his last birth-body, from which he has attained liberation. ( 64 ) egatteNa sAIyA, apajjavasiyA vi ya / puhutteNa aNAIyA, apajjavasiyA viya // 65 // eka siddha jIva kI apekSA se siddha sAdi (Adi sahita ) aura ananta bhI haiM aura pRthaka-pRthaka aneka jIvoM kI apekSA se siddha anAdi ananta bhI haiM // 65 // Salvated souls considering individually they have beginning but no end but considered separately with the viewpoint of many then they have no beginning, no end. (65) arUviNo jIvaghaNA, nANadaMsaNasanniyA | aulaM suhaM saMpattA, uvamA jassa natthi u // 66 // ve siddha jIva arUpI haiM, ghanarUpI saghana haiM, jJAnadarzana saMjJA se sampanna upayogamaya haiM, aisA atula sukha unheM prApta hai, jisakI koI upamA nahIM hai // 66 // Emancipated souls have no (visible) form, of compact pradesas of soul, conscious, opulent with knowledge and perception and such beatitude which has no comparison. (66) loga te savve, nANadaMsaNasanniyA / saMsArapAranicchinnA, siddhiM varagaiM gayA // 67 // ve sabhI siddha jIva-jJAna-darzana se saMpanna ( yukta), saMsAra se pAra pahu~ce hue, paramagati-siddhi ko prAptaloka ke eka deza (bhAga) meM avasthita haiM ||67 // All those perfected souls opulent with knowledge and perception, crossed the boundry of world, reached in excellent salvation existence, reside in a part of universe (loka ). ( 67 ) saMsArastha (saMsArI) jIvoM kI prarUpaNA saMsAratthA u je jIvA, duvihA te viyAhiyA / tasA ya thAvarA ceva, thAvarA tivihA tahiM // 68 // saMsArastha (saMsAra meM avasthita - saMsArI) jIvoM ke do bheda kahe gaye haiM - ( 1 ) trasa aura (2) sthaavr| inameM se sthAvara jIvoM ke tIna bheda (prakAra) haiM || 68 // The mundane souls (living beings still belong to worldly ties) are said of two kinds-(1) mobiles and (2) immobiles. Among these the immobiles are of three types. (68) sthAvara jIva- prarUpaNA puDhavI AujIvA ya, taheva ya vaNasaI / iccee thAvarA tivihA, tesiM bhee suNeha me // 69 //

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SaTtriMza adhyayana [500 in sacitra uttarAdhyayana sUtra sthAvara jIva tIna prakAra ke haiM-(1) pRthvIkAyika (2) jalakAyika aura (3) vanaspatikAyika / aba inake bheda (prakAra) mujhase suno // 69 // Immobile beings are of three kinds-(1) earth-bodied (20 water-bodied and (3) plants-vegetable-bodied. Now hear from me the sub-divisions of all these. (69) pRthvIkAya kI prarUpaNA duvihA puDhavIjIvA u, suhumA bAyarA tahA / pajjattamapajjattA, evamee duhA puNo // 70 // pRthvIkAyika jIva do prakAra ke haiM-(1) sUkSma aura (2) baadr| ina donoM prakAra ke do-do bheda haiM-(1) paryApta aura (2) aparyApta // 7 // Earth-bodied souls are of two kinds-(1) subtle and (2) gross. These both are also of two types-(1) developed fully (paryapta) and undeveloped (aparyapta). (70) bAyarA je u pajjattA, duvihA te viyAhiyA / saNhA kharA ya boddhavvA, saNhA sattavihA tahiM // 71 // bAdara paryApta pRthvIkAyika jIva do prakAra ke kahe gaye haiM-(1) zlakSNa-komala aura (2) khr-ktthin| ina donoM meM bhI zlakSNa (mRdu athavA komala) ke sAta bheda jAnane cAhie // 71 / / Gross earth bodied fully developed living beings are said of two kinds-(1) smooth and (2) rough. Among these smooth are of seven types. (71) kiNhA nIlA ya ruhirA ya, hAliddA sukkilA tahA / paNDu-paNagamaTTiyA, kharA chattIsaIvihA // 72 // (mRdu pRthvI miTTI) ke sAta bheda-(1) kAlI (2) nIlI (3) lAla (4) pIlI (5) zveta-zukla-sapheda (6) pANDu-bhUrI aura (7) panaka (miTTI)-atyanta sUkSma rajA tathA khara-kaThina pRthvI (miTTI) chattIsa prakAra kI hai // 72 // The seven types of smooth earth-bodied are-(1) black, (2) blue, (3) red, (4) yellow (5) white (6) pale and (7) subtle dust (clay). And rough is of thirtysix types. (72) puDhavI ya sakkarA bAluyA ya, uvale silA ya loNUse / aya-tamba-tauya-sIsaga-, ruppa-suvaNNe ya vaire ya // 73 // zuddha pRthvI zarkarA-kaMkar3a vAlI-kaMkarIlI bAlU-reta upala-patthara-pASANa zilA-caTTAna loNu-lavaNa Usa-kSAra (naunI miTTI) aya-lohA, tA~bA, rAMgA, sIsA, cA~dI-rajata, svarNa aura vjr-hiiraa-||73|| ___Pure earth, gravel, sand, stones, rocks, rock-salt, iron, tin, copper, lead, silver, gold and diamond-(73) hariyAle hiMgulue, maNosilA sAsagaMjaNa-pavAle / abbhapaDala'bbhavAluya, bAyarakAe maNivihANA // 74 //

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501 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra haritAla hiMgula, menasila sAsaka ( athavA sasyaka - eka dhAtu ) aMjana pravAla- mU~gA abhrapaTala - abhraka abhrabAlukA - abhraka kI paratoM meM cipakI- milI huI bAlU tathA vividha prakAra kI maNiyA~ bhI bAdara pRthvIkAya meM hI parigaNita hotI haiM // 74 // Orpiment, vermillion, realgar, sasaka (or sasyaka-a kind of metal), antimony or collyrium, coral, mica, sand sticked to mica-plates and various types of gems are enumerated in earth-bodied beings- (74) gomejjae ya ruyage, aMke phalihe ya lohiyakke ya / maragaya-masAragalle, bhuyamoyaga - indanIle ya // 75 // yathA - gomedaka rucaka aMka (ratna) sphaTika lohitAkSa marakata masAragalla bhujamocaka indranIla - // 75 // As-hyacinth, natron, arika, crystal, lohitaksa, emerald, masaragalla, bhujamocaka, and sapphire-(75) candaNa- geruya-haMsagabbha, pulae sogandhie ya boddhavve / candappaha-verulie, jalakante sUrakante ya // 76 // candana geruka yA haMsagarbha pulaka saugandhika candraprabha vaiDUrya, jalakAnta aura sUryakAnta // 76 // Candana, red chalk, pulaka and sulphur, candraprabha, lapis lazuli, jalakanta and suryakanta. (76) chattIsamAhiyA / egavihamaNANattA, suhumA tattha viyAhiyA // 77 // ee kharapuDhavIe, bheyA ye chattIsa bheda (prakAra) khara (kaThora ) pRthvIkAya ke kahe gaye haiN| una donoM (pRthvIkAya ke bhedoM) meM sUkSma pRthvIkAya anAnAtva (aneka prakAra ke bhedoM se rahita ) eka hI prakAra kI kahI gayI hai || 77 || These thirtysix kinds are said of rough earth-bodied species. Among those two kinds of earth-bodieds (subtle and gross ), the subtle earth-bodieds are of only one kind. (77) suhumA savvalogammi, logadese ya bAyarA / itto kAlavibhAgaM tu, tesiM vucchaM cauvvihaM // 78 // sUkSma pRthvIkAyika jIva samasta loka meM vyApta haiM kintu bAdara pRthvIkAyika jIva loka ke eka deza meM hI haiN| aba yahA~ se Age maiM ina ( pRthvIkAyika jIvoM) ke cAra prakAra ke kAla vibhAga kA varNana karU~gA // 78 // Subtle earth-bodied species are filled in whole world (loka) while gross ones are in a part of it. Now further I shall describe the fourfold divisions of (gross earth-bodied beings) these with regard to time. (78)

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tara sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [502 saMtaiM pappa'NAIyA, apajjavasiyA vi ya / ThiiM paDucca sAIyA, sapajjavasiyA vi ya // 79 // saMtati-pravAha kI apekSA pRthvIkAyika jIva anAdi-ananta haiM aura sthiti kI apekSA sAdi-sAnta bhI haiM // 79 // With regard to continuous flow these earth-bodied beings are beginningless and endless but with regard to individual life duration these are with beginning and with an end too. (79) bAvIsasahassAiM vAsANukkosiyA bhave / AuThiI puDhavINaM, antomuhuttaM jahanniyA // 8 // pRthvIkAyika jIvoM kI utkRSTa Ayusthiti bAIsa hajAra varSa hai aura jaghanya Ayu sthiti antarmuhUrta kI hotI hai ||80 // The longest duration of earth-bodied beings is twentytwo thousand years and shortest duration is of antarmuhurta (less then fortyeight minutes.) (80) asaMkhakAlamukkosa, antomuhuttaM jahannayaM / kAyaThiI puDhavINaM, taM kAyaM tu amuMcao // 81 // pRthvIkAyika jIva, yadi pRthvIkAya ko na chor3akara usI meM janma-maraNa karate raheM to isa apekSA se unake utkRSTa kAyasthiti asaMkhyAta kAla kI hotI hai tathA jaghanya kAyasthiti antarmuhUrta kI hotI hai // 8 // Earth-bodied beings, without leaving their body, if they take births and deaths in the same body then their longest body-duration is of innumerable time and shortest body. duration is of antarmuhurta. (81) aNantakAlamukkosaM, antomuhattaM jahannayaM / vijaDhaMmi sae kAe, puDhavIjIvANa antaraM // 2 // apane kAya (pRthvIkAya) ko eka bAra chor3akara (dUsare anya kAyoM meM utpanna hone-janma-maraNa karane ve pazcAta) punaH pRthvIkAya meM utpanna hone kA antara (anya kAyoM meM bitAyA huA kAla-madhyavartI antarAla utkRSTa ananta kAla aura jaghanya antarmuhUrta hotA hai // 12 // The interval (leaving their body, moving out and again taking birth in the same body-ii between time, which the soul takes, that is called interval) of earth-bodied beings maximumly is of infinite time and minimum of antarmuhurta. (82) eesiM vaNNao ceva, gandhao rasaphAsao / saMThANAdesao vA vi, vihANAI sahassaso // 3 // ye pRthvIkAyika jIva varNa, gandha, rasa, sparza tathA saMsthAna ke Adeza (apekSA) se bhI hajAroM prakA ke hote haiM // 3 // These earth-bodied beings are also of thousands of kinds with reagard to colour, smell taste, touch and frame-form. (83)

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503] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra apakAya kI prarUpaNA duvihA AujIvA u, suhumA bAyarA tahA / pajjattamapajjattA, evamee duhA puNo // 4 // apkAyika jIva do prakAra ke haiM-(1) sUkSma aura (2) baadr| punaH ina donoM prakAroM ke do-do bheda aura hote haiM-(1) paryApta aura (2) aparyApta // 24 // Water-bodied living beings are of two kinds-(1) subtle and (2) gross. Again these both are sub-divided into (1) developed fully (paryapta) and (2) undeveloped (aparyapta). (84) bAyarA je u pajjattA, paMcahA te pakittiyA / suddhodae ya usse, harataNU mahiyA hime // 15 // jo paryApta bAdara apkAyika jIva haiM, ve pA~ca prakAra ke batAye gaye haiM, yathA-(1) zuddhodaka-zuddha jala (2) ussa-osa (3) harataNu-gIlI (Ardra) bhUmi se utpanna vaha pAnI jo prAptaHkAla tRNa ke agrabhAga para bindu ke rUpa meM dRSTigocara hotA hai (4) mahikA-kuhAsA, koharA aura (5) hima-barpha // 8 // ____Gross water-bodied beings are said of five types-(1) pure water (2) dew (3) exudations (4) fog and (5) ice. (85) egavihamaNANattA, suhumA tattha viyAhiyA / suhumA savvalogammi, logadese ya bAyarA // 86 // . nAnAtva (anekatA) se rahita sUkSma apkAyika jIva eka hI prakAra ke haiM aura ve samasta loka meM vyApta (bhare hue) haiM; lekina bAdara apkAyika jIva loka ke eka deza (vibhAga) meM hI haiM // 86 // Subtle water-bodied beings are only of one kind and filled in whole world (loka) and gross water-bodied beings are in a part of it. Now further I shall describe the fourfold divisions of water-bodied beings, with regard to time. (86) santaiM pappa'NAIyA, apajjavasiyA vi ya / ThiiM paDucca sAIyA, sapajjavasiyA vi ya // 27 // saMtati-pravAha kI apekSA se apkAyika jIva anAdi-ananta haiM aura sthiti kI apekSA ve sAdi-sAnta bhI haiM ||7|| By continuous flow water-bodied beings have neither beginning, nor end; but considering individually they have beginning and end too. (87) satteva sahassAI, vAsANukkosiyA bhave / AuTTiI AUNaM, antomuhuttaM jahanniyA // 8 // ___ unakI (apkAyika jIvoM kI) utkRSTa Ayusthiti sAta hajAra varSa kI aura jaghanya Ayusthiti antarmuhUrta kI hotI hai // 8 //

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in sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [504 The maximum duration of water-bodied beings is of seven thousand years and minimum duration is of antarmuhurta. (88) asaMkhakAlamukkosaM, antomuhattaM jahanniyA / kAyaTTiI AUNaM, taM kAyaM tu amucao // 89 // apkAyika jIva, yadi akAya ko na chor3akara lagAtAra usI meM janma-maraNa karate haiM, vaha unakI kAyasthiti kahalAtI hai| unakI kAyasthiti utkRSTa asaMkhyAta kAla kI hotI hai tathA jaghanya kAyasthiti antarmuhUrta kI hotI hai // 29 // The body-duration (continuous births and deaths in the same body) of water-bodied beings maximumly is of innumerable time and minimum of antarmuhurta. (89) aNantakAlamukkosa, antomuhuttaM jahannayaM / vijami sae kAe, AUjIvANa antaraM // 90 // apanI kAya (apkAya) ko chor3akara (apkAya se nikalakara anya kAyoM meM janma-maraNa karane ke bAda) punaH apkAya meM utpanna hone kA antara (anya kAyoM meM bitAyA gayA samaya-madhyavartI antarAla) utkRSTa anantakAla kA aura jaghanya antarmuhUrta kA hai / / 90 // The interval period of water-bodied beings is maximumly of infinite time and minimumly of antarmuhurta. (90) eesiM vaNNao ceva, gandhao rasa-phAsao / saMThANAdesao vAvi, vihANAI sahassaso // 91 // varNa, gandha, rasa, sparza aura saMsthAna ke Adeza-apekSA se bhI apkAyika jIvoM ke hajAroM prakAra kahe gaye haiM // 11 // With regard to colour, smell, taste, touch and form, thousands of kinds are said of water-bodied beings. (91) vanaspatikAya kI prarUpaNA duvihA vaNassaIjIvA, suhumA bAyarA tahA / pajjattamapajjattA, evamee duhA puNo // 92 // do prakAra ke vanaspatikAyika jIva haiM-(1) sUkSma aura (2) baadr| punaH ina donoM ke do-do bheda aura haiM-(1) paryApta aura (2) aparyApta // 92 // Vegetation or flora bodied beings are of two types-(1) subtle and (2) gross. These are again sub-divided into two kinds-(1) fully developed and (2) undeveloped. (92) bAyarA je u pajjattA, duvihA te viyAhiyA / sAhAraNasarIrA ya, pattegA ya taheva ya // 93 // paryApta bAdara vanaspatikAyika jIva do prakAra ke kahe gaye haiM-(1) sAdhAraNa zarIrI (ananta jIvoM kA nivAsa sthAna-piMDa) aura (2) pratyeka zarIrI (eka jIva kA nivAsa sthAna) // 93 //

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505] SaTatriMza adhyayana sacitra uttarAdhyayana sUtra in Fully developed flora bodied beings are said of two kinds-(1) Common bodied (Compound of infinite souls sheltered in one body-sadharna sariri) and (2) each bodied (every soul possesses its own body separately-pratyeka sariri). (93) pattegasarIrA u, gahA te pakittiyA / rukkhA gucchA ya gummA ya, layA vallI taNA jahA // 94 // pratyeka zarIrI vanaspatikAyika jIva aneka prakAra ke kahe gaye haiM, yathA-rukkha-vRkSa, guccha, gulma, latA, ballarI-bela (kakar3I Adi kI bela) tathA tRNa aadi-||94|| Single bodied plant beings are said of several types, e.g., trees, shrubly pants, shrubs, big plants, tendrils, grass, etc.-(94) layAvalayA pavvagA kuhuNA, jalaruhA osahI-tiNA / hariyakAyA ya boddhavvA, patteyA iti AhiyA // 9 // latAvalaya, parvaja-Ikha Adi, kuhana-bhUmiphor3a, jalarUhA-jala meM utpanna hone vAle, auSadhi (gehU~, canA Adi dhAnya) tRNa-zAli Adi dhAnya, haritakAya Adi-ye sabhI pratyeka zarIrI (vanaspatikAyika) haiM // 9 // Palm, plants of knotty stems or stalks-like sugarcane, mushrooms, water-plants, plants of wheat, gram etc., plants of rice etc., and green vegetables etc., -all these are single bodied vegetations. (95) sAhAraNasarIrA u, NegahA te pakittiyA / Alue mUlae ceva, siMgabere taheva ya // 96 // sAdhAraNa zarIrI (vanaspatikAyika) bhI aneka prakAra ke kahe gaye haiM-yathA-Alue-AlUka (athavA AlU), mUlae-mUlaka (athavA mUlI), siNgbere-adrk-||96|| Common bodied flora beings are also of several types, e. g., potato (aluka), redish (mulaka), ginger-(96) hirilI sirilI sissirilI, jAvaI keya-kandalI / palaMDU-lasaNakande ya, kandalI ya kuDuMbae // 97 // hiralI-hiralIkanda sirilI-sirilIkanda, sissirilI-sissirilIkanda, jAvaI-jAvaIkanda, keyakandalIkedakandalIkanda, palaNDu-pyAja, lasaNakanda-lahasuna, kandalI-kandalI, kuddumbe-kustumbk-||97|| Hirli-hiralikanda, sirili-sirilikanda, sissirili-sissirilikanda, javai-javaikanda, keyakandali-kedakandalikanda, onion (palandu) garlic (lasanakanda-lahasuna), plantain tree (kandali), kustumbaka-(97) lohi NIhU va thihU ya, kuhagA ya taheva ya / kaNhe ya vajjakande ya, kande sUraNae tahA // 9 // lohi-lohI, lohiNI, lIhU-snihu, kuhaka, kRSNakanda, vajrakanda aura suurnnknd-||98|| Lohi-lohi-lohini, lihu-snihu, kuhaka, krsnakanda, vajrakanda and suranakanda-(98)

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an sacitra uttarAdhyayana satra SaTtriMza adhyayana [50 assakaNNI ya boddhavvA, sIhakaNNI taheva ya / musuNDhI ya haliddA ya, 'NegahA evamAyao // 99 // azvakarNI, siMhakarNI, musuMDI, haridrA-haldI-ityAdi aneka prakAra ke sAdhAraNa zarIrI vanaspatikA jAnanI cAhie // 99 // ___ Asvakami, sinhakarmi, musundi, turmeric etc., thus various types of common-bodies flora beings should be known. (99) egavihamaNANattA, suhamA tattha viyAhiyA / suhumA savvalogammi, logadese ya bAyarA // 100 // nAnAtva (anekatA) se rahita eka hI prakAra ke sUkSma vanaspatikAyika jIva kahe gaye haiN| ve samasta loka meM vyApta haiM lekina bAdara vanaspatikAyika jIva loka ke eka deza (aMza athavA bhAga) meM hI haiM // 10 // Subtle flora beings have no variations, they are of only one kind and filled in the whole universe (loka) but gross flora beings reside only in a part of universe (loka). (Now further I shall describe the fourfold division of these flora-bodied beings, with regard to time.) (100) saMtaI pappa'NAIyA, apajjavasiyA vi ya / ThiiM paDucca sAIyA, sapajjavasiyA vi ya // 101 // saMtati pravAha kI apekSA se vanaspatikAyika jIva anAdi-ananta haiM kintu sthiti kI apekSA se ve sAdisAnta bhI haiM / / 101 // With regard to continuity vegetable-bodied beings have neither beginning nor end but with regard to individual duration they have beginning and an end t00. (101) dasa ceva sahassAiM, vAsANukkosiyA bhave / vaNapphaINa AuM tu, antomuhuttaM jahannagaM // 102 // ina (bAdara vanaspatikAyika jIvoM) kI utkRSTa Ayusthiti dasa hajAra varSa kI hai aura jaghanya Ayusthiti antarmuhUrta kI hai // 102 // Longest duration of folra-bodied beings is ten thousand years and shortest duration is of antarmuhurta only. (102) aNantakAlamukkosaM, antomuttaM jahannayaM / __ kAyaThiI paNagANaM, taM kAyaM tu amuMcao // 103 // ve vanaspatikAya ke jIva yadi usI kAya meM janma-maraNa karate haiM to unakI kAyasthiti utkRSTataH ananta kAla kI aura jaghanya kAyasthiti antarmuhUrta kI hotI hai / / 103 // The maximum body-duration of vegetable-bodied beings (continuous births and deaths in the same body) is of infinite time and minimum antarmuhurna only. (103)

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507] patriMza adhyayana sacitra uttarAdhyayana sUtra asaMkhakAlamukkosaM, antomuhuttaM jahannayaM / vijaDhaMmi sae kAe, paNagajIvANa antaraM // 104 // apanI yAnI vanaspatikAya se nikalakara anya kAyoM meM janma-maraNa karake punaH vanaspatikAya meM utpanna hone (anya kAyoM meM vitAyA huA kAla-antarAla) kA antara utkRSTataH anantakAla kA hai aura jaghanyataH antarmuhUrta kAla kA hai ||104|| The interval time of vegetable-bodied beings (quitting that body, taking births and deaths elsewhere and then coming to that body-the time in between it takes) is maximumly of infinite time and minimumly of antarmuhurta. (104) eesiM vaNNao ceva, gandhao rasaphAsao / saMThANAdesao vAvi, vihANAiM sahassao // 105 // ina vanaspatikAyika jIvoM ke-varNa, gandha, rasa, sparza aura saMsthAna ke Adeza-apekSA se hajAroM prakAra batAye gaye haiM ||105 // Thousands of types are said of these vegetable-bodied beings with regard to colour, smell, taste, touch and form. (105) iccee thAvarA tivihA, samAseNa viyAhiyA / itto u tase tivihe, vucchAmi aNupuvvaso // 106 // isa taraha tIna prakAra ke sthAvara jIvoM kA saMkSepa meM varNana kiyA gyaa| isase Age tIna prakAra ke basa jIvoM kA AnupUrvI se kramapUrvaka kathana karU~gA // 106 // Thus three kinds of immobile beings are described. Now further I shall demonstrate three kinds of movable species in due order. (106) tIna trasakAyoM kA nAmollekha teU vAU ya boddhavvA, urAlA ya tasA tahA / iccee tasA tivihA, tesiM bhee suNeha me // 107 // tejaskAya, vAyukAya tathA udAra (ekendriya trasoM kI apekSA dvIndriya Adi udAra-sthUla) trasa-isa taraha ye tIna prakAra ke trasa haiM, unake bhedoM ko mujhase suno / / 107 // The movable livings are of three kinds--(1) fire-bodied (2) air-bodied and (3) gross (gross with regard to one-sensed mobile being) mobile beings. Now hear from me the divisions of all these three. (107) tejas trasa kAya kI prarUpaNA duvihA teujIvA u, suhumA bAyarA tahA / pajjattamapajjattA, evamee duhA puNo // 108 // tejaskAyika jIva do prakAra ke haiM-(1) sUkSma aura (2) baadr| punaH ina donoM ke do-do bheda haiM-(1) paryApta aura (2) aparyApta // 108|

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in sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [508 There are two kinds of fire-bodied living beings-(1) subtle and (2) gross. Again these are divided into two sub-divisions-(1) fully developed and (2) undeveloped. (108) bAyarA je u pajjattA, NegahA te viyAhiyA / iMgAle mummare aggI, acci jAlA taheva ya // 109 // jo bAdara paryApta tejaskAyika jIva haiM, unake aneka prakAra batAye gaye haiM; yathA-aMgAra-nirdhUma agnikaNa, murmura-bhasmamizrita athavA bhasma se Avarita agni kaNa, agni-Aga, arci-mUla sahita agnizikhA athavA dIpazikhA yA prakAzakiraNa, jvAlA-pradIpta agni-||109|| There are many types of fully developed gross fire-bodied living beings, e. g., -embers-fire particle without smoke (angara), fire-particles covered or mixed with ashes (murmura), fire, flame of fire, flicker of a lamp (dipaka), ray of light, blaze, burning fire-(109) ukkA vijjU ya boddhavvA, NegahA evamAyao / egavihamaNANattA, suhumA te viyAhiyA // 110 // ulkA-tAroM ke samAna girane vAlI AkAzIya agni-yathA ulkApAta, vidyut-meghoM ke saMgharSa se utpanna hone vAlI AkAzIya bijalI-ityAdi tejaskAyika jIva aneka prakAra ke jAnane caahie| nAnAtva (anekatA) se rahita sUkSma tejaskAyika jIva eka hI prakAra ke kahe gaye haiM / / 110 // Meterors, lightning etc., these all are kinds of fire-bodied species. Subtle fire-bodied living beings are of only one type, having no variations. (110) suhumA savvalogammi, loga dese ya bAyarA / itto kAlavibhAgaM tu, tesiM vucchaM cauvvihaM // 111 // sUkSma tejaskAyika jIva samasta loka meM vyApta (bhare hue) haiM kintu bAdara tejaskAyika jIva loka ke eka deza (aMza yA bhAga) meM hI haiN| yahA~ se Age aba maiM una (tejaskAyika jIvoM ke) cAra prakAra ke kAla vibhAga ko kahU~gA // 111 // Subtle fire-bodied beings are filled in whole universe (loka) while gross fire bodied beings reside only in a part of it. Now further I shall describe the fourfold division of fire-bodied beings with regard to time. (111) saMtaI pappa'NAIyA, apajjavasiyA vi ya / ThiiM paDucca sAIyA, sapajjavasiyA vi ya // 112 // ve (bAdara tejaskAyika jIva) saMtati-pravAha kI apekSA anAdi-ananta haiM aura sthiti kI apekSA sAdi-sAMta bhI haiM ||112 // With regard to continuity the gross fire-bodied living beings have neither beginning nor end but with regard to individual duration they have beginning and an end too. (112)

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509] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra tiNNeva ahorattA, ukkoseNa viyAhiyA / AuTTiI teUNaM, antomuhuttaM jahaniyA // 113 // tejaskAyika jIvoM kI Ayusthiti utkRSTataH tIna ahorAtra-dina-rAtri-72 ghaNTe kI hai aura jaghanya Ayusthiti antarmuhUrta pramANa hai / / 113 // Longest duration of fire-bodied beings is of three days and nights-seventytwo hours and shortest duration is of antarmuhurta. (113) asaMkhakAlamukkosaM, antomuhuttaM jahannayaM / kAyaTThiI teUNaM, taM kAyaM tu amuMcao // 114 // apanI kAya ko na chor3ate hue-usI meM janma-maraNa karate hue tejaskAyika jIvoM kI kAyasthiti utkRSTataH asaMkhyAta kAla kI aura jaghanya kAyasthiti antarmuhUrta kAla kI hotI hai / / 114 // Longest body-duration (continuous births and deaths in the same body) of fire-bodied living beings is of innumerable time and shortest body duration is of antarmuhurta. (114) aNantakAlamukkosa, antomuhuttaM jahannayaM / vijadaMmi sae kAe, teujIvANa antaraM // 115 // apanI kAya (tejaskAya) se nikalane-chor3ane (se lekara anya kAya meM jAkara janma-maraNa karate hue vitAyA huA kAla-antarAla aura punaH tejaskAya meM utpanna hone taka kA samaya) tejaskAyika jIvoM kA antara utkRSTataH anantakAla kA aura jaghanyataH antarmuhUrta kAla kA hotA hai / / 115 // The longest interval period (leaving fire-body, taking births and deaths elsewhere and then taking birth again in fire-body) of fire-bodied living beings is of infinite time and shortest interval period is of antarmuhurta. (115) eesiM vaNNao ceva, gandhao rasaphAsao / saMThANAdesao vAvi, vihANAiM sahassaso // 116 // varNa, rasa, gandha, sparza ke Adeza-apekSA se ina tejaskAyika jIvoM ke hajAroM bheda batAye gaye haiM ||116 // With respect of colour, smell, taste, touch and form, thousand kinds are said of firebodied living beings. (116) vAyu trasa kAya kI prarUpaNA duvihA vAujIvA u, suhumA bAyarA tahA / pajjattamapajjattA, evamee duhA puNo // 117 // ___ vAyukAyika jIvoM ke do prakAra kahe gaye haiM-(1) sUkSma aura (2) baadr| ina donoM prakAroM ke punaH do-do bheda hote haiM-(1) paryApta aura (2) aparyApta // 117 // ___ Two types are said of air-bodied beings-(1) subtle and (2) gross. Again these are subdivided into two kinds-(1) fully developed and (2) undeveloped. (117)

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tara sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [510 bAyarA je u pajjattA, paMcahA te pakittiyA / ukkaliyA-maNDaliyA-, ghaNa-guMjA suddhavAyA ya // 118 // jo paryApta bAdara vAyukAyika jIva haiM, ve pA~ca prakAra ke kahe gaye haiM-(1) utkalika vAta (2) maNDalikA vAta (3) ghanavAta (4) guMjAvAta aura (5) zuddhavAta // 118 // Fully developed gross air-bodied beings are of five kinds-(1) squalls or intermittent winds, (utkalika) (2) whirl winds (mandalika), (3) thick winds (ghana) (4) high wind or buzzing wind (gunja) (5) low wind or pure air (suddha)-(118) saMvaTTagavAte ya, 'NegavihA evamAyao / egavihamaNANattA, suhamA te viyAhiyA // 119 // saMvartaka vAta Adi aura aneka prakAra ke bAdara paryApta vAyukAyika jIva haiN| nAnAtva (aneka prakAra ke bhedoM) se rahita sUkSma vAyukAyika jIvoM kA eka hI bheda hai ||119 // Circular blowing wind (samvartaka) etc., and many other kinds of air-bodied living beings. Subtle air-bodied beings have no variations, these are of only one type. (119) suhamA savvalogammi, logadese ya bAyarA / itto kAlavibhAgaM tu, tesiM vucchaM cauvvihaM // 120 // sUkSma vAyukAyika jIva sarvaloka meM vyApta haiM kintu bAdara vAyukAyika jIva loka ke eka deza (aMza yA bhAga) meM hI haiN| yahA~ se Age meM vAyukAyika jIvoM ke cAra prakAra kA kAlavibhAga kahU~gA ||120 // Subtle air-bodied beings are filled in whole universe (loka) while gross air-bodied beings are in a part of it. Now further I shall describe the fourfold divisions of air-bodied beings with regard to time. (120) saMtaI pappa'NAIyA, 'apajjavasiyA vi ya / ThiiM paDucca sAIyA, sapajjavasiyA vi ya // 121 // saMtati-pravAha kI apekSA vAyukAyika jIva anAdi ananta haiM aura sthiti kI apekSA ve sAdi-sAnta bhI haiM ||121 // With regard to continuity air-bodied beings have neither beginning nor end but regarding individual duration they have beginning and an end too. (121) tiNNeva sahassAI, vAsANukkosiyA bhave / AuTThiI vAUNaM, antomuhattaM jahanniyA // 122 // unakI (vAyukAyika jIvoM kI) utkRSTa Ayusthiti tIna hajAra varSa kI hai aura jaghanya Ayusthiti antarmaharta pramANa hai // 122 // Longest age-duration of air-bodied beings is of three thousand years and shortest age duration is of artarnuhurta. (122)

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511] SaTtriMza adhyayana jahannayaM / asaMkhakAlamukkasaM, antomuhuttaM kAyaTTiI vAUNaM, taM kAyaM tu amuMcao // 123 // usa vAyukAya ko na chor3akara usI meM janma maraNa karate rahane para vAyukAyika jIvoM kI kAyasthiti utkRSTataH asaMkhyAta kAla kI aura jaghanyataH antarmuhUrta kI hotI hai // 123 // The maximum body-duration (with continuous births and deaths in the same body) is of innumerable time and minimum is of antarmuhurta (123) sacitra uttarAdhyayana sUtra 'aNantakAlamukkosaM, antomuhuttaM jahannayaM / vijami sae kAe, vAujIvANa antaraM // 124 // svakAya chor3akara nikalane ke bAda ( anya kAyoM meM paribhramaNa ke bAda punaH vAyukAya meM utpanna hone taka kA antarAla) antara utkRSTataH ananta kAla tathA jaghanyataH antarmuhUrta hotA hai || 124 || The longest interval of air-bodied beings is of infinite time and shortest is of antarmuhurta. (124) eesiM vaNNao ceva, gandhao rasaphAsao / saMThANAdesao vAvi, vihANAI sahassaso // 125 // ina vAyukAyika jIvoM ke varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se hajAroM prakAra hote haiM // 125 // There are thousands of kinds of these air-bodied beings regarding colour, smell, taste, touch and form. (125) udAra trasa kAya kI prarUpaNA orAlA tasA je u, cauhA te pakittiyA / beindiya - teindiya-, cauro- paMcindiyA ceva // 126 // jo udAra (urAlA) trasa haiM, ve cAra prakAra ke kahe gaye haiM, yathA - (1) dvIndriya (2) trIndriya (3) caturindriya aura (4) paMcindriya // 126 // Movable beings with organic (urala ) body are said of four types - ( 1 ) two-sensed (2) three-sensed (3) four-sensed (4) five-sensed, beings. (126) dvIndriya trasa jIvoM kI prarUpaNA beindiyA u je jIvA, duvihA te pakittiyA / pajjattamapajjattA, tesiM bhee suNeha me // 127 // jo dvIndriya jIva haiM, ve do prakAra ke kahe gaye haiM- (1) paryApta aura (2) apryaapt| una dvIndriya jIvoM ke bhedoM ko mujhase suno || 127|| Two sensed mobile beings are of two kinds-(1) fully developed (2) undeveloped. The divisions of these listen fron me. (127) kimiNo somaMgalA ceva, alasA mAivAhayA / vAsImuhAya sippIyA, saMkhA saMkhaNagA tahA // 128 //

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tara sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [512 kimiNA-kRmi, somaMgalA-saumaMgala, alasA-alasiyA, mAivAhiyA-mAtRvAhaka, vAsImuhA-vAsImukha, sippIyA-sIpa, zaMkha, sNkhnngaa-shNkhnk-||12|| ___worms, saumangala, small snake or earth worm (alasia), matrvahaka, vasimukha, shells, conches, Sankhanaka-(128) palloyANullayA ceva, taheva ya vraaddgaa| jalUgA jAlagA ceva, candaNA ya taheva ya // 129 // palyoya-pallaka, aNullayA-aNullaka (choTe pallaka), varADagA-varATaka (kaur3I), jalUgA-jalauka (joMka), jAlagA-jAlaka, candaNA-candanaka (akSa) (cndniyaa)-ityaadi-||129|| Pallaka, anullaka, cowries, leeches, jalaka., candanaka etc. (129) ii beindiyA ee, NegahA evmaayo| logegadese te savve, na savvattha viyAhiyA // 130 // isa taraha aneka prakAra ke ye dvIndriya jIva haiM, ve loka ke eka deza (aMza yA bhAga) meM hI haiM, samasa loka meM nahIM haiM, aisA kahA gayA hai // 130 // Thus, two-sensed movable beings are of several types and they are in a part of univers (loka) not in whole universe, it is said. (Now further I describe fourfold division of two-sensed beings regarding time). (130) saMtaiM pappa'NAIyA, apajjavasiyA vi ya / ThiI paDucca sAIyA, sapajjavasiyA vi ya // 131 // saMtati-pravAha kI apekSA se dvIndriya trasa jIva anAdi-ananta haiM aura sthiti kI apekSA sAdi-sAna bhI haiM ||131 // Regarding continuous flow movable two-sensed beings have neither beginning nor a end but regarding individual age duration they have beginning and end too. (131) vAsAiM bArase va u, ukkoseNa viyAhiyA / beindiyaAuThiI, antomuhuttaM jahanniyA // 132 // dvIndriya jIvoM kI Ayusthiti utkRSTataH bAraha varSa kI aura jaghanya Ayusthiti antarmuhUrta kI hai ||132 // Longest age duration of two-sensed beings is of twelve years and shortest is o antarmuhurta. (132) saMkhijjakAlamukkosaM, antomuhattaM jahannayaM / beindiyakAyaThiI, taM kAyaM tu amuMcao // 133 // dvIndriyakAya ko na chor3akara usI meM janma-maraNa karate rahane kI una (dvIndriya jIvoM) kI kAyasthiti utkRSTataH asaMkhyAta kAla kI hai aura jaghanya kAyasthiti antarmuhUrta kI hotI hai // 133 // Body duration of two-sensed beings (by continuous births and deaths in the same body is maximumly of innumerable time period and minimumly of antarmuhurta. (133)

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513 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra aNantakAlamukko, antomuhuttaM jahannayaM / beindiyajIvANaM, antareyaM viyAhiyaM // 134 // dvIndriya jIvoM kA antara ( dvIndriya se nikalakara punaH dvIndriya meM utpanna hone ke madhya kA samaya ) utkRSTataH anantakAla kA aura jaghanyataH antarmuhUrta kA hai // 134 // Interval period of two-sensed beings (in between time from going out of two-sensed life and again taking birth as two-sensed being) is maximumly of infinite time and minimumly of antarmuhurta. (134) eesiM vaNNao ceva, gandhao rasaphAsao / saMThANAdesao vAvi, vihANAraM sahassaso // 135 // ina dvIndriya jIvoM ke varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se hajAroM prakAra ho jAte haiM // 135 // There are thousands of kinds regarding colour, smell, taste, touch and form, of twosensed beings. (135) trIndriya trasakAya kI prarUpaNA teindiyA u je jIvA, duvihA te pakittayA / pajjattamapajjattA, tesiM bhee suNeha me // 136 // jo trIndriya jIva haiM ve do prakAra ke kahe gaye haiM- ( 1 ) paryApta aura (2) apryaapt| ina jIvoM ke bheda mujhase suno // 166 // Three sensed beings are of two kinds - ( 1 ) fully developed and (2) undeveloped. Hear the divisions of these beings from me. (136) kunthu-pivIli-uDDaMsA, ukkaluddehiyA tahA / taNahAra-kaTThahArA, mAlugA pattahAragA // 137 // kunthu - kunthuA, pivIla - pipIlikA ( cIMTI), uDDaMsA - uddasa (khaTamala), ukkala, makar3I, uddehiyA - udaI ( dImaka ), taNahArA - tRNahAraka, kaTThahArA - kASTahAraka (ghuna), mAlUgA - mAlukA, pattahAragA - patrahAraka - // 137 // Kunthua or animalcules, ants, bugs, ukkala, spiders, white ants, trnaharaka or strawworm, woodworm, maluka, patraharaka or leaf worm- (137) kappAsa maMja ya, tiMdugA tausamiMjagA / sadAvarI ya gummI ya, boddhavvA indakAiyA // 138 // kapAsa'TThimiMjA - kapAsa aura usakI asthi kapAsiye - karakar3oM) meM utpanna hone vAle jIva, tindugAtinduka, tausamiMjagA -- tRpuSamiMjaka, sadAvarI - satAvarI, gummI - gulmI - (kAnakhajUrA), indrakAyika - SaTpadI (jU~) ye saba - trIndriya sakAyika jIva jAnane cAhie // 138 // Duga shining like lead, which originate in the kernel of cotton seed, trpusaminjaka, satavari, gulmi, louse-these all are three-sensed movable beings. (138)

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sacitra uttarAdhyayana sUtra gahA emAo / indagovagamAIyA, loegadese te savve, na savvattha viyAhiyA // 139 // indagovaya-indragoyaka (vIrabahUTI) ityAdi trIndriya jIvoM ke aneka prakAra kahe gaye haiN| ye sabhI loka ke eka deza ( aMza yA bhAga) meM hI haiM, samasta loka meM nahIM haiM // 139 // SaTtriMza adhyayana [514 Various kinds of three-sensed movable beings, like-cochineal etc. These all are in a part of universe (loka) not in whole universe. (139) saMtaI pappa'NAIyA, apajjavasiyA vi ya / Thi paDucca sAIyA, sapajjavasiyA vi ya // 140 // saMtati - pravAha kI apekSA se ye trIndriya jIva anAdi-ananta haiM aura sthiti kI apekSA se sAdi- sAnta bhI haiM // 140 // Regarding continuity these three-sensed mobile beings are beginningless and endless; but due to individual age duration, they have beginning and an end too. (140) egUNapaNNa'horattA, ukkoseNa viyAhiyA / teindiya AuThiI, antomuhuttaM jahanniyA // 141 // trIndriya jIvoM kI utkRSTa Ayusthiti unapacAsa (49) dina - rAtri kI aura jaghanya Ayusthiti antarmuhUrta kI batAI gaI hai || 141 // The longest age duration of three-sensed mobile beings is of fortynine days and nights and shortest is of only antarmuhurta (141) saMkhijjakAlamukkosaM, antomuhuttaM jahannayaM / teindiyakAyaThiI, taM kAyaM tu amuMcao // 142 // usa trIndriya kI (kAya ko na chor3akara bAra-bAra usI kAya meM janma-maraNa karane kA kAla ) kAyasthiti utkRSTataH asaMkhyAta kAla kI hai aura jaghanyataH antarmuhUrta kI hai || 142 // The longest body duration (by births and deaths in the same body) of three-sensed mobile beings is of innumerable time and shortest is of antarmuhurta. (142) aNantakAlamukkosaM, antomuhuttaM jahannayaM / teindiyajIvANaM, antareyaM viyAhiyaM // 143 // una trIndriya jIvoM kA antara ( trIndriya kAya ko chor3akara anya kAryoM meM paribhramaNa karake punaH trIndriya kAya meM janma grahaNa karanA - isa madhya meM anya yoniyoM meM vyatIta huA kAla) utkRSTataH anantakAla aura jaghanya antarmuhUrta kAla kA batAyA gayA hai || 143 // The interval period (quitting three-sensed body moving in other bodies and again taking birth in three-sensed body-in between time) is maximumly of infinite time period and minimumly of antarmuhurta. (143)

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515] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra eesiM vaNNao ceva, gandhao rasaphAsao / saMThANAdesao vAvi, vihANAI sahassaso // 144 // ina trIndriya jIvoM ke varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se hajAroM prakAra kahe gaye haiM || 144 // There becomes thousands of types of these three-sensed beings due to colour, smell, taste, touch and form. (144) caturindriya trasa kAya prarUpaNA caurindiyA u je jIvA, duvihA te pakittiyA / pajjattamapajjattA, tesiM bhee suNeha me // 145 // jo caturindriya (cAra indriyoM vAle) jIva haiM, ve do prakAra ke kahe gaye haiM - ( 1 ) paryApta aura (2) apryaapt| unake bheda mujhase suno // 145 // Four-sensed mobile beings are of two kinds - ( 1 ) fully developed and (2) undeveloped. Listen their divisions from me. (145) andhiyA pottiyA ceva, macchiyA masagA tahA / bhamare kIDa-payaMge ya, DhiMkuNe kuMkuNe tahA // 146 // andhiyA- andhikA, pottiyA-pottikA, macchiyA-makSikA (makkhI), masagA - mazaka (macchara - DAMsa) bhamarebhramara (bhauMrA ), kIDa-payaMge-kITa (TiDDe, pataMge) DhiMkuNe- DhiMkuNa (pissu), kaMkuNe- kaMkuNa - // 146 // Andhika, pottika, flies, mosquitoes, large black bees, moths, gnat ( pissu), kankuna-(146) kukkuDe siMgirIDI ya, nandAvatte ya viMchie / Dole bhiMgArI ya, viralI acchiveha // 147 // kukkuDe - kukkuDa, siMgirIDI - zRMgirITI, nandAvatte - nandAvarta, viMchie - bicchu (vRzcika), Dhole - Dhola, bhiMgarIDI - bhRMgarITaka ( jhIMgura athavA bhramarI), viralI - viralI, acchivehe-akssivedhk-|| 147 // Kukkuda, srigariti, nandavarta, scorpions, dhola, bhrngritaka or grasshopper, virali aksivedhaka-(147) acchile mAha acchiroDae, vicitte cittapattae / ohiMjaliyA jalakArI ya, nIyA tantavagAviyA // 148 // acchile - akSila, mAhae-mAgadha, acchiroDae - akSiroDaka, vicitte - vicitra, cittapatta - citrapatraka, ohiMjaliyA - ohiMjaliyA, jalakArI-jalakArI, nIyA - nIcaka, tantavagAviNa - tantavaka ( athavA tambagAiNatAmraka yA tambakAyika) - // 148 // Aksila, magadha, aksirodaka, vicitra, citrapatraka ohimjalia, jalakari, nicaka, tantavaka etc. - (148) ii caurindiyA ee, 'NegahA evamAyao / logassa egadesamma te savve parikittiyA // 149 //

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ta sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [516 ityAdi caturindriya trasakAyika jIva aneka prakAra ke kahe gaye haiN| ye sabhI loka ke eka deza (aMza yA bhAga) meM haiM; samasta loka meM nahIM haiM // 149 // Thus, there are several kinds of four-sensed movable beings. These all are in one part of the universe, not in whole. (149) saMtaI pappa'NAIyA, apajjavasiyA vi ya / ThiiM paDucca sAIyA, sapajjavasiyA vi ya // 150 // saMtati-pravAha kI apekSA se (sabhI caturindriya jIva) anAdi aura ananta haiM tathA sthiti kI apekSA sAdi sAnta bhI haiM ||150 // Regarding continuity all these four-sensed mobile beings are beginningless and endless but due to individual age duration these have beginning and end too. (150) chacceva ya mAsA u, ukkoseNa viyAhiyA / caurindiyaAuThiI, antomuhuttaM jahaniyA // 151 // caturindriya jIvoM kI utkRSTa Ayusthiti chaha mAsa (mahIne) kI aura jaghanya Ayusthiti antarmuhUrta kI kahI gaI hai // 151 // The longest age duration of four sensed movable beings is of six months and shortest is of antarmuhurta. (151) saMkhijjakAlamukkosa, antomuhuttaM jahannayaM / caurindiyakAyaThiI, taM kAyaM tu amuMcao // 152 // usa apanI catarindriya kAya ko na choDakara (usI meM bAra-bAra janma-maraNa karane kA kAla) kAyasthiti utkRSTataH saMkhyAta kAla kI aura jaghanyataH antarmuhUrta kI kahI gaI hai ||152 // The longest body duration of four-sensed mobile being (by continuous births and deaths in the same body) is of numerable time and shortest is of antarmuhurta. (152) aNantakAlamukkosa, antomuhattaM jahannayaM / vijaDhaMmi sae kAe, antareyaM viyAhiyaM // 153 // apanI caturindriya kAya ko chor3akara anya yoniyoM meM bhramaNa karane ke bAda punaH caturindriya meM janma grahaNa karane taka kA kAla-antara utkRSTa rUpa se anantakAla kA tathA jaghanya rUpa se antarmuhUrta kAla kA hai // 153 // The interval period (quitting four-sensed body and moving elsewhere, again taking birth in four-sensed body, in between time) is maximumly of infinite time and minimumly of antarmuhurta. (153) eesiM vaNNao ceva, gandhao rasaphAsao / saMThANAdesao vAvi, vihANAI sahassaso // 154 //

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517] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra in varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se caturindriya jIvoM ke hajAroM prakAra haiM ||154 // Due to colour, smell, taste, touch and form there becomes thousands kinds of foursensed mobile beings. (154) paMcendriya trasakAyika jIvoM kI prarUpaNA paMcindiyA u je jIvA, cauvvihA te viyAhiyA / neraiyA tirikkhA ya, maNuyA devA ya AhiyA // 155 // jo paMcendriya trasakAyika jIva haiM, ve cAra prakAra ke kahe gaye haiM-(1) nairayika (2) tiryaMca (3) manuSya aura (4) deva // 15 // ___Five-sensed movable beings are of four kinds-(1) Hellish (2) Crooked beings or animals, birds etc. (3) men-human beings and (4) gods. (155) nairayika trasa jIva prarUpaNA neraiyA sattavihA, puDhavIsu sattasU bhave / rayaNAbha-sakkarAbhA, vAluyAbhA ya AhiyA // 156 // nairayika sAta prakAra ke haiM, ve sAta pRthiviyoM (naraka bhUmiyoM) meM utpanna hote haiN| ve sAta pRthiviyA~ haiM(1) ratnAbhA, (2) zarkarAbhA, (3) baalukaabhaa-||156|| Denizens of hells are of seven kinds, because hells are seven, these souls take birth in seven hells, the names of hells are-(1) Ratnabha (2) Sarkarabha (3) Balukabha-(156) paMkAbhA dhUmAbhA, tamA tamatamA thaa| ii neraiyA ee, sattahA parikittiyA // 157 // (4) paMkAbhA (5) dhUmAbhA, (6) tamA aura (7) tamastamA-ina sAta pRthiviyoM meM utpanna hone ke kAraNa nairayika jIva sAta prakAra ke kahe gaye haiM // 157 // (4) Pankabha (5) Dhumabha, (6) Tama and (7) Tamastama-due to taking birth in these hells, the hellish beings are called of seven kinds. (157) logassa egadesammi, te savve u viyAhiyA / etto kAlavibhAgaM tu, vucchaM tesiM cauvvihaM // 158 // ve sabhI nairayika (nArakI) jIva loka ke ekadeza (aMza yA bhAga) meM hI haiM-aisA kahA gayA hai| aba isase Age maiM una nArakI jIvoM kA cAra prakAra kA kAla-vibhAga kahU~gA // 158 // All these hellish beings are in a part of universe (loka). Now I shall describe fourfold divisions of these beings regarding time. (158) saMtaI pappa'NAIyA, apajjavasiyA vi y| ThiiM paDucca sAIyA, sapajjavasiyA vi ya // 159 // saMtati-pravAha kI apekSA se nAraka jIva anAdi aura ananta haiM tathA sthiti kI apekSA se ve sAdi aura sAnta bhI haiM // 159 //

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ta sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [518 Due to continuous flow hellish beings are beginningless and endless but due to individual age duration they have beginning and end too. (159) sAgarovamamegaM tu, ukkoseNa viyAhiyA / paDhamAe jahanneNaM, dasavAsasahassiyA // 160 // prathama-ratnAbhA yA ratnaprabhA naraka pRthivI meM nairayika jIvoM kI Ayusthiti utkRSTataH eka sAgaropama kI aura jaghanyataH dasa hajAra varSa kI batAI gaI hai ||160 // Longest age duration of the hellish souls of first hell, named Ratnabha or Ratnaprabha, is of one sagaropama and shortest duration is of ten thousand years. (160) tiNNeva sAgarA U, ukkoseNa viyAhiyA / doccAe jahanneNaM, egaMtu sAgarovamaM // 161 // dUsarI zarkarAbhA yA zakarAMprabhA naraka pRthivI meM nairayika-nArakI jIvoM kI utkRSTa Ayusthiti tIna sAgaropama kI aura jaghanya Ayu sthiti eka sAgaropama kI kahI gaI hai // 161 // Longest age duration of the hellish souls of second hell, named Sarkarabha or Sarkaraprabha, is of three sagaropamas and shortest is of one sagaropama. (161) satteva sAgarA U, ukkoseNa viyAhiyA / taiyAe jahanneNaM, tiNNeva u sAgarovamA // 162 // tIsarI bAlukAbhA yA bAlukAprabhA naraka pRthivI ke nairayikoM-nArakI jIvoM kI utkRSTa Ayusthiti sAta sAgaropama kI aura jaghanya Ayu sthiti tIna sAgaropama kI kahI gaI hai / / 162 // Longest age duration of the hellish souls of third hell, named Balukabha or Balukaprabha, is of seven sagaropamas and shortest is of three sagaropamas. (162) dasa sAgarovamA U, ukkoseNa viyAhiyA / cautthIe jahanneNaM, satteva u sAgarovamA // 163 // cauthI paMkAbhA yA paMkaprabhA naraka pRthivI ke nairayikoM-nArakI jIvoM kI utkRSTa Ayusthiti dasa sAgaropama kI aura jaghanya Ayusthiti sAta sAgaropama kI kahI gaI hai // 163 // Longest age duration of the hellish souls of fourth hell named Pankabha or Pankapraha, is of ten sagaropamas and shortest is of seven sagaropamas. (163) sattarasa sAgarA U, ukkoseNa viyAhiyA / paMcamAe jahanneNaM, dasa ceva u sAgarovamA // 164 // pA~cavI dhUmAbhA yA dhUmaprabhA naraka pRthivI ke nairayikoM-nArakI jIvoM kI utkRSTa Ayusthiti satraha sAgaropama kI aura jaghanya Ayusthiti dasa sAgaropama kI batAI gaI hai // 164 // Longest age duration of the hellish souls of fifth hell, named Dhumabha or Dhumaprabha, is of seventeen sagaropamas and shortest is of ten sagaropamas. (164)

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519] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra bAvIsa sAgarA U, ukkoseNa viyAhiyA / chaTThIe jahanneNaM, sattarasa sAgarovamA // 165 // chaThI tamA yA tamaHprabhA naraka pRthivI ke nairayikoM-nArakI jIvoM kI utkRSTa Ayusthiti bAIsa (22) sAgaropama kI aura jaghanya Ayusthiti satraha sAgaropama kI kahI gaI hai // 16 // Longest age duration of the hellish souls of sixth hell, named Tama or Tamhprabha, is of twentytwo sagaropamas and shortest is of seventeen sagaropamas. (165) tettIsa sAgarA U, ukkoseNa viyAhiyA / sattamAe jahanneNaM, bAvIsaM sAgarovamA // 166 // sAtavIM tamatamA yA tamastamA naraka pRthivI ke nairayikoM-nArakI jIvoM kI utkRSTa Ayusthiti tetIsa (33) sAgaropama kI aura jaghanya Ayusthiti bAIsa (22) sAgaropama kI kahI gaI hai // 166 // Longest age duration of the hellish souls of seventh hell, named Tamatama or Tamastama, is of thirtythree sagaropamas and shortest age duration is of twentytwo sagaroparmas. (166) jA ceva u AuThiI, neraiyANaM viyaahiyaa| sA tesiM kAyaThiI, jahannukkosiyA bhave // 167 // nairayika-nArakI jIvoM kI jo (jaghanya aura utkRSTa) Ayusthiti batAI gaI hai, vahI unakI jaghanya aura utkRSTa kAyasthiti hotI hai // 167 // As much the age duration of hellish souls is described so much is their body duration. (167) aNantakAlamukkosa, antomuhuttaM jahannayaM / vijaDhami sae kAe, neraiyANaM tu antaraM // 168 // svakAya-nairayika zarIra ke chor3ane ke bAda punaH nairayika zarIra prApta karane kA antarAla-antara utkRSTa rUpa se ananta kAla kA aura jaghanya rUpa se antarmuhUrta kAla kA hotA hai // 168|| Quitting once hellish body-hell and again taking birth in hellish body-hell, in between time-interval maximumly of infinite time and minimumly is of antarmuhurta. (168) eesiM vaNNao ceva, gandhao rsphaaso| saMThANAdesao vAvi, vihANAiM sahassaso // 169 // varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se ina nairayika jIvoM ke hajAroM prakAra ho jAte haiM // 169 // There becomes thousands of types of hellish souls due to colour, smell, taste, touch and form. (169) tiryaMca paMcendriya trasakAyika jIvoM kI prarUpaNA paMcindiyatirikkhAo, duvihA te viyAhiyA / sammucchimatirikkhAo, gabbhavakkantiyA tahA // 17 // -

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sacitra uttarAdhyayana sUtra jo paMcindriya tiryaMca jIva haiM, ve do prakAra ke kahe gaye haiM- ( 1 ) saMmUrcchima tiryaMca paMcendriya jIva aura (2) garbha vyutkrAntika (garbhaja) paMcendriya tiryaMca jIva // 170 // SaTtriMza adhyayana [ 520 Five sensed crooked beings or animals are of two kinds-(1) which originate by generatio aequivoca (sarimurcchima) and (2) born from the womb. (170) duvihAvi te bhave tivihA, jalayarA thalayarA tahA / khahayarA ya boddhavvA, tesiM bhee suNeha me // 171 // ye donoM prakAra ke (garbhaja aura saMmUrcchima ) paMcindriya jIvoM ke tIna prakAra aura jAnane cAhie - (1) jalacara (2) thalacara (sthalacara) aura (3) nabhacara / ina tInoM ke bheda mujha se suno // 171 // Either of them are again of three kinds - (1) aquatic (2) terrestrial and (3) aerial animals. Hear the sub-divisions of these from me. (171) tiryaMca paMcendriya jalacara jIva macchA ya kacchabhA ya, gAhA ya magarA tahA / sumArAya boddhavvA, paMcahA jalayarAhiyA // 172 // jala meM vicaraNa karane vAle tiryaMca paMcendriya jalacara jIva pAMca prakAra ke kahe gaye haiM- (1) matsya, (2) kachuA, (3) grAha-ghar3iyAla, (4) magaramaccha aura (5) suMsumAra - ye pA~ca prakAra jAnane cAhie || 172 || Moving, swimming, living in water five sensed aquatic animals are of five kinds-(1) fishes (2) tortoises (3) crocodiles (4) makaras and (5) Gangetic porpoises. (172) loegadese te savve, na savvattha viyAhiyA etto kAlavibhAgaM tu, vucchaM tesiM cauvvihaM // 173 // ye sabhI loka ke eka deza (aMza yA bhAga) meM hI haiM, samasta loka meM nahIM hote - aisA kahA gayA hai| isase Age aba maiM ina jalacara jIvoM kA kAla vibhAga cAra prakAra se kahU~gA || 173 // These all are in a part of universe (loka) not in whole universe. Now further I shall describe fourfold divisions regarding time of all these. (173) saMtaI pappa'NAIyA, apajjavasiyA vi ya / Thi paDucca sAIyA, sapajjavasiyA vi ya // 174 // saMtati - pravAha kI apekSA ye jalacara jIva anAdi-ananta haiM aura sthiti kI apekSA sAdi- sAnta bhI haiM // 174 // By continuous flow these aquatic five-sensed animals have neither beginning nor end and due to individual age duration they have beginning and end too. (174) egA ya puvvakoDIo, ukkoseNa viyAhiyA | AuTThaI jalayarANaM, antomuhuttaM jahanniyA // 175 // ina paMcendriya jalacara jIvoM kI utkRSTa Ayusthiti eka karor3a pUrva (70560000000000 varSa), kI hai aura jaghanya Ayusthiti antarmuhUrta pramANa batAI gaI hai || 175 //

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521] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra - Longest age duration of these aquatic animals is of one crore purva (70560000000000 years) and shortest is of antarmuhurta. (175) puvvakoDIpuhattaM tu, ukkoseNa viyAhiyA / kAyaTTiI jalayarANaM, antomuhuttaM jahaniyA // 17 // ina paMcendriya jalacara jIvoM kI kAyasthiti jaghanyataH antarmuhUrta kI aura utkRSTataH pUrva koTi-pRthaktva (2 se9 karor3a pUrva) kI batAI gaI hai // 176 // The shortest body duration of these five sensed aquatic animals is of antarmuhurta and longest is of two to nine crore purvas. (176) aNantakAlamukkosa, antomuhuttaM jahannayaM / vijaDhaMmi sae kAe, jalayarANaM tu antaraM // 177 // svakAya-jalacarakAya chor3akara tathA anya yoniyoM meM bhramaNa karake punaH jalacara kAya meM utpanna hone taka kA madhyavartI antarAla-antara jalacara jIvoM kA antara adhika se adhika anantakAla kA aura kama se kama antarmuhUrta kA hotA hai // 177 // Once quitting aquatic body and transmigrating in other species, again taking birth in aquatic body-the longest interval is of infinite time and shortest is of antarmuhurta. (177) eesiM vaNNao ceva, gaMdhao rasaphAsao / saMThANAdesao vA vi, vihANAI sahassaso // 17 // ina jalacara paMcendriya jIvoM ke-varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se hajAroM prakAra ho jAte haiM // 17 // With reagard to colour, smell, taste, touch and form, there becomes thousands of kinds of these five sensed aquatic animals. (178) tiryaca paMcendriya sthalacara jIva cauppayA ya parisappA, duvihA thalayarA bhave / cauppayA cauvihA, te me kittayao suNa // 179 // sthalacara paMcendriya tiryaMca jIvoM ke do prakAra haiM-(1) catuSpAda aura (2) prisrp| catuSpAda jIva cAra prakAra ke hote haiM, unakA varNana mujhase suno // 179 // Five sensed terrestrial animals are of two kinds-(1) quadrupeds and (2) reptiles. Quadrupeds five sensed animals are of four kinds. Hear from me the description of all these. (179) egakhurA dukhurA ceva, gaNDIpaya-saNappayA / hayamAi-goNamAi-, gayamAi-sIhamAiNo // 18 // catuSpAda paMcendriya jIvoM ke cAra bheda-(1) eka khuravAle (2) do khura vAle (3) gaNDIpada vAle aura sanakha pada vAle (inake kramazaH udAharaNa) (1) eka khuravAle-ghor3A, gardabha-gadhA Adi (2) do -

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/ sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [522 khuravAle-gAya, baila, bhaiMsA Adi (3) gaNDIpada-hAthI, U~Ta Adi (4) sanakhapada-billI, zvAna-kuttA Adi // 180 // Four kinds of five sensed quadruped animals-(1) solidungular animals, like-horse, (2) biungular animals, like-cows, bulls etc., (3) multiungular (or of solid circular feet) animals, like elephant, camel etc., and (4) animals having toes with nails like-cat, dog, lion etc. (180) bhuoragaparisappA ya, parisappa duvihA bhave / gohAI ahimAI ya, ekkekkA 'NegahA bhave // 181 // parisarpa sthalacara tiryaMca paMcendriya jIva do prakAra ke hote haiM-(1) bhuja parisarpa aura (2) ur-prisrp| (inake udAharaNa kramazaH) bhuja-parisarpa-godhA-goha (gilaharI, cUhA Adi) aura (2) ura-parisarpa-sarpa aadi| inameM se pratyeka ke aneka bheda (prakAra) haiM // 181 // Terrestrial five sensed reptiles are of two kinds-(1) moving on arms like-squirrel, rat etc., (2) moves on breast, like-serpent etc. These both are of various kinds. (181) loegadese te savve, na savvattha viyAhiyA / etto kAlavibhAgaM tu, vucchaM tesiM cauvvihaM // 182 // ye sabhI sthalacara paMcendriya jIva loka ke eka deza (aMza yA bhAga) meM hI haiM; samasta loka meM nahIM haiN| isase Age aba maiM una tiryaMca paMcendriya sthalacara jIvoM ke kAla vibhAga kA cAra prakAra se varNana karU~gA // 182 // All these five sensed terrestrial animals are in a part of universe, not in whole universe. Now further I will describe the fourfold division with regard to time of these five sensed terrestrial animals. (182) saMtaI pappa'NAIyA, apajjavasiyA vi ya / ThiiM paDucca sAIyA, sapajjavasiyA vi ya // 183 // saMtati-pravAha kI apekSA se ve tiryaMca paMcendriya sthalacara jIva anAdi-ananta haiM aura sthiti kI apekSA se sAdi-sAnta bhI haiM // 13 // By continuous flow those five sensed terrestrial animals are beginningless and endless. But regarding individual age duration these are with beginning and end. (183) paliovamAu tiNNi u, ukkoseNa viyAhiyA / AuTThiI thalayarANaM, antomuhuttaM jahanniyA // 184 // sthalacara paMcendriya tiryaMca jIvoM kI Ayusthiti (bhavasthiti) utkRSTataH tIna palyopama kI aura jaghanyataH antarmuhUrta kI kahI gaI hai // 184 // Longest age duration of five sensed terrestrial animals is of three palyopamas and shortest is of antamuhurta. (184) paliovamAu tiNNi u, ukkoseNa tu sAhiyA / puvvakoDIpuhatteNaM, antomuhuttaM jahanniyA // 185 //

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523) SaTtriMza adhyayana sacitra uttarAdhyayana sUtra sthalacara paMcendriya tiryaMca jIvoM kI kAyasthiti utkRSTa rUpa se koTi pUrva pRthaktva sahita tIna palyopama kI hotI hai aura jaghanya rUpa se antarmuhUrta kI batAI gaI hai // 185 // Longest body duration of five sensed terrestrial animals is of koti purva prthakatva plus three palyopamas and shortest is of antarmuhurta. (185) kAyaTThiI thalayarANaM, antaraM tesimaM bhave / kAlamaNantamukkosa, antomuhuttaM jahannayaM // 186 // unakA antara utkRSTa anantakAla kA aura jaghanya antarmuhUrta kA hai // 186 // Their longest interval is of infinite time and shortest is of antarmuhurta. (186) eesiM vaNNao ceva, gaMdhao rasaphAsao / saMThANAdesao vAvi, vihANAI sahassaso // 187 // ina sthalacara paMcendriya tiryaMca jIvoM ke varNa, gandha, rasa, sparza aura saMsthAna kI apekSA hajAroM prakAra ho jAte haiM // 17 // There becomes thousands of kinds of five sensed terrestrial animals regarding colour, smell, taste, touch and form. (187) nabhacara paMcendriya sa jIva camme u lomapakkhI ya, taiyA samuggapakkhiyA / viyayapakkhI ya boddhavvA, pakkhiNe ya cauvvihA // 198 // nabhacara-pakSI tiryaMca paMcendriya jIva cAra prakAra ke jAnane cAhie-(1) carma pakSI (camagAdar3a Adi) (2) lomapakSI (romapakSI) (haMsa Adi) (3) samudga pakSI aura (4) vitata pakSI // 18 // _Five sensed birds or winged animals are of four kinds-(1) of membranous wings, likebats etc., (2) of feathered wings, like-geese etc., (3) of box-shapped wings, which are always closed, like-samudga bird and (4) of outspread wings, they sit upon their spread wings, like vitata birds. (188) logegadese te savve, na savvattha viyAhiyA / itto kAlavibhAgaM tu, vuccha tesiM cauvvihaM // 189 // ye nabhacara (pakSI) loka ke eka deza (aMza yA bhAga) meM hI rahate haiM, samasta loka meM nahIM rhte| isase Age maiM una nabhacara (AkAzacArI-khecara) pakSiyoM ke kAlavibhAga kA cAra prakAra se varNana karU~gA // 189 // These all winged animals, birds are only in a part of universe, not in whole universe. Now further I shall describe the fourfold divisions regarding time of all these kinds of birds. (189) saMtaiM pappa'NAIyA, apajjavasiyA vi ya / ThiiM paDucca sAIyA, sapajjavasiyA vi ya // 190 //

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an sacitra uttarAdhyayana satra SaTtriMza adhyayana [524 saMtati-pravAha kI apekSA se nabhacara pakSI anAdi-ananta hote haiM aura sthiti kI apekSA se sAdi-sAnta (Adi aura anta sahita) bhI hote haiM // 190 // With continuous flow all these birds flying in the sky are without beginning and end. But considering individual age duration these are with beginning and end too. (190) paliovamassa bhAgo, asaMkhejjaimo bhave / AuTTiI khahayarANaM, antomuhattaM jahaniyA // 191 // khecara (nabhacara) pakSiyoM kI utkRSTa Ayusthiti palyopama ke asaMkhyAtaveM bhAga kI aura jaghanya Ayusthiti antarmuhUrta kI hotI hai / / 191 // Longest age duration of birds flying in the sky is of innumerable part of palyopama and shortest is of antarmuhurta. (191) asaMkhabhAgo paliyassa, ukkoseNa u saahio| puvvakoDIpuhatteNaM, antomuhuttaM jahaniyA // 192 // khecara jIvoM kI kAyasthiti utkRSTataH koTipUrva pRthaktva adhika palyopama ke asaMkhyAtaveM bhAga pramANa aura jaghanya kAyasthiti antarmuhUrta kI hotI hai // 192 // Longest body duration of birds flying in the sky is of koti purva prthaktva and shortest is of antarmuhurta. (192) kAyaThiI khahayarANaM, antaraM tesimaM bhave / kAlaM aNantamukkosa, antomuhuttaM jahannayaM // 193 // una khecara jIvoM kA antara utkRSTataH ananta kAla kA aura jaghanyataH antarmuhUrta kA hAtA hai ||193 // Longest interval of these birds is of infinite time and shortest is of antarmuhurta. (193) eesiM vaNNao ceva, gandhao rasaphAsao / saMThANAdesao vAvi, vihANAiM sahassaso // 194 // ina khecara jIvoM ke varNa, rasa, gandha, sparza aura saMsthAna kI apekSA hajAroM prakAra hote haiM // 194 // There becomes thousands of kinds of flying beings with regard to colour, smell, taste, ouch and form. (194) manuSyoM sambandhI prarUpaNA maNuyA duvihabheyA u, te me kittayao suNa / saMmucchimA ya maNuyA, gabbhavakkantiyA tahA // 195 // manuSyoM ke do bheda haiM-(1) saMmUrchima manuSya aura (2) garbha-vyutkrAntika-garbhaja mnussy| una bhedoM ke viSaya meM maiM kahatA hU~, suno // 19 // Men (human beings) are of two kinds-(1) originated by generatio aequivoca (sarmurcchima) and (2) born from the womb (garbhaja). I describe their divisions, listen to me. (195)

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525] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra gabbhavakkantiyA je u, tivihA te viyAhiyA / akamma-kammabhUmA ya, antaraddIvayA tahA // 196 // jo garbhaja manuSya haiM, ve tIna prakAra ke batAye gaye haiM-(1) karmabhUmija (2) akarmabhamija aura (3) antaradvIpaja ||196 // Womb originated men are of three types-(1) born in Karmabhumi, (2) born in Akarmabhumi and (3) born in minor islands (antaradvipas). (196) pannarasa-tIsai-vihA, bheyA aTThavIsaI / saMkhA u kamaso tesiM, ii esA viyAhiyA // 197 // karmabhUmija manuSyoM ke pandraha (15) prakAra, akarmabhUmija manuSyoM ke tIsa (30) prakAra aura antaradvIpaja manuSyoM ke aTThAIsa prakAra kahe gaye haiM // 197 // Fifteen kinds of born in Karmabhumis, thirty kinds of born in Akarmabhumis and twentyeight kinds of born in minor islands-thus the men are said. (197) saMmucchimANa emeva, bheo hoi Ahio / logassa egadesammi, te savve vi viyAhiyA // 198 // isI taraha ke tIna bheda saMmUrchima manuSyoM ke hote haiN| ye sabhI (garbhaja aura saMmUrchima) manuSya loka ke eka deza (aMza yA bhAga) meM hI batAye gaye haiM // 19 // Likewise, there are three kinds of men originating by generatio aequivoca. All these types of men (both originating by generatio aequivoca and born from the womb) reside in a part of the universe, not in whole universe. (198) saMtaI pappa'NAIyA, apajjavasiyA vi ya / ThiyaM paDucca sAIyA, sapajjavasiyA vi ya // 199 // saMtati-pravAha kI apekSA (sabhI prakAra ke manuSya) ye sabhI anAdi-ananta haiM aura sthiti kI apekSA sAdi-sAnta bhI haiM // 199 // By continuous flow all the types of men are without beginning and end but considering individual age duration all these are with beginning and end too. (199) paliovamAiM tiNNi u, ukkoseNa viyAhiyA / AuTThiI maNuyANaM, antomuhuttaM jahanniyA // 200 // __ (garbhaja) manuSya kI utkRSTa Ayusthiti tIna palyopama kI aura jaghanya Ayusthiti antarmuhUrta kI kahI gaI hai // 20 // The longest age duration of men born from the womb, is of three palyopamas and shortest is of antarmuhurta. (200) paliovamAiM tiNNi u, ukkoseNa viyAhiyA / puvvakoDIpuhatteNaM, antomuhuttaM jahanniyA // 201 //

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sacitra uttarAdhyayana sUtra (garbhaja) manuSya kI utkRSTa kAyasthiti pUrvakoTi- pRthaktva adhika tIna palyopama kI hai aura jaghanya kAyasthiti antarmuhUrta kI batAI gaI hai || 201 || The longest body duration of men, born from the womb, is of purva koti prthaktva plus three palyopama and shortest body duration is of antarmuhurta. (201) SaTtriMza adhyayana [ 526 bhave / kAyaDiI maNuyANaM, antaraM tesimaM aNantakAlamukkoi, antomuhuttaM jahannayaM // 202 // una (garbhaja manuSyoM) kA antara (kAla) utkRSTataH ananta kAla hai aura jaghanyataH antarmuhUrta kAla kA hotA hai // 202 // The longest interval time of men born from the womb is of infinite time and shortest is of antarmuhurta. (202) eaisiM vaNNao ceva, gandhao rasaphAsao / saMThANAdesao vAvi, vihANAiM sahassaso // 203 // una (garbhaja manuSyoM) ke varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se hajAroM prakAra ho jAte haiM ||203 // Thousands of kinds of womb-born men become with regard to colour, smell, taste, touch and form. (203) devoM ke sambandha meM prarUpaNA devA cauvvihA vuttA, te me kittayao suNa / bhomijja - vANamantara, joisa-vemANiyA tahA // 204 // deva cAra prakAra ke batAye gaye haiM - ( 1 ) bhomijja-bhavanavAsI, (2) vANamaMtara - vANavyaMtara (vyaMtara) (3) joisa - jyotiSka (jyotiSI) aura (4) vemANiyA vaimAnika / maiM ina cAroM kI prarUpaNA karatA hU~, tuma mujhase suno // 204 // There are four kinds of gods - ( 1 ) Bhavanavasi (2) Vanvyantara ( 3 ) Jyotisi and (4) Vaimanikas. I describe them, hear from me. (204) dasahA u bhavaNavAsI, aTThahA vaNacAriNo / paMcavihA joisiyA, duvihA vemANiyA tahA // 205 // dasa prakAra ke bhavanavAsI deva, ATha prakAra ke vyaMtara deva (vaNacAriNo), pA~ca prakAra ke jyotiSI deva aura do prakAra ke vaimAnika deva haiM || 205 // There are ten kinds of Bhavanavasi, eight kinds of Vyantara, five kinds of Jyotisi and two kinds of Vaimanika gods. (205) asurA nAga-suvaNNA, vijjU aggI ya AhiyA / dIvodahi- disA vAyA, thaNiyA bhavaNavAsiNo // 206 //

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527] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra bhavanavAsI deva dasa prakAra ke kahe gaye haiM, yathA - ( 1 ) asurakumAra ( 2 ) nAgakumAra (3) suparNakumAra (suvaNNA) (4) vidyutakumAra (vijjU) (5) agnikumAra (aggI) (6) dvIpakumAra (7) udadhikumAra (8) dikkumAra (9 ) vAyukumAra (vAyA) aura (90) stanita kumAra ( thaNiyA ) // 206 // (1) Asurakumara ( 2 ) Nagakumara, ( 3 ) Suparnakumara (4) Vidyutkumara (5) Agnikumara (6) Dvipakumara (7) Udadhikumara (8) Dikkumara (9) Vayukumara and (10) Stanita kumara--these are ten kinds of Bhavanavasi gods. (206) pisAya- bhUya- jakkhA ya, rakkhasA kiMnnarA ya kiMpurisA / mahoragA ya gandhavvA, aTThavihA vANamantarA // 207 // vANavyaMtara (vyantara) deva ATha prakAra ke hote haiM, yathA - (1) pizAca (2) bhUta (3) yakSa (4) rAkSasa (5) kinnara (6) kiMpuruSa (7) mahoraga aura (8) gandharva // 207 // (1) Pisaca (2) Bhuta (3) Yaksa (4) Raksasa (5) Kinnara ( 6 ) Kirpurusa (7) Mahoraga and (8) Gandarbha - these are eight kinds of Vanavyantara (vyantara) gods. (207) candA sUrA ya nakkhattA, gahA tArAgaNA tahA / disAvicAriNo ceva, paMcahA joisAlayA // 208 // jyotiSka (jyotiSI) deva pA~ca prakAra ke haiM, yathA - ( 1 ) candra (2) sUrya (3) nakSatra (4) graha aura (5) tArA gnn| ina pA~coM prakAra ke jyotiSI devoM ke vimAna (Alaya) bhramaNazIla (disAvicArI) (meru parvata kI pradakSiNA karate ) haiM // 208 // ( A. u. R. prati meM disAvicArI ke sthAna para diye gaye 'ThiyA vi cArI, pATha ke anusAra artha hogAina pA~coM prakAra ke jyotiSI devoM ke vimAna sthira (ThiyA) bhI (vi) haiM aura cara - gatizIla - bhramaNazIla (cArI) bhI haiN|) (1) Moon, (2) sun (3) nakSatra (4) planets and (5) hosts of stars - these are five kinds of Jyotisi gods. The dwellings, palaces or planes of these gods are moving. (If the word 'thiya vi cari', is substituted for the word 'disavicari' in the original couplet as we get a. u. I reading then the explanation would be-These dwellings of five kinds of Jyotisi gods are also still and also moving -and it seems more appropriate.) (208) mANiyA u je devA, duvihA te viyAhiyA / kappovagA ya boddhavvA, kappAIyA taheva ya // 209 // jo vaimAnika deva haiM, ve do prakAra ke kahe gaye haiM- (1) kalpopagaka (kalpopapanna) aura (2) kalpAtItajAnane cAhie || 209 // Vaimanika gods are of two kinds - (1) who are born in (twelve ) heavens ( kalpas ) (kalpopapanna) and (2) those born above the dwellings of heavens. (kalpatita). (209) bArasahA, sohammIsANagA tahA / kappovA saNakumAra- mAhindA, bambhalogA ya lantagA // 210 // www.jainelidranforg

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tara sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [526 kalpopaka (kalpopapanna) devoM ke bAraha bheda haiM, yathA-(1) saudharma (2) IzAnaka (3) sanatkumAra (4) mAhendra (5) brahmaloka (6) laantk-||210|| The kalpopapanna gods are of twelve kinds-(1) Saudharma (2) Isanaka (3) Sanatkumara (4) Mahendra (5) Brahmaloka (6) Lantaka-(210) mahAsukkA sahassArA, ANayA pANayA tahA / AraNA accuyA ceva, ii kappovagA surA // 211 // (7) mahAzukra (8) sahasAra, (9) ANata (10) prANata (11) AraNa aura (12) acyuta-ye kalpopaka deva haiM // 211 // (7) Mahasukra (8) Sahasrara (9) Anata (10) Pranata (11) Arana and (12) Acyuta-these are kalpopapanna gods. (211) kappAIyA u je devA, duvihA te viyAhiyA / gevijjA'NuttarA ceva, gevijjA navavihA tahiM // 212 // jo kalpAtIta deva haiM, ve do prakAra ke kahe gaye haiM, yathA (1) graiveyaka aura (2) anuttara (vimAnavAsI) dev| graiveyaka devoM ke punaH 9 bheda haiM // 12 // Kalpatita gods are of two kinds-(1) Graiveyakas and (2) Anuttaras. Again Graiveyakas are of nine types. (212) heTThimA-heTThimA ceva, heTThimA-majjhimA tahA / heTThimA-uvarimA ceva, majjhimA-heTThimA tahA // 213 // (1) adhastana-adhastana (2) adhastana-madhyama, (3) adhastana-uparitana (4) mdhym-adhstn-||213|| (1) Lower-lower (2) lower-middle (3) lower-upper (4) middle-lower-(213) majjhimA-majjhimA ceva, majjhimA-uvarimA tahA / uvarimA-heTThimA ceva, uvarimA-majjhimA tahA // 214 // (5) madhyama-madhyama (6) madhyama-uparitana (7) uparitana-adhastana (8) uparitana-madhyama // 214 // (5) middle-middle (6) middle-upper (7) upper-lower (8) upper middle-(214) uvarimA-uvarimA ceva, iya gevijjagA surA / vijayA vejayantA ya, jayantA aparAjiyA // 215 // aura (9) uparitana-uparitana-ye 9 prakAra ke graiveyaka deva haiN| (1) vijaya (2) vaijayanta (3) jayanta (4) aparAjita // 215 // and (9) upper-upper-these are nine types of Graiveyaka gods. (Really beyond the twelfth heaven there are three trios-lower, middle, upper the gods dwelling in these three trios are Graiveyaka gods and are named according to the trios.) (1) Vijaya (2) Vaijayanta (3) Jayant (4) Aparajita-(215)

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529] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra savvaTThasiddhagA ceva, paMcahA'NuttarA surA / ii vemANiyA devA, NegahA evamAyao // 216 // aura (5) sarvArthasiddhaka-ye pA~ca prakAra ke anuttara (vimAvAsI) deva haiN| isa taraha vaimAnika deva aneka prakAra ke kahe gaye haiM / / 216 // And Sarvarthasiddhaka-these five kinds are of anuttara gods-dwelling in these five vimanas (planes) so these are called anuttara vimanavasi gods. Thus Vaimanika gods are called of several kinds. (216) logassa egadesammi, te savve parikittiyA / itto kAlavibhAgaM tu, vucchaM tesiM cauvvihaM // 217 // ye sabhI (cAroM nikAyoM ke) deva loka ke eka deza (aMza yA bhAga) meM kahe gaye haiN| isase Age maiM cAra prakAra se unake kAla-vibhAga ko kahU~gA // 217 // All these gods (of four abodes) reside in a part of universe. Now further I shall describe the fourfold time division of all these. (217) saMtaI pappa'NAIyA, apajjavasiyA vi ya / ThiI paDucca sAIyA, sapajjavasiyA vi ya // 218 // (ye cAroM nikAyoM ke deva) saMtati-pravAha kI apekSA anAdi-ananta haiM aura sthiti kI apekSA sAdi-sAnta bhI hote haiM // 218 By continuous flow all these gods of four abodes are without beginning and end but due to individual age duration are with beginning and end too. (218) sAhiyaM sAgaraM ekkaM, ukkoseNa ThiI bhave / bhomejjANaM jahanneNaM, dasavAsasahassiyA // 219 // bhavanavAsI devoM kI utkRSTa Ayusthiti kucha adhika eka sAgaropama kI aura jaghanya Ayusthiti dasa hajAra varSa kI hotI hai // 219 // Longest age duration of Bhavanavasi gods is somewhat more than one sagaropama and shortest is of ten thousand years. (219) paliovamegaM tu, ukkoseNa ThiI bhave / vantarANaM jahanneNaM, dasavAsasahassiyA // 220 // vyaMtara devoM kI utkRSTa Ayusthiti eka palyopama kI tathA jaghanya Ayusthiti dasa hajAra varSa kI hotI hai // 220 // Longest age duration of Vyantara gods is of one palyopama and shortest is of ten thousand years. (220) paliovamaM egaM tu, vAsalakkheNa sAhiyaM / paliovama'TThabhAgo, joisesu jahanniyA // 221 //

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sacitra uttarAdhyayana sUtra jyotiSka (jyotiSI) devoM kI utkRSTa Ayusthiti eka lAkha varSa adhika eka palyopama kI aura jaghanya Ayusthiti palyopama ke AThaveM bhAga pramANa hotI hai || 221 // SaTtriMza adhyayana [ 530 Longest age duration of Jyotiska gods is one lakha years plus one palyopama and shortest is of eighth part of one palyopama. (221) do ceva sAgarAI, ukkoseNa viyAhiyA / sohammaMmi jahanneNaM, egaM ca paliovamaM // 222 // saudharma (devaloka meM) devoM kI utkRSTa Ayusthiti do sAgaropama kI aura jaghanya Ayusthiti eka palyopama kI batAI gaI hai // 222 // Longest age duration of the gods of Saudharma heaven is of two sagaropamas and shortest is of one palyopama. (222) sAgarA sAhiyA dutri, ukkoseNa viyAhiyA / IsANammi jahanneNaM, sAhiyaM paliovamaM // 223 // IzAna (devaloka meM) devoM kI utkRSTa Ayusthiti kucha adhika do sAgaropama kI aura jaghanya Ayu sthiti kucha adhika eka palyopama kI hotI hai // 223 // Longest age duration of the gods of Isana heaven is somewhat more than two sagaropamas and shortest is of somewhat more than one palyopama. (223) sAgarANi ya satteva, ukkoseNa ThiI bhave / sakumAre jahanneNaM, dunni U sAgarovamA // 224 // sanatkumAra devaloka ke devoM kI utkRSTa Ayusthiti sAta sAgaropama kI aura jaghanya Ayusthiti do sAgaropama kI hotI hai // 224 // Longest age duration of the gods of Sanatkumara heaven is of seven sagaropamas and shortest is of two sagaropamas. (224) sAhiyA sAgarA satta, ukkoseNa ThiI bhave / mAhindammi jahanneNaM, sAhiyA dunni sAgarA // 225 // mAhendrakumAra svarga ke devoM kI utkRSTa Ayusthiti kucha adhika sAta sAgaropama kI aura jaghanya Ayusthiti kucha adhika do sAgaropama kI hotI hai // 225 // Longest age duration of the gods of Mahendra heaven is somewhat more than seven sagaropamas and shortest age duration is somewhat more than two sagaropamas. (225) dasa ceva sAgarAI, ukkoseNa ThiI bhave / bambhaloe jahanneNaM, satta U sAgarovamA // 226 // brahmadevaloka ke devoM kI utkRSTa Ayusthiti dasa sAgaropama kI aura jaghanya Ayusthiti sAta sAgaropama kI hotI hai // 226 //

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531] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra Longest age duration of the gods of Brahmadevaloka (heaven) is of ten sagaropamas and shortest age duration is of seven sagaropamas. (226) cauddasa sAgarAiM, ukkoseNa ThiI bhave / lantagammi jahanneNaM, dasa U sAgarovamA // 227 // lAntaka devaloka ke devoM kI utkRSTa Ayusthiti caudaha sAgaropama kI aura jaghanya dasa sAgaropama kI hotI hai // 227 // Longest age duration of the gods of Lantaka heaven is of fourteen sagaropamas and shortest is of ten sagaropamas. (227) sattarasa sAgarAiM, ukkoseNa ThiI bhave / __ mahAsukke jahanneNaM, cauddasa sAgarovamA // 228 // mahAzukra devaloka ke devoM kI adhikatama Ayusthiti satraha sAgaropama kI aura nyUnatama Ayusthiti caudaha sAgaropama kI hotI hai // 22 // Longest age duration of the gods of Mahasukra heaven is of seventeen sagaropamas and shortest is of fourteen sagaropamas. (228) aTThArasa sAgarAiM, ukkoseNa ThiI bhave / sahassAre jahanneNaM, sattarasa sAgarovamA // 229 // sahasrAra devaloka ke devoM kI adhikatama Ayusthiti aThAraha sAgara kI aura nyUnatama Ayusthiti satraha sAgaropama kI hotI hai / / 229 // Longest age duration of the gods of Sahasrara heaven is of eighteen sagaropama shortest is of seventeen sagaropamas. (229) sAgarA auNavIsaM tu, ukkoseNa ThiI bhave / ANayammi jahanneNaM, aTThArasa sAgarovamA // 230 // ANata (Anata) devaloka ke devoM kI adhikatama Ayusthiti unnIsa (19) sAgaropama kI aura nyUnatama Ayusthiti aThAraha sAgaropama kI hotI hai // 230 // Longest age duration of the gods of Anata (Anata) heaven is of nineteen sagaropamas and shortest is of eighteen sagaropamas. (230) vIsaM tu sAgarAiM, ukkoseNa ThiI bhave / pANayammi jahanneNaM, sAgarA auNavIsaI // 231 // prANata devaloka ke devoM kI adhikatama Ayusthiti bIsa sAgaropama kI aura nyUnatama Ayusthiti unnIsa (19) sAgaropama kI hai // 231 // Longest age duration of the gods of Pranata heaven is of twenty sagaropamas and shortest is of nineteen sagaropamas. (231)

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Min sacitra uttarAdhyayana sUtra TtriMza adhyayana [532 sAgarA ikkavIsaM tu, ukkoseNa ThiI bhave / AraNammi jahanneNaM, vIsaI sAgarovamA // 232 // ___ AraNa svargaloka ke devoM kI adhikatama Ayusthiti ikkIsa sAgaropama kI aura nyUnatama Ayusthiti bIsa sAgaropama kI hotI hai // 232 // Longest age duration of the gods of Arana heaven is of twentyone sagaropamas and shortest is of twenty sagaropamas. (232) bAvIsaM sAgarAiM, ukkoseNa ThiI bhave / accuyammi jahanneNaM, sAgarA ikkavIsaI // 233 // acyuta devaloka ke devoM kI adhikatama Ayusthiti bAIsa (22) sAgaropama kI aura nyUnatama Ayusthiti ikkIsa sAgaropama kI hotI hai // 233 // Longest age duration of the gods of Acyuta heaven is of twentytwo sagaropamas and shortest age duration is of twentyone sagaropamas. (233) tevIsa sAgarAiM, ukkoseNa ThiI bhave / paDhamammi jahanneNaM, bAvIsaM sAgarovamA // 234 // prathama praiveyakavAsI devoM kI adhikatama Ayusthiti teIsa (23) sAgaropama kI aura nyUnatama Ayusthiti bAIsa sAgaropama kI hotI hai // 234 // Longest age duration of the gods of first Graiveyaka is of twentythree sagaropamas and shortest is of twentytwo sagaropamas. (234) cauvIsa sAgarAiM, ukkoseNa ThiI bhave / biiyammi jahanneNaM, tevIsaM sAgarovamA // 235 // dvitIya aveyakavAsI devoM kI adhikatama Ayusthiti caubIsa sAgaropama kI aura nyUnatama Ayusthiti teIsa (23) sAgaropama kI hotI hai // 235 // Longest age duration of the gods of second Graiveyaka is of twentyfour sagaropamas and shortest is of twentythree sagaropamas. (235) paNavIsa sAgarAI, ukkoseNa ThiI bhave / taiyammi jahanneNaM, cauvIsaM sAgarovamA // 236 // tIsare graiveyakavAsI devoM kI adhikatama Ayusthiti paccIsa (25) sAgaropama kI aura nyUnatama Ayusthiti caubIsa sAgaropama kI hotI hai // 236 // Longest age duration of the gods of third Graiveyaka is of twentyfive sagaropamas and shortest is of twentyfour sagaropamas. (236) chavvIsa sAgarAiM, ukkoseNa ThiI bhave / cautthammi jahanneNaM, sAgarA paNuvIsaI // 237 //

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533] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra , cauthe graiveyakavAsI devoM kI adhikatama Ayusthiti chabbIsa (26) sAgaropama kI aura nyUnatama Ayusthiti paccIsa sAgaropama kI hotI hai // 237 // Longest age duration of the gods of fourth Graiveyaka is of twentysix sagaropamas and shortest is of twentyfive sagaropamas. (237) sAgarA sattavIsaM tu, ukkoseNa ThiI bhave / paMcamammi jahanneNaM, sAgarA u chavIsaI // 238 // pA~caveM graiveyakavAsI devoM kI utkRSTa Ayusthiti sattAIsa (27) sAgaropama kI aura jaghanya Ayusthiti chabbIsa (26) sAgaropama kI hotI hai // 238 // Longest age duration of the gods of firfth Graiveyaka is of twentyseven sagaropamas and shortest is of twentysix sagaropamas. (238) sAgarA aTThavIsaM tu, ukkoseNa ThiI bhave / chaTTammi jahanneNaM, sAgarA sattavIsaI // 239 // chaThe graiveyakavAsI devoM kI utkRSTa Ayusthiti aTThAIsa (28) sAgaropama kI aura jadhanya Ayusthiti sattAIsa (27) sAgaropama kI hotI hai // 239 // Longest age duration of the gods of sixth Graiveyaka is of twentyeight sagaropamas and shortest is of twentyseven sagaropamas. (239) sAgarA auNatIsaM tu, ukkoseNa ThiI bhave / sattamammi jahanneNaM, sAgarA aTThavIsaI // 240 // sAtaveM graiveyakavAsI devoM kI utkRSTa Ayusthiti untIsa (29) sAgaropama kI aura jaghanya Ayu sthiti aTThAIsa (28) sAgaropama kI hotI hai // 24 // Longest age duration of the gods of seventh Graiveyaka is of twentynine sagaropamas and shortest is of twentyeight sagaropamas. (240) tIsa tu sAgarAiM, ukkoseNa ThiI bhave / aTThamammi jahanneNaM, sAgarA auNatIsaI // 241 // AThaveM graiveyakavAsI devoM kI utkRSTa Ayusthiti tIsa sAgaropama kI aura jaghanya Ayusthiti untIsa (29) sAgaropama kI hotI hai // 241 // Longest age duration of the gods of eighth Graiveyaka is of thirty sagaropamas and shortest is of twentynine sagaropamas. (241) sAgarA ikkatIsaM tu, ukkoseNa ThiI bhave / navamammi jahanneNaM, tIsaI sAgarovamA // 242 // ___ nauveM graiveyakavAsI devoM kI utkRSTa Ayusthiti ikattIsa (31) sAgaropama kI aura jaghanya Ayusthiti tIsa sAgaropama kI hotI hai // 242 //

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ta sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [534 Longest age duration of the gods of ninth Graiveyaka is of thirtyone sagaropamas and shortest is of thirty sagaropamas. (242) tettIsa sAgarA u, ukkoseNa ThiI bhave / causuM pi vijayAIsuM, jahanneNekkatIsaI // 243 // vijaya Adi cAra anuttara vimAna vijaya, vaijayanta, jayanta, aparAjita vAsI devoM kI utkRSTa Ayusthiti tetIsa sAgaropama kI aura jaghanya Ayu sthiti ikattIsa sAgaropama kI hotI hai // 243 / / Longest age duration of the gods of four Anuttara vimanas Vijaya, Vaijayanta, Jayanta and Aparajita is of thirtythree sagaropamas and shortest is of thirtyone sagaropamas. (243) ajahannamaNukkosA, tettIsaM sAgarovamA / mahAvimANa-savvaDhe, ThiI esA viyAhiyA // 244 // sarvArthasiddha mahAvimAnavAsI devoM kI na jaghanya aura na utkRSTa-eka jaisI Ayusthiti tetIsa sAgara kI hotI hai // 244 // The age duration of the gods of Sarvarthasiddha great vimana is of thirtythree sagaropamas, because there is no difference of longest and shortest age duration. (244) jA ceva u AuThiI, devANaM tu viyAhiyA / sA tesiM kAyaThiI, jahannukkosiyA bhave // 245 // devoM kI (uparyukta gAthAoM meM) jo Ayusthiti batAI gaI hai, vahI unakI jaghanya aura utkRSTa kAyasthiti hotI hai // 245 / / The age duration (both longest and shortest) which is described in aforesaid couplets the same is the longest and shortest body duration of all the gods. (245) aNantakAlamukkosaM, antomuhuttaM jahannayaM / vijami sae kAe, devANaM hujja antaraM // 246 // devoM kA apane deva zarIra ko chor3akara punaH deva zarIra prApta karane meM jo kAla kA vyavadhAna-antara hotA hai vaha utkRSTarUpa se anantakAla kA tathA jaghanya rUpa se antarmuhUrta kA hai // 246 // The interval (quitting god-body, transmigrating in other existences and again attaining god-body-in betweeen time) is maximumly of infinite time and minimumly of antarhumurta. (246) - eesiM vaNNao ceva, gandhao rasaphAsao / __ saMThANAdesao vA vi, vihANAI sahassao // 247 // ina sabhI devoM ke-varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se hajAroM prakAra ho jAte haiM // 247 / / There becomes thousands of kinds of all these gods, with regard to colour, smell, taste, touch and form. (247))

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535] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra upasaMhAra aura sAdhaka ko nirdeza saMsAratthA ya siddhA ya, ii jIvA viyAhiyA / rUviNo ceva'rUvI ya, ajIvA duvihA vi ya // 248 // saMsArastha (saMsArI) tathA siddha-ina donoM prakAra ke jIvoM kA kathana kiyA gayA hai| sAtha hI rUpI aura arUpI donoM prakAra ke ajIvoM kA bhI varNana ho gayA // 24 // Thus here described the empirical and liberated-both types of souls and alongwith the description of formless and with form non-soul substances has been completed. (248) ii jIvamajIve ya, soccA saddahiUNa ya / savvanayANa aNumae, ramejjA saMjame muNI // 249 // isa jIva aura ajIva kI vyAkhyA ko sunakara, una para zraddhA karake sabhI prakAra kI jJAna va kriyA, nayoM se anumata (naigama Adi sarva nayoM se anumata-satyataH pramANita) saMyama meM muni ramaNa kare // 249 / / Thus listening the explanation of soul and non-soul substances, fixing faith in it, in accordance with all types of knowledge, activities and viewpoints, authentically proved-the monk should indulge himself in restrain. (249) saMlekhanA : sAdhaka kI antima sAdhanA tao bahUNi vAsANi, sAmaNNamaNupAliyA / imeNa kamajogeNa, appANaM saMlihe muNI // 250 // isake uparAnta bahuta varSoM taka zramaNadharma kA pAlana karake muni isa krama yoga se AtmA kI saMlekhanA (viSaya-kaSAyAdi vikAroM kI kSINatA) kare // 250 // After it, practising sagehood upto many years, the sage should mortify his own soul with due order by diminishing passions etc., regularly. (250) bAraseva u vAsAiM, saMlehukkosiyA bhave / saMvaccharaM majjhimiyA, chammAsA ya jahaniyA // 251 // bAraha varSa kI saMlekhanA utkRSTa, eka varSa kI madhyama aura jaghanya saMlekhanA chaha mAsa kI hotI hai // 25 // Longest duration of the mortification of soul is of twelve years, the middle is of one year and the shortest is of six months. (251) paDhame vAsacaukkammi, vigaInijjUhaNaM kare / biie vAsacaukkammi, vicittaM tu tavaM care // 252 // pahale cAra varSoM meM dUdha-dahI-ghI-tela Adi vikRti kAraka padArthoM kA tyAga kare tathA dUsare cAra varSoM meM vividha prakAra ke tapoM kA AcaraNa (tapazcaraNa) kare // 252 // ____During the first four years, sage should renounce the dressed food, like-milk, curd, ghee, oil etc., and in the seconed four years should practise various types of penances. (252)

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In sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [536 egantaramAyAma, kaTu saMvacchare duve / tao saMvaccharaddhaM tu, nAivigiTuM tavaM care // 253 // phira do varSoM taka (naveM dasaveM varSa meM) ekAntara tapa (eka dina tapa, eka dina pAraNA) karake pAraNe ke dina AcAmla (AyaMbila) kre| phira gyArahaveM varSa ke pahale chaha mAsa meM telA-caulA-pacaulA Adi ativikRSTa tapa na kare // 253 // Then in two years, i.e., in ninth and tenth year, he should observe Ekantara (one day fast and second day to take food) fast penance and should practise acamla-ayambila on the day he takes food. Again in the first six months of the eleventh year he should not observe rigorous fast penances, like-three days', four days, five days' fast penances. (253) tao saMvaccharaddhaM tu, vigiTuM tu tavaM cre| parimiyaM ceva AyAma, taMmi saMvacchare kare // 254 // taduparAnta chaha mAsa taka vikRSTa tapa kA AcaraNa kre| isa saMpUrNa varSa meM parimita-pAraNe ke dina sImita AcAmla (tapa) kare // 254 // After that in the next six months of eleventh year, the sage should observe rigorous fast penances. Thus in this whole year he should observe acamla penance on the days he takes food. (254) koDIsahiyamAyAma, kaTu saMvacchare muNI / mAsaddhamAsieNaM tu, AhAreNa tavaM care // 255 // (bArahaveM varSa meM) eka varSa taka koTi sahita-lagAtAra AcAmla (tapa) karake muni pakSa yA mAsa ke AhAra se-pAkSika athavA mAsika-mAsakhamaNa kA tapa-anazana kare // 25 // ___ In the last (twelfth) year, the sage, consecutively or continuously observing acamla penance should practise the fast penance of a fortnight or a month. (255) samAdhi maraNa meM bAdhaka-sAdhaka tatva kandappamAbhiogaM, kibbisiyaM mohamAsurattaM ca / eyAo duggaIo, maraNammi virAhiyA honti // 256 // pA~ca prakAra kI bhAvanAe~ durgati rUpa haiM, durgati meM le jAne vAlI haiN| ye bhAvanAe~ hai-(1) kAndI (2) AbhiyogikI, (3) kilviSikI (4) mohI (sammohI) aura (5) aasurii| maraNa ke samaya ye bhAvanAe~ saMyama kI virAdhikA hotI haiM // 256 // The five kinds of feelings lead to evil existences. These are-(1) kandarpi (2) abhiyogiki (3) kilvisiki (4) mohi-sammohi and (5) asuri. At the time of death, these feelings become the obstructions to restrain. (256) micchAdasaNarattA, saniyANa . hu hiMsagA / iya je maranti jIvA, tesiM puNa dullahA bohI // 257 //

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537 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra jo jIva (maraNa samaya meM) mithyAdarzana meM anurakta, nidAna sahita - nidAna se yukta aura hiMsaka ( hiMsAbhAva vAle) hote haiM- ina bhAvoM meM maraNa karate haiM, unake lie punaH bodhi prApti durlabha hotI hai || 257 || At the time of death the souls indulged in wrong belief, with volition and thoughtful of violence-quit their present body-frame, engulfed in these thoughts, for them the attainment of right knowledge becomes difficult. (257) sammarddasaNarattA, aniyANA sukkalesamogADhA / iya je maranti jIvA, sulahA tesiM bhave bohI // 258 // jo jIva samyagdarzana meM anurakta haiM, nidAna (AgAmI bhogAkAMkSA) se rahita haiM, zuklalezyA meM avagAr3ha ( nimagna) ho jAte haiM tathA isa prakAra ( ina bhAvoM meM) maraNa prApta karate haiM, unake lie punaH bodhi prApti sulabha hotI hai || 258 // The souls engrossed in right faith, devoid of volition and enveloped in white tinge, and quit their present body-frame in these thoughts, they attain easily right knowledge again. (258) micchAdaMsaNarattA, saniyANA kaNhalesamogADhA | iya je maranti jIvA, tesiM puNa dullahA bohI // 259 // jo jIva mithyAdarzana meM anurakta, nidAna sahita aura kRSNalezyA meM nimagna hokara maraNa ko prApta karate haiM, unake lie punaH bodhi kI prApti durlabha hotI hai // 259 // The souls indulged in wrong faith, having desire of future sensual pleasures and engrossed in black tinge-die in such thoughts, for them attainment of right knowledge becomes difficult. (259) jiNavayaNe aNurattA, jiNavayaNaM je karenti bhAveNa / amalA asaMkiliTThA, te honti parittasaMsArI // 260 // jo jIva (antima samaya taka ) jina-vacanoM meM anurakta rahate haiM, jinendra bhagavAna ke vacanoM ke anusAra bhAvapUrvaka AcaraNa karate haiM, ve nirmala aura rAga-dveSa Adi se asaMkliSTa (kleza yukta bhAvoM se rahita ) rahakara parimita saMsArI hote haiM // 260 // The souls till the end of their lives, are inclined to the dialects of Jinas, and lead their lives according to the precept of Jinas with pious hearts; these pure and free from the thoughts of attachment and detachment, their cycle of births and deaths is lessened. (260) bAlamaraNANi bahuso, akAmamaraNANi ceva ya bahUNi / marihinti te varAyA, jiNavayaNaM je na jANanti // 261 // jo jIva jina vacanoM ko nahIM jAnate, ve becAre bahuta bAra bAlamaraNoM aura akAmamaraNoM se marate rahate haiM // 261 // Those who are not aware of the precepts of Jinas, such pitiable persons die with unwilling death several times. ( 161 )

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sacitra uttarAdhyayana sUtra bahuAgamavinnANA, samAhiuppAyagA ya guNagAhI / eeNa kAraNeNaM, arihA AloyaNaM souM // 262 // jo bahuta se AgamoM ke jJAtA (bahuzruta), samAdhi (hRdaya meM sukha-zAMti) utpanna karane vAle tathA guNagrAhI hote haiM, ve apane inhIM guNoM ke kAraNa AlocanA sunane ke yogya hote haiM // 262 // Those who are well-versed in holy texts, learneds, awaken piety in the hearts of others and appreciate their good qualities, by their these qualities they are worthy to listen the confession. (262) kandarpI Adi azubha bhAvanAoM kA svarUpa SaTtriMza adhyayana [ 538 kandappa - kokkuyAI taha, sIla-sahAva-hAsa - vigahAhiM / vimhAvento ya paraM, kandappaM bhAvaNaM kuNai // 263 // jo kandarpa- kAmavarddhaka carcA-vArtA, kautkucya - hAsya utpanna karane vAlI kuceSTAe~, apane AcaraNa-svabhAva-hAsya aura vikathAoM se dUsaroM ko vismita karatA hai - vaha kAndarpI bhAvanA karatA hai // 263 // Who by ribaldry and buffoonery, by his comical habits and appearances, by jests and words amuses other persons, he realises kandarpi feeling. (263) mantA- jogaM kAuM, bhUIkammaM ca je pauMjanti / sAya-rasa- iDDhiheuM, abhiogaM bhAvaNaM kuNai // 264 // jo (sAdhaka) sAtA (mana evaM paMcendriya viSaya saMbaMdhI sukha-suvidhA ) rasa ( svAdiSTa rasa) aura Rddhi (samRddhi, siddhi, prasiddhi) ke lie maMtra, yoga (taMtra - kucha vizeSa padArthoM ke milAkara kiyA jAne vAlA) aura bhUtikarma (maMtrita karake bhasma denA) kA prayoga karatA hai, vaha AbhiyogikI bhAvanA kA AcaraNa karatA hai || 264 // The practiser, who for getting the pleasures of mind and sensual comforts, delicious tastes, fortunes, wealth and fame practises mantra and yoga-tantra (performed by the mixture of many ingredients) and giving ashes activated by various mantras, realises the feeling of abhiyogiki. (264) nANassa kevalINaM, dhammAyariyassa saMgha- sAhUNaM / mAI avaNNavAI, kibbisiyaM bhAvaNaM kuNai // 265 // jo jJAna kA, kevalajJAniyoM kA, dharmAcAryoM kA, saMgha aura sAdhuoM kA avarNavAda (jo doSa unameM nahIM . haiM, unakA prakSepa karake nindA karanA) karatA hai, vaha mAyAvI - kapaTI kilviSikI bhAvanA karatA hai || 265 // Who speaks ill and accuses with the faults which are not in them about the knowledge, omniscients, preceptors of religion, union or group of religious persons and sages, such deceitful person practises kilvisiki feeling. (265) aNubaddharosapasaro, taha ya nimittaMmi hoi paDisevI / eehi kAraNehiM, AsuriyaM bhAvaNaM kuNai // 266 //

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539] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra jo satata roSa-krodha ko prasArita karatA hai, nimitta pratisevI (jyotiSa vidyA kA duSprayoga karanA) hotA hai, vaha ina kAraNoM se AsurI bhAvanA karatA hai // 266 // Who continuously expands anger and makes evil use of Astrology, by these causes he practises asuri feeling. (266) / satthaggahaNaM visabhakkhaNaM ca, jalaNaM ca jalappaveso ya / aNAyAra-bhaNDasevA, jammaNa-maraNANi bandhanti // 267 // jo zastra prayoga se, viSa bhakSaNa se, Aga meM jalakara, pAnI meM DUbakara AtmaghAta karatA hai tathA anAcAra karatA hai, bhAMr3oM jaisI kuceSTA karatA hai (athavA sAdhvAcAra se viruddha bhANDa-upakaraNa rakhatA hai) vaha (mohI-sammohI bhAvanA kA AcaraNa karatA huA) janma-maraNoM kA bandhana karatA hai // 267 // Who suicides by weapon, eating poison, burning himself in flames of fire, drowning in deep water and practises mis-conduct, does ill activities like clowns or possesses vessels and outfits against the rules of sage-conduct; such person practising the mohi or sammohi feeling binds himself with cycle or births and deaths. (267) ii pAukare buddhe, nAyae parinivvue / chattIsaM uttarajjhAe, bhavasiddhIyasaMmae // 268 // -tti bemi / isa taraha bhavya jIvoM ke lie saMmata (priya-icchA karane yogya-iSTa) chattIsa zreSTha adhyayanoM ko pragaTa karake samasta padArthoM ke jJAtA sarvajJa-sarvadarzI jJAtavaMzIya bhagavAna mahAvIra parinivRtta-mukta (nirvANa ko prApta) hue // 268 // -aisA maiM kahatA huuN| Thus precepting the thirtysix chapters of Uttaradhyayana sutra, which are very favourite to noble persons or the souls who are nearabout to obtain salvation; the knower of all the substances their attributes and modifications, omniscient and possessing extreme perception, of Jnata-lineage Bhagawana Mahavira obtained salvation and became emancipated. (268) -Such I speak. vizeSa spaSTIkaraNa 208885608 gAyA 5-padArtha ke do rUpa haiM khaNDa aura akhnndd| dharmAstikAya Adi arUpI ajIva vastutaH akhaNDa dravya haiN| phira bhI unake skandha, deza, pradeza ke rUpa meM tIna bheda kie haiN| dharmAstikAya skandha meM deza aura pradeza vAstavika nahIM, buddhi-parikalpita haiN| eka paramANu jitanA kSetrAvagAhana karatA hai, vaha avibhAgI vibhAga, arthAt phira bhAga hone kI kalpanA se rahita sarvAdhika sUkSma aMza pradeza kahalAtA hai| aneka pradezoM se parikalpita skandhagata choTe bar3e nAnA aMza deza kahalAte haiN| pUrNa aMkhaNDa dravya skandha kahalAtA hai| dharma aura adharma astikAya skandha se eka haiN| unake deza aura pradeza asaMkhya haiN| asaMkhya ke asaMkhya hI bheda hote haiM, yaha dhyAna meM rhe| AkAza ke ananta pradeza hote haiN| lokAkAza ke asaMkhya aura alokAkAza ke ananta hone se ananta pradeza haiN| vaise AkAza skandhataH eka hI hai| gAthA 6-kAla ko addhA samaya kahA hai| yaha isalie ki samaya ke siddhAnta Adi aneka artha hote haiN| addhA ke vizeSaNa se vaha vartanAlakSaNa kAla dravya kA hI bodha karAtA hai| sthAnAMgasUtra (4, 1,264) kI abhayadevIya vRtti ke anusAra kAla kA sUrya kI gati se sambandha rahatA hai| ataH dina, rAta Adi ke rUpa meM kAla aDhAI dvIpa pramANa manuSya kSetra meM hI hai, anyatra nhiiN| kAla meM deza-pradeza kI parikalpanA sambhava nahIM haiM, kyoMki vaha nizcaya meM samayarUpa hone se nirvibhAgI hai| ataH use skandha aura astikAya bhI nahIM mAnA hai|

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tara sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [540 gAthA 7-samaya kSetra-jahAM samaya, AvalikA, pakSa, mAsa, varSa Adi kAla kA jJAna hotA hai| jambUdvIpa, dhAtakIkhaNDa tathA ardha puSkara dvIpa-samaya kSetra athavA manuSya kSetra kahalAte haiN| gAthA 9-aparAparotpattirUpa pravAhAtmaka santati kI apekSA se kAla anAdi ananta hai| kintu parimaMDala dina, rAta Adi pratiniyata vyaktisvarUpa kI apekSA sAdi sAnta hai| gAthA 10-pudgala ke skandha, deza, pradeza aura paramANu cAra bheda haiN| mUla pudgala dravya paramANu hI hai| usakA dUsarA bhAga nahIM hotA hai, ataH vaha niraMza hone se paramANu kahalAtA hai| do vaTTa paramANuoM se milakara ekatva pariNatirUpa dvipradezI skandha hotA hai| isI prakAra tripradezI Adi se lekara anantAnanta pradezI skandha hote hai| pudgala ke ananta skandha haiN| paramANu skandha meM saMlagna rahatA hai, taba use pradeza kahate haiM aura jaba vaha pRthak arthAt alaga rahatA hai, taba vaha paramANu kahalAtA hai| gAthA 13, 14-pudgala dravya kI sthiti se abhiprAya yaha hai ki jaghanyataH eka samaya tathA taMsa utkRSTataH asaMkhyAta kAla ke bAda skandha Adi rUpa se rahe hue pudgala kI saMsthiti meM parivartana ho jAtA hai| skandha bikhara jAtA hai, tathA paramANu bhI skandha meM saMlagna hokara pradeza kA rUpa le letA hai| ___ antara se abhiprAya hai-pahale ke avagAhita kSetra ko chor3akara punaH usI vivakSita kSetra kI avasthiti ko prApta hone meM jo vyavadhAna hotA hai, vaha bIca kA antara kaal| bduHl ___ gAthA 15 se 46-pudgala ke asAdhAraNa dharmoM meM saMsthAna bhI eka dharma hai| saMsthAna ke do bheda haiM-(1) itthaMstha aura (2) anitthNsth| jisakA trikoNa Adi niyata saMsthAna ho, vaha itthaMstha kahalAtA hai, aura jisakA koI niyata saMsthAna na ho, use anityastha kahate haiN| itthastha ke pA~ca prakAra haiM-(1) parimaNDala-cUr3I kI taraha gola, (2) vRtta-geMda kI taraha gola, (3) tryamna-trikoNa, (4) caturana-caukona, aura (5) Ayata-bAMsa yA rassI kI taraha lmbaa| (citra dekheM) pudgala ke varNa, rasa, gandha, sparza Adi indriyagrAhya bhAva haiM, ataH unakA varNana vistAra se Ayata kiyA gayA hai| kRSNAdi varNa gandha Adi se bhAjya hote haiM, taba kRSNAdi pratyeka pA~ca varNa 20 bhedoM se guNita hone para varNa paryAya ke kula 100 bhaMga hote haiN| isI prakAra sugandha ke 23 aura durgandha ke 23, donoM ke milakara gandha paryAya ke 46 bhaMga hote haiN| isI prakAra pratyeka rasa ke bIsa-bIsa bheda milAkara rasa paMcaka ke saMyogI bhaMga 100 hote haiN| mRdu Adi pratyeka sparza ke sataraha-sataraha bheda milAkara ATha sparza ke 136 bhaMga hote haiN| pratyeka saMsthAna ke bIsa-bIsa bheda milAkara saMsthAna-paMcaka ke 100 saMyogI bhaMga hote haiN| samagra bhaMgoM kI saMkalanA 482 hai| ye saba bhaMga sthUla dRSTi se gine gae haiN| vastutaH tAratamya kI dRSTi se siddhAntataH dekhA jAe to pratyeka ke ananta bhaMga hote haiN| __gAthA 48-siddha hone ke bAda saba jIva samAna hote haiN| yahA~ para batAye gaye siddhoM ke strIliMga aura puruSaliMga Adi aneka prakAra pUrva janmakAlIna vibhinna sthitiyoM kI apekSA se haiN| vartamAna meM svarUpataH saba siddha eka samAna haiN| kevala avagAhanA kA antara hai| avagAhanA kA artha zarIra nahIM hai| apitu arUpa AtmA bhI dravya hone se apanI amUrta AkRti to rakhatA hI hai| dravya AkArazUnya kabhI nahIM hotaa| AtmA AkAza ke jitane pradeza kSetroM ko avagAhana karatA hai, usa apekSA se siddhoM kI avagAhanA hai| gAthA 56-siddha lokAna meM sthita haiM, isakA abhiprAya yaha hai ki unakI Urdhvagamana rUpa gati vahIM taka hai| Age aloka meM gati hetuka dharmAstikAya kA abhAva hone se gati nahIM hai| gAthA 64-pUrva janma ke antima deha kA jo U~cAI kA parimANa hotA hai usase tribhAgahIna (eka tihAI kama) siddhoM kI avagAhanA hotI hai| pUrvAvasthA meM utkRSTa avagAhanA pA~ca sau dhanuSa kI mAnI hai, ataH mukta avasthA meM zuSira (zarIra ke

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541] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra khAlI pole aMza) se rahita Atma pradezoM ke saghana ho jAne se vaha ghaTakara tribhAgahIna arthAt tIna sau tetIsa dhanuSa battIsa aMgula raha jAtI hai| aura sabase kama jaghanya (do hAtha vAle AtmAoM kI) eka hAtha ATha aMgula pramANa hotI hai| gAthA 72-prastuta sUtra meM khara pRthvI ke 36 bheda batAe haiM, jabaki prajJApanA meM 40 ginAe haiN| itane hI kyoM, yaha to sthUla rUpa se pramukhatA kI apekSA se gaNanA haiN| vaise asaMkhya bheda haiN| ___ AgamakAra ne 36 bhedoM kI pratijJA kI hai, jabaki maNi ke prakAroM meM cAra bheda gaNanA se adhika haiN| vRttikAra ne inakA upabheda ke rUpa meM antarbhAva dUsaroM meM batAyA hai| para, kisa meM kisa kA antarbhAva hai, yaha sUcita nahIM kiyA hai| gAthA 93-sAdhAraNa kA artha samAna hai| jina ananta jIvoM kA samAna-eka hI zarIra hotA hai, ve sAdhAraNa kahalAte haiN| zarIra kA ekatva upalakSaNa hai| ataH unakA AhAra aura zvAsocchvAsa bhI samAna arthAt eka hI hotA hai| 'upalakSaNaM caita AhArAnapAnayorapi saadhaarnntyaat-srvaarthsiddhi| . pratyeka ve kahalAte haiM, jina kA zarIra apanA-apanA bhinna hotA hai| jo eka kA zarIra hai, vaha dUsaroM kA nahIM hotaa| pratyeka vanaspati jIvoM kI utkRSTa daza hajAra varSa kI Ayu hotI hai, jaghanya antrmuhuurt| sAdhAraNa jIvoM kI jaghanya-utkRSTa antarmuhUrta kI hI Ayu hai| gAthA 104-panaka kA artha sevAla arthAt jala para kI kAI hai| parantu yahA~ kAyasthiti ke varNana meM panaka samagra vanaspati kAya kA vAcaka hai| sAmAnya rUpa se vanaspati jIvoM kI utkRSTa kAyasthiti ananta kAla batAI hai, jo pratyeka aura sAdhAraNa donoM kI milakara hai| alaga-alaga vizeSa kI apekSA se to pratyeka vanaspati, bAdara nigoda aura sakSma nigoda jIvoM kI asaMkhya kAla kI kAyasthiti hai| pratyeka kI jaghanya antarmuhUrta aura utkRSTa 70 koTi-koTi sAgaropama hai| nigoda kI samuccaya kAyasthiti jaghanya antarmuhUrta aura utkRSTa ananta kAla hai| bAdara nigoda kI utkRSTa 70 koTi-koTi hai, aura sUkSma nigoda kI asaMkhyAta kaal| jaghanya sthiti donoM kI antarmuhUrta hai| gAyA 107-tejas, vAyu aura udAra trasa-ye trasa ke tIna bheda haiN| tejas aura vAyu ekendriya haiM, ataH anyatra inakI gaNanA pAMca sthAvaroM meM kI gaI hai| yaha pakSa saiddhAntika hai| sthAvaranAma karma kA udaya hone se ye nizcaya se sthAvara haiM, usa nhiiN| kevala eka deza se dUsare deza meM trasana arthAt saMkramaNakriyA hone se tejas aura vAyu kI trasa meM gaNanA kI gaI hai| isakA pariNAma yaha huA ki trasa ke udAra aura anudAra bheda karane pdd'e| Age calakara tejas aura vAyu ko 'gatitrasa' aura dvIndriya Adi ko trasanAma karma ke udaya ke kAraNa 'labdhi trasa' kahA gyaa| sthAnAMga sUtra (3/2/164) meM ukta tInoM ko trasa saMjJA dI hai| zvetAmbarasammata tattvArtha sUtra meM bhI aisA hI ullekha hai| AcArAMga sUtra kA prathama zrutaskandha sarvAdhika prAcIna Agama mAnA jAtA hai| usameM yaha jIva nikAya kA krama eka bhinna hI prakAra kA hai-pRthvI, agni, vanaspati, trasa aura vaayu| gAthA 169-naraka se nikala kara punaH naraka meM hI utpanna hone kA jaghanya vyavadhAnakAla antarmuhUrta kA batAyA hai, usakA abhiprAya yaha hai ki nAraka jIva naraka se nikala kara saMkhyAtavarSAyuSka garbhaja tiryaMca aura manuSya meM hI janma letA hai| vahA~ se ati kliSTa adhyavasAya vAlA koI jIva antarmuhUrta parimANa jaghanya Ayu bhoga kara punaH naraka meM hI utpanna ho sakatA hai| gAthA 170-atizaya mUr3hatA ko saMmUrchA kahate haiN| saMmUrchA vAlA prANI saMmUrchima kahalAtA hai| garbha se utpanna na hone vAle tiryaMca tathA manuSya manaHparyApti ke abhAva se sadaiva atyanta mUrchita jaisI mUDha sthiti meM rahate haiN| 'garbha vyutkrAntika' zabda meM vyutkrAntika kA artha utpatti hai| gAthA 180-sthalacara catuSpadoM meM ekakhura azva Adi haiM, jinakA khura eka hai, akhaNDa hai, phaTA nahIM hai| dvikhara gAya Adi haiM, jinake khura phaTe hue hone se do aMzoM meM vibhakta haiN| gaNDI arthAt kamalakarNikA ke samAna jinake paira vRttAkAra gola haiM, ve hAthI Adi gaNDI pada haiN| nakhasahita paira vAle siMha Adi sanakha pada haiN| ___ gAthA 181-bhujAoM se parisarpaNa (gati) karane vAle nakula, mUSaka Adi muja parisarpa haiN| tathA ura (vakSa, chAtI) se parisarpaNa karane vAle sarpa Adi ura-parisapa haiN| gAthA 185-sthalacaroM kI utkRSTa kAyasthiti pUrvakoTi pRthaktva tIna palyopama kI batAI haiM, usakA abhiprAya yaha hai ki palyopama Ayu vAle to marakara punaH vahIM palyopama kI sthiti vAle sthalacara hote nahIM haiN| marakara devaloka meM jAte haiN| pUrva koTi Ayu vAle avazya itanI hI sthiti vAle ke rUpa meM punaH utpanna ho sakate haiN| ve bhI sAta ATha bhava se adhika nhiiN| ataH pUrvakoTi Ayu ke pRthaktva bhava grahaNa kara anta meM palyopama Ayu pAne vAle jIvoM kI apekSA se yaha utkRSTa kAyasthiti batAI hai| gAthA 188-carma kI paMkhoM vAle camagAdar3a Adi carma pakSI haiN| aura roma kI paMkhoM vAle haMsa Adi roma pakSI haiN| samudga arthAt DibbA ke samAna sadaiva banda paMkhoM vAle samudga pakSI hote haiN| sadaiva phailI huI paMkhoM vAle vitatapakSI kahalAte haiN|

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sacitra uttarAdhyayana sUtra Salient Elucidations Gatha 5-There are two forms of a thing (substance) part and whole. Dhammastikaya etc., formfree non-soul substances are really whole substances. Still these are divided into three parts (1) Compound (skandha) (2) part of a compound (desa) and smallest part of a compound (pradea). In the compound of Dharmastikaya, the parts and smallest parts are not real, but imagined by intelligence. An indivisible smallest particle of matter (atom) occupies as much place, that indivisible division, which cannot be divided again, ultimate subtle part is called pradeda. Hypothetical by innumerable pradesas the various small and big parts in a compound are desas. One and whole substance is called compound. By view point of compound Dharmastikaya and Adharmastikaya are one and whole. Innumerable are their desas and pradesas. Innumerable have the innumerable parts too. This should be kept in mind. There are infinite pradesas in space (akasa) Loka space has innumerable and Aloka space has infinite. So considering both (loka and aloka) spaces, space consists infinite pradedas. But with regard to compound space is one and whole. SaTtriMza adhyayana [ 542 Gatha 6-Time (kala) is called here addhasamaya. It is because, samaya is used in various senses, like-time, colour, standard, scriptures, theory, tenets, principle, doctrine, dogma etc. But to distinguish from other meanings prefix addha is added to the word samaya to ascertain its meaning kala-time. According to the Vitti of Abhayadeva of Sthananga (4, 1, 264) time is related to the movement of sun. Therefore time in the form of day, night etc., is only in human abode, which is limited to two and a half great islands, and not elsewhere. Imagination of defa and pradeda is not possible in time because it is indivisible as it is of one samaya by naumenal viewpoint. Therefore it is supposed neither compound (skandha) nor astikaya. Gatha 7-Samaya ksetra-Where samaya, avalika, fortnight, month etc., time is acknowledged. Jambudvipa, Dhatakikhandadvipa and half Puskaradvipa-are called human abode or samaya ksetra. Gatha 9-Time is beginningless and endless with regard to continuous flow. But regarding day, night etc., it is with beginning and end too. Gatha 10-There are four kinds of matter (1) compound-molecule (skandha) (2) desa (3) pradeda and (4) atom. Atom is only basic substance matter. It cannot be divided in any other part. Being indivisible it is called atom. United two atoms and jointly activity it becomes molecule of twopradesas or bi-pradesi molecule. In the same way beginning from tri-pradesi molecules infinitepradesi molecules exist. There are infinite molecules of matter. Till the atom united in molecule, it (atom) is called pradeda and when it (atom) remains separate, then it is called atom. Gatha 13-14-The meaning of stability of matter substance is after minimumly one samaya and maximumly innumerable time the position is changed. Either molecule is dispersed or a new atom being united to molecule becomes a pradesa. Interval here means the gap of time. Moving from the particular space-point and again reaching to the same space-point, the time in between. Gatha 15-46-Among the special attributes of matter form is also a special attribute. Form is of two kinds-(1) itthamstha and (2) anitthamstha. Former is definite and later is indefinite. Itthamstha or definite form is of five kinds-(1) parimandala-circular like ring or bracelet (2) Vritta-globular or round like ball, (3) tryarhsa-triangular (4) samacaturasra-square and (5) ayata-rectangular or cylinderical-long like bamboo or rope. (see illustration)

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543 | SaTtriMza adhyayana ] sacitra uttarAdhyayana sUtra The colour, smell, taste, touch etc., the attributes or developments of matter are graspable by senses, so these are vividly described. Black etc., colours are sub-divisible by smell etc. Then black etc., five colours, each multiplied by twenty divisions become of one hundred kinds In the same way 23 of pleasant smell and twentythree of bad smell both become fortysix kinds. In the same way five types of tastes multiplied by twenty become of one hundred kinds. Likewise soft etc., eight types of touches, the seventeen kinds of each touch all become one hundred thirtysix, and adding twenty types of each form, of all the five forms the kinds of form become one hundred, thus all these kinds of the attributes of matter are four hundred eightytwo. These all kinds are described generally, considering deeply with regard to gradations, there are infinite kinds of each. Gatha 48-All the liberated souls are alike. Here described kinds, like-women, men etc., are with regard to their former birth, from which they attained liberation; but in present all perfect souls are alike, still there is difference of the space-points each of them occupy (avagahana). Avagahana does not denote body; but being a substance, the soul possesses invisible form, because substance is never without form. Soul occupies as much space-points that is called its avagahana. Gatha 56-Emancipated souls are stayed at the end of universe (loka), it means that their upward movement is only upto that place. Further movement is hindered due to absence of Dharmastikaya, which is the fulcrum of motion. Gatha 64-Emancipated soul occupies the space-points, one-third less than the height of body of former birth. Maximum height of body in previous birth is supposed five hundred dhanusas, therefore in liberated state, by filling the hollow parts of body soul becomes dense or solid, so it is reduced by one-third and remains three hundred thirtythree dhanusa and thirtytwo angulas; and the souls of minimum height, in their previous birth, which is of two hatha (hands) only remains one hatha (hand) and eight angula (fingers) only. Gatha 72-In this couplet thirtysix kinds are said of rough earth; while in Prajnapana, these are enumerated as forty. Why only so much. This enumeration is based on the primacy of general point of view; but really there are innumerable kinds. The writer of this sutra (holy text) has solemnly declared to describe thirtysix kinds; but in the enumeration of the divisions of gems, four are more. Vrttikara said that these should be regarded as sub-divisions and amalgamated in others, but which is to be incorporated in what-it is not clarified. Gatha 93-Sadharana (common) means the same or one. The infinite souls shelter in one and the same body are called sadharana sariri (common or one-bodied). Oneness of body is an elliptical expression. Their grasping (food) and exhaling-inhaling-respiration also are one and the same. Having different and separate body, the souls are called each-bodied. The body of one soul cannot be of other soul. The longest age duration of each-bodied vegetation is of ten thousand years and shortest is of antarmuhurta. But the longest and shortest age duration of common-bodied vegetation is of antarmuhurta only. Gatha 104-Panaka means sevala or lichen or moss on water. But here in the description of body duration the word panaka (moss or lichen) denotes whole of the vegetation body (world). Generally the longest body duration of plant-beings is described of infinite time, which is taking together the common-bodied and each-bodied flora-beings. Separately and with special point of view, the vegetation, subtle and gross nigod souls' body duration is of innumerable time. Body duration of each

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sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [54 bodied flora-beings is minimumly of antarmuhurta and maximumly of seventy crores of crores of sagaropamas. Collectively the shortest body duration of nigoda-beings is of antarmuhurta and longest is of infinite time. The longest body-duration of gross nigoda-beings is of seventy crores of crores sagaropamas and of subtle nigoda-beings of innumerable time; the shortest of both is of antarmuhurta. Gatha 107-Fire-bodied, air-bodied and thick (udara) movable beings-these three kinds are of mobile beings. Among these three, the fire-bodied and air-bodied are one-sensed beings, hence in other scripture these are enumerated in five immobile beings. This is dogmatic version. Due to rise of sthavara nama karma, really these are sthavara immobile), not mobile. But due to the movement from one place to another fire-bodied and air-bodied beings are enumerated in mobile beings. Consequently two kinds of mobile beings are done-(1) thick (udara) and (2) non-thick (anudara). Coming further or afterwards fire-bodied and air-bodied beings are called as 'gatitrasa' and due to arousement of trasa nama karma, two-sensed beings etc., are called as 'labdhi trasa'. All these three are said 'trasa' in Sthananga sutra. Swetambara Tattvartha sutra also follows the same. The first part (sruta-skandha) of Acaranga sutra, which is regarded as the oldest holy text of Jainas, in that the order of soul-abode is of a very different type, i. e., (1) Earth (2) Fire (3) Vegetation, (4) Trasa and (5) Air Gatha 169-The shortest interval period of coming out of hell and taking birth again in hell is told of antarmuhurta. It may be possible in this way. Coming out of hell, the hellish soul can take birth from the womb of a woman or she-animal and those must have age duration of numerable years. There (in the womb) with most cruel and sinful thought and completing the shortest age duration, he may take birth again in hell. Gatha 170-Extreme blockheadedness is called insensibility (sammurccha). Such being is called as sense-lacked. Not taking birth from womb, the animals and men, in the absence of minddevelopment always remain in dense insensible state. In the word 'garbha vyutkrantika' vyutkrantika stands for origination. Gatha 180-Among quadruped terrestrial animals solidungular are as horse etc., whose toes are one, solid and undivided Cows etc., are biungular animals, whose toes are divided in two parts. Like stalk of lotus whose feet are circular, as elephant, these are called gandipada. Animals having toes with nails, like-lion are sanakha pada. Gatha 181-Moving by arms, like-mongoose, rats etc., are movers by arms (bhuja parisarpa) and moving on breast, like serpent etc., are movers on breast (ura parisarpa) Gatha 185-The longest body duration of terrestrial animals and men is said of purva koti prthaktva plus three palyopama. The meaning of it is, that the terrestrials of palyopama age-duration cannot take rebirth in the same terrestrials, once dying, they become gods. But having the age duration of purvakoti may take birth of the same age-duration terrestrials. But they also cannot be born more than seven or eight times continuously. Therefore taking in view the lives of purva koti age duration and in the end the attainers of palyopama age duration this body-duration is said of such souls. Gatha 188- The birds of membranous wings are bats and of feathered wings are geese, of box shapped wings, which always remain closed are samudga birds and of outspread wings are vitata birds.

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sacitra uttarAdhyayana sUtra : paricaya sacitra uttarAdhyayana sUtra-Agama prakAzana ke kSetra meM eka sarvathA maulika. abhinava tathA atIva lokapriya prayatna hai| 2550 varSa ke itihAsa meM pahalI bAra citramaya uttarAdhyayana sUtra kA prakAzana ho rahA hai| adhyayanoM ke gaMbhIra tathA duruha viSayoM ko sundara bhAvapUrNa citroM ke mAdhyama se surucipUrNa tathA sahaja subodha banAyA gayA hai| sUtragata kathAnakoM va dRSTAMtoM ko citrita kara hajAroM varSa purAne ghaTanAkrama ko jIvanta kara diyA gayA hai| isa Agama meM 36 adhyayanoM ke 52 bahuraMgI citra, 7 duraMge citra, do eka raMge citra sammilita haiN| adhyayana ke pUrva viSaya kA upodghAta, tatpazcAt mUlapATha, hindI evaM aMgrejI anuvAda tathA hindI-aMgrejI ke TippaNa dekara ise atyadhika lokabhogya aura svAdhyAyopayogI banAne kA prayAsa kiyA gayA hai|

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upapravartaka zrI amaramuni sacitra uttarAdhyayana sUtra ke sampAdaka zrI amaramuni jI eka prabhAvazAlI pravacanakAra; kuzala kavi, madhura gAyaka tathA samAja kI sarvatomukhI pragati ke lie bahumukhI prayatna karane vAle vidvAna santa haiN| ApazrI ne bhagavatI sUtra (cAra bhAga), praznavyAkaraNa sUtra, sUtrakRtAMga sUtra (do bhAga) kA sundara sampAdana evaM vivecana kiyA hai| jaina tatvakalikA (racanAkAra AcArya zrI AtmArAmajI ma.) jaina yogaH siddhAnta aura sAdhanA, Adi vizAla granthoM kA sampAdana evaM nava-sarjanA bhI Apane kI hai| amaradIpa (do bhAga) ApakI maulika pravacana pustakeM haiN| pUjya pravartaka gurudeva bhaNDArI zrIpamacandra jI mahArAja ke Apa pramukha ziSya haiN| paMjAba, hariyANA, dehalI Adi kSetroM meM ApazrI kI vizeSa lokapriyatA hai| ApakI gahana vidvatA kA darzana prastuta sacitra uttarAdhyayana sUtra meM kiyA jA sakatA hai|