Agam 30 Prakirnak 07 Candavejjhayam Sutra

Author(s): D S Baya
Publisher: Agam Ahimsa Samta Evam Prakrit Samsthan
Catalog link: https://jainqq.org/explore/001631/1

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Agama Samsthāna Granthamālā : 20
Chief Editor Prof. Sagarmal Jain
SAMIYĀE DHAMME ĀRIEHIM PAVVAIYE
CANDĀVEJJHAYAM
PAINNAYAM (CANDRAVEDHYAKA PRAKĪRNAKA)
Hindi Version
English Version
by
Dr. Suresh Sisodiya
Col. (Retd) D. S. Baya
SAVVATTHESU SAMAM CARE
SAVVAM JAGAM TU SAMAYĀNUPEHĪ
PIYAMAPPIYAM KASSA VI NO KAREJJĀ
SAMMATTADAMSĪ NA KAREI PĀVAM
SAMMATTA DIȚTHI SAYĀ AMŪDHE
SAMIYĀE
MUNI
HOI
ĀGAMA AHIMSA SAMATĀ EVAM PRĀKRTA SAMSTHANA
UDAIPUR

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Agama Samsthāna Granthamālā: 20
CANDĀVEJJHAYAM PAINṆAYAM
(CANDRAVEDHYAKA PRAKĪRṆAKA)
Hindi Version
By
Dr. Suresh Sisodiya

समियाए
Englsh Transliteration And Translation
By Colonel (Retd.) D. S. Baya
He pit b
धम्मे
Дил
(S)
Chief Editor
Prof. Sagarmal Jain
संस्थान
Prof. Sagarmal Jain Dr.Suresh Sisodiya
mmm
Preface
By
ĀGAMA AHIṀSĀ SAMATĀ EVAṀ PRĀKṚTA SAṀSTHĀNA
UDAIPUR

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© Publisher : Agama Ahimsa Samatā Evam Prākrta Samsthāna, Padmini Marga, Near Rajasathan Patrika, UDAIPUR (Rajasthan) - 313 003.
Hindi Edition : First, 1991-92.
CANDĀVEJJHAYAM PAINNAYAM
English Transliteration And Translation By Colonel (Retd.) D. S. Baya
English Edition : First, 2001–2002.
Price : Rs. 80.00
US $ 5.00
Printed at : Choudhary Offset Pvt. Ltd., Udaipur.

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CANDRAVEDHYAKA PRAKĪRṆAKA
PUBLISHER'S NOTE
Ardhamagadhi Jaina Agamic literature is a valuable treasure of Indian culture and literature. It is unfortunate that due to the non-availability of suitable translations of these works, both, the laymen as well as the learned scholars were unfamiliar with them. Of these agamic works, the Prakīrņakas have almost been unavailable even though they are of an ancient origin and are predominantly spiritual in their content. We are fortunate that Mahāvīra Jaina Vidyālaya, Mumbai has already published the original texts of these Prakīrṇakas, duly edited by Muni Punya Vijayaji, but in the absence of translations, in modern Indian languages, they were, generally, inaccessible to the lay. It is for this reason that the co-ordination committee of the scholars of Jainology had decided to accord priority to the translation of the canonical texts and their explanatory literature and allotted the task of translating Prakīrņakas to the Agama Samsthāna. The Samsthana has, to date, translated, into Hindi, and published 15 prakīrņakas. This has made these valuable texts available to the inquisitive and desirous readers of the Jaina studies.
However, those western and Indian readers, settled abroad, who do not read and understand Hindi are still deprived of the contents of these enlightening works. We are happy to note that Colonel (Retd.) Dalpat Singh Baya has translated the 'Candravedhyaka Prakirṇaka' into English for the benefit of those readers as well as for those who would enjoy reading them in English as much, if not more, as in Hindi. The exhaustive preface and original text with foot-notes have been taken from

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VI: Publisher's Note
the Hindi edition of the work prepared by Dr. Suresh Sisodiya and Prof. Sagarmal Jain. We are indebted to them.
While publishing this work, we also express our gratitude to Prof. KC Sogani who provides valuable guidance to the institute. Our grateful acknowledgement is also due to the office beares of the institute - Hony. Director Prof. Sagarmal Jain, Hony. Deputy Director Dr. Sushama Singhvi, Vice President Śrī VS Lodha, and Secretary Sri Inderchand Baid whose contribution to the progress and growth of the Samsthana is significant.
Śrī Sunderlalji Dugar, who has generously borne the financial burden for this publication, deserves a special mention and acknowledgement. The Choudhary Offset Pvt. Ltd., Udaipur also deserves our thankful acknowledgement for bringing it out in such a fine shape in record time.
Sohanlal Sipani
President
Sardarmal Kankaria Secretary General

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CANDRAVEDHYAKA PRAKIRŅAKA
TRANSLATOR'S NOTE
Jaina canonical works are a treasure trove of spiritual and cultural hritage of India. However, the knowledge of these works is hidden behind the veil of Prakrta language which no longer an in language that it used to be when these works were codified. Yeomen services have been rendered from time to time by various scholars, both monks and house-holders, to render some of these works into Hindi and, in rare cases, into English. As a result, the English-speaking readership is more or less deprived of this treasure.
The case of prakīrņakas is still worse as their Hindi translations, themselves were taken up, in an organized manner, only a few years ago. To my knowledge, no effort has so far been made to translate them into English. I, therefore, feel a justifiable sense of elation and fulfilment on this maiden effort in the field of translating the prakīrņakas into English. Translations are, at the best of times, only shadows of the originals. The problem becomes more acute when the original happens to be in as ancient language as Prākrta and the language of translation a western language as English. As exact equivalent words are not only difficult to come by, but, in some cases, well nigh impossible, one has to be content with a word, phrase or term nearest to the original meaning. It has been my endeavour to adhere as close to the original meaning as is possible given the limitations of a translation.
My task was very much simplified by the Hindi version of the work, by Dr. Suresh Sisodiya and Prof. Sagarmal Jain, having been made available to me. I am deeply indebted to these scholars, who have worked wonders to dig it out of the confines

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VIII : Translator's Note
of some obscure libraries and show it the light of the day. I have freely used the Hindi translation by these eminent scholars.
I shall be failing in my duty if I did not mention the encouragement I have received from Sri Sardarmal Ji Kankariya and Prof. Sagarmal Jain and the unstinted support from Dr. Suresh Sisodiya in my work. Āgama Ahimsa Samatā Evam Prā krta Samsthāna deserves a special mention, as without its decision to bring out this work in its English translation, it would have been impossible to venture this effort. They have taken a great step in support of the cause of popularizing Jaina-āgamas (canonical texts) amongst English speaking readership. They certainly deserve kudos.
I dedicate this effort to the memory of my dear and departed father, Śrī Ganesalāl jī Bayā, whose personal example, guidance and encouragement awakened, in me, a desire to study the Jaina philosophy more than a lay follower of the faith would normally do and made me capable of undertaking this task. I must also not fail to mention the motivation and encouragement received from venerable Acārya Śrī Ramlalji maharaj and Śrī Jñanamuniji, Sādhvīs Śrī Reņukājī, Srī Vidyutaprabhāśrījī and Śrī Nīlāñjanāśrījī, through a number of enlightening discussions, to always proceed further and further in my scriptural studies.
How far have I succeeded in my efforts is for the readers and critics to judge. I shall, however, feel rewarded if this work fulfils the purpose for which it is intended, even partly, as it would mark a beginning in the right direction.
- Dalpat Singh Baya 'Sreyas'

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CANDRAVEDHYAKA PRAKĪRNAKA
MONETARY ASSISTANCE FOR THIS
PUBLICATION
Sri Sunderlalji Dugar, who has generously contributed towards the publication of this work, is one of those industrialists of the Jaina community who has, through his untiring endeavour, true genius and generosity, not only achieved a distinguished place in the industrial world but also in the religious circles through his unwavering faith, righteousness and deep compassion.
An ex vice president of Akhil Bharatvarshiya Sadhumargi Jain Sangha and a patron of Ahimsa Samata and Prakrta Samsthan, Udaipur, Sri Sunderlalji Dugar is presently the trustee, president, secretary, etc. of many social, religious and cultural organisations. He is ever ready to help the needy and the down trodden sections of the society. He is very pleasant, sociable, straightforward and soft-spoken.
Sri Dugar started his career as a builder and started the construction company R.D. builders. Through his competence, efficiency and capability he is, today, successfully running his Jute mills and other industries. By virtue of his charismatic personality Sri Dugar has close relations with many a political leaders.
Honoured by the 'Yuva Udyoga Ratna' award, Sri Dugar can feel the nerve of time and is quite progressive in his outlook.

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X: Monetary Assistance
Proving the truth of the saying, 'Diya door nahin jaat', Sri Dugar donates generously to various causes. He was in the forefront in establishing the 'Samata Shiksha Seva Samsthan' and Sri Ram Goshala in Kapasan could also be started through his generosity only.
An epitome of affection, co-operaion, kindness, humility and generosity, Sri Dugar remains away from selfpromotion and believes in simplicity and courtesy. In spite of his close relations with many politicians, Sri Dugar shuns pride and is well known as a popular and down to earth selfless worker. Many an educational, religious and social service organisations in Kolkata stand benefited by his generous contribution and active service oriented personality.
He is the eldest son of Sri Motilalji Dugar, who has been a faithful adherent of the Hukmagaccha and that of Akhil Bharatvarshiya Sadhumargi Jain Sangha, Bikaner, ever since its founding.
Sri Dugar's mother, Smt. Surajdevi Dugar embraced Samadhimarana (Santhara) on the 19th March 2000, which lasted till the 4th April 2000. She was in full command of her senses all along and relinquished her body peacefully. Thus, Sri Dugar has inherited the qualities of service and religiosity, in ample measure, from his parents.
Sri Dugar has a son, Sri Vinod Dugar and a daughter Ms. Rekha Dugar. Sri Vinod Dugar is also a humble, co-operative, sociable, pleasant and generous person like his father. Proving the truth of the saying, 'Honhar birvan ke hot chikane paat (Coming events cast their shadows before), Sri Vinod Dugar is enthusiastic and active. The Sangha has many expectations from him and believes that he will further the family name and fame.

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CANDRAVEDHYAKA-PRAKĪRŅAKA
TABLE OF CONTENTS
Content
Page No.
PUBLISHER'S NOTE.
..................... V TRANSLATOR'S NOTE .....
................. VII MONETARY ASSISTANCE FOR THIS PUBLICATION ...... IX TABLE OF CONTENTS
..XI
.....XV
PREFACE. Introduction ........
......XV Classification Of Canonical Texts : ......
..... XVI The Prakīrnakas :
... XIX Candravedhyaka Prakīrņaka : .............. .................. XXIII The Manuscripts Used -...
.XXV The Author and The Period of Candravedhyaka -. XXVI The Subject Matter -
............ XXXI
www
(CANDRAVEDHYAKA-PRAKĪRŅAKA) ....... ......
BENEDICTION AND EXHORTATION NAMES OF SEVEN DOORS. HUMILITY CHARACTERISTICS : THE FIRST DOOR......... MASTERS' QUALITIESS : THE SECOND DOOR .......
....... 11 QUALIFICATIONS OF A DISCIPLE : THE THIRD DOOR. THE ETHICAL CODE OF CONDUCT : THE FOURTH DOOR
.............. RIGHTEOUSNESS OF KNOWLEDGE : THE FIFTH DOOR CHARACTERISTICS OF RIGHT CONDUCT :
........... 17
♡

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XII : Table of Contents
7
........4
THE SIXTH DOOR. CHARACTERISTICS OF VOLUNTARY DEATH THE SEVENTH DOOR ....
............ CONCLUSION APPENDICES...

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CANDAVEJJHAYAM PAINNAYAM
(CANDRAVEDHYAKA-PRAKĪRŅAKA)

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CANDRAVEDHYAKA PRAKĪRŅAKA
PREFACE
Introduction :
In every faith scriptures occupy an important position amongst religious texts. Āgamas enjoy the same position and importance in the Jaina faith as the Vedas in Hinduism, Tripitaka in Buddhism, Avestā in Zarthustism, the Bible in Christianity and the Korān in Islam. Although Āgamas are neither considered as created by a superhuman entity (Apauruşeya) as the Vedas are taken to be, nor are they considered to be the divine message handed by any prophet as the Bible and the Koran are considered to be, but they are the compilations of the preachings of the most venerable Arhatas and saints, who had realised the truth and attained enlightenment through spiritual practices and selfpurification. Although the scriptures say that the Arga Sūtras (Primary Canons or the foremost scriptures) are considered to have been preached by the Tīrthankaras (the propounders of the Jaina faith), we must remember that they preached only the concept (Artha) that is – they only presented the thoughts or the ideas, which were then given the garb of words or codified into sūtras (canonical works or aphorisms) by the Ganadharas (the principal disciples of the Tīrtharkaras), Ācāryas or the spiritual masters heading the monastic orders, and other learned Sthaviras or the elders or the senior monks.
The Jaina tradition does not lay as much emphasis on words as the Hindu tradition. It considers words only as means
1 Attham bhāsai arahā suttami ganthanti gaṇaharā“
- Āvaśyaka Niryukti, 92.

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XVI : CANDRAVEDHYAKA PRAKĪRŅAKA
to convey the ideas or meaning. In its view the meaning is important not the words. It is this lack of emphasis on words that the āgamas of Jaina tradition could not keep their linguistic character intact, as the Vedas have been able to do over the millennia. This is the reason that the Jaina Canonical literature got divided into two streams, namely the Ardhamāgadhi Canons and the Sauraseni Canons. Of these, the Ardhamāgadhi canonical literature is not only considerably more ancient but also closer to the original language in which Lord Mahāvīra preached. The development of the Sauraseni canonical literature was also based on these Ardhamāgadhi canons. The Ardhamāgadhi canonical literature is, thus, the basis of the Sauraseni canonical literature. The Ardhamāgadhi canonical literature was also compiled and edited over a period of one thousand years - from the time of Lord Mahāvīra to 980 or 993 Vīrābda when they were edited and written in their present form in the Valabhi conclave. These works have also been modified, altered and enlarged during different conclaves (Vācanās).
Classification Of Canonical Texts :
In the ancient times the Ardhamāgadhi canonical literature was divided into two categories, namely the Angapraviştha and the Angabāhya. The Angapraviştha category includes eleven Arga canons and the Dșstivāda while the Angabā hya canons include all the other canons that were consideed to be the creations of Srutakevalis (Canoñomniscients - who knew all about the canons) and Pūrvadhara sthaviras (Elders in the know of Pūrvas or Pre-canons - fourteen pūrvas were a part of the twelfth Arga : Distivāda). In Nandisūtra, these Angabāhya canons have been subdivided into Āvaśyaka (esential) and Āvaśyakavyatirikta (other than essential). Āvaśyakavyatirikta canons have been further subdivided into Kālika (timely studiable

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PREFACE : XVII
scriptures) and Utkālika (at any time studiable scriptures). This classification, as per Nandīsūtra is as follows :
Śruta or Āgama'
Angapraviştha
Angabāhya
Ācārārga Sūtrakstāriga Āvaśyaka Āvaśyaka-vyairikta Sthānārga Samavāyānga
Sāmāyika Vyākhyāprajñapti
Cturvimisatistava I Jñātādharmakathā
Vandanā Upāsakadaśanga
Pratikramana AntakȚddaśanga
Kāyotsarga Anuttaropapātikadaśanga Pratyākhyāna Praśnavyākaraña Vipākasūtra Dțśtivāda
Kālika
Utkālika
Uttarādhyayana Dasasrutaskandha Kalpa
ahāra Niśitha Mahāniśītha Róibhāśita Jambudvīpaprajñpti
Daśavaikālika Kalpikākalpika Culla-kalpasūtra Mahakalpasūtra Aupapātika Rājapraśniya Jīvābhigama Prajñāpana
Nandī Sūtra, Muni Madhukara, p. 76, 79, 80, 81.

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XVIII : CANDRAVEDHYAKA PRAKĪRNAKA
Dvīpasāgaraprajnapti Mahāprajñāpanā Candraprajñapti
Pramādāpramāda Kșullikāvimānapravibhakti Nandī Mahallikāvimānapravibhakti Anuyogadvāra Angacūlikā
Devendrastava Vaggacūlikā
Tadulavaicarika Vivāhacukikā
Candravedhyaka Arunopapāta
Sūryaprajñapti Varuņopapāta
Pauruşīmandala Garudopapāta
Mandalapraveśa Dharaṇopapāta Vidyacaraṇa-viniscaya Vaiśramanopapāta
Ganividyā Velandharopapāta
Dhyānavibhakti Devendropapāta
Maranavibhakti Utthānaśruta
Ātmavisodhi Samutthānaśruta
Vītarāgaśruta Nāgaparijñāpanikā
Samlekhanāśruta Nirayāvalikā
Vihārakalpa Kalpikā
Caranavidhi Kalpāvatamisikā
Aturapratyākhyāna Puşpitā
Mahāpratyākhyāna Puşpacūlikā Vrşnidaśā
Thus, we see that in Nandīsūtra, Candravedhyaka has been mentioned as an Angabāhya, Avaśyakavyatirikta, Utkālika Āgama (Secondary, other than essential, all-time studiable canonical text). The style of classifying canonical literature in Pā ksikasūtra has some differences in the names and the order herein mentioned. There, too, Candravedhyaka is mentioned at the fourteenth position amongst the Utkālika Āgamas (all-time studiable canons). Besides these, yet another ancient classification of āgamas is available in the Sauraseni Agama 'Mū lācāra’ of the Yāpanīya tradition. Mūlācāra divides the canons

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PREFACE : XIX
into four categories, namely '-1. Of the Faith-propounders' origin (Tīrtharkara-kathita), 2. Of the Self-enlightened Spiritual Practitioners' origin (Pratyekabuddha-kathita), 3. Of the Scripture-omniscients' origin (Śrutakevalī-kathita), and 4. Of the Pūrva-proficients' origin (Pūrvadhara-kathita). Again, Mūlā cāra divides these canonical works into Kālika (timely studiable) and Utakālika (all-time studiable) canons. Though ‘Candravedhyaka-prakīrņaka' is not clearly mentioned in this classification, the word 'Candravedhyaka' is found in the 85th verse of this work (Mülācāra). Even though this mention does not clarify that in what capacity this work - Candravedhyaka - is accepted in the Yāpanīya tradition, the similarity of the verses containing the word 'Candravedhyaka' in both, Mūlācāra and Candravedhyaka-prakīrņaka signifies that this work is also acceptable in the Yāpanīya tradition.
At present, the canons are classified into Arga (Primary) canons, Upānga (Subsidiary or secondary) canons, Cheda (Disciplinary canonical texts), Müla (A group of basic subsidiary canons), etc.. This classification was first found in Vidhimā rgaprapā(Jinaprabha, circa 13th Century A.D.)?.
The Prakīrņakas :
Generally, Prakīrņakas are understood to be a collection of works on miscellaneous subjects. Malyagiri, the commentator on Nandīsūtra, has mentioned that prakīrņakas were composed, by the monks, based on the canons containing the preachings of Tīrthankaras. As per tradition, it is also believed that each monk used to compose one prakīrņaka. Eightyfour thousand
Mulācāra, Bhāratiya Jñānapitha, p. 277. 2 Vidhimārgaprapā, p. 55.

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XX : CANDRAVEDHYAKA PRAKĪRNAKA
prakīrnakas by eightyfour thousand monks of the order of Lord Rśabhadeva are mentioned in the Samavāyāngasūtra! As there were fourteen thousand monks in the order of Lord Mahāvīra, it is believed that the same number of prakīrņakas might have been composed in His order. However, today, the prakiīrņakas are believed to be ten in number.
Linini inosco
These ten prakīrņakas are as follows? :
Catuḥsarana, Aturapratyākhyāna, Samstāraka, Candravedhyaka, Gacchācāra, Tandulavaicārika, Devendrastava Ganividyā,
Mahāpratyākhyāna, and 10. Maranavidhi.
The names of ten Prakirnakas in Painnayasuttaim, edited by Muni Punyavijayajī are as under :
Catuḥšarana, Āturapratyākhyāna, Bhaktaparijñā, Samstāraka, Tandulavaicārika, Candravedhyaka Devendrastava Ganividyā,
nimi onorio
Corāsiim paņņaga sahassāim paņņattāʻ, Samavāyānga Sūtra, 84th
Samavāya. 2 Abhidhāna Rājendra Kośa, Pt. I, p. 41. 3 Paiņnayasuttaim, Preface, p. 20.

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PREFACE : XXI
Mahāpratyākhyāna, and Vīrastava.
10.
Candravedhyaka is also mentioned amongst the forty-five canonical texts enumerated by Acārya Śrī Pradyumna-surīśvarji in Vicārasāra Prakaraṇa - Āyāro (1), Süyagada (2), ... ... ... Candāvijjhaya (34), ... ... Devindasanthavaṇam (45)
The Svetāmibara Mūrtipūjaka Sampradāya (White clad, Idol worshipping sect of the Jainas) recognises ten prakīrņakas as canonical texts. However, if all the texts known as prakīrņakas are collected, we get the following twenty-two names:
Catuḥsarana, Āturapratyākhyāna, Bhattaparijñā, Samistāraka, Tandulavaicārika, Candravedhyaka, Devendrastava, Ganividya, Mahāpratyākhyāna, Vīrastava, Rşibhāṣita, Ajīvakalpa Gacchācāra, Maranasamādhi, Titthogāli, Ārādhanāpatākā,
Dvīpasāgara Prajñapti, 18. Jyotisakarandaka,
minoso
o
17.
'Paiņņayasuttaim, Preface, p. 21. ? Paiņņayasuttaim, Preface, p. 18.

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XXII: CANDRAVEDHYAKA PRAKĪRŅAKA
Besides these, more than one prakīrņaka of the same name are also found. For example at present three texts named 'Aurapaccakkhāņa' are available.
20.
19. Angavidya, Siddhaprabhṛta, Sārāvalī, and Jīvavibhakti.
21.
22.
Of these, seven, namely
Devendrastava, Tandula-vaicā rika, Candravedhyaka, Gaṇividyā, Maraṇavibhakti, Maraṇasamā dhi, and Mahāpratyākhyāna are found in the list of Utkalikasūtras (all-time studiable canons) in the Nandi-sūtra and the Pākṣikasū tra, while two prakīrṇakas - Rṣibhāṣita and Dvīpasāgaraprajñapti are included in the list of Kalikasutras. Thus, we find the names of nine prakīrņakas in the list contained in the Nandīsūtra as well as that of the Pākṣika-sūtra'.
--
Though there is a difference of opinion regarding the names, the exact number and the order of prakīrņakas, it is certain that 'Candravedhyaka' has found a place in all their classifications.
Though prakīrņakas enjoy only a secondary place in the order of canonical texts, if we take into account their ancient language, form and the spiritual import of their subject matter, they seem to be of greater importance than even some of the better known canonical texts. Of the prakīrņakas, Rṣibhāṣita etc. are, of more ancient origin than the Uttaradhyayana and Dasavaikālika too2.
1 Nandi Sūtra, Muni Madhukara, pp. 80, 81.
Sagarmal Jain, Rṣibhāṣita: Eka Adhyayana, Prakṛta Bharati Samsthā na, Jaipur.
2

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PREFACE : XXIII
Candravedhyaka Prakīrņaka :
Candravedhyaka-Prakīrņaka is a treatise set in verse. Its first mention was found in the Nandī and the Pākṣika Sūtras (Circa 5th Century AD). In both, Candravedhyaka is mentioned as an Arigabāhya, Āvaśyakavyatirikta, Utkālika Sūtra.'
While introducing Candravedhyaka, it has been said in the Pākṣikasūtra Vrtti that according to “Candravedhyake candro yantraputrikākṣigolako gļhyate, à maryādayā viddhayata ityā vedhyam, kapratyaye Candravedhyakami Rādhāvedha Ityarthaha. Tadupamāṇamaraņārādhanāpratipadako granthaścandravedhyakam.” 'Candra' means the eyeball of the mechanically rotating statuette (Rādhā), 'a' denotes the totality, 'Vedhya' means 'to pierce' and 'ka’ is the word-ending (Pratyaya). Thus, Candravedhyaka' means piercing the eyeball of the mechanically rotating statuette or Rādhā vedha. Accordingly, Candravedhyaka is a treatise that prescribes the end practice of voluntary peaceful death (Maraņārādhana)?. Actually, it means `an art to attain the ultimate goal of life through voluntary peaceful death”.
'A. 'Ukkāliami anegavihami pannattami tamjaha 1. Dasaveāliam, ....15. Candavijjhayam, ...29. Mahāpaccakkhāṇam, evamāim.'
- Nandī Sūtra, Muni Madhukara, pp. 161, 162. B. Namotesimi Khamāsamaņaṇam, .....arigabāhiram ukkāliyam
bhagavantam tamjahā Dasaveāliam 1, .....Candāvijjhayami 14, .....Mahāpaccakkhānam 28.'
- Pākṣika Sūtra, Devendra Lalbhai Jain Pustakoddhara, p. 76.
2 A. Paksika Sūtra Vịtti, leaf 77. B. Abhidhāna Rājendra Koşa, Pt. III, p. 1097.

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The Validity of The Name :
Amongst the Prakīrņaka texts, Candravedhyaka is the only prakīrņaka, that has been mentioned in various names and forms, viz. - Candāvejjhayam, Candagavejjhayam, Candā vejjham, Candayavejjham, Candagavijjham, and Candagavijjhayam. Many Samsksta versions of these different names are - Candrāvedhyaka, Candravedhyaka, Candrakavedhya, Candrāvidhyaka, Candra vidyā and Candraka vidhyaka.
Though it is not easy to decide as to which of its various available names is correct, it is clear that in all these names there is no difference as far as their meanings are concerned; the difference is only in the word-forms used to name it in various editions.
In Candravedhyaka, if we take the version Candā vijjhayami’, its samisksta equivalent can be Candra-vidyā' and if we take the Candāvejjhayami' version, its samisksta equivalent could be both - Candrāvedhyaka and Candravedhyaka. The Pā kşikasūtra also mentions both these forms'. Explaining the name
Candāvejjhayam' it takes 'ā for totality and `vejjhayami' for piercing - "ā maryādayā vidhyaka iti āvedhyakam'. Based on this explanation, the form 'Candra plus āvedhyakam equals Candrāvedhyakami’ is also formed. Thus, both the forms – Candrāvedhyakam and Candravedhyakam are proven.
Taking Candra-vidyā' as the Samskrta equivalent of Candavejjhayam Ācārya Śrī Hastimal ji Mahārāj has, in Appendix 1 put explanatory notes on technical and special terms'
? Pāksika Sutra Vịtti, leaf 77.

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PREFACE : XXV
in his commentary Śrīmannandīsūtram''. He has mentioned that this was a work pertaining to the knowledge about the Moon (Candra), but that it is presently unavailable. The purpose behind his above mentioned statement is, perhaps, that the text (Candavejjhayam) is not available in its original form, because his tradition does not accept prakīrņakas as canonocal texts. In 1941 A.D. itself, its original Prāksta version alongwith Samskrta shadow-verses by Muni Caturvijaijī and edited by Vijaya Kşmabhadrasūri, was published by Kesar Bāi Jñāna Mandir, Pā tana. Perhaps, he was under the impression that the subjectmatter of this text related to the learning about the Moon and that was not available in that form. Actually, the subject matter of this treatise is not about the learning about the Moon, but relates to the realisatio of the ultimate goal of life, which is selfemancipation.
The Manuscripts Used -
Muni Punya Vijaijī had used the following Mss. :
1.
Sani
Je.
:
Ham. :
Sanghavipāļa Jain Uñāna Bhandār, Palm leaf copy. Ācārya Śrī Jinabhadra Sūri Jaina Jñāna Bhandār, Palm leaf copy. Handwritten copy by Muni Śrī Hamisavijaijī Mahārāj. Handwritten copy by Muni Punyavijaijī Mahārāj. Corrected copy, with alternative readings, of Ms. entitled 'Pu'.
Pu.
:
5.
Pupa. :
| Srimannandīsūtram, Tr. Muni Hastimal, Pub. Rai Bahadur Sri
Motilalji Mutha, Satara, 1942.

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XXVI : CANDRAVEDHYAKA PRAKIRŅAKA
6.
Kșa
:
Ca.
:
8.
Kā.
Kā.
:
Copy compiled by Acarya Kșamabhadrasūri. Ancient copy by Muni Caturvijaijī Mahārāj. Copy edited by Dr. Kāyā, pub. Institute De Civilization Indian, Paris. Alternative readings on Ms. entitled 'Kā‘.
Copy with Samisksta shadow-verses by Muni Caturvijaijā.
Kāpā : Ke. :
10.
We have taken the alternative readings from the Mss. 1-9 from Paiņņayasuttāimi edited by Muni Punyavijaijī only. For more information on these Mss., we recommend the readers to refer to pp.26–27 of the preface to that work.
Alternative readings for Ms. 10 (Ke) have been taken from the copy with Samisksta shadow-verses by Muni Caturvijaijī. This version was published, in 1941 A.D., by Śri Kesar Bāi Jñāna Mandir, Pātaņa and received by us from Lal Bhā i Dalpat Bhāi Bhāratiya Samskrti Vidyā Mandir, Ahmedabad, where its accession number is 6112.
Besides these, we also received a handwritten Ms. from Sri Govind Ram Bhansali Paramarthika Samstha, Bikaner through Sri Bhikham Cahndji Bhansali of Calcutta. In this Ms., there being no mention of the scribe or the year of writing, we could not ascertain as to when was it written and for whom. As for the number of verses, it also contains 175 verses only.
The Author and The Period of Candravedhyaka -
Though the mention of Candravedhyaka is found in many texts including Nandīsūtra, Pāksikasūtra, etc., but no indication about its author is available anywhere. We get only that much

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PREFACE : XXVII
indication that it was composed by some elder monk (Sthavira) of the 5th century A.D. or earlier. As no specific information is available, it is difficult to say anything conclusive about its authorship.
As for the question of the period of its composition is concerned, we can at least say this much with certainty that it is a composition of a period earlier than the 5th century AD, because, besides the Nandīsūtra and the Pākṣikasūtra, the mention of Candravedhyaka is available in Nandīcūrņi, Āvaśyakacūrni and Niśīthacūrņi. The period of the composition of cūrņis is taken as the 7th century AD. Therefore, the period of Candravedhyaka's creation ought to be before that period. Its mention in the texts of the Nandi and the Pākşikasūtras indicate that it was composed even before the composition of these two works. The author of the Nandīsūtra is taken to be Devavācaka. The period of Nandīsū tra and its author, Devavācaka, has been specifically discussed by Muni Punyavijaiji and Pt. Dalsukhbhai Malavaniya. In Nandīcā rņi, Devavācaka has been said to be the disciple of Dūșyaganī. Some learned exponents have been under the illusion that Devavā caka and Devardhigani Kșamāśramaņa who presided over the Valabhi conclave inwhich the Ardhamāgadhī canonical texts took their present book-form, to be the one and the same person. Muni Kalyanavijaiji has also fallen a prey to this illusion. But, according to the available mentions, the former was the disciple of Dūșyagani while the latter was that of Arya Sandilya. Therefore, it is certain that the two are not the one and the same person. Devavācaka has clearly mentioned Dūşyaganī as his guru in the roll of elder monks (sthavirāvalī) in the Nandīsūtra.
Pt. Dalsukhbhai Malavaniya has taken the upper limit of Devavācaka's period as 1020 Vīrābda (Reckoned from the Nirvana of Lord Mahāvīra) i.e. the year 550 of the Vikrami era, so Devavācaka must have been before that period. Nandi and

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XXVIII : CANDRAVEDHYAKA PRAKIRNAKA
Anuyogadvāra have been mentioned in the Āvaśyaka-niryukti and even if we take it to be composed by Bhadrabāhu II, its period is decidedly before the second half of the 5th century AD. From all this we can conclude that Devavācaka lived and his Nandīsūtra was composed before the 5th century AD. For more information in this regard, we shall direct the readers to refer preface of Nandīsūtra by Muni Punyavijaiji and Pt. Dalsukhbhai Malavaniya.
As Candravedhyaka is mentioned in Nandīsūtra, we can only conclude, on the basis of this evidence, that this work came into being well before the 5th century AD. It is difficult to say as to what could be the upper limit of the period of its creation. Many verses of Candravedhyaka prakīrņaka are found in many other canonical texts (Āgamas) such as – Uttarādhyayana, Jñātā dharmakathā, and Anuyogadvāra; in the niryuktis such as -- Avaşyaka Niryukti, Uttarādhyayana Niryukti, Daśavaikālika Niryukti, and Ogha Niryukti; in prakīrņakas such as - Maranavibhakti, Bhaktaparijñā, Āturapratyākhyāna, Mahāpratyā khyāna, Titthogāli, Āradhanā-patākā, and Gacchācāra; in the Šaursenī texts of the Digambara and the Yāpanīya traditions such as - Bhagavatī– Arādhanā, Mulācāra, Niyamasāra, and Astapā huda (Suttapāhuda) and in the Bhāşya treatises such as - Viseșā vaśyaka Bhāșya. Al these texts are of a period before the 5th-6th century AD. However, it is difficult to decide as to whether these verses came into these works from Candravedhyaka or vice versa. Both are possible. Actually, the verses from Candravedhyaka, that are found in Jñātādharmakathā and Anuyogadvāra seem to be quoted only.
As far as the question of similar verses of Candravedhyaka and Uttarādhyayanasūtra is concerned, we find them in the latter's third, ninth, twenty-eighth and the twentyninth chapters. Though some difference is found in the word

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PREFACE : XXIX
forms used in the verses of the third, twenty-eighth and the twenty-ninth chapters of Uttarādhyayana from those of the verses of Candravedhyaka, but those found in the ninth chapter, are verbatim. The verse of Candravedhyaka found in the ninth and the twentyninth chapters of Uttarādhyayana are so current that they are found in many other works too. The verse of the twenty-ninth chapter seem to be quoted only as the whole chapter is in prose except this verse. At other places the verses are contextual and seem to be original. However, it is difficult to reach on any conclusion on the basis of this similarity of verses. One possibility is that these verses might have been taken in both these works from some other but same sources.
If we consider the linguistic character of these verses, we conclude that the linguistic character seems older in Candravedhyaka as compared to that in the other works. But, at the same time, it is difficult to prove the ancient origin of the verses of Candravedhyaka on the basis of their linguistic character alone. Because, the more current verses in the Jaina tradition are very much affected by Mahārāștrī Prāksta, and to prove the priority or posterity of the verses on the basis of Mahā rāştrī Prāksta content in the verses is a difficult task.
The Palm-leaf copies of this work are also available. This proves that it has been an old and a very current treatise. Even than we do not get much help from this fact for deciding the period of its composition. However, we do have a definite pointer in the subject matter of this prakīrņaka, which may help us in deciding the period of its coming into being. In verse number 111 of Candravedhyaka, clarifying the relationship between the right belief (Samyagdarśana) and the right conduct (Samyakcāritra), it has been said that a person with the right belief may or may not have the right conduct, but one with the right conduct certainly has the right belief. We also come across

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XXX : CANDRAVEDHYAKA PRAKĪRṆAKA
this belief of Candravedhyaka prakīrṇaka in the Uttaradhyayana and Vacaka Umāsvāti's Tattvärtha Bhāṣya and Prasamarati Prakaraṇa. It has been said in the Tattvārtha Bhāṣya that
"Eṣāmi ca pūrvasya lābhe bhajaniyamuttaram uttaralābhe tu niyamataha pūrva labhaḥ" meaning that out of the right belief and the right conduct, attainment the former does not necessarily guarantee the attainment of the latter but the gain of the latter certainly yields the former.
The same fact has been further clarified in the following kārikā of Prasamarati Prakarana :"Pūrvadvayasampadyapi teṣām bhajaniyamuttaram bhavati Pūrvadvaya lābhaḥ punaruttaralābhe bhavati siddhaha |\"
2
Meaning that by gaining the earlier two the right belief and the right knowledge (Samyagjñāna) – the latter i.e. the right conduct is uncertain but when the latter is present, the existence of the earlier two is certain.
Thus, the view-point, regarding the mutual relationship between the right faith, the right knowledge and the right conduct, that exists in the Tattvärtha Bhāṣya and the Prasamarati Prakarana, is also contained in Candravedhyaka. On the basis of this evidence, it can be said that the period of composition of Candravedhyaka should be considerably contemporary to the Tattvartha Bhāṣya and the Prasamarati Prakaraṇa. As these two works are considered to be of the period between the 1st and the 3rd century AD, it must be the period of the composition of the Candravedhyaka too. If the period of the author of Tattvartha Bha
1 A. Tattvärtha Bhāsya, 1/1.
B. Yapaniya Aur Unkā Sāhitya, Dr. Smt. Kusum Patoria, p. 118.
Prasamarati, Kärika 231.
2

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PREFACE : XXXI
şya, Vācaka Umāsvāti, be taken as earlier to that of Syāmacārya, the author of Prajñāpanā, the period of Candravedhyaka's composition comes to some where near the 1st century AD. Though the validity of this estimaton is also not beyond doubt, the absence of the stages of spiritual development (Guņasthānas) and the seveñfold predication (Saptabhangi) from the Candravedhyaka, just as in the Tattvartha, only proves that Candravedhyaka is a contemporary composition of the Tattvārtha Bhāșya and the Praśamarati Prakaraṇa. From all this discussion, we can come to a conclusion that Candravedhyaka was composed some time before the 5th century AD.
The Subject Matter -
It becomes clear from the name, Candravedhyaka itself that the code of conduct for an aspirant of observing Samā dhimarana is prescribed in this work, which is as difficult to follow as it is to pierce the eye-ball of the mechanically rotating statuette (Rādhā Vedha). Seven fundamentals described in this work, through the seven respective doors, are as under :
cimtvión
Fundamentals regarding Humility (Vinaya Guna), Basic qualities of a Master (Ācārya Guņa), Basic qualities of a Disciple (Śişya Guna), Ethical Code of Conduct (Vinaya Nigraha Guna), Righteousness of Knowledge (Iñāna Guņa), Fundamentals of the Right-conduct (Cāritra Guna), and Fundamentals regarding the Voluntary Peaceful Death (Samādhi Marana Guņa).
Generally, the beginning of any book is with an auspicious invocation. It is so in this work as well. In the auspicious invocation the author offers his obeisance to the Jinavaras (The supreme conquerors of the foes of spiritual development), who are the masters of right-knowledge and the right-belief and who

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XXXII : CANDRAVEDHYAKA PRAKĪRŅAKA
spread the light of spiritual knowledge in the universe. (1) From this auspicious invocation by the author, the question naturally arises that generally the trigem - the right-knowledge (Samyagjñāna), the right-belief (Samyagdarśana), and the rightconduct (Samyakcăritra) are mentioned together. Then why the conduct has not been mentioned here with the knowledge and the belief ? However, answering this question the author says, in verse 77, that the one which is knowledge the same is the conduct. From this it appears that the author has included the right conduct within the right knowledge itself. This, however, is the author's distinct view. We do not find this idea has been adopted in any other canonical work. The author says that this is a text that leads an aspirant to the high road to spiritual emancipation (Mokşa-mārga).
Fundamentals regarding Humility (Vinaya Guna):
From whatever description that is available in the first door called, Vinaya Guna, it is clear that the greatness of any disciple does not depend on the vastness of the knowledge gained by him, but on his humility. It has been said of a disciple, sans humility, who insults his masters that he does not earn fame and respect in this world but the one who attains knowledge with humility earns trust and fame everywhere. (3-6)
Those who insult the master as well as knowledge and, under the influence of the-false belief, remain attached to the worldly desires, have even been said to be saint-tormentors or saint-killers. (7–9) The knowledge has been described as the giver of happiness not only in this world but also in the next.
About the masters, who endow learning, and the disciples, who receive it, it has been said that teachers and students who are free from four passions and sorrow and are simple hearted are as

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PREFACE : XXXIII
difficult to find as the masters who are the givers of all types of education. (14 - 20) In Mūlācāra, a text of the Yāpanīya tradition also, highlighting the quality of humility, it has been said that even if a scriptural knowledge, studied with humility, is forgotten due to negligence, it is regained in the next birth and becomes instrumental in achieving omniscience (Kevala Uñāna)'.
Basic qualities of a Master (Ācārya Guņa):
While discussing the basic qualities of a Master, it has been said that the masters, who are tolerant like the earth, stable like a mountain, steadfast in their duties, endowed with coolth and brilliance like the moon, unperturbed like the ocean and have the proper understanding of the time and the place (contemporary situation), are respected and venerated everywhere. (21-31)
Thirty-six fundamental characteristics of the masters have been described in this work. Like-wise, many other Jaina scriptures describe the masters' thirty-six characteristics; however those thirtysix characteristics are different from the ones described herein.
Bhagwatī–ārādhanā says – the master ought to be the observer of the right-conduct (Cāritravāna), supporter of the faith (Ādhāravāna), practical (Vyavahāravāna), active (Kartā), and the exponent of the methods of gaining and losing of the tri-gem (Ratnatraya), famous (Prasiddha) and glorious (Kīrtiśalī)?. Further, it has been said that the master practices eight cognitive conducts (Iñānācāra), eight conative conducts (Darsanācāra),
Mūlacāra, verse 286. 2 Bhagawatī Ārādhanā, verses 419, 420.

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XXXIV : CANDRAVEDHYAKA PRAKĪRŅAKA
twelve types of penance (Tapa), five vigilences (Panca--samiti) and three self-controls (Trigupti)'.
In Mūlācāra, Vattakera has attributed these characteristics to the master (Ācārya) - Skilled in gaining and giving (Knowledge), learned in the meaning of scriptures, earning fame due to his glory, ever-ready to practice the monastic rules, speaker of acceptable and appropriate speech, serious, insurmountable, brave, promoter of the faith, tolerant like the earth, with cool brilliance like the moon and calm and grave like the sea?.
In Pravacanasāroddhāra, too, we get the mention of thirty six characteristics of the master in three different ways.?
About the greatness of the masters it has been said that by serving the masters the living being (the disciple) can not only gain glory and fame in this world but also the holy divine birth and the supreme enlightenment in the next. (32) Further, it has been added that not only the living beings of this world but also the gods residing in heaven, leaving their seats and beds, come to bow to the masters. (33–34)
Taking the obedience of the master as more important than renunciation and penance, it has been said that anyone who does not obey the master wanders in the world indefinitely even while practicing many a fast. (35)
Ibid, verse 527.
2 Mülācāra, verses 158, 159. 3 Pravacanasāroddhāra, Devacandra Lālbhāi Jain Pustakoddhāra, verses
541 to 549.

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PREFACE : XXXV
Basic qualities of a Disciple (Śişya Guņa):
Following the Master's characteristics, disciple's characteristics have been mentioned in this Prakīrņaka. It has been said therein that the learned praise the disciples, who are endowed with the virtues of enduring various afflictions, equanimity in gain and loss, contentment with minimal desires, without pride in his supernatural powers, easily engaged in ten types of virtues and cares, praising the master, and serving the organization. (37-42)
Further, it has been said that the disciple who attains knowledge by destroying his pride, gains many a disciple, but a bad disciple does not gain any. (43) As to who should be imparted learning, it has been said that a disciple with hundreds of other virtues but devoid of humility should not be imparted the knowledge of the scriptures even if he happens to be the son of the master. That is, he ought not to be given it, in any case. (44– 51)
Ethical Code of Conduct (Vinaya Nigraha Guņa):
In this work there are two separate doors called 'Vinaya Guna' and 'Vinaya Nigraha Guna'. But, the subject matter of the text does not clarify as to what is the difference in these two. The description contained in the verses of both these doors mainly mean humility and obedience. However, the word 'vinaya' has been used in two different meanings, namely –“humility' and 'code of conduct' in the old canonical works.
In the Bauddha canonical work, Tripitaka, there is a section called Vinaya Pitaka' that deals with the code of conduct. Therefore, in addition to 'humility', the word 'vinaya' also means "code of conduct. In “Vinaya Nigraha' door, too, there are some verses that relate to the rules of conduct. E.g. -

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XXXVI : CANDRAVEDHYAKA PRAKĪRŅAKA
“Gunahīņa viņayahīņami carittajogeņa pāsattha” (57), “Khanti balão ya tavo niyamaviseso ya vinayão” (59), “Savvo carittasāro viņayammi paitthio maņāsāna” (63). In all these instances the meaning of the word 'vinaya' can be deduced as "code of conduct' only. Therefore, it can be said that the author of the ‘Vinaya Nigraha' door might have meant 'observance of the rules of conduct as per the canonical texts'.
In this section called 'Vinaya-Nigraha', 'vinaya (humility and right conduct)' have been termed as the door to spiritual salvation. Therefore, the spiritual aspirant has been encouraged to practice ‘vinaya'. It has been said that a person who knows little about the scriptures can also destroy the bonds of karma by practicing ‘vinaya'. (54) Further, it has been said that the omniscient Lord Jinendra has also, first of all, propounded the observance of 'vinaya’ and described it as the characteristic that leads the practitioner on the path to spiritual emancipation. Also, it has been said that the essence of moral conduct rests in 'vinaya' alone. Not only this, even the monks, who are without bonds, too, do not earn praise without the stability in ‘vinaya’.
Righteousness of Knowledge (Jñāna Guņa):
The fifth door entitled 'Iñāna Guņa' contains the description of the fundamentals of knowledge. It has been said therein that blessed are those who despite of not knowing the vast scriptural knowledge imparted by the Lords Jinavaras, steadfastly practice the conduct prescribed therein. (68) Refrain from the known flaws and observance of the known virtues is the way to the faith. (71) Further, it has been said that the knowledge itself is meant for adherence to the right-conduct, the right-conduct is the essence of the preaching of the Lords Jinavaras (Pravacanasā ra), and the essence of canonical knowledge is the attainment of the supreme reality (Parama Tattva). (77)

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This discussion seems very important, because herein the interrelationship between knowledge and conduct has been underlined and they have been presented as a coordinated whole. Not only this, the author emphasizes the unity of knowledge and conduct by saying that they are inseparable from each other. In his view the knowledge that is not translated into practice is useless. Such a coordination of knowledge with moral conduct is the speciality of this work.
Emphasizing the importance of knowledge in life, it has been said that what use is being extremely handsome and extraordinary in this world, because the people only look towards the learned not for his looks and his vast knowledge but for his virtues as they look towards the moon. (81) Further, it has been said that right--knowledge alone can help a practitioner in attaining spiritual salvation, the learned do not wander the eternal world. (83–84) In the end, it has been said that a spiritual practitioner should not leave, till the very end, even one verse through which he treads the path of spiritual salvation.
Fundamentals of the Right-conduct :
In the sixth door called 'Cāritra Guna', it has been said that praised are those who, renouncing the worldly bondages, embrace the order of the monk in accordance with the preaching by the Jina. (100) Again, it has been said about the ones endowed with the quality of steadfast patience that they transcend the miseries of the world. (103) It has also been said that the enterprising ones who do not succumb to the evils of anger (Krodha), pride (Māna), deceit (Māya), greed (Lobha), ennui (Arati) and aversion (Jugupsā) are able to find the eternal and supreme bliss. 104 It has been mentioned about the purity of conduct that the ones whose intellects are constantly engaged in the observance of five vigilences (Samitis) and three self

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XXXVIII : CANDRAVEDHYAKA PRAKĪRŅAKA
controls (Guptis) and who are not in the grip of attachment and hatred, only have the purity of conduct. (114)
In this volume, a question has been raised here that if the rightbelief and the rightconduct present themselves, to a spiritual practitioner, at the same time, what should the wise one accept first? To which should he accord priority? Answering this query, the author has said that the wise one should hold on to the right-belief, because an aspirant sans right-conduct can embrace it in future and attain salvation, but the one who leaves the rightfaith can never liberate. (110–112) Thus, the primacy of the right-faith has been accepted.
Generally, the Jaina masters have considered the coordinated form of the triad of the right-knowledge, right-belief and the right-conduct as the path of spiritual development leading to spiritual salvation. According to them the completeness of spiritual practice is possible only by following the coordinated form of the threēfold practice. The Jaina thinkers accept only the coordinated form as the path to spiritual salvation. According to them, it is impossible to attain spiritual salvation or the ultimate accomplishment in the absence of any one of these three. It has been said in the Uttarādhyayanasūtra that (right) knowledge is not possible in the absence of the (right) belief, without the (right) knowledge the conduct does not become right, without the right-conduct it is impossible to be free from attachment and the one who is not free from attachment cannot liberate. Thus, even here, the right belief has been accorded primacy over the other two. However, the spiritual practice can be considered complete only in adherence to the right-conduct.
Uttarādhyayana Sūtra, 28/30.

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Vācaka Umāsvāti, the author of the Tattvārtha Sūtra, has, in his treatise, placed the right-belief before the rightknowledge and the right-conduct.' Ācārya Kundakunda says in his treatise on right-belief, (Darsana Pāhuda), that the faith is based on the right-belief.?
However, there is no conflict regarding the relative relationship between the right-conduct vis-à-vis the right-belief and the right-knowledge. Knowledge and belief have been accorded primacy over the right-conduct. Conduct means progress on the spiritual path, while the right-knowledge is its comprehension and the right-belief is the belief that the rightpath is going to take him to his ultimate goal. It has been said in the Uttarādhyayana that an aspirant must know the spiritual path through the right-knowledge, believe in it through the right-faith and practice it by adhering to the dictates of the right-conduct and thus he must purify his soul through the right-penance.
Although no disagreement can be shown with the saying that the effort in the form of the right-conduct is essential to attain one's goal of spiritual salvation, but the effort, too, must be right and headed in the right direction. The goal cannot be attained through mere blind efforts. If the knowledge and belief of a practitioner are not right his conduct cannot be right either. That is why, giving primacy to the belief over the conduct, it has been said in the Jaina scriptures that the right-conduct is not possible in the absence of the right-belief. It has been said in Bhaktaparijñā that one who is corrupt of faith is really corrupt, not the one who is corrupt of conduct, because one with the
Tattvārtha Sūtra, 1/1. 2 Darśana Pāhuda, 2. 3 Uttarādhyayana Sūtra, 28/35.
* Ibid, 28/29.

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right-faith does not wander in the world. He is sure to achieve liberation, sooner or later, but the one who has skidded from the right-faith can never get liberated. One without the rightconduct, may, at some time in a distant future, attain salvation, but never the one without the right-faith.' Acārya Bhadrabāhu, too, says in his 'Acārānga-Niryukti', that knowledge, moralconduct and penance, too, fructify only in consonance with the right-faith.2 Thus, almost in all works, the faith has been accorded primacy.
Fundamentals regarding the Voluntary Peaceful Death (Samadhi Marana Guna):
After describing the fundamentalss of humility, the qualifications of the master and the disciple and their codes of conduct as well as the righteousness of knowledge and conduct, the author, in the end, while propounding the 'Marana Guna' throws some light on the nobility of the voluntary peaceful death. He says that the soul, which renounces the sensual pleasures, looks for the peaceful death when he sees the end of his life. (120) Further, it has been said of the monks, learned in scriptures but given to the sensual desires, that only a few of them can get the opportunity for the peaceful voluntary death; many are unable to embrace the death with equanimity of mind. (123)
'Who can attain the ultimate goal?' Answering this question, it has been said that only that person, who recalls his teaching with definite intellect, can pierce the Candra - the eye of the statuette mounted on a mechanically rotating platform. The one, who succumbs even to a little sloth, cannot pierce the
1 Bhaktaparijñā, 65, 66.
Acaranga Niryukti, 22.
2

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PREFACE : XLI
target. (128–129) Actually, the meaning of 'Candravedhyaka' itself is accomplished-goal.
Who can embrace death with the equanimity of mind? It has been said in this context that the spiritual aspirant, who has the right intellect, whose mind is absorbed in the practice of the faith till the last, and who criticizes, condemns and censures own sinful activities only can attain the peaceful death in a state of equanimity of mind. (131) At the same time the subject of 'who can be the one with accomplished-goal?' has also been discussed here. (133–139)
Referring to the subject of evils, it has been said that the spiritual practice of an aspirant, who might have practiced monkhood for a period of little less than ten million pūrva years, can also be destroyed by the passions in a moment. (143–144)
About the monastic practice, it has been said that blessed are those monks, who always remain unattached, absorbed in the teachings of the Jina and are free from the bonds of passions. Who move on their peregrinations with total lack of attachment and sense of belonging, who always entertain the noble thoughts and virtues and are always engaged in treading the path to spiritual salvation. (147–148)
It has been said of the wise that he should, first of all, criticize his transgressions before the master and condemn the sinful activities of the self. Then, he should accept the penitence prescribe by him with the ritual obeisance, accompanied by the recital of 'Icchami khamasamaņo'. He should, then, acknowledge the expiation handed by the master by telling him (the master) that he has saved him (the wise practitioner). (151– 152)

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XLII : CANDRAVEDHYAKA PRAKĪRŅAKA
In the verses that follow, while mentioning the subject of voluntary peaceful death the shedding of attachment has been emphasized. Actually, attachment is the reason that puts a person in bondage, due to which he gets more and more entangled in the worldly delusion and deception. As a result, his karmic bonds become stronger and stronger. It is the human nature that a person has a feeling of belongingness or mineness with the worldly objects such as – gold, silver, servants, wealth, riches, family, relatives, friends etc., and considers them worthy instead of worthless. As a result, he gets mired in the quagmire of worldly wandering. However, when the death comes, neither the material wealth nor the relatives and friends are of any help in saving him from the clutches of inevitable death. Perhaps, due to this reason the followers of the Jaina faith, in the final moments of their lives, free themselves from all the miseries and relinquish all types of attachments and hatreds and pray to the Lord, “O' Lord ! I wish to embrace the equanimous death, pray guide me in this direction and grant me the power to shed the bonds of attachment so that I may receive enlightenment and attain the ultimate goal of being born as a human".
One who embraces the equanimous death can be compared to a skilled businessman. A businessman who trades in precious items such as -gold, silver, gems and precious stones would never like that his wares should be harmed in any manner. However, if his wares face destruction, he first tries to save everything, if that is not possible, he saves the valuables from being destroyed and lets the lesser things go.
The spiritual aspirant who embraces the equanimous voluntary death, too, like that wise businessman, tries to save both - the body and the virtues of the soul. The body is also a material possession of a living being, and generally, everyone has the greatest attachment with the body only. In the case of the

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PREFACE : XLIII
wise spiritual aspirant, when the body becomes diseased or decayed, he, too, like the wise merchant, tries his best to save it initially. However, when he realizes that it is impossible to save both - the body and the virtues – shedding the attachment towards his body, he sacrifices it and saves the more precious virtues. By saying this, here, we only mean that the spiritual aspirant desirous of embracing the equanimous death does not have any attachment with any worldly objects. At the end, he sheds any attachment towards his body as well. He considers all worldly wealth and riches, pleasures and pains, objects of sensual enjoyments, gold and silver, servants and attendants, family and relatives etc. as inconsequential as compared to the equanimity of the soul.
This treatise has been concluded by saying that the spiritual aspirant, hearing about the fundamentals of humility, qualifications of the masters and the disciples, their ethical codes and righteousness of knowledge and conduct as well as the equanimous death, should adopt them in accordance with their enunciation in the scriptures. The living beings, subject to being borne in the wombs and worldly wanderings, should, thus, end the cycles of birth and death and attain liberation, which is the ultimate goal of human life. (174–175)

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Page #46

CANDRAVEDHYAKA-PRAKĪRŅAKA
AND
OTHER CANONICAL TEXTS
A COMPARATIVE STUDY

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XLVI : CANDRAVEDHYAKA PRAKĪRŅAKA
1. Jaha dīvā dīvasayam paippae so ya dippae dīvo | Dīvasamā ayariya dippanti, param ca dīventi || Candravedhyaka, verse 30.
2. Viņao mokkhaddaram viņayam ma hu kayai chaddejja | Appasuo vi hu puriso vinaena khavei kammāim || (Candravedhyaka, verse 54.)
3. Puvvim paruvio Jiņavarehimi vinao anantanaṇihim | Savvāsu kammabhūmisu,
4. Bahuyam pi suyamahīyam,
Andhassa jaha palitta
5. Nadansanissa nāṇam,
niccam ciya mokkhamaggammi || (Candravedhyaka, verse 61.)
kim kāhī viņayavippahīṇassa? | divasayasahassakodī vi || (Candravedhyaka, verse 66.)
菜
na vi annāņissa honti karanaguna | Agunassa natthi mokkho, natthi amuttassa nevvaṇami || (Candravedhyaka, verse 76.)

6. Nāņam pagāsagam sohao tavo sañjamo ya guttikaro | Tinham pi samaoge mokkho Jinasasane bhanio ||
(Candravedhyaka, verse 80.)

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PREFACE : XLVII
1. (i) Jaha dīvā dīvasayam, paīppae so ya dippae dīvo | Dīvasamā āyariyā, appam ca param cadīventi il
(Uttarādhyayana Niryukti, verse 8.)
(ii) Jaha dīvā dīvasayam paippas so a dippaī dīvo | Dīvasamā āyariyā dippanti, param ca dīvanti ||
(Daśavaikālika Niryukti, verse 31.)
(iii) Jaha dīvā dīvasatami paippae, dippae ya so dīvo | Dīvasamā āyariyā dippanti, parani ca dīventi ||
(Anuyogadvāra, Madhukar Muni, verse 126.)
2. Vinayo
Viņayā
sāsaņe mūlam viņito sañjato bhavel vippamukkassa kato dhammo kato tavo ||
(Viśeşavaśyaka bhāșya, verse 4194.)
3. Puvvam ceva ya viņao parūvido Jiņavarehim savvehim Savvāsu kammabhūmisu ņiccami mokkhamaggammi ||
(Mūlācāra, Part II, verse 581.)
4. Sabahumpi suyamahīyam, kimi kāhī ? Caraṇavippahīņassa | Andhassa jaha palitta,
dīvasyasahassakodīvi || (Avaśyaka Niryukti, verse 98.)
5. Nadansanissa nanam naņeņa viņa na hunti caraṇaguņa Agunissa natthi mokkho natthi amokkhassa nivvanam ||
(Uttarādhyayanasūtra, 28/30.)
6. (i) Nāņami payāsagam sohao tavo sañjamo ya guttikaro | Tinhami pi samājoge, mokkho Jiņasāsaņe bhanio ||
(Āvaśyaka Niryukti, verse 103.)

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XLVIII: CANDRAVEDHYAKA PRAKĪRṆAKA
7. Kim etto latthayaramaccheratarm ca sundarataram ca ? | Candamiva savvaloga bahussuyamuham paloenti || (Candravedhyaka, verse 81.)
8. Sui jaha sasutta na nassai kayavarammi padiya vi | JIVO taha sasutto na nassai gao vi sansare || (Candravedhyaka, verse 83.)
9. Sui Jīvo
jahā taha

asuttä
nāsai
sutte adissamāņammi | nasai micchattasañjutto || (Candravedhyaka, verse 84.)
asutto

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PREFACE : XLIX
(ii) Nāņam payāsayam ciya gutti,
visuddhiphalam ca jam caraṇami | Mokkho ya dugādhīņo caraṇam ņāṇassa to sāro ||
(Viseşāvaśyaka bhāșya, verse 1127.) (iii)Nānam payāsao sādhao tavo sañjamo ya guttikaro | Tinham pi samāoge mokkho Jiņasāsaņe dițțho ||
(Bhagavati-Ārādhanā, part I, verse 768.) (iv)Nāņam payāsao tao sādhao sañjamo ya guttikaro | Tinham pi sampajoge hodi hu Jiņasāsaņe mokkho ||
(Mūlācāra, part II, verse 901.)
7. Kim etto latthayarami acchoratarami va sundaratarami vā ? | Candamiva savvalogā bahussuyamuham paloenti ||
(Maraṇavibhakti, verse 144.)
8. (i) Jahā suī sasuttā padiyā vi na viņassai 1 Tahā jīve sasutte samsāre na viņassai |||
(Uttarādhyayanasūtra, 29/60.) (ii) Suī jahā sasuttā, na nassaī kayavarammi padiyā vi | Jīvo vi tahā sasutto na nassai gao vi samsāre ||
(Bhaktaparijñā, verse 86.) (iii)Suī jahā sasuttā ņa massadi du pamādadosena Evam sasuttapuriso ņa massadi tahā pamādadoseņa ||
(Mülācāra, part II, verse 973.) (iv)Puriso vi jo sasutto ņa viņāsai so gao vi samsāre | Saccedaņa paccakkham ņāsadi tam so adissamāṇo vi ||
(Sūtra Pāhuda, verse 4.)
9. (i) Jāva ya suī na nāsai, jāva ya joga na te parāhīņa | Saddhā va jā na hāyai, indiya jogā aparihīņa ||
(Maranavibhakti, verse 154.) (ii) Suttami hi jāņamāņo bhavassa bhavaṇāsaņami ca so kunadi | Suī jahā asuttā ņāsadi sutte sahā no vi ||
(Sūtrapāhuda, verse 3.)

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L: CANDRAVEDHYAKA PRAKĪRŅAKA
10. Paramatthammi sudditthe,
aviņatthesu tava-sañjamaguñesu | Labhai gai visitthā sarīrasāre viņatthe vi ||
(Candravedhyaka, verse 85.)
11. Barasavihammi vi tave sabbhintarabahire Jinakkhāe Na vi atthi na vi ya hohī sajjhāyasamami tavokammami ||
(Candravedhyaka, verse 89.)
12.Ekkammi vi jammi pae samivegami vaccae narobhikkhani Tami tassa hoi nanami jena virāgattaņamuvei ||
(Candravedhyaka, verse 93.)
13. Ekkammi vi jammi pae samivegam viyarāyamaggammi | Vaccai naro abhikkhani,
tami marañante na mottavvam ||
(Candravedhyaka, verse 94.)

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PREFACE : LI
10. Paramatthammi suditthe aviņaţthesu tavāsañjamagunesu | Labbhai gai visuddha sarirasāre vinatthammi ||
(Maranavibhakti, verse 150.)
11. (i) Bārasavihammi vi tave sabbhintara bāhire kusaladitthe 1 Agilāi aņājīvi n āyavvo so tavāyāro ||
(Daśavaikālika Niryukti, verse 186.) (ii) Bārasavihammi vi tave abbhintarābāhire kusaladiţthe 1 Na vi atthi na vi ya hohī sajjhāyasamami tavokammami |
(Maranavibhakti, verse 128.) (iii)Bārasavihammi vi tave sabbhintarābāhire Jiņakkhāe | Na vi atthi na vi ya hohii sajjhāyasamam tavokammami ||
(Arādhanāpatāka, verse 589.) (iv)Bārasavihammi ya tave sabbhantarābāhire kusaladiţthe 1 Na vi atthi na vi ya hohidi sajjhāyasamami tavokammam ||
(Bhagavati-Ārādhanā, part I, verse 106.) (v)Bārasavidhamhi ya tave sabbhantarābāhire kusaladiţthe Na vi atthi na vi ya hohidi sajjhāyasamami tavokammami ||
(Mulacara, part II, verse 972.)
12. Ekkammi vi jammi patte samivegami kuņati vīyarāyagamate Tam tassa hoti ņāņam jeņa virāgattaņamuveti ||
(Višeşāvaśyaka Bhāșya, verse 3577.)
13.(i) Egammi vi jammi pae samvegam vīyarāyamaggammi Gacchai naro abhikkham tam maraṇam te na mariyavvam ||
(Āturpratyākhyāna, 1, verse 60.) (ii) Ekkammi vi jammi pade samivegam vīdarāyamaggammi | Gacchadi ņaro abhikkhami tam maraṇami te na mottavvam ||
(Bhagavatī-ārādhanā, part I, verse 774.) (iii) Ekkamhi bidiyamhi pade samvego vīyarāyamaggammi | Vacchadi ŋaro abhikkham tami maranam te na mottavvam ||
(Mūlācāra, part I, verse 93.)

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LII : CANDRAVEDHYAKA PRAKĪRŅAKA
14. Ekkammi vi jammi pae, samivegam kuņai vīyarāyamae | So teņa mobajālami khavei ajjhappajogeņam ||
(Candravedhyaka, verse 95.)
15. Na hu maraṇammi uvagge sakkā,
bārasaviho suyakkhandho 1 Savvo anucinteumi dhaniyam pi samatthacitteņam ||
(Candravedhyaka, verse 96.)
16. Ārahaņovautto sammani kāūna suvihio kalam Ukkosami tiņņi bhave gantūņa labhejja nivvāņami ||
(Candravedhyaka, verse 98.)
17. Laddhūņa vi māņusami sudullaham je puņo virähenti | Te bhinnapoyasañjattiga va paccha duhī honti ||
(Candravedhyaka, verse 105.)

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14. (i) Ekkammi vi jammi pae So tena mohajalam
samvegam kuņai vīyarāyamae | khavei ajjhappajogenam || (Mahāpratyakhyāna, verse 104.)
(ii) Ekkammi vi jammi pae samvegam kuņai vīyarāyamae 1 So tena mohajālam khavei ajjhappajogenam || (Viseṣāvaśyaka Bhāṣya, verse 3578.)
15. (i) Na hu maraṇammi uvagge sakkā,
barasaviho suyakkhandho | anucinteum dhantam pi samatthacitteṇam || (Mahāpratyakhyāna, verse 102.) (ii) Na hu tammi desakāle sakko bārasaviho suyakkhandho | Savvo anucinteum dhaniam pi samatthacitteṇam || (Āturpratyākhyāna, verse 59.)
Savvo
16. (i) Ārāhaṇāi jutto samman kāūna suvihio kālam | Ukkosam tiņņi bhave gantūņa labhejja nivvāņam || (Oghaniryukti, verse 808.) sammam kāūņa suvihio kalam |
(ii) Ārāhaṇovautto
Ukkosam tinni bhave gantūṇa labhejja nevvāṇam || (Mahāpratyakhyāna, verse 131.) (iii)Ārāhaṇovautto kālam kāūņa suvihio sammam | Ukkosam bhave gantūņa lahai nivvāṇam || (Āturpratyākhyāna, verse 62.) (iv) Ārāhaṇa uvajutto kālam kāūņa suvihio sammam | Ukkassam tinni bhave gantūṇa ya lahai nivvāṇam || (Mūlācāra, part I, verse 97.)
PREFACE: LIII
17. Māņusam
Jam
tinni
viggaham laddhum sui dhammassa dullaha | socca padivajjanti tavam khantimahinsayam || (Uttaradhyayanasūtra, 3/8.)

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LIV : CANDRAVEDHYAKA PRAKĪRNAKA
18. Sammattam acarittassa havai, jaha kanha seniyāņām tu | Je puņa carittamantā tesimi niyameņa sammattami ||
(Candravedhyaka, verse 111.)
19. Bhațšhena carittão suțțhuyaram dansaņami gaheyavvam | Sijjhanti carañarahiyā, dansaņarahiya na sijjbanti ||
(Candravedhyaka, verse 112.)
20. Ukkosacaritto vi ya padei micchattabhāvao koi Kimi puņa sammaddițțhī sarăgadhammammi vastanto ||
(Candravedhyaka, verse 113.)
21. Avirahiyā jassa mai pañcahim samiīhimi tihimi vi guttihimi Na ya kuņai rāga-dose tassa carittami havai suddbami ||
(Candravedhyaka, verse 114.)
22. Tamhā tesu pavattaha kajjesu ya ujjamam payatteņa Sammattammi caritte nāṇammi ya mā pamāeha ||
(Candravedhyaka, verse 115.)
23. Puvvim kāriyajogo samahikāmo ya maranakalammil Bhavai ya parīsahasaho visayasuhanivărio appa ||
(Candravedhyaka, verse 120.)

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18. (i) Sammattam acarittassa hujjā, bhayaṇāi niyamaso natthi | Jo puna carittajuttō tassa u niyamena sammattam || (Avasyaka Niryukti, verse 1176.) (ii) Natthi carittam sammattavihūnami dansane u bhaiyavvam Sammatta carittäin jugavam puvvam va sammattam || (Uttaradhyayanasūtra, 28/29.)
19. (i) Bhatthena carittão suṭṭhuyaram dansaṇam gaheyavvam | Sijjhanti caraṇarahiya, dansaṇarahiya na sijjhanti (Āvasyaka Niryukti, verse 1173.) (ii) Bhatthena carittão suṭṭhutaram dansaṇam gaheyavvam | Sijjhanti caraṇahīņā, dansanahīņā na sijjhanti || (Titthogali, verse 1217.)
PREFACE: LV
20. Ukkosacaritto
vi ya parivaḍaī micchābhāvanam kuṇai | Kim puna sammiddiṭṭho sarāgadhammammi vaṭṭanto? || (Maraṇavibhakti, verse 152.)
21. Avarahiya jassa maī pañcahimi samiīhimi tihimi vi guttihim | Na ya kunai rāgādose, tassa carittam havai suddham || (Maraṇavibhakti, verse 151.)
22. Tamha Sammattammi
ghattaha dosu vi kāum je ujjamam payatteņa | caritte karaṇammi ya mā pamāeha || (Maranavibhakti, verse 153.) 23. (i) Puvvim kāriyajogo samāhikāmo ya maraṇakālammi | Sa bhavai parïsahasaho visayasuhanivārio appa || (Mahapratyakhyāna, verse 87.) (ii)Puvvim kāriyajogo samāhikāmo ya maraṇakālammi | Hoi u parīsahasaho visayasuhanivārio jīvo || (Maranavibhakti, verse 277.) (iii)Puvvam kāridajogo samādhikāmo tahā maraṇakāle | Hodi parīsahasaho visayasuhaparammuho jīvo || (Bhagavatī Ārādhanā, part I, verse 195.)

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LVI : CANDRAVEDHYAKA PRAKĪRŅAKA
24. Asamattasuo vi muṇī
. puvvimi sukayaparikammaparihattho Sañjamāmaraṇapainnami suhamavvahio samāņei ||
(Candravedhyaka, verse 124.)
25. Indiyasuahasāulao
Akayaparikamma
ghoraparīsahaparavvasaviutto | kīvo mujjhai ārāhaņākale ||
(Candravedhyaka, verse 125.)
26. Tamha candagavejjhassa kāraņā appamāiņā nicchami | Avirahiyaguņo appā kāyavvo mokkhamaggammi ||
(Candravedhyaka, verse 130.)
27. Je me jāņanti Jiņā
Te savve aloe
avarāhe nāņādansaņācarittel uvaţthio savvabhāveņami ||
(Candravedhyaka, verse 124.)
28. Dhannāņami tu kasāyā jagadijjantā vi parakasäehimi | Nicchanti samuttheum sunivițțho purigalo ceva ||
(Candravedhyaka, verse 141.)
29. Samannamaņucarantassa kasāyā jassa ukkada honti | Mannāmi ucсhupuphami va nipphalam tassa sāmannami ||
(Candravedhyaka, verse 142.)

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PREFACE : LVII
24. Asamattasuo vi munī puvvimi sukayaparikammaparihattho | Sañjamāniyamapainnami suhamavvahio samāņei ||
(Maranavibhakti, verse 169.)
25. Indiyasuahasāulao
Akayaparikamma kīvo
ghoraparīsahaparāiyaparajjho mujjhai ārāhanākāle ||
(Maranavibhakti, verse 166.)
26. Tamhā
Jīvo
candayavejjhassa kāraņeņa ujjadeņa purisena | avirahidaguņo kādavvo mokkhamaggammi ||
(Mulacara, part I, verse 85.)
27. Je me jāņanti Jiņā avarāha jesu jesu thāņesu | Te hamāloemi uvațțhio savvabhāveņam ||
(Maraṇavibhakti, verse 120.) (Mahāpratyākhyāna, verse 20.) (Ārādhanāpatākā, 1, verse 207.)
(Āturapratyākhyāna, 2,verse 31.) 28. (i) Jattha muņiņa kasāe jagadijjanto vi parakasāehimi | Nicchanti samutheum sunivițțho pungalo ceva ||
(Gacchācāra, verse 97.) (ii) Dhannāņami khu kasāyā jagadijjantā vi annamannehim | Necchanti samuţtheum suviņittho pangulo ceva ||
(Titthogāli, verse 1198.)
29. (i) Samannamaņucarantassa kasāyā jassa ukkaņā honti | Mannāmi ucchuphulam va nipphalami tassa sāmannami ||
(Daśvaikālika Niryukti, verse 301.) (ii) Sāmaŋŋamaņucarantassa kasāyā jassa ukkaļā honti | Mannāmi ucсhupupham va nipphalari tassa sāmāiyam ||
(Titthogāli, verse 1200.) (iii)Sāmaŋŋamaņucarantassa kasāyā jassa ukkaņā hunti | Mannāmi ucсhupupphami va nipphalam tassa sāmaņņami ||
(Ārādhanāpatākā, 1, verse 666.)

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LVIII : CANDRAVEDHYAKA PRAKĪRNAKA
30. Jam
Tami
ajjiyami carittam desūņāe vi puvvakodie | pi kasāiyametto nāsei naro muhutteņa ||
(Candravedhyaka, verse 143.)
31. Jai uvasantakasão, lahai anantami puno vi padivāyami Kiha sakkā vīsasium, thove vikasāyasesammi ? ||
(Candravedhyaka,verse 145.)
32. Na vi sujjhanti sasalla
jaha bhaniyam Savvabhāvadansihimi | Maraṇāpuņabbhavarahiyā āloyaņānindaņā sāhū ||
(Candravedhyaka,verse 155.)
33. Ego me sāsao appā, nāņadansanasañjutto | Sesă me bahira bhāvā savve sañjogalakkhaņā ||
(Candravedhyaka,verse 160.)

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PREFACE : LIX
30. (i) Jami
Tam
ajjiyam carittam desūņāe vi puvvakodīe pi kasāiyamitto nāsei naro muhutteņa ||
(Titthogāli, verse 1201.) ajjiyami carittam desūņāe ya puvvakodie | pi kasāiyamitto hārei naro muhutteņa ||
(Arādhanāpatākā, 1, verse 666.)
(ii) Jami
Tam
31. (i) Jai uvasantakasão, lahai anantami puno vi padivāyam | Na hu bhe vīsasiyavvam, thove ya kasāyasesammi ||
(Āvaśyaka Niryukti, verse 119.) (ii) Jati uvasantakasāo, labhati anantam puno vi paờivātim | Na hu bhe vīsasitavvami, thove ya kasāyasesammi ||
(Višeşavaśyaka Bhāșya, verse 1306.)
32. Nahu sujjhaī sasallo jaha bhaniyam sāsaņe dhuyarayāṇam | Uddhariyasavvasallo sujjhai jīvo dhuyakileso ||
(Oghaniryukti, verse 798.)
33. (i) Ego me sāsao appā, nāņadansaņasañjutto | Sesā me bāhirā bhāvā savve sañjogalakkhaņā ||
(Uttaradhyayanasutra, 9/p.143.) (ii) Ego me sāsao appā, nāņadansaņasañjuo | Sesā me bāhirā bhāvā savve sañjogalakkhaņā ||
(Iñātādharmakathāsütra, p. 97.) Āturapratyākhyāna, verse 27.)
(Ārādhanāpatākā, verse 67.)
(Āturapratyākhyānā, 1, verse 29.) (iii)Ekko me sāsao appā, nāņadansaņalakkhaņo | Sesā me bāhirā bhāvā savve sañjogalakkhaņā ||
(Mahāpratyākhyāna, verse 16.) (iv)Eo me sassao appā,
nāņadansaņalakkhaņo Sesā me bāhirā bhāvā savve sañjogalakkhaņā ||
(Mūlācāra, part 1, verse 48.)

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LX : CANDRAVEDHYAKA PRAKĪRNAKA
34. Ekko hami natthi me koi, natthi va kassat aham Na tam pekkhāmi jassāham,
na tani pekkhāmi jo mahani || (Candravedhyaka, verse 161.)
35. Jaha sukusalo vi vejjo annassa kahei appaņo vāhim So se karai tigicchami sāhū vi tahā gurūsagāse || -
(Candravedhyaka, verse 172.)

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PREFACE : LXI
(v) Ego me sāsado appā, nāņadansaņalakkhaņā | Sesā me bāhirā bhāvā savve sañjogalakkhaņā ||
(Niyamasāra, verse, 102.) (vi)Ego me sassado ādā, nāņadansaņalakkhaṇo || Sesā me bāhirā bhāvā savve sañjogalakkhaņā ||
(Bhāva-Pāhuda,verse 59.)
34. Ego ahami natthi me koi, nāhamannassa kassai | Evamadīņamaņaso
appāṇamaņusāsai || (Iñātādharmakathāsūtra, p. 97.)
35. (i) Jaha sukusalo vi vijjo annassa kahei appaņo vāhī 1 Soūņa tassa vijjassa sovi parikammārabhai ||
(Oghaniryukti, verse 795.) (ii) Jaha sukusalo vi vejjo annassa kahei attano vāhim Tami taha āloyavvam sutthu vi vavahārakusalena ||
(Maranavibhakti, verse 104.) (iii)Jaha sukusalo vi vejjo annassa kahedi āduro rogam | Vejjassa tassa socca so vi ya padikammārabhai ||
(Bhagavatī–āraādhanā, part I, verse 530.)
In this comparative study, we find that out of 175 verses of Candravedhyaka, six are found in the canonical texts, eleven in the niryuktis, 34 in other prakīrņakas and five verses are found in the bhāșya literature. As to the souraseni Yāpanīya literature, that enjoys a status equal to the canons in the Digambara sect, nearly sixteen verses from Candravedhyaka prakīrņaka are available in Mülācāra and Bhagavatī Ārādhanā. We must be aware of this fact that the Prakīrņakas and Niryuktis have made a special contribution towards the subject matter of Mūlācāra and Bhagavatī-ārādhanā. Various chapters of Mūlācāra have been written taking the verses from Āturapratyākhyāna and Āvaśyaka Niryukti. In its chapter entitled “Vịhadpratyākhyāna', 60 out of

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LXII : CANDRAVEDHYAKA PRAKĪRŅAKA
70 verses have been taken from Āturapratyākhyāna and 66 out of 190 verses of 'Şadāvaśyaka' are from Āvaśyaka Niryukti. On the basis of these evidences, it can be said that the prakīrņakas have not only been acceptable to the Svetāmibaras but also to the Yā panīya tradition of North Indian Acela order.
Major absorption of the verses of some prakīrņakas into Mūlācāra and Bhagavatī-ārādhanā of the Yāpaniīya tradition only proves that this literature was acceptable to the this tradition. However, after the writing of treatises like Mūlā cāra and Bhagavatī-ārādhanā, the tradition of studying the prakīrņakas, too, became extinct in the Yāpaniya and Digambara traditions.
Either directly or indirectly through Mūlācāra and Bhagavatī Ārādhanā of the Yāpaniya tradition, many verses of the prakīrņaka literature have found their way in the works of Acārya Kundakunda. Some verses of Candravedhyaka prakīrņaka are also available in Kundakunda's works. It seems that these verses may have been taken from Mūlācāra and Bhagavati Arādhanā rather than directly from the prakīrņakas.
From the point of view of comparative study, the question - 'Whether the identical verses found in prakīrņakas as well as in the canonical works, niryuktis and other works of the Yāpanīya and Digambara tradition, have been taken from the former into the latter or vicēversa?' – also raises its head. To give a clear answer to this question is a serious problem. As we have mentioned earlier that in the chapters of Uttarādhyayanasūtra, except for the 29th chapter, these verses seem to be their original part only. Therefore, the possibility cannot be ruled out that these verses were taken from Uttarādhyayanasūtra into Chandravedhyaka and other prakīrņakas, but the verses found in the 29th chapter of Uttarādhyayana and in Iñatādharmakathā and

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Anuyogadvāra, seem to have been quoted from elsewhere. It is so, because the relevant text or the chapters, containing these verses, are in prose while these verses are in poetry. Therefore, it would be proper to take these verses as quoted from other works. Many verses have been quoted in the canonical works by dubbing them as 'gāhā'. Another possibility is that these verses have been taken into Chandravedhyaka and other canonical texts from some other ancient works such as the purvas.
PREFACE : LXIII
As far as the question regarding the verses of Candravedhyaka found in the niryukti literature is concerned, first of all we will have to decide as to the period of composition of the niryuktis. If the niryuktis are considered to be the works of Bhadrabahu II, it is possible that these verses might have gone into them from the prakīrṇakas. But, some scholars are of the opinion that some niryuktis are older and are the compositions of Bhadrabāhu I. In such a case, there is a possibility that these verses have gone from the niryuktis into Candravedhyaka.
Within the prakīrņakas themselves, there are many verses which are available, in identical form, in different prakīrṇakas. On the basis of these identical verses, it is very difficult to decide as to which verse found its way from which prakīrṇaka to which other prakīrṇaka. Even if we leave out the more recent prakīrņakas and consider only those ones mentioned in the Nandīsūtra, we donot get any clues which enable us to decide as to which particular verse of a particular prakīrņaka has gone into which other particular prakīrṇaka.
As far as the question of works like Mūlācāra and Bhagavatī Ārādhanā is concerned, it can be said with surety that these verses have been taken into these works from the prakīrṇaka literature only, because in Mūlācāra the complete Āturapratyākhyāna prakīrņaka has been inserted. About the

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LXIV : CANDRAVEDHYAKA PRAKĪRŅAKA
.
identical verses found in the literature of Kundakunda, we are of the opinion that these have been taken in them from Mūlā-cāra and Bhagavati-Ārādhanā.
The nine Prakirņakas mentioned, under various categories, in the Nandīsūtra seem to be of ancient origin. None of these are of a later composition than that of the 3rd or the 4th century AD.
Whether the prakīrņaka literature is looked at from the view of their ancient origin or from that of assessment of their subject matter or from that of its contribution to a person's spiritual progress, it is in no way proved to be lesser importance than the canonical literature. It ihas been the misfortune of the Jaina order that these spiritually valuable works have been considered of secondary importance and ignored.
We have taken the text of this edition of Candravedhyaka prakīrņaka from the 'Paiņnayasuttāim' edited by Muni Punya Vijayaji and published by Sri Mahavir Jain Vidyalaya, Mumbai. In most copies of Candravedhyaka, we get 175 verses only and in the copy edited by Muni Punya Vijayaji, too, 175 verses only have been compiled, but in the copy prepared by Muni Catur Vijayaji we get 106 additional verses. These have been given as additional verses in the notes in the present edition. As these additional verses are found in other prakīrņakas such as Mahā pratyākhyāna, Maraṇavibhakti, Āturapratyākhyāna and Samstā raka etc., and as all these prakīrņakas are being translated by the Āgama Samisthāna, we have not not translated them, here, to avoid unnecessary repetition. We have mentioned the additional verses, along with the notes, at the appropriate places.
From the angle of its subject matter, Candravedhyaka prakīrņaka is a treatise devoted to spiritual practice. Mainly, it is

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PREFACE : LXV
a compilation of preachings concerning the mutual relationship between the master and the disciple and those that motivate the latter towards detachment, which only establishes the spiritual impot of this work. Today, in the absesnce of their translated versions, the prakīrnakas may not have been able to make a mark as compared to other canonical texts, but when the whole of translated prakīrņaka-literature shall reach the people, they are sure to realize their value and importance. Keeping this in view, the Āgama Ahimsā Samatā Evami Praksta Samsthāna, Udaipur has undertaken the onerous task of translating and publishing the whole of Prakīrņaka literature and it is the third prakīrņaka in the series of Hindi translations and the very first in english translation. 'How far has the Samsthāna been successful in its venture ? This is a question to be answered by the learned readers.
Sagarmal Jain Suresh Sisodiya
(Translate into english by Colonel D.S.Baya)

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CANDĀVEJJHAYAN PAIŅŅAYAŃ (CANDRAVEDHYAKA-PRAKĪRŅAKA)

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2 : CANDĀVEJJHAYAM PAINNAYAM
CANDĀVEJJHAYAŃ PAIŅŅAYAN
MANGALAMABHIDHEYAM CA
Jagasatthayatthayāṇami!
Vigasiyavaranaņa? dansañadharaṇami | Nanujjoyagarāņami logammi namo Jiņavarāņami || 1 ||
Iņamo suņaha mahatthani
nissandami mokkhamaggasuttassa | Vigahaniyattiyacittă, soūņa ya mā pamaittha* || 2 ||
SATTADĀRANĀMĀIM
Viņayam 1 Āyariyaguạe 2 Sīsagune 3,
Viņayaniggahagune 4 ya| Nāņagune 5 caraṇagune 6
marañagune 5 7 ettha vocchāmi || 3 ||
Dārāgāhao ||
1 °yashiyāṇami kșa. ca. kāpā. Ke. 1 °yatthiyānam kāpā. || 2 viyasio kā. || 3 mukkhao kșa. ca. kāpā. Ke. | 4 °ittha kşa. ke. || soguņavihim ca vucchão pra. kāpā. I ogune ittha vucchāmi kşa. ca. kā
pā. ke. || 6 dārāgāhāó iti sam. kā, nāsti, kā, pāthāntare tvasti ||

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CANDRAVEDHYAKA PRAKIRŅAKA : 3
CANDRAVEDHYAKA-PRAKIRNAKA
BENEDICTION AND EXHORTATION
Obeisance to Jinavaras who are located at the top of the universe, who are the holders of the perfect and supreme knowledge (Kevalajñāna) and perception (Keveladarśana) and who are the spreaders of the light of knowledge in the universe.
You people, who have developed a sense of detachment from your bodies, listen to this essence (Sārātattva) of the path to spiritual salvation and, after listening to it, do not succumb to sloth (pramāda).
NAMES OF SEVEN DOORS
3.
I will, here, describe the characteristics of humility (Vinaya guna), qualities of teachers (Ācārya-guna) and the disciples (Śişya-guņa), the ethical code of conduct for the order (Vinayānigraha-guna), righteousness of knowledge (Jñana-guņa), the code for the practice of right-conduct (Cáritra-guna) and the right way of embracing the voluntary peaceful death (Samādhimarana-guna)

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4: CANDĀVEJJHAYAM PAINNAYAM
VIŅAYAGUNE TTI PADHAMAN DĀRAN
Jo paribhavai' manuso? ayariyam, jattha sikkhae vijjami Tassa gahiyā vi vijja duhukkheņa vi, apphala' hoi || 4 ||
Thaddho viņayavihūņo na labhai" kittim jasam ca logammi Jo paribhavam Skareī gurūņa garuyae kammāņam || 5 ||
Savvattha 'labhejja naro vissambham ‘saccayam ca kittim ca' | Jo gurujaņovaittham vijjam viņaeņa geņhejjao || 6 ||
Aviñīyassa paņassai, jai vi na" nassai na"? najjai guņehim Vijjā susikkhiyā vi hu guruparibhava buddhidoseņa 117 ||
Vijja3 manusariyavvā naduvviņīyassa hoi dayavvā Paribhavai duvviņīo tam vijjam, tami ca ayariyani || 8 ||
1 °bhavami karei a maņuso kāpā. || 2 maņusso kşa. ca. kāpā. ke. || 3 nipphala kşa. kāpā. ke. || 4 lahai ca. kā. Ke. || 5 karei ke. || • guruāi kşa. ca. ke. guruyāe ka. | garuyāim, guruyāim,
gurüyāim, garuyāe iti pāțhantarcatuṣkami kā. adarse || ' labhijja ke. || vā sam. ka. I ca iti kāpā. 11 8 paccayam kşa. ca. ka. ke. 1 saccayam, santhavami iti pā
thabhedadvayami ka ādarse || 'vā sam. ka. | ca iti kāpā. || 10 giặheo ka. | giņhijjā kşa. ca. ke. || 11 na bhassai na jujjai guo ksa. ca. ke. || 12 Na jujjai guo pu. kā. / na najjai kāpā. || 13 °jjā aṇusao pu. ca. kā. / "jā manusao kāpā. ||

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CANDRAVEDHYAKA PRAKĪRŅAKA : 5
HUMILITY CHARACTERISTICS :
THE FIRST DOOR
4.
The hard-earned learning, of the person who slights the master (Ācārya) from whom he receives it, is of no use.
5.
The disciple, who insults the masters with his indisciplined behaviour, who is proud and lacks humility, does not earn glory and fame in the world.
-
6.
The disciple, who humbly receives the learning, preached by the masters, that disciple receives faith, credibility and glory always and everywhere.
7. The well-learnt teachings of the proud disciple surely
perishes due to his corrupt intellect, which slights the master. Even if it is not destroyed, it becomes meaningless due to flawed intellect.
The teachings are meant for following or practicing them, not for transmitting to the undeserving and insolent disciples, because the proud or undeserving disciples bring the teaching itself and the master who imparts it into disrepute.
na hu aviņī° kāpā. I na duviņī kāpa. | na hu duvvinī° sam. kşa.
ca. pu. kāpā. / na hu duvviņiya kāpā. |||

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6: CANDĀVEJJHAYAM PAIŅŅAYAM
I
Vijjam paribhavamāņo dyariyāṇami 'gune apayāsinto Risighāyaghāņa loyami vaccai micchattasañjutto || 9 ||
|
Vijjā vi hoi? viliya gahiya puriseņa abhāgadhejjena Sukulakulabaliya’ viva asarisapurisami paimi pattā || 10 ||
Sikkhāhi - tāva viņayam, kimi te vijjais duvinīyassa? Dussikkhio? hu viņao, sulabhā vijjā viņīyassa || 11 |||
Vijjami sikkhaha',vijjami guņeha, gahiyami ca ma pamāeha | Gahiya-guniyā hu vijjā paraloe suhāvahal hoi || 12 ||
Viņayeņa sikkhiyāṇami vijjāņami" parisamattasuttăņam || Sakka '2phalamaņubhuttumigurujanatuțšhovaisthanami ||13|||
gune paņāsinto pu. ca. 1 gune paņāsento kā., gune paņāsanto kāpā.
guạe pagāsanto risi nāyagāna loam vaccai sammattasañjutto kāpa. || 2 °i baliyā gahiyā puriseņa bhāgao sam vina || 3 vilyāvrīditā || 4 °gadhijjeo kşa. ca. ke. || 5 °yā iva kāpā. ||
vijjāe ka. | vijjāhim kāpā. | vijjāl te duo kāpā ||| 7 °kkheo; okkheo iti pāțhāntatare kā. || & Sulahā kşa. kāpā. ke. 11 sikkheha kāpā. 11
10 °loe suo kāpā. | 11 • samittao kāpā. || 12 °manuhuntu ca. ||

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CANDRAVEDHYAKA PRAKĪRNAKA : 7
9.
The disciple who, distorts the knowledge and does not
acknowledge the virtues of his master under the influence of perversity of belief (mithyāttva) and desires the worldly pleasures, is a saint-killer.
10.
The knowledge obtained by the undeserving is so ashamed as the girl, born in a cultured family is ashamed on getting an uncultured husband.
11.
All of you should learn humility, what use is the learning of the proud to you? It is difficult to earn the quality of humility. The learning is easy for the humble.
12.
All of you should learn the teachings of the masters, ponder over them not to hesitate in practicing those teachings. The knowledge so learnt and pondered over is surely pleasurable in the world beyond, too.
13.
The disciples satisfied by the teaching of the masters, are able to comprehend the meaning of all the canons through their humbly earned knowledge.

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8 : CANDĀVEJJHAYAM PAIŅŅAYAM
Dullahayā āyariya vijjāņami dāyaga Vavagayacaukkasāya ?dullahayā sikkhagā
samattāṇamil sīsā || 14 ||
Pavvaiyassa gihiyassa va' viņayami ceva kusala pasansanti Na hu pāvai avinio kittimi ca jasami ca logammi || 15 ||
“Jaņantā vi ya viņayami kei- ammāņubhāvadosenami 'Necchanti 'pauñjittă abhibhuyā rāga-dosehimi || 16 |||
Abhaṇantassa vil kassa vi 'pairai kitti jasoto ya logammil | Purisassa mahiliyāe vinīyaviņayassa dantassa || 17 |||
12Denti phalami vijjão purisāņami ' bhāgadhejjapariyaņamil4 Na hu bhāgadhejjaparivajjiyassa vijjā phalam deti! ||18||
dullabhayā kşa. kāpā. ke. || 2 dullahiyā kā. | dullahaga kșa. kāpā. ke. | dullahayā kāpā. 1
dullhā sio kāpā. || 3 vão kşa. ke. || 4 jāņanto kāpā. 11 skei ke. 11 6 nicchanti ke. || ? paunjeum cao kāpā. || & ya kşa. kāpā. ke. il 'payarai cao 1 pasarai kşa. pu. ka. ke. || lojasam kāpā. ke. || " logamajjhammi pra, kāpā. | loyammi. kāpā. Il 12 dinti kş. ca. ke. || 13 bhāgadhijjao sam. kșa. ke. || 14 ijabhario sam. vinā. 15 bhāgadhijjao sam. kşa. ke. || 16 dinti ca. kșa. ke. | denti kā. ||

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14.
15.
16.
17.
18.
CANDRAVEDHYAKA PRAKĪRṆAKA : 9
The masters capable of imparting the complete knowledge of scriptures are rare and so are the teachers and disciples without the four passions (kaṣāyas).
The discerning people certainly praise the humility of the householders as well as that of the ordained monks, but the insolent do not earn fame and glory in the world.
Owing to the flaws of their karmic influence, some (people) do not wish to practice humility even though they know about it.
The fame and glory of the man or woman, who is sense restrained and endowed with the characteristic of humility, effortlessly spreads throughout the world.
The learning of the fortunate men fructifies, but not for those not blessed with luck.

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10: CANDĀVEJJHAYAṀ PAINṆAYAM
'Vijjam paribhavamāņo ayariyāṇam Risighāyagāṇa loyam vaccai
Na hu sulahā āyariyā vijjāṇam dāyagā samattāṇam3 | "Ujjuya aparittanta na hu sulaha sikkhagā sīsā || 20 ||
Vinayassa gunavisesa ee 'mae vanņiyā samāseṇam |
Āyariyāṇam ca gune egamaņā3
4
7
7
12
2
AYARIYAGUNE TTI BIYAM DĀRAM
Voccham ayariyagune anegagunasayasahassadhārīnam1o Vavaharadesagāṇam suyarayanasusatthavāhāṇam || 22 ||
Pudhavi viva savvasaham1
meruvva akampiram 2 thiyam11 dhamme 3 | 12Candam va somalesam13 4 tam ayariyam pasansanti || 23 ||
gune apayasinto micchattasañjutto || 19 ||
1 navam gāthā sadṛśiyam gāthā je. ca. ādarśayornopalabhyate || 2 gune paṇāsento je. pu. kā. kṣa. | gune paṇāsanto ke. ||
3 ttāṇam ajjhayaṇa-aparitanta ca.
ajjhua apparitantā kāpā. ||
5 eva mae kṣa. kāpā ke. ||
6'daram 1' iti sami. kṣa. kā. ādarseṣu nāsti ||
gune egaggamaṇā nisa
lasthaha patho s pi kā. ādarse pāthāntatratvenādṛtaha ||
8 onā bhe ni kṣa. kāpā. ||
9 vuccham kṣa. ca. ke. ||
10 o °ssadariyāņam pra. kāpā. ||
11 thiam ca. ||
cando vva kā. | candu vva kṣa. pu. kāpā. ke. | mūlasya pāṭhopi
kā. ādarse paṭhantaratvenādṛtaha ||
13 somasattam tam kāpā. ||

dāram 1 |
me nisameha || 21 ||
pra. kā. gune negamaṇā kāpā., mū

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CANDRAVEDHYAKA PRAKĪRŅAKA : 11
19.
The one, who is neglecting the teachings and not acknowledging the virtues of the masters and who, under the influence of falsēbelief, desires the worldly pleasures is a saint-killer.
20.
The masters capable of imparting the complete knowledge are, certainly, not easy to find and to find disciples who are simple hearted and capable of learning are not easy to find either.
21.
Thus, I have, briefly, narrated these characteristics of humility. Now intently listen to the qualities of the masters from me.
MASTERS' QUALITIESS : THE SECOND DOOR
22.
Now, I shall narrate the qualities of the masters who are the holders of millions of virtues, preachers of the path of right conduct and who know the right meaning of the scriptures containing the canonical gems.
The masters, who are all tolerating like the earth, stable and firm in the faith like the mountain, endowed with cool brilliance like that of the moon, are praised by one and all.

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12 : CANDĀVEJJHAYAM PAIŅŅAYAM
Aparissavimi? 5 aloyaņāriham6 heu- kāraṇa vihannum 7-8 Gambhīram9 duddharisam 10 tam āyariyam pasansanti | 24 ||
“Kalannū 11 desannu12 samayannu13,
aturiyam 14 asambhantam 15 | © Aņuvattayam16 'amāyam17 tam āyariyaṁ pasansanti ||25||
loiya-veiya-sāmāiesu satthesu jassa vakkhevo' 18-19-20 Sasamaya-parasamayaviūlo 21-22
tam" āyariyam pasansanti || 26 ||
Bārasahi 12 vi angehim sāmāiyamāipuvvanibbaddhe13 14Laddhattham gahiyaţtham tam āyariyam pasansanti ||27 |||
Āyariya sahassāim lahai ya 15 jīvo 16bhavehim bahuehim Kammesu ya sippesu ya annesu ya dhammacaranesu |28 ||
apparisāvi sam, kāpā. 1l ossāvi ca. || 2 ossāvi ca. 1 3 °vihiņnum kşa. ca. kā. ke. "vihannum kāpā. || 4 kālanum desannum bhāvannum atuo kşa. ke. kālaņā desaņņū bhā
vaņņū atuo ca. ka. 11 saturiyam acavalam asamo kāpā. || 6 aṇuyattao pra. kāpā. || 7 amāyam āyariyam tam pao sam. ca. || 8 osāmai kāpā. / °sāmāio kāpā. ||
vikkhevo kā. / vakkhevo kāpā. | 10 yammi ya tam kāpā. yaviūnamā kāpā || 11 ttam kāpā. Il 12 ° sahim kāpā. || 13 bbaddham kāpā. || 14 laddhattham gahiyattham kā. || 15 jīve kşa. kāpā. ke. || 16 bhavehi ka. | bhavehim negehim pra. kāpā. ||
a kāpā. 11

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CANDRAVEDHYAKA PRAKĪRŅAKA : 13
24.
Calm like the ocean, trusted and capable of hearing confessionals, knowers of the reason and cause, serious in ones' duties, and unconquerable by the passions, such masters are praised by one and all.
25.
Masters having the right vision regarding the time, place and principles; peaceable, unillusioned, of favourable behaviour, (and) without deceit, are praised by all.
26.
The masters who know the worldly (Laukika), Vedic and Jaina canonical texts such as sāmāyika etc. and who know their own as well as the others' tenets are praised by one and all.
27.
The masters who know the twelve primary canons starting with sāmāyika (Acārānga) and up to the Dşștivada including thePūrvas, and who know their real as well as popular meanings, are praised by one and all.
28.
In many births, for learning various tasks, arts and crafts as well as religious pursuits, the soul adopts many masters, skilled in such arts and crafts and pursuits.

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14 : CANDĀVEJJHAYAM PAINNAYAM
Je puņa jiņovaishe nigganthe pavayanammi dyariya | Sansāra-mokkhamaggassa' desaga?,
Stettha dyariya 25-26 ||29 ||
Jaha dīvā dīvasayam paippae so ya dippae dīvo Dīvasamā āyariya? dippanti param ca dīventi || 30 ||
Dhannā āyariyāṇam niccam aicca-candabhūyāṇamo | Sansāramahaņņavatarayāņa pāe panivayanti 30 | 31 ||
Ihaloiyam ca kittim olabhanti āyariyabhatiraenam || Devagaim suvisuddham32,
dhamme ya aņuttaram bohim 33 || 32 ||
Deva vi devaloe niccam divvohiņā viyānitta" Āyariyāņa saranta asaņa-sayaņāņi12 13muccanti 1133 |
Deva vi devaloe niggantham pavayaņam Accharagaṇamajjhagayā āyarie vandayal
anusaranta senti 35 || 34 ||
1°mukkhao kşa. ke. || 2 desayā kāpā. 11 3 te hu ao sam. vinā. | tettha kāpā. || 4 padippao kā. / padippaī, padippae kāpā. || su kşa. kāpā. ke. / a kāpā. || 6 dippai kā. | dippae kāpā. || | ? oyā appam ca param ca sam. vinā. || 8 dīvanti kşa. kāpā. ke., dippanti kāpā. || 9 ° dasūrāņam sam., asādhurayam pāthaha || 10 lahanti ca. kāpā. | lahai ya ão kșa. kāpā. ke. laheī, kāpā || 11 viyāṇintā kāpā. || 12 • ņāim kşa. kāpā. ke. || 13 muñcanti kșa. kā. ke. / muccanti kāpā. 11 14 vandiyā kāpā. 11 15 inti kşa. kā. ke. / hunti kāpā. ||

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29.
30.
31.
32.
33.
34.
CANDRAVEDHYAKA PRAKĪRṆAKA: 15
(However), here, the masters who preach the path to spiritual salvation, as told by the Jinavaras, have been said to be the real masters.
As many a lamp is lighted by one lamp and, at the same time, that lamp also remains lighted, so, like the lamps, the masters, also, are themselves illuminated and they illuminate (the path) for the others, too.
The masters who help us swim across the great ocean of worldliness and are luminous like the sun and the moon are blessed. We bow at their feet everyday.
By worshipping the masters the soul gains glory in this world, the holy heaven (in the next birth) and enlightenment about the ultimate reality.
Everyday even the gods residing in the heavens, knowing the masters through their clairvoyant perception (Avadhi jnana), and remembering them leave their seats and beds for paying obeisance to them.
Even the gods residing in the heavens, recalling the preaching of the Nirgrantha dharma, come to the middle-world (Madhya loka) for bowing to the masters.

Page #83

16 : CANDĀVEJJHAYAM PAIŅŅAYAM
Chatthattam-dasama-duvālasehim'
bhattehim? uvavasantā vi | Akaranta guruvayaņam te honti añantasansārī || 35 ||
Ee anne ya bahū āyariyāṇam guņā aparimejja | daramo 2 | Sīsāņa guņavisese kei? samāseņa vocchāmiR || 36 ||
SĪSAGUNE TTI TAIYAM DĀRAM
'Nīyāvitti viņīyam 1°mamattamam
guņaviyā ņayam' suyaņam | Āyariyamaiviyāṇim"? sīsam kusalā pasansanti || 37 ||
Sīyasaham unhasaham 13 vāyasaham khuha-pivāsā-araisaham Pudhavi viva savvasaham sīsam kusala pasansanti || 38 ||
Labhesu alabhesu ya avivanno 14 jassa hoi muhavanno | Appiccham santuţtham sīsam kusala pasansanti || 39 ||
1 olasehim māsaddhamāsakhamanehim bhatte kāpā. || 2 uvavisantā kāpā. || 3 akarintā kşa. ca. kāpā. / akaranta kāpā. || 4 hunti kşa. ca. ke. || somijjā ke. || 6 dāram 2’ sam. kşa. kā. ādarśeșu nāsti || ? kevi kşa. ke. || 8 vucchāmi kşa. ca. ke. || onīyam vitti kāpā. || 10 Samattamam kā. amattayam, amattakam and mamattamam kāpā.
amattayam ke. || "Suanam ca. !| 12 °yāṇim kusalā sīsam pao a. kā vinā. || 13 vāyā yavakhu-pivāsao ca. 11 14 • nno hoi jassa muo kşa. ke. ||

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CANDRAVEDHYAKA PRAKĪRŅAKA : 17
35. Those who do not carryout the words of the masters, shall wander in the world infinitely even if they observe the grave penance of continuous fasting for two days, three days, four days, and five days.
36.
37.
38.
39.
The masters have these and many other immeasurable virtues. Now, I shall briefly narrate some special virtues of the disciples.
QUALIFICATIONS OF A DISCIPLE: THE THIRD DOOR
Disciples who live on alms, are humble, dear to all, righteous, virtuous and who can understand the intentions of the masters are praised by the discreet.
Like the earth, the disciple who endures the cold, the heat, the wind, the hunger, the thirst, the ennui etc. is praised by the discreet.
One, who is not moved by material loss or gain, is praised. The disciple, who is content with little wants, is praised by the discreet.

Page #85

18: CANDĀVEJJHAYAṀ PAIŅŅAYAM
1Chavvihavinayavihannu2 3ajjavio so hu vuccai viņio |
Iddhigaravarahiyam sīsam kusala
Dasavihaveyāvaccammi *ujjuyam 'ujjayam ca sajjāe |
"Savvāvāsagajuttam sīsam kusala
Ayariyavaṇavāim' ganasevim Dhidhaniyabaddhakaccham
Hantūņa savvamāṇam sīso hoūņa tāva sikkhāhi Sīsassa honti sīsā, na 9 honti sīsa asīsassa || 43 ||
1° hajīva-vihinṇūṁ kāpā. ||
0
2 vihinņū ca. kṣa. kā. ke. ||
3 ajjhaio kṣa. kāpā. ke. ||
4
Vayaṇāim sukaḍuaim "paṇayanisṭṭhāim" "visahiyavvāim | Sīsenariyāṇam 13nisesam maggamāṇeṇam || 44 ||
13.
ujjayam kā kāpā. ||
5 unnayam kāpā. ||
6
0
Savvavassaga kṣa. kāpā. ke. ||
7 vayam ganise° kāpā. ||
8
8°ņa savvasikkhāhim | sī° kāpā. ||
9 hunti sam. kṣa. ke. ||
10
pasansanti || 40 ||
11
12
kittivaddhanam dhīram kusala pasansanti || 42 |||
O
paņaini kāpā. 11
nisaṭṭhāim je. Pu. kāpā. | °nisiddhāiṁ kṣa. kāpā. | paṇayasiddha
im ke. |
sahiṇavva kāpā. 11
13 nīsesam-nihiśreyasam 1 nissesam kāpā. II
pasansanti || 41 ||

T

Page #86

40.
41
42.
43.
44.
CANDRAVEDHYAKA PRAKĪRŅAKA : 19
One, who knows the six types of restraints (related to six categories of the living) and is simple of heart is surely called humble. The disciple, who is not proud of his prodigious achievements or supernatural powers, is praised by the discreet.
The disciple, who instinctively indulges in ten types of service to the elders, the sick and the old, who is everready for the study of scriptures and who is endowed with all the virtues of the resident pupil, is praised by the discreet.
The disciple who praises the master, who serves the order (sangha), who increases the glory of the order, who is patient and wise is praised by the discreet.
The disciple, who, destroying all pride, learns the tenets, undoubtedly gains many disciples. The bad disciple does not get any.
As the harsh words of the husband are tolerable for the wife, so are the harsh words of the masters for the disciples seeking the Path to spiritual salvation.

Page #87

20: CANDĀVEJJHAYAṀ PAINṆAYAM
Jai-kula-rūva-jovvaṇa'-bala-vīriya
'Miu-maddavāimapisuṇamasadhamathaddham*
Padipunṇapāṇīpāyam anulomam niddha-uvaciyasarīram Gambhira-tuñganāsam udāradiṭṭhim visālaccham3 || 46 ||
Jiņasāsaṇamaṇurattam
'Saddhaguṇaparipunṇam
gurujanamuhupicchiram ca dhīram ca |
vikaravirayam viņayamūlam || 47 ||
Kalannu desannu samayannu sīla-rūva-viņayannū1o | Loha-bhaya-moharahiyam jiyanidda-parisaham ceva || 48 ||
Jai vill suyanaṇakusalo hoi naro heu-kāraṇavihannữ12 | Aviņīyam garaviyam na tam 13 suyahara pasansanti || 49 ||
'Ragarahiyam akampamacchariyamakiņam niuṇabuddhim| 2cavalamavañcanamaim jinapavayanammi ya pagabbham|1||
2
samattasattasampannam2 |
alobham ca || 45 ||
1 juvvana kṣa. ca. ke. ||
sanjuttam kṣa. ca. kāpā. ke. | sampanne kāpā. ||
3 °u-sadda kṣa. kāpā. ke. | °u-saccava ca. ||
4
8
mathaddham ca. ||
5 °lacchim kāpā. ||
6
7
muhapecchagam ca je. vina | picchagam ke. || °padipu kāpā. ke. ||
8 viyāra kā. ||

9 kalannum desannum samayannum kṣa. ke. ||
10
"yannum kṣa. ke. ||
11 °suană ca. ||
12 vihiņņu sam. vinā. | viaņņū kāpā. ||
13 yadhara ca.
1

Page #88

CANDRAVEDHYAKA PRAKĪRŅAKA : 21
45-49. The disciple who is proud and insolent, is not praised by
the knowers of canons, even if he is from a good caste and a good family, is endowed with the qualities of good looks, youth, strengthvitality, courage, gentility, softness, truthfulness, kindness, humility and greedlessness, has well proportioned hands and feet, is attractive and well groomed, serious and with a proud nose, large eyed and generous sight, devoted to the Jinā order, obedient towards the elders, patient, full of devotion, undistorted, reverent, knower of time, space, principles, righteousconduct, sans greed, fear, and, illusion, conqueror of sleep and affliction, well versed in the knowledge of the scriptures as well as a knower of cause and effect.
(1.
The disciple who is sans attachment, disturbance, pride, possession; who is wise, with stable and unillusioned intellect only is able to comprehend and retain the preaching of the Lord Jinendra deva.')
gātheyam pu. ca. ādarśayorevopalabhyate ||
anyānyaprācīnatāmādarseșvanupalambhādasyā gāthāyāha prakṣiptatvam sambhavyate 1 °macancalamai ca. 11
* This verse is there in the copies entitled Pu. and Ca., but Muni Punya Vijayaji has not accepted it as original. Therefore, we also, not accepting it as original, are not giving it a serial number.

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22 : CANDĀVEJJHAYAM PAINŅAYAM
Sīsam suimaņurattami niccam viņaovayārasampannam 2Vaejja va gunajuttam pavayaņasohakaram' dhīram || 50 ||
'Etto jo paribīņo guņehiṁ guṇasayanaovaveehimi Puttam pi na vaejjā, kim puņa sīsami gunavihüņamio ? || 51 ||
I
|
Esa sīsaparikkha kahiya Sīso parikkhiyavvo pārattam
niunettha satthauvaittha
maggamaņeņa || 52 ||
Sīsānam gunakittī esā me vanniya samāseņam 1 daram 31 Viņayassa niggahaguņe ohiyahiyaya nisāmeha || 53 |
VINAYA NIGGAHAGUNE TTI CAUTTHAM DARAM
Viņao ' mokkhaddārm viņayam mal hu kayāi llchaddejja | Appasuo vi hu puriso viņaena khavei kammāim || 54 ||
Jo avinīyam viņaeņa jiņai, sīleņa jiņai nissīlari O jiņai tiņni loe, pāvamapāveņal2 so jiņai || 55 ||
losampunnam kā. 11 2 osañjuttam kşa. kāpā. ke. Il 3 osobhākao ca. 11 4itto kşa. ca. ke. 11 5 onayovao kşa. ke. 11 6 °vihiņam sam. vinā. 11 ’niuņittha je. 1 niunattha kşa. ca. kā. ke. 1 niuņam ca. kāpā. 11 8 dāram 3' iti sam. kşa. kā. adarśeşu nāsti 11 9 mukkhao kşa. ca. ke. 1 mokkhaduvāram kā. 1 mukkhaduvāram
and mukkhaddāram kāpā. 11 10 mā hu kkayāi pu. ca. kāpā. 1 ma hu kayāvi kşa. kā. ke. 1 mā hu
kayāi kāpā. 11 11 chaddiijā kșa. kā. ke. 11
12 °ņa jo jio kāpā. 11

Page #90

CANDRAVEDHYAKA PRAKĪRŅAKA : 23
50.
The only disciple, who is dedicated to the study of scriptures, who is always respectful towards the teachers, who is righteous, patient and capable of increasing the grace of the sermons received by him should be given the sermons
51.
One, who is devoid of these qualities, even if endowed with many others, should not be given the sermons even if he is the very son of the preacher. What to say of the others?
52.
Herein is narrated the process of examining the ability of the disciple for imparting the knowledge of the canonical texts, as laid down in the scriptures. The disciple, desirous of treading the path to spiritual salvation, ought to be tested in this manner.
53.
I have briefly narrated this glory of the virtues of the deserving disciples. Now, listen intently to the ethical code of conduct (Vinaya Nigraha Guņa).
54.
THE ETHICAL CODE OF CONDUCT : THE
FOURTH DOOR The right conduct is the door to spiritual salvation. (Therefore), never forsake the right conduct. Surely, one, who knows little about the scriptures, destroys the karmic bonds by practicing the rules of right conduct.
55.
One, who wins the insolent with humility, the corrupt with righteousness and the sin with piety, conquers the three worlds.

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24 : CANDĀVEJJHAYAṀ PAIŅŅAYAṀ
Jai vi suanāņakusalo hoi naro heu-karaṇavihannū I Aviņīyam garaviyam na tam1 suyahara pasasanti2 ||56 || 3 Subahussuyam pi* purisam purisă
appasuyam ti thaventi | Gunahīņa viņayahīņam carittajogena pasattham || 57 ||
Tava-niyama-sīlakaliyam, ujjuttam nāṇa-dansana-caritte 'Appasuyam pi purisam bahussuyapayammi 10thāventi ||58||
Sammattammi ya nāņam ayattam, dansanam carittammi "Khantibalão ya 12tavo, niyamaviseso ya viņayão ||59 ||
Savve ya 'tavavisesa niyamavisesa ya gunavisesä ya | Natthi bu viņao jesim14
mokkhaphalam15 niratthayam tesim 11 60 11
4
1 vihiņņu kṣa. ca. kā. ke. | °vihaņņū kāpā. || 2 suadhara ca. 1 suyadhara je. ||
3
gāthā
sarveṣvapyādarśeşū
Ekonapañcasattamīgāthāsadṛśīyam palabhyate | Etadgāthāntaram ca. ādarse ekā adhikā gthopalabhyate, sā ceyam -"Caranagunajogajuttam tava nāņe dansane caritte ya Appasuyam pi hu kusala bahussuyapayammi ṭhāventi || 1 ||"
ti kāpā. ||
kusala ke. ||
6 °ssuyammi thao kṣa. kāpā. ke. ||
8
13
8
7 thāvanti kṣa. kāpā. ke. | thavinti kāpā. ||
jogehim kṣa. kāpā. ke. | °jogehi kāpā. ||
9 appasuyam pi hu pu° pu. kṣa. ca. kāpā. ke. ||
10 thavanti je. kṣa. kāpā. ke. | thavinti kāpā. || 11 obalau ke. ||
12
a ca. ||
vi ka.
ya kāpā. ||
14 mukkha okşa. ca. ke. ||
15
phalā kā. | phalam kāpā. ||
13

1

Page #92

CANDRAVEDHYAKA PRAKĪRNAKA : 25
56. The learned (in canons) do not praise a proud and insolent person even if he is well versed in scriptures and knows of the relationship of cause and effect.
57. Those are praised who have little knowledge of scriptures but are well established in the spiritual practices, but those are not who are well versed in scriptures but strayed from the path of virtue, humility and right conduct.
58. Those, who are ever engaged in the pursuit of penance, restraint and righteousness along with knowledge, belief and conduct, establish themselves as preceptors.
59. The knowledge is implied in righteousness, the belief in conduct, penance in capability to forgive and special restraints are implied in following the ethical code.
60. Whose penance, restraints and characteristics are not
coupled with humility, their very practice of the spiritual path becomes meaningless (meaning that in the absence of humility, they cannot attain spiritual salvation through these means).

Page #93

26 : CANDĀVEJJHAYAM PAIŅŅAYAM
'Puvvim paruvio jiņavarehim? viņao añantanāṇīhim | Savvāsu kammabhumisu
niccam ciya mokkhamaggammi ||61||
Jo viņao tam nāņam, jam nāņam so u vuccaī vinao Viņaeņa lahai nanam, naņeņa vijānas viņayam || 62 ||
Savvo carittasaro viņayammi paithio manusāŋam | Na hu viņayavippahīņam niggantharisi pasansanti || 63 |||
Subahussuo vi jo khalu avinio mandasaddha-samvego | Nārāhei carittam, carittabhattho bhamai jīvo || 64 ||
Thoveņa? vi santuţtho sueña jo viņayakaranasañjutto | Pañcamahavvayajutto gutto ärahao hoi || 65 ||
'Bahuyam pi osuyambīyam!!
kim kahī viņayavippahīnassa?2? | Andhassa jaha palitta dīvasayasahassakođī vi || 66 ||
puvvam kşa. kāpā. ke. || 2 Ovarehi kā. || 3 hu kşa. kā. ke. , u kāpā. | a ca. || 4 °ņa ya jā° kāpā. / °ņa vi yāņai kāpā. / ona vi jānai ke. || Smaņussāŋam kşa. ca. ke. || 6 sa bahuo kāpā. || 7thovena kşa. || 8 °nasantuttho kāpā. ||
subahum pi sam. kşa. vina | bahuyam pi kāpā. || 10 suamaoca. || 1 mahīamio kāpă. Il 12 oppamukkassa ca. ||

Page #94

61.
62.
63.
64.
65.
66.
CANDRAVEDHYAKA PRAKĪRṆAKA : 27
Omniscient Lord Jinendra deva has laid down the practice of ethical code (Vinaya) as the foremost amongst all the spiritual practices. Certainly, it is the eternal virtue that leads to spiritual salvation.
What is right conduct is also the result of right knowledge, what is right knowledge is evident in humility. The knowledge is earned through humility and through the right knowledge one knows the right conduct.
The essence of all righteousness or virtues is in the practice of the right conduct. In the absence of right conduct, even the monks, without material possessions, are not praised.
An aspirant, even well versed in the knowledge of scriptures, cannot practice the right conduct if he is insolent, has little faith and little desire for spiritual salvation due to little fear of the eternal wandering in the world with an endless cycle of births and deaths. One, strayed from the right conduct, wanders in the world.
Satisfied with little knowledge of the scriptures, too, if one is endowed with humility and five great vows (Pancamahāvrata), is a practitioner of the spiritual path and conquers the senses.
As millions and billions of lamps are useless for the blind, likewise what use is the scriptural knowledge of a person sans right conduct? (Meaning that without the rightconduct the scriptural knowledge is useless).

Page #95

28 : CANDĀVEJJHAYAM PAIŅŅAYAM
Viņayassa guņavisesă ee' mae vanniyā samāseņam |
| daram2 41 Naṇassa guņavisesa ohiyakaņņā* nisāmeha || 67 ||
NĀNAGUNE TTI PANCAMAM DĀRAM
Na hu 'sakkā nāum je nāņam jiņadesiyami mahāvisayam | Te dhanā je purisā nāņi ya carittamanta ya || 68 ||
Sakka “sueņa ņaum 'uddham ca Saham ca tiriyaloyam ca| Sasurāsuram samaņuyam
sagarula-bhuyagam sagandhavvam || 69 ||
Jāņanti bandha-mokkham' jīvajīve ya puņņa-pavelo ya Āsava samvara nijjara to'l kira nāņam caraṇaheum 2 ||70||
Nāyaṇam dosānami vivajjaņā, sevaņā guņāņam ca Dhammassa sähaņāim donni13 vi kiral4 nānasiddhāim 117111
eva mae vao kşa. ke. 11 2 dāram 4' sam. kşa. kā. ādarseșu năsti 11 3 °să avahiyakao kāpā. Il 4 °yacittā nio ca. 1 °yahiyayā nio kșa. kāpā. ke. 11 s sakkā bhāseum nā° Pupā. ||
suyanāņāo uo Je. Kșa. Kāpā. Ke. || uddham Ka. / uddham Kapā. || 8 ahe Kșa. Ke. || 9° mukkham Kșa. Ca. Ke. || 10 ° pāvam ca Kșa. Kāpā. Ke. || 11 te Je. Ca. || 12 naheū Kșa. Ke. || 13 dunni Je. Kșa. Ca. Kāpā. Ke. Il
14 kiri Sam. 1

Page #96

CANDRAVEDHYAKA PRAKĪRŅAKA : 29
67.
Thus, I have briefly narrated the characteristics of rightconduct or the ethical code. Now listen to the characteristics of the right knowledge attentively.
RIGHTEOUSNESS OF KNOWLEDGE :
THE FIFTH DOOR
68.
Blessed are those people, who are unable to comprehend the vast knowledge preached by the Lord Jinendra, but who still practice whatever little they know.
69.
Gods, demons, men, vultures, serpents, celestial minstrels etc., everything about the living beings of the upper, lower and the middle worlds can be known through the canonical knowledge.
70.
(Likewise) everything about the animate and the inanimate beings, the piety and the sin, the influx and stoppage (of karmic particles in the soul-field), the bondage and liberation as well as the shedding (of karmic bonds) can be known through the right knowledge.
71.
Both, to forsake vices and to practice virtues, are the means to practicing the religion. Actually, the vices and the virtues can be known through knowledge thus, knowledge is the basis of liberation.

Page #97

30 : CANDĀVEJJHAYAM PAIŅŅAYAM
Nāņī vi avattanto gunesu, dose ya te avajjinto'l Dosāņam ca na muccai tesim na vi? te guņelahai || 72 ||
Nanenaviņā karanam?, Bhavasansārasamuddam
karaņeņa viņa na tarayam nāņam nāņī karañațțhio tarai || 73 114
Assañjameņa baddham annāņeņa ya Sbhavehim bahuehim | Kammamalami “subhamasubham
karaņeņa daļho dhuņai? nanī || 74 ||
Sattheņa viņā joho, joheņa viņa ya jarisam sattham Nāņeņa viņā karaṇam, karaṇena viņa taha nāņam || 75 ||
Nadansaņissa' naṇam,
nalo vi annānissa hontil karanaguna | Agunassa natthi mokkho?,
nathi'amuttassa nevvāņam|| 76 145
vajjento Kā. / vajjinto, vajjanto Kāpā. || 2 a Je. | ca Ca. | 3 karanam-kriya || * In Ms Ke. Verses 72 and 73 have been interchanged. s bhavehi Kşa. Kāpā. Ke. 11
suhamasuham Kșa. Ke. 11 7 dhuņae Kāpā. 11 8 i Sam. 11 9 osanassa kā. kşa. ke. 11 10 na viņā nanassa kşa. ke. 11 11 hunti kşa. ca. ke. 11 12 mukkho kşa. ke. 11 13 amukkhassa kāpā. 1 amokkhassa Uttarādhyayana Sūtre 11 14 nivvāņam kşa. ca. kā ke. II 15 Etadgāthānantaram ca. ādarse ime dve gāthe adhike upalabhyete -

Page #98

CANDRAVEDHYAKA PRAKĪRŅAKA : 31
72. Not establishing himself in the virtues and not forsaking the vices, the learned neither becomes free from those vices nor does he gain those virtues.
73. Spiritual practice without the right knowledge and the right knowledge without the right conduct does not liberate (meaning that without each other they are meaningless). The knower who practices the right conduct, swims across the worldly ocean.
74. The knower, who is steadfast in his right conduct, destroys the karmic bonds bonded, due to ignorance and lack of restraint, over many births.
75. As the warrior wothout the weapon and the weapon without the warrior are useless, so are action without knowledge and knowledge without action.
76. A person without the right belief does not attain the right knowledge and one without the right knowledge cannot practicethe righit conduct. Without the right conduct, there is no liberation.
“Nanam khu sakkhiyavvam narena laddhuņa dullaham bohim 1 Jai icchasi kaum je jīvassa visohaņāmaggam 11 1 11 Nanena savvabhāvānajjanti (? Hu) savvaloyajīvānam 1 Tamha nāņami kusaleña sikkhiyavvam payatteņa 11 2 11"

Page #99

32 : CANDĀVEJJHAYAM PAIŅŅAYAM
Jam nāņam tam karaṇam,
jam karanam pavayanassa so sāro | Jo pavayaņassa sāro so paramattholtti nāyavvo || 77 |||
Paramatthagahiyasāra bandham
mokkham? ca te viyāṇanta |
Näūņa bandha-mokkham
khaventi' porāņayam kammam || 78 ||
Nāņeņa hoi karaṇam, karaṇam nāņeņa phāsiyam hoi Donham' pi samāoge' hoi visohī carittassa || 79 |||
Nāņam pagāsagam®, sobao tavo, sañjamo yao guttikaro | Tinham pi samāoge mokkho'jiņasāsaņe bhaņio || 80 ||
Kim etto" latthayaram accherataram? cam13
sundarataram cam 14 | Candamiva savvaloga's bahussuyamuhamo paloenti || 81|||
1°mattha tti Je. Kā. Kșa. Ke. 'mattho ya nā. Sa.l 'mattho a Nā. Ca. || 2 °mukkham ca. kşa. ke. || 3 °yāṇante and oyanintā kāpā. || 4 °mukkham ca. kşa. ke. || skhavanti kā. I khavinti je. kşa. kāpā. ke. || * dunham kșa. kāpā. ke. 11
samājoge je. 1 samaoge mukkho jiņasāsane bhanio kāpā. Il 8 ° sayam kā. 1 payāsayam ke. 11 ' a je. ca. 11 10 mukkho je. ca. ke. 11 1 itto je. ca. ke. 11 12 ° rayayam ca. sam. | orayaram ca ca. || 13 va kā. 1 ca kāpā. 11 14 vā kșa. ka 1 ca kāpā. 11 15 ° loge kāpā. 11 16 Paloyanti kşa. ca. kāpā. ke. palointi je. kāpā. / paloanti kāpā. ||

Page #100

CANDRAVEDHYAKA PRAKĪRŅAKA : 33
77.
What is right knowledge is reflected in the knower's right conduct, The right conduct is the essence of canonical knowledge and the essence of canonical knowledge is to attain the ultimate reality. Know, ye ! thus.
78.
The learned, who have understood the essence of ultimate reality, who know about the bondage of and the freedom from the karma and knowing the nature of bondage and freedom, they can shed the karmic bonds bonded earlier.
79.
The right conduct follows the right knowledge and from the right knowledge alone one embraces renunciation and the coordination of both results in the purity of conduct.
80.
The right knowledge is enlightening, the penance is purifying and renunciation is restraining. In the Jaina philosophy the coordinated practice of these three has been said to be the path of liberation.
81.
What use is being very enchanting, beauteous and strong in this world ? Because in the whole world people lookup with regard to the learned one, who has the knowledge of scriptures, as they look at the Moon (meaning that they honour the learned).

Page #101

34: CANDĀVEJJHAYAṀ PAIŅNAYAM
Candao' nii jonha2 bahussuyamuhão3 nii jiņavayanam | Jam souna manūsā taranti
sansarakantāram || 82 ||
Sui jahā sasuttā na nassaī kayavarammi padiyā vi | Jīvo taha sasutto na nassai 'gao vi sansare || 83 ||
Sui jahā asuttä nāsai Jīvo taha asutto nāsai
Paramatthammi suditthe avinatthesu tava-sañjamagunesu | Labbhai gai visittha sarīrasăre viņaṭṭhe vi || 85 ||
10
Jaha āgameņa vejjo10 jāņai vahim cigicchium" niuno | Taha agameṇa nāṇī jāṇai sohim carittassa || 86 ||
adissamāņammi I micchattasañjutto || 84 ||
Jaha āgameņa hīņo vejjo' vähissa na munai tigiccham | Taha agamaparihīņo caritta sohim na2 yāṇāi || 87
1 °o niyai kṣa. kāpā. ke. 11
2 junhā je. 1 junhā pu. ca. 11
3 muhau niyai ke. Il
sutte
.Tamha titthayaraparüviyammi nāṇammi atthajuttammi | 3Ujjoo kayavvo narena *mokkhabhikāmeṇa || 88 ||
5
4 maņussā kṣa. ke. 11
gayo kṣa. 11
sansāram kāpā. 11
7 nassai ca. 11
8 visaṭṭhā kāpā. 11
9 viņaṭṭhammi ka. ādarse maraṇasamādhiprakīrṇakapāṭhabhedaha 11
10
vijjo je. kṣa. ca. ke. 11
11
tigicchago pu. je. ca. kā. kāpā. 1 tigicchium kṣa. kāpā. ke. 1
tigicchao and tigicchau kāpā. 11
6

Page #102

CANDRAVEDHYAKA PRAKĪRŅAKA : 35
82.
It is the Moon's policy to give moonlight and so is the policy of the learned having the scriptural knowledge to preach such tenets of the Jina's faith, hearing which the people safely cross the worldly jungle. As a threaded needle is not lost on falling into a garbage heap, so a person with the knowledge of the canons does not get lost in the worldly maze. As an unthreaded needle is lost for not seeing the thread, so does an ignorant being without scriptural knowledge in the worldly maze, by falling prey to false belief. One, who has known the ultimate reality and who is endowed with the virtues of penance, renunciation, etc., attains the ultimate destiny i.e. emancipation, when the body perishes. As a skilled doctor knows the treatment for disease thriugh his knowledge of books on medicine, so a learned being knows about the purity of conduct through his knowledge of canonical texts. As a doctor without the knowledge of books on medicine does not know the treatment for disease, so does a being without the knowledge of scriptures not know the purity of conduct. Therefore, a person desirous of spiritual salvation, ought to strive to gain thr right knowledge preached by the Tīrthankaras.
86.
88.
vijjo je. kş. ke. 11 2 yāņei kş. kāpā. ke. I jāņei kāpā. 11 3 nijjoo je. 11 mukkhāo je. kșa. ca. ke. 11

Page #103

36 : CANDĀVEJJHAYAM PAIŅŅAYAM
Bārasavihammi vi tave 'sabbhintara-bahire? jiņakkhãe 1 Na vi atthi na vi ya hohī sajjāyasamam tavokammam || 89 ||
Meha hojja' na hojja“ va,
jam mehā uvasameņa kammāņam | Ujjooo kāyavvo nāņam abhikankhamāṇam || 90 ||
SKammasankheijabhavam khavei aņusamayameva autto “Bahubhavasañciyayam pi hu sajjhāeņam khaṇe khavai ||91|||
Satiriya-surāsura–naro sakinnara-mahorago' sagandhavvo Savvo chaumatthajaņo padipucchai Škevalim loe || 92 ||
'Ekkammi vi jammi pae
samvegam ovaccae naro abhikkham |
jeņa virāgattañamuvei || 9311 ||
Tam
tassa
hoi nāņam
'Ekkammi vi jammi pae samvegam vīyarāgamaggammil | Vaccai naro abhikkham tam marañante namottavvam3||94 ||
abbhinto kāpā. 11 2 ore kusaladiţthe je. ca. kāpā. 11 3 hujja ca. 11 4 hujja ca. kșa. kāpā. ke. 11 5 °masankhijja' ca. kșa. ke. 11
bahuyabhavasañciyam pi kşa. kāpa. ke. 11 7 oraga sagandhavvā kāpā. 11 8 kevalam kāpā. 11 oikkammi je. ca. kșa. kāpā. ke. 11 10 Vaccai ke. 11 11 In Ms Ka. The 93rd verse is after the 95th verse. 12 Vīyarāyao Ke. || 13 muttavvam je. ca kșa. kāpā. ke. 11

Page #104

CANDRAVEDHYAKA PRAKĪRNAKA : 37
89.
Twelve types of penances - six internal and six external – have been preached by the Tīrthankaras, but of these there has not been and there wont be a penance equivalent to the study of the real nature of the self through the knowledge of scriptures i.e. svādhyāya.
90.
The learning may or may not dawn, as it depends on the subsision of knowledge obscuring (Iñānāvaraṇīya) karma. However, one desirous of gaining knowledge ought to strive for it.
91.
Şurely, the vigilant spiritual practitioner sheds the karmic bonds, acquired over innumerable births, in a moment. Likewise, the karmic bonds of many a birth are surely shed, in a moment, through the study of the self as well as that of scriptures (svādhyāya).
92.
The heavenly, human and sub human beings, demons, demigods and heavenly minstrels – all unenlightened (Chadmastha) beings risiding in the world, question the omniscients kevalis to quell their doubts.
93.
The word, phrase or statement through which people gain perpetual inspiration for detachment or for spiritual salvation vairāgya, that word, phrase or statement is the right knowledge for him.
94.
The word, phrase or statement through which a person gains perpetual inspiration for detachment or for spiritual salvation in the religion preached by Jinas, he should remember that word, phrase or statement even at the time of his death.

Page #105

38 : CANDĀVEJJHAYAM PAINŅAYAM
Ekkammi vi jammi pae samvegam kuņai vīyarayamae teņa mohajalam khavei ajjhappajogeņam || 95 ||
So
Ikkammi Je. Ca. Kșa. Kāpā. Ke. || 2 °ppaena jogeṇam, oppaogenam, oppajoenam and oppajogehim kāpā. Il Etadgāthā-anantaram ca ādarse imāstrayodaśa gātha adhikaha santi -
“Jai vi (? ya) divaseņa payam thavei pakkheņa vā silogaddham 1 Ujjoyam mā muncaha jai icchaha sikkhium nāņam 11 1 11 Pecchaha tam accheram anatthamāņeņa atthamāṇassa 1 Pahaņassa balavao kao khao vāridhārão ? 11 2 11 Taha sīyalena taha mauyaeņa jogam amuñcamāņeņa 1 Udaeņa girī bhinno thevam thevam vahantena 113 11 Apparijie (? hu) maņuo bahuņā sutteņam aparisuddhena 1. Dhuliena (?) viņaena ya jāņayajanahāsao hoi 11 4 11 Theveņa avaccāmelieņa thiraparicieņa gahieņa 1 Sajjāeņa maņusso alajjiya aņāulo hoi 115 11 Gangāe vāluya jo minijja (vā) sañciuņa ya samattho 1 Hatthaudehim samuddam so jhāṇagune anuguņejjā 11 6 11 Jam kira jāņissāmi tam khu bhanissāmi appaņo samae 1 Sua nāṇassa bhagavao gunovaesam samāseņam 11 7 11 Pāvāo viņivatī pavattaņā taha ya kusaladhammassa 1 Viņayassa pațivattī tiņni vi nane ahi(hī)nāim 118 11 Sañjamajoya(e) ärāhaņāya āņāya vatļamāṇassa 1 Nānena nāu sakkā tamhā nānam ahijieha 11 9 11 Nāne auttāņam nāṇīņam nāņajogajuttāṇam Ko nijjaram tulijjā calaạe acalam va nijjāņam 11 10 11 Chattha-aţthama-dasama-duvalasehim abahussuyassa jā sohī I Itto bahuyariyā puņa havijja jimiyassa nāņissa 11 11 11 Jam neraiyā (?Annānī) kammam khavei bahuyāhi vasakođīhim 1 Tam nānī tihim gutto khavei anto muhuttenam 11 12 11 Savvatthameņa suyam ghettavvam, anasaņam jahāthāmam 1 Aha puņa ko paramattho carittabalieņa hoyavvam 11 13 1l”

Page #106

CANDRAVEDHYAKA PRAKĪRŅAKA : 39
95.
Thw word, phrase or statement through which a person gains perpetual inspiration for detachment or for spiritual salvation (Samvega), in the path preached by Jinas, that word, phrase or statement weakens the snare of illusion through spiritual practice.

Page #107

40 : CANDĀVEJJHAYAM PAIŅŅAYAM
Na hu maranammi 'uvagge sakka
bārasaviho suyakkhandho || Savvo aṇucinteum dhaniyam pi samatthacitteņam || 96 ||
Tamha 4ekkam pi payam cintantos tammi desa-kālammi Ārahaņovautto jiņehim ārāhago bhaņio || 97 ||
Arahaņovautto sammam kāūņa suvihio kalam | Ukkosam tiņni bhave gantūņa? Slabhejja nivvāṇam || 98 ||
Nānassa guņavisesā kei me vanniyā samāseņam | Daramo 51 Caraṇassa guņavisesă ohiyahiyaya nisāmeha || 99 |||
CARANAGUNE TTI CHATTHAM DĀRAM Te dhannā je dhammam "carium Jiņadesiyam payatteņam | "Gihapăsabandhaņão ummukkā savvabhāveņa || 100 ||
ugge and uvaggo kāpā. 11 2 sakko ca, kșa. ke. Il * After this the following, two additional, verses are found in the Ms Ca.
“Jam ciya nāņam tam ceva dansaņam nāņao karanajogā 1 Karaṇakiriyappaogeņa hoi bandho va mukkho vã 11 111 Tamhā sikkhittu suyam nareņa āgamasuippahāneņa Pañcavihammi
caritte dhaniyam app thaveyavvo 11 211” 4 ikkam je. ca. kşa. ke. || s cintinto Ca. 11 6 jinehi kā. 11 7 gantūnam lahai nio kşa. kāpā ke. 11 8 labhijja je. ca. kāpā. 11 9 Dāram 5' is not there in the Mss Sam. Kșa. and Kā. 10 avaiyahiyayā kāpā. 11
1 cariyam sam. kā. 1 carium kāpā. Il

Page #108

CANDRAVEDHYAKA PRAKĪRŅAKA : 41
96-97. Surely, at the time of one's death, it is not possible even
for the master, well versed in twelve canonical texts, to meditate over all of them with intense thought. Therefore, at that place and time (circumstances), one, who can ponder over even one word, phrase or sttement suitable for meditation, has been said to be a devotee by the Lords Jinendras.
98.
The person, who properly, vigilantly and wholeheartedly meditates over the path of Arhantas at the time of his death, liberates oneself in three births at the most.
99.
These, some special characteristics of the right knowledge, have been briefly narrated by me. Now calmly listen to the characteristics of the right conduct from me.
CHARACTERISTICS OF RIGHT CONDUCT : THE
SIXTH DOOR
100. Blessed are those who, completely get themselves free from the bondage of the householders' lives and practice the path preached by the Lord Jina.
gihipā kāpā. 1 °pāsabandhao ke. 11

Page #109

42 : CANDĀVEJJHAYAM PAIŅŅAYAM
Baveņa añannamaņa' je jiņavayaņam saya ’aņucaranti | Te’ maraṇammi 'uvagge na visīyanti gunasmiddha || 101 ||
Sīyanti te Smaņāsā samappar dullabam pi laddhüņam Jehaappa' na niutto dukkhavimokkhammi? maggammi ||102||
Dukkhāņa te maņusa pāram gacchanti je ya dadhadhīya | Bhāveņa añannamaņā pārattahiyam ogavesenti || 103 ||
1. Magganti paramasuhan te purisa je 12khavanti 'ujjutta | Kobam māņa māyam lobhami
14araim "duguñcham ca ||104|||
Laddhūņa vi maņussam sudullaham je puņo 16 virähenti | Te 'bhinnapoyasañjattigal va pacchā duhĩ honti? ||10511
1 ° ņā jiņavayaṇam je narā aṇuo kşa. ke. 1 °ņā je jiņavayaņam aņuo
je. ca. kāpā. 11 2 carinti kāpā. 11 3 cam sam. 11 4 uvaņņe ca. 11 smaņussă ca. kşa. 11 6 jo appă ke. 11 7°mukkhammio je. ca. kşa. ke. 11 8 maņussā ke. 11
je daờhaddhīyā kā. 11 10 gavesanti je. kşa. kāpā. ke. I gavesinti sam. kāpā. 11 11 magganti paramasokkham te kā. 1 mūlapāțhaha kā. ādarse pāțha
ntaratvenāsti 11 12 khavinti kșa. kāpā. ke. 11 13 ujjattā kāpā. 11 14 araī sam. 11 15 dugancham kā ke. 11 16 orähanti je. ca. kāpā. 1 rāhinti kāpā. ke. 11
17 obhinnapāyasā viva vacchā pacchā kāpā. 11

Page #110

CANDRAVEDHYAKA PRAKĪRŅAKA : 43
101.
Those, who always follow the preachings of the Lord Jina with deep devotion, thus enriched by virtues, they do not feel any grief even when the death nears.
102.
Those, who do not employ their souls in the pursuit of the path of liberation from misery, they remain depressed even after receiving the rare monkhood.
103.
Those, who are of stable intellect and intently seek salvation, transcend miseries.
104.
Those enterprising persons, who weaken the passions and quasi passions - anger, pride, deceit, greed, ennui, disgust, etc., attain the ultimate pleaure of spiritual salvation.
Those, who, even after getting the rare human birth, neglect it (i.e. waste it in worldly pursuits rather than spiritual ones), later repent like a sailor sailing in a damaged ship
1 ottiya va kşa. ke. 1 °ttiga va ca. kāpā. 11 2 hunti je. ksa. ke. 11

Page #111

44 : CANDĀVEJJHAYAM PAIŅŅAYAM
'Laddhūņa vi? sāmaņņam purisā jogehim je na hāyanti Te laddhapoyasañjattiga * va paccha na soyanti ||106||
Na huộ sulaham māņussam, laddhūņa vi hoi dullaha bohī| Bohīe vi ya lambhe samaņpam dullaham boi || 107 ||
Sāmaņassa vi lambhe nāņābhigamo u? dullaho Shavai Nāṇammi vio agamie carittasohĩ havai ''dukkham || 108 ||
Atthi puņa kei purisā sammattam niyamaso pasamsanti | Kei carittasohim nāņam ca tabā pasamsanti || 109 ||12
Sammatta-carittäņam "doņham pi samāgayāņa santāṇam | Kim tattha 'geņhiyavvam
puriseņam buddhimanteņam ? || 110 ||
'laddhūņam māņussam puo kāpā. 11 2 vi samaņņam kāpā. 11
jogehim and jogeņa kāpā. 11 * ottiyā va kşa. kāpā. ke. Il - sointi kāpā. 11 ya kāpā. 11
ya je. kşa. kāpā. ke. 11 8 hoi sam. vinā. 1 havai kāpā. 11
ya kşa. kāpā, kе. 11 10 dulahā kşa. kāpă ke. 11 11 Ottasohī sam. 11 12 After this the following additional verse is found in the Ms 'Ca' - “Kaha hoi sammattam, kaha va carittam visuddhabhāvassa 1
Nāne jinadesiyaniyacchayammi ? icchāmi nāum je 11 1 11" 13 dunham pi ke. 11 14 giặhi. ke. 11

Page #112

CANDRAVEDHYAKA PRAKĪRŅAKA : 45
106.
Those persons, who having received the ordainment (i.e. monkhood) practice it with three yogas ie. By body, mind and speech) and do not give it up, do not have to repent later just as a sailor with an undamaged ship at his command.
107.
To get human birth is not easy. After getting the human birth, too, it is difficult to gain the right knowledge and even after gaining the right knowledge, it is difficult to gain ordainment in monkhood.
108.
After gaining ordainment as a monk, too, it is difficult to learn the right knowledge of scriptures and after gaining the scriptural knowledge, again, it is difficult to gain purity of conduct.
109. Some persons praise right-belief, some the purity of
conduct and, likewise, some praise the right knowledge.
110.
When both, the right-belief and the right conduct, are achieved at the same time, what should the wise accept?

Page #113

46: CANDĀVEJJHAYAM PAINṆAYAM
Sammattam acarittassa havai, jaha kanha-seņiyāṇam tu | Je' puna carittamantă tesim niyamena sammattam || 111 ||
Bhattheņa carittão sutthuyaram damsanam gaeyavvam | Sijjhanti caraṇarahiyā, damsaṇarahiyā na sijjhanti || 112 ||
Ukosa caritto vi ya paḍei micchattabhāvao 3koi | Kim puna samaddiṭthī sarāgadhammammi vattanto || 113 ||
Avirahiya jassa maī pañcahim samiīhim 'tihim vi guttīhim | "Na yakuṇai rāga-dose tassa carittam havai suddham || 114 ||
Tamha tesu pavattaha kajjesu ya ujjamam payatteṇam | Sammattammi caritte naņammi ya mā pamāeha || 115 ||
Caraṇassa gunavisesă Ree
Maraṇassa guṇavisesa 11
1
jam kāpā. 11
2 suṭṭhayao kāpā. 11
Ikovi kā. 1 koi kāpā. 11
4 pañcahi samiīhi ka. 11
10
'mae vanniya samāseṇam | Dāram1o 6| avahiyahiyaya nisameha || 116 ||
5 tihim guo kṣa. kāpā. ke. I tīhim vi kāpā. 11
6 Na kunai rāgaīddose kṣa. kāpā. ke. 11
7 After this the following additional verse is found in the Ms 'Ca' -
"Jo kira sammaddiṭṭhī ujjutto nãṇa-dansaṇa-caritte 1 So kira sammaddiṭṭhī bhavasiddhīo jinamayammi Il 1 11"
8 ei mae kāpā. ca. 1 ee me vao kā. Il
9 mai kṣa. ke. 11
10 'Daram 6", this insertion is not there in the Mss. "Sam., Kṣa., Kā. lohiyahiyayā kṣa. kāpā. ke. 11

Page #114

111.
112.
113.
114.
115.
116.
CANDRAVEDHYAKA PRAKĪRṆAKA: 47
A person without the right conduct can have the rightbelief just as Kṛṣṇa and Śrenika had, but the one who is righteous in his conduct has the right-belief as a rule.
Even then it is better for the unrighteous that he preserve his right-belief, because a person without the right conduct may liberate, but one without the right-belief can never attai such a state of spiritual purity (siddhatva).
Even a monk of excellent conduct may fall from the right --belief due to the rise of false attitude towards the faith and the conduct. Then, what to say of the right-beliefed householder practitioner ? (Meaning that he may also fall from it).
One, whose intellect is always absorbed in the practice of fivefold vigilences (Pañcāsamiti) and threefold selfcontrol (Trigupti) and who does not have attachment or aversion, his conduct is pure.
You must diligently practice the trio of right-belief, right-knowledge and right-conduct without giving in to
sloth.
I have briefly narrated these basic characteristics of the right conduct. Now calmly listen to the basic characteristics of voluntary peaceful death (Samadhimaraṇa).

Page #115

48 : CANDĀVEJJHAYAM PAINŅAYAM
MARANAGUNE TTI SATTAMAM DĀRAM
Jaha va animiyaturage? ayāṇamāņo naro samārudho ?Icchejja parāṇīyam “aigantum jo akayajogo || 117 ||
So puriso so Sturago puvvim animiyakaraṇajoenam? 8Datthūņa parāṇīyam bhajjantī do vi sangāme || 118 ||
1
Evamakārijogo puriso marañae uvatthie sante Na bhavai parīsahasaho angesu parīsahanivãe || 119 ||
10Puvvim kāriyajogo samāhikāmo ya maraṇakālammi | Bhavai" ya parīsahasaho visayasuhanivārio"2 appā || 120 ||
Puvvim kaya parikammo puriso marañe uvatthie sante Chindai parīsahamiņami" nicchayaparasuppahāreņam ||121||
jaha ya ao kāpā. 1 jaha aniyamiya turae ke. 1 jaha aniyamiyaturange
je. pu. ca. kā. 11 2 oturae kşa. kāpā. 1 turago and turango kāpā. II 3 Icchijja ca. 1 icchei kşa. kāpā. ke. 1 icchijjā kāpā. 11 4 ayagantum sam. 1 aikkantum kşa. ke. 11 Sturao kș. ke. 11 6 puvvam kşa. kāpā. ke. 11 7 ojogenam kşa. kā. ke. 11 & laddhūņa kāpā. 11 9 °kāriya jogo ke. || 10 puvvam kşa. ke. 11 11 bhavai pao kā. 1 bhavai ya and bhavai a kāpā. 11 12 °vārao kşa. ke. 11 13 Chacamum nio kşa. kā. I Chacamūm ke. 1 °havaṇam nio ca. kāpā. I ohatarūm nio and "hamiņam kāpā. 11

Page #116

CANDRAVEDHYAKA PRAKĪRŅAKA : 49
BASIC CHARACTERISTICS OF VOLUNTARY
DEATH : THE SEVENTH DOOR
117.
As an ignorant person riding an uncontrollable horse cannot ingress into the enemy forces, so a person, who indulges in uncontrolled activities of the body, mind and speech, cannot achieve success.
118.
Both – the person (soldier) and the horse - due to their earlier uncontrolled or untrained activities, flee on seeing the enemy.
119.
He, who has not trained himself in spiritual practices of the body, mind and speech, cannot bear the afflictions at the time of his death.
120. He, who has trained in the spiritual practices of the body,
mind and speech and who has forsaken the sensual pleasures and whose soul is desirous of equanimity, is able to bear the afflictions at the time of death.
121. When the death presents itself, the spiritually foretrained
person destroys these afflictions by the stroke of the axe of his strong will.

Page #117

50 : CANDĀVEJJHAYAM PAINNAYAM
'Bahinti indiyāim Akaya parikamma jīvo
puvvamakāriyapainnacārissa mujjhai ārāhaņākāle || 122 ||
1
SĀgamasañjuttassa vi indiyarasaloluyam p aitthassa Jai vi marañe samāhī 'havejja, na vi hojja bahuyāṇam ||123|||
Asamattasuo vi muñī puvvim sukayaparikammaparihattho 1 Sañjama-marapapainnam suhamavvahio samāņei || 124 ||
Indiyasuhasāulao g horaparīsahaparavvasaviutto Akayaparikamma'l kīvo mujjhai arahaņākale || 125 ||
Na caei kiñci kāum puvvim2 sukayaparikammabaliyassa Khoham parīsahacamu 3 dhībalviņivāriya “marañe || 126 ||
15 Puvvim Savvattha
kariyajogo apaļibaddho
asiyāņo sakajjajogam
16Thiūņamaikusalo
samāņei || 127 |||
bāhenti kā. 1 bāhinti and bāhanti kāpā. 11 2 Pūrvamakstapratijñacāriņaha, Akstaparikarmā jīvaha muhyati !
puvvimo je. 11 3 °paittacao kşa. ke. 1 °paittacarittassa ca. 1 opainnacarittassa kāpā. II 4 °mma kīvo kā. pu. kşa. ke. 1 °mma kicco ca. 11 s masamvutta sam. je. kāpā. Il o lolupam kşa. kāpā. ke. 11
havijja ca. kşa, ke. 11 8 hujja je. ca. kşa. ke. 11 9 "haccho je. 11 10 osaniuttao kāpā. 11 11 °mma jīvo kāpā. 11 12 puvvam ca. kşa. ke. 11 13 dhiibala® ca. ksa. ke. 1 14 puvvam kşa. ke. 11 15 maraṇakāle je. ca. kāpā. ke. II 16 Thiūņa maio ityapi sangatam 11

Page #118

CANDRAVEDHYAKA PRAKIRŅAKA : 51
122.
The soul (person) with extrovert senses, corrupt conduct, lack of spiritual purity and without spiritual training gets upset at the time of observing the Samādhi-maraņa or voluntary peaceful death.
123.
Only some of the indulgent monks, who know the scriptures, can have the opportunity of voluntary peacefuldeath. Most cannot.
124.
The monk, who has purified his self by earlier spiritual practices, can embrace the voluntary peaceful death and attain eternal bliss even if he has not the scriptural knowledge.
125.
The person desirous of sensual pleasures and perturbed mind, becomes upset, when faced with grave afflictions, at the time of observing voluntary peaceful death.
126.
The army of afflictions, stopped by the force of patience, cannot disturb the strong soul (person) that has been purified earlier by spiritual practices.
127.
The person endowed with purity of thoughts, and wisdom; having full control over one's own self through spiritual practices of the body, mind and speech; detached from worldly belongings as well as without any desire for the future (Nidāna), accomplishes his final ecstasy, unshackled.

Page #119

52 : CANDĀVEJJHAYAM PAIŅŅAYAM
i
Uppīliya sarāsaņa 'gahiyāuhacāvanicchiyamaño Vindhai' candagavejjham* jhāyantoʻ appaņo sikkham ||128||
Jai vi’ karei pamāyam thevamo pi ya annacittadoseņam | °Taha vi ya lokayasasandhāņo
"candagavejjham nal2 vindhei || 129 |||
Tamhā 3 candagavejjhassa kāraņā appamāiņā niccam 14 Avirahiyaguņo appā kāyavvo mokkhamaggammi? ||130|||
1 °vanicchayao ca. kşa. kāpā. ke. 11 2 °maiyā kāpā. 11 3 viñjhai kāpā. 11 4 °gavijjham je. kşa. ke. 1 °gavijjam ca. kāpā. Il s dāyanto kāpā. 11 6 After this the following five verses are found in the Ms. 'Ca.'
“Puvviṁ kaya parikammo gahiyasaro nicchium jahā rahio | Vindhai candagavijjham dāyanto appaņo sikkham || 1 || So gurujanovaittham thāņam thāūņa añchas vā vi | Candagaditthimaigao vindhai puvvim sukayajogo || 2 || So jai kahavi pamāyam vakkhitto karai cittadosenam | Thāņão va niyattai candagavejjham na sāhei || 3 || Evam (? Pi) hu pavvaio ujjutto nāņa-damsaņa-carittel Ghettūņa amohacāvam thāņe jiņadesie thai | 4 || So suvihiya pañcindiyaegattībhāvanicchiyamaio |
Vindhai candagavejjham maraṇamajjhāyakalammi || 5 || ? sam. kşa. kāpā. ke. 11 8 thovam kşa. kāpā. ke. 11 9 taha kaya sandhano vi hu camo pu. ca. kşa. kā., atra 'hu'sthāne 'ya'
ca. kşa. ke. 11 10 °yasañjogo camo kāpā. 11 11 °gavijjham je. ke. 11 12 no kāpā. 11 13 °gavijjhao kāpā. ke. 1 °gavijjham sakāraṇam appao je. pu. ca. kā
pā. 11 14 avirāhio kșa. ke. 11

Page #120

128.
129.
130.
1
CANDRAVEDHYAKA PRAKĪRṆAKA : 53
With stable mind the person, recalling his skill and putting the arrow on the taut-bow pierces the eye of mechanically rotating statuette (Candravedha or Rādhā vedha) i.e. he attains his final goal of emancipation.
If due to the flaw of 'distracted mind', someone indulges in a little carelessness, he cannot pierce the eye of mechanically rotating statuette (Candravedha) even after putting the arrow to the taut-bow.
As for the 'Candravedha' (piercing the eye of the mechanically rotating statuette), so for achieving spiritual salvation the aspirant soul must, always, carefully strive to gain righteousness.
mukkha je. kṣa. ca. ke. 11

Page #121

54 : CANDĀVEJJHAYAM PAIŅŅAYAM
Sammattaladdhabuddhissa
?carimasamayammi vattamāṇassa Aloiya-nindiya-garahiyassa' maraṇam havai suddham ||131||
Je me jāņanti Jina avarahe Te savve aloe uvatthio
näņa-damsaņa-carittel savvabhāveņam || 132 ||
Jo "donni jīvasahiyā rumbhai samsārabandhaņā pāvā || Ragam desam ca taha so marañe hoi kayajogo || 133 ||
Jo tiņpi jīvasahiyā daņdā maņa-vaya-kāyaguttīo || Nāñankuseņa giņhai so marañe hoi kayajogo || 134 ||
Jo “cattari kasae 'ghore sasarīrasambhave niccam | Jiņagarahie nirumbhai so marañe hoi kayajogo || 135 ||
|
Jo pañca Nāñankuseņa
indiyāim 10 sannāņī visayasampalittaim giặhai so marañe hoi kayajogo ||136||"1
1 Ottalatthabuo ca. kşa. kāpā. 1 ottabuddhiladdhassa kāpā. 11 2 caramao je. ca. kā. 1 carimao kāpā. 11 3 °garihio kāpā. 11 4 orāhā nāo sam kşa. ke. 1 rāhe jesu jesu țhānesu 1 te kāpā. 11 s dunni je. ca. kşa. ke. 11 6 ottāri nirumbhai ghore sam. kāpā. 11
ghorā kāpā. 11 & sansārasambhao kāpā. 11 9 °e kasāe so sam. kāpā. 11 1 indiyayam sao sam. 1 indiehim sao kāpā. || . "After this the following pair of verses appear in the Ms. 'Ca.'
“Avirahiyā jassa mas pañcahi samiīhi tīhi guttīhim 1 Na ya kuņai rāga-dose so marañe hoi kayajogo 111 11 Pañcasamiīpahāņo pañcindiyasamvudo guņsamiddho 1 Egattībhāvagao so marane hoi kayajogo 11 2 11”

Page #122

131.
132.
133.
134.
CANDRAVEDHYAKA PRAKĪRŅAKA : 55
The right minded person, who, having come to the last phase of his life, criticizes, censures and denounces his sinful activities and thus attains the pure self by embracing the voluntary peaceful death.
136.
"I present myself whole-heartedly for criticizing all those infractions relating to the right knowledge, the right belief and the right conduct, that the Lord Jinas know."
The living being, desirous of his own weal, who, knowing the attachment and aversion to be the cause for the worldly bondage, becomes successful in achieving his ultimate aim at the time of his death.
The living being, desirous of his own weal, who, restrains the three types of violence by practicing selfcontrol of his body, mind and speech, becomes successful in achieving his ultimate aim at the end.
135. The living being, desirous of his own weal, who keeps the four great passions - anger, pride, deceit and greed - that have been severely criticized by the Lord Jina, becomes successful in achieving his ultimate aim at the end.
That aspirant endowed with the right knowledge, who keeps the five senses, engrossed in sesual pleasures, under control by wielding the (elephant driver's) hook, becomes successful in achieving his ultimate goal at the end.

Page #123

56: CANDĀVEJJHAYAṀ PAINṆAYAṀ
'Chajjīvakayahiyao 3Egantamaddavamao so marane hoi
Jen jiya attha maya gitto ciya navahim bambhaguttīhim | Autto dasakajje SO maraṇe hoi kayajogo || 138 ||6
2sattabhayatthāṇavirahio
Āsāyaṇāvirahio Sukajjhāṇābhimuho so marane hoi 'kayajogo || 139 ||
2
3
sähū
kayajogo || 137 ||
7arähinto sudullaham mokkham
Jo
visahai bāvīsam parīsahā, dussaha1o uvasaggă 11Sunne va aule vă so maraṇe hoi 12kayajogo || 140 ||13
I
I ovanikāyahiyo satta kṣa. kā. ke. I vakāyahiyao and vakkāyahio iti kāpā. 11
satta ya bhayathāṇa ka. I sattabhayatthāņa kāpā. 11
ekkantamaddaagao sam. kā. 1 ikkanta kāpā. 11
4
vi hu na kṣa. ke. I vi ya navahi ka. Il
11

10
5 °kajje marane so ho° sam. je. kāpā. 11
6 After this the following two additional verses appear in Ms. ‘Kā.'"Jaha sukusalo vi vijjo annassa kahei attaņo vahim 1 Vijjovaesa succā pacchā so kammamāyaraī 11 1 11 Desam khettam u jaņṇitta vattham pattam uvassayam 1 Sangahe sahavagga (? ggam) vā suta (tta)
ttha (ttham) ca nihālai 11 2 11
7 ārāhento kā. 1 ārāhinsu dullaham ke. Il
8 mukkham je. ca. kṣa. ke. 11
9
kaijogo sam. ||
10 °ha ya uvasagga je. ca. kṣa. 1 ha u uvasaggā ke. 11
sunne jaṇaule kāpā. 11
12 kaijogo sam je. Il
13 After this the following additional verse appear in Ms. 'Ca.'
"Siyasaho unhasaho vaya-ayava-khu-ppivāsa-araisaho | Pudhavi viva savvasaho so maraṇe hoi kayajogo 11 1 11"

|

Page #124

CANDRAVEDHYAKA PRAKĪRŅAKA : 57
137.
The monk, who is without seven fear-stations, is the saviour of the six categories of living beings and who is completely devoid of pride, becomes successful in achieving his ultimate goal at the end.
138.
The monk, who has conquered the eight types of prides and puffs, who is bound by the nine boundaries (restrictions) of continence (Brahmacarya) and who is vigilant about ten virtues of a monk', becomes successful in achieving his ultimate goal at the end.
139.
The monk, who shedding the feeling of slight towards the very rare spiritual path of salvation, devotes himself in the direction of the purest meditation, becomes successful in achieving his ultimate goal at the end.
140.
The monk, who endures unbearable afflictions and twenty-two hardships and does not get frightened even in deserted places, becomes successful in achieving his ultimate goal at the end.
*Ten Virtues of a monk : Forgiveness (Kşamā), humility
(Mã rdava), simplicity (Ārjava), truth (Satya), cleanliness (sauca), restraint (samyama), penance (Tapa), renunciation (Tyāga), poverty (Ākiñcanya) and continence (Brahmacarya).

Page #125

58 : CANDĀVEJJHAYAM PAIŅŅAYAM
Dhannāņam tu' kasāyā jagadijjantā vi parakasāehim ?Nicchanti; samuttheum sunivittho pangulo ceva || 141 ||
Samaņņamaņucarantassa kasāyā jassa ukkada honti | Mannāmi 'ucchupuppham va
nipphalam tassa samaņņam || 142 || Jam ajjiyam carittam desūņāe vió puvvakodīe 1 Tam pi?kasāiyametto nāsei naro muhutteņa || 143 ||
Jam ajjiyam ca kammam așantakālam pamāyadosenam || Tam nihayarāga-doso havei puvvāņa kodīe'l || 144 |1
Jai uvasantakasão labai aṇantam puno vi padivāyam | Kihal2 sakka 13 vīsasium 14thove vi kasāyasesammi?s ? || 145 ||
Khīņesu jāņa khemam, jiyam jiesu, abhayam 16abhihaesu | Nattesu yāviņattham sokkham ca 2jao kasāyāṇam || 146 ||
khu ca. kā. 11 ? necchamo kā. 1 niccham kapā. 11 3 °ti samutthitā suo kşa. kā ke. 1 °ti uvatthita suo je. pu. kāpā. 1 °ti
samuttheum kāpā. 11 4 hunti je. ca. kşa. ke. 11 succhapuo and uñchapu kāpā. 11 6 Ya ka. ksa. ke. 11 7°yacitto kşa. kāpā. ke. 1°yamitto je. ca. kāpā. 11 8 tto hārei kş kā. ke. 1 tto nāsei kāpā. I tto nāseya na sam kāpā. 11 9 okālā ca. 11 10 khavejja puo kā. 1 khavijja ca. kșa. ke. 11 11 kodīo kāpā. Il 12 kaha kāpā. 1 kim sakkā kņa. kāpā. ke. 11 13 osasiyam ca. kāpā. 11 14 theve kāpā. 11 15 yasese vi kāpā. 11 16 abhiiesu kā. I abhihaesu kāpā. 11

Page #126

CANDRAVEDHYAKA PRAKĪRNAKA : 59
141. The passions of the blessed do not rise on stimulation by
those of the others, just as a well (comfortably) seated lame (person does not wish to rise).
142.
The monk, whose passions are intense even while practicing monastic vows, his monasticism is of no use just as the sugar-cane flower.
143.
These passions destroy, in a moment, the conduct of a person, who may have practiced the monastic conduct for a period of little less than ten million pūrva years.
144.
The karma accumulated due to the flaws of negligence etc., over an infinite period of time can be shed, over a period of ten million pūrva years, by a person who has overcome attachment and aversion.
145.
When a person can fall after subduing many a passion, then how to believe one, who has a few passions left?
146.
Subsidence of passions results in spiritual weal, conquering them one becomes the victor Jina, their destruction leaves no fear, destroying them one becomes indestructible and victory over them results in happiness.
sukkham je. kşa. ke. 11 2 jae and kao kāpā. 11

Page #127

60 CANDĀVEJJHAYAṀ PAINNAYAM
:
niccamarāgā jiņavayaṇaraya niyattiyakasāyā1 | Nissanganimmamatta viharanti jahicchiya sahū || 147 || 3
Dhannǎ
Dhanna avirahiyaguṇā viharanti mokkhamaggamallīņā | Iha ya parattha ya loe jīviya-marane apaḍibaddha || 148 ||
Micchattam vamiūņam sammattammi dhaniyam ahīgāro | Kayavvo buddhimayā maraṇasamugghāyakālammi || 149 ||
"Handi! dhaniyam pi dhīra paccha marane uvatthie sante | Maransamugghãeṇam avasa 'nijjanti micchattam || 150 ||
To puvvam3 tu maimayā āloyaṇa nindaṇā gurusagase | Kāyavvā 9aņupuvvim pavvajjāīo10 jam sarai || 151 ||
10
Tahe jam dejja11 guru pāyacchittam jahāriham jassa | 'Icchami' tti bhanijja12 ‘ahamavi nitthārio tubbhe' || 152 ||
1
nivatti kāpā. 11
2 jahitthiya and ahatthiyā kāpā. 11
3
After this there is the following additional verses in Ms 'Ca.'"Payaṇukasão niccam maṇaniyamo jassa hoe khantie 1 Taṇam carittasohī esa hohi jinakkhāyā 11 1 11"
4
0
12
0
mukkha ca. kṣa. ke. 11
5 Hanta! baliyammi dhi kṣa. ke. 1

Handi! baliyam pi sam. kṣa.
vina. I Handi ! baliyammi dhī kāpā. 11
6
°ra marane pacchā uo kṣa. kāpā. ke. 1 14. nijjantu kāpā. Il
7
nijjantu Kāpā. ||
8 puvvam buddhimayā āloiya nindium gu° kṣa. kāpā. ke. Il 9 anupuvvi ca. 1 aņusuddhī pa° kṣa. kāpā. 1 anasuddhi ke. 11
10 ojjāī ya jam kṣa. 1°jjäi ya ke. Il
11
dijja je. kṣa. ke. Il
12 bhaṇejjā kā. 1 bhaṇittā sam kāpā. ke. ||

Page #128

CANDRAVEDHYAKA PRAKIRŅAKA : 61
147.
148.
149.
Blessed are those monks, who are always unattached, engrossed in following the words of the Lord Jina, who have subsided their passions and who peregrinate at will® without the feeling of ownership and attachment (with anyone or anything). Engrossed in the pursuit of the path of spiritual salvation, those monks are blessed who constantly contemplate righteousness and are unconcerned about this world and the other and about the life and death. Even at the time of one's death the wise must vomit (give-up) false-belief and seek the right one. Oh ! those endowed with patience are blessed who, at the time of their death, present themselves for voluntary peaceful death and without succumbing to passions and extricating themselves from the fear of death, shed falsebelief. The wise must, first of all, criticize and condemn the sinful acts done earlier, in the presence of the master and then follow ordainment as a monk etc., in the prescribed order.
150.
151.
152.
Whatever penitence the master awards must be accepted by saying 'icchāmi'* (I wish) and adding, “you have saved me.
Staying at one place increases attachment, therefore, the monks
always peregrinate. They do not stay at one place for long except for the rainy sason. They move aboutonly in groups, because to move singly is forbidden in this age. The monks move at will, but
the Lords' peregrinations are unwilled. * While accepting the penitence awarded by the the master, the disciple
bows to him with the recital of 'Icchāmi khamasamano'. Here, ‘icchāmi’ is indicative of that practice.

Page #129

62 : CANDĀVEJJHAYAṀ PAINṆAYAM
Paramatthao' muṇīņam avarāho neva hoi2 kāyavvo | Chaliyassa pamāeņam pacchittamavassa kāyavvam || 153 ||
pamayabahulassa hoi jīvassa
Pacchittena visohī Teņa tayankusabhūyam
cariyavvam caraṇarakkhattha ||154||
Na vi sujjhanti sasallā jaha bhaṇiyam savvabhāvadamsīhim | Maraṇa-punabbhavarahiyā āloyaṇa-nindaṇā sāhū || 155 || Ekkam3 sasallamaraṇam mariūņa
mahabbhayammi samsăre |
Puṇaravi bhamanti jīvā
jammaṇa-maraṇāim bahuyāim || 156 || Pañcasamio tigutto suciram kālam muņī vihariūṇam | Maraṇe virahayanto dhammamaṇārahao bhaṇio || 157 ||
Bahumoho viharitta pacchimakālammi samvodo so u Ārāhaṇovautto Sjinehim ārāhao
To savvabhāvasuddho ‘ārāhaṇamaimuho' visambhanto | Santhāram paḍivanno imam3 ca hiyaeņa cintejjā || 159 ||
'Ego me
sāsao appa
nāṇa-damsaṇasañjuo
I
Sesa me bahirā bhāvā savve sañjogalakkhaṇā || 160 ||
matthāo kāpā. 1 °matthä u mu° sam kṣa. ke. 11
2 hoi kaiyā vi kāpā. 11
3 ikkam kṣa. ke. Il
4
o hoi kāpā. Il
5 jinehi kā. 11
"aloi nindium gurūsagase 1 santha ca. 11
7 'mabhimuho kṣa, kāpā. ke. 11
9
bhaṇio || 158 ||
8 iņamo hiyae kā. I iņamam hiyae vici° kṣa. kāpā. ke. I iņamo hiyae vici ca. kāpā. 11
ikko kṣa. ca. kāpā.. ke. 1 ekko kā. I ego kāpā. 11

Page #130

153.
154.
155.
156.
157.
158.
CANDRAVEDHYAKA PRAKĪRṆAKA : 63
It is not necessary for the monks engaged in spiritual practices for the attainment of the ultimate goal of spiritual salvation to repent for the infringements incurred even while acting with vigilence, but the careless infringements must be repented for. Repentence purifies the living being who is given to sloth. That repentence is like the elephant driver's hook for guiding his conduct.
"People with a thorn (guilt) are not pure", so said the omniscient Lord. Therefore, to gain freedom from the eternal cycle of worldly births and deaths, criticism and condemnation are the best means.
By dying with the thorn of guilt even once the living beings wander in this extremely frightening world again and again.
If a monk, who has observed five types of vigilences and three types of self-controls for a long time, also violates righteousness at the time of his death, he, too, is called a violator of the faith.
If a person who lives a life full of indulgence, too, becomes renounced in the end i.e. at the time of his death, that vigilent aspirant has been said to be the right follower of the faith.
159-160.
While lying on the death bed the disciple, after criticizing and denouncing himself in front of the master and attaining purity of thought, should contemplate that only the eternal soul, endowed with knowledge and perception is his, and that eerything else that gives rise to attachment is external to himself.

Page #131

64 : CANDĀVEJJHAYAM PAIŅŅAYAM
'Eekko ham natthi me koī, natthi vā kassaī aham | Na tam pekkhāmi” jassāham,
na tam pekkhāmi jo maham || 161 ||
Devatta māņusattam tirikkhajoņim Patto aṇantkhutto puvvim
taheva nrayam ca|
annāņadosenam || 162 ||
Na 'ya santosam patto 'saehim kammehim dukkhamūlehim Na ya laddha parisuddhalo buddhī sammattasañjutta ||163||
Suciram pi te'l manūsā 12bhamanti samsārasāyare dugge 1 Je hus *karenti pamāyam
dukkhavimokkhammi" dhammammi 11 164 11
ikko ksa. ca. ke. 11 2 koī, nāhamannassa kassai I koi ke. 11
pikkhā° ca. kşa. ke. 11 4 Na so bhāvo ya jo ksa. kāpā. ke. 1 na so bhāvo u jo ca. kā. 11 • After this there are the following two additional verses in Ms 'Ca.'
“Sañjogamūlā jīveņa pattā dukkhaparamparā 1 Tamhā mahallayam pijjam chinda samsāravaddhaņam 11 1 11 Ego jīvo cayai, ego u (? Va) vajjae sakammehim 1
Egassa hoi maranam, ego sijjhai n īrao Il 2 11” 6 °kkhajonim kşa. ke. 1 °kkhajoņī sam. kāpā. 11 ? puvvam kşa. ke. 11 i sam. 11 saehi kammehi kā. 11 10 suddhī sam. 11 "maņussă ca. kşa. ke. 11 12 bhavanti kāpā. 11 13 ya kșa. ke. 11 14 karanti ca. ksa. kāpā. ke. 1 karinti sam. 11 15 °mmi maggammi kā. 1 'vimukkhammi ke. 1 Ommi dhammami kā
pā. 11

Page #132

CANDRAVEDHYAKA PRAKĪRŅAKA : 65
161.
I am alone, I am myself, no-one is mine and I am no one's. Neither I see him whose I am, nor him who is mine. Meaning that in my view, except the spiritual entity - ātma-tattva – there is none or nothing that is mine or whose I am.
162.
Owing to the flaw of ignorance, the living being has gained the divine, human, animal and, likewise, hellish births, infinite number of times.
163.
Through my misery yielding karma, I could neither gain contentment nor the purity of thought.
164.
Those people, who neglect the faith which liberates, surely, wander in the worldly ocean which is difficult to cross, for a long time

Page #133

66 : CANDĀVEJJHAYAM PAIŅŅAYAM
1
Dukkhāņa te manūsa pāram gacchanti je 'dadhadhiīyā Puvvapurisāņuciņņam jiņvayan,apaham na muñcanti 1116511
1
Magganti paramasokkham te purisā je khavantiujjutta Kobam māyam māņam lobham taha rāga-dosani ca 11 166 11
Na vi māya , na vi a piyā, na bandhavā,
na vi' piyāim mittăim 1 Purisassa maraṇakāle na hontis alambaṇam kimci 11 167 11
Na hiraņņa-suvaņņam ®va
dāsī-dasam ca jāņa-juggam calo 1 Purisassa maraņakale na honti" alambaṇam 12kimci 11 168 11
Āsabalaṁ hatthibalam johabalam
3 dhaņubalari rahabalam ca | Purisassa maraņakale na lahonti alambaṇam kiñci || 169 1115
dadhaddhiiyā kāpā. 11 2 °mamukkham kşa. ke. 11
ujjatta kāpā. 11 4 °yā neva piyā ca. 11 Spiyai kā. 11 6 hunti ca. kșa. je. kāpā. ke. 1 hoi ka. 1 honti kāpā. 11 ? na natthi Ke. Il 8 hiraņņam na suvaņņam dāsīca. 11 9 va kāpā. 11 10 vā kșa. ka. ke. 11 "hunti ca. kşa. ke. 1 hoi kā. 11 12 kimpi ca. 11 13 dhaņaba° Kāpā. || 14 hunti Ca. Kșa. | hoi Kā. || 15 hereafter there are the following seventy-fiveadditional verses in Ms
'Ca.' .

Page #134

CANDRAVEDHYAKA PRAKĪRŅAKA : 67
165.
Those, who are endowed with steadfast patience, transcend misery (meaning that they overcome it). Such people never leave the spiritual path, preached by the Lord Jina, and followed by the ancestors.
166.
Those simple hearted people, who destroy or overcome the passions - anger, pride, deceit, greed – attachment and aversion, attain the ultimate bliss.
167.
When the death comes, mother and father, near and dear relatives, wife and friends, etc., none can extend even a little help.
168.
When the death comes, silver and gold, servant and maid, chariot and palanquin, etc., none can extend even a little
help.
169.
When the death comes, the forces of horses, elephants, warriors, archers, charioteers, etc., none can extend even a little help.

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68 : CANDĀVEJJHAYAM PAIŅŅAYAM
"Khedāņi kabbadāņi ya doņamuhāim ca pattaņāim ca Eyāim maraņakāle chaddhiya annattha gantavvam || 1 ||| Jam pi ya imam sarīram daiyam sussūsiyam payatteņam 1 Eyam pi maraņakale chuddiya annattha gantavvam ll 2 11 Aha kim me hoi hiyam ? -tavo sucinno suyam ca sahū ya IDavvaggahananiyattī avihimsā saccavayanam ca 11 3 11 Savvo vi ya samsāro añantakhutto imena jīveņam 1 Āhindio u bahuso puvvim kammāņubhāveņam 11 4 11 Suciram khu te maņussā bhamanti samsārasăgare ghore 1 Je na karenti payattam dukkhavimokkhammi maggammi 11511 Te dukkhāņa maņussa pāram gacchanti je dadhadhiīyā IVīrapurisāņuciņņam samayam niccam amuñcantā 11 6 11 Magganti paramasokkham te purisā je khaventi ujjuttā 1Koham māņam māyam lobham pijjam ca dosam ca 11 7 11 Āyā majjham nāņe, āyā me damsaņe caritte ya 1 Āyā paccakkhāņe, āyā me samvare joge 118 11 Mūlaguņa-uttaragune je me-aņārāhiyā pamãeņam 1 Te savve nindāmi padikkame āgame savvam 11 9 11 Micchattam garihāmī savvam asamañjasam akiriyam ca 1 Savvam pāyacchittam tava-sañjama-jogamādīņam 11 10 II Savvam pāņārambham paccakkhāmī ya aliyavayanam ca 1 Savvam adattadāņam abbambham pariggaham ceva 11 11 11 Samaño mi tti ya padhamam, bīyam savvattha sañjao mi tti 1 Savvam ca vosirāmī jiņehi jam jam ca padikut,tham 11 12 11 Pañca ya mahavvayāim tiviham tiviheņa ārūheūņam 1 Tivihena ya tikkālam padikkame āgame savvam 11 13 11 Savvam āhāravihim cauvviham āsavam sarīram ca 1 Savvamloyamamattam cayāmi savvehi bhāvehim 11 14 11 Bhavasamsārasamudde cauvviha ... ... ... ... ... ... ... ... ... ... 1 Taha poggalā ya chudda (?) atthavihe kammasanghāe 1115 11 Samsāracakkavāle mae u savve vi poggalā bahuso 1 Ahāriyā ya pariņāmiyā ya naya ham gao tittim 11 16 11

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CANDRAVEDHYAKA PRAKĪRṆAKA 69
1
1
11 21 11
Āhāranimitta nam ahayam savvesu naraloesu Uvavanno ya (?su) bahuso savvāsu ya micchajāīsu 1 1711 Āhāranimittāṇam jīva gacchanta-aṇuttaram narayam 1 Saccitte ahare na khamo maņasā vi pattheum 11 18 11 Jaladoṇamuhasamāņo duppurao dagarao nirabhirāmo 1 Na imo jīvo sakko tippeum kama-bhogesum 11 19 11 Taṇa-kattheṇa va aggī, lavaṇajalo vā naīsahassehim 1 Na imo jīvo sakko pippeum bhoyaṇavihīhim 11 20 11 Avigayatanho jīvo aīyakālammi gīyapamuhāṇam Saddāṇam rūvāṇam gandhāņa rasāṇa phāsāņam Khaieņa va pieņa va na ya eso tāio bhave appă 1 Jai doggaim na vaccai to marane taio hoi 11 22 11 Uddhamahe tirie va loe paramāņupoggalasamo vi 1 Natthi kira so paeso jattha na jão mao vā vi 11 23 11 Uvveyaṇam jammam ca maranayam nirayaveyaṇāo ya 1 Eyaim sambharanto paṇḍiyamaraṇaṁ marīhāmi 11 24 11 Uddhamahe tiriye vi ya mayaim bahuyaim bālamaraṇāim 1 To taim sambharanto pandiyamaraṇam marīhāmi 11 25 II Assañjamam akiriyam micchattam savvao mamttam ca I Jīvesu ajīvesu ya savvam tiviheņa vosire 11 26 11 Ego ham nathi me koi nevahamavi kassai 1 Evam adīṇamaṇaso appāṇamaṇusāsai 11 27 11 Savvam pariṇāyā(yāṇā) mi savvam tiviheņa vosire sammam 1 Guttio samilo majjham tāņam ca saraṇam ca 11 28 11 Ja kāi patthaṇāo kayā mae rāga-dosavasaeṇam 1 Padibandheṇam bahuso tam ninde tam ca garihāmi 11 29 11 Uvahi sarirayam ciya ahāram ca cauvviham 1 Caramammi yaussase savvam tiviheņa visire 11 30 11 Evam sankhittammi u paccakkhāinta hojja jai kālo 1 To paccaakkhaivvam imena egena vi paeṇam 11 31 11 Siddhe uvasampajje arihante kevali ya tiviheņam 1 Etto egatareṇa vi paena ārāhao hoi Hantūņa rāga-dose ullūņiya atthakammasankaliyam 1 Jammaṇa-maraṇa-arahattam chittūṇa bhavão muccihisi 11 33 11 Puvvim kaya pariņāmo aniyāņo ohiūņa maibuddhī Tahe maliyakasão sajjo maranam paḍicchejjā 11 34 11
11 32 11
1

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70 : CANDĀVEJJHAYAM PAINNAYAM
Jiņavayanamaņugayā me hou maī jhāņa jogamallīņā 1 Iya tammi desa-kāle amūdhasanno cae deham 11 35 11 Jiņavayanamaņugayamai jam velam hoi samvarapaittho 1 Aggī va vāyasahio samālajālam dahai kammam 11 36 11 Jaha dahai vāyasahio aggi harie vi rukkhavaṇasande 1 Taha purisa kārasahio naņī kammam khayam nei 11 37 11 Jam annāņī kammam khavei bahuyāhi vāsakodīhim ! Tam nāņī tihim gutto khavai ūsāsametteņam 11 38 11 Kaiyā ņu dhuvam maranam
paņdiyamaraṇam jiņehi pannattam 1 Suddho uddhiyasallo santhāragao marīhāmi 11 39 11 Uvvilleūņa balā bāvīsa parīsahe kasāe ya 1 Hantūņa rāga-dose harāmi ārāhaņpadāgam 11 40 11 Ārāhaņovautto sammam kāūņa suvihio kālam 1 Ukkosam tiņņibhave gantūņa labhejja nivvāņam 11 41 11 Bhatte paccakkhāe samaņeņam uttamatthakālammi 1 Kim vā cinteyavvam kim vā vi jiņehi pannattam 11 42 11 Cintiijja aộiccattam aņņattam asaraṇam ca egattam 1 Samsārasahāvam samvaram ca taha nijjaram ceva 11 43 11 Jiyalogaaņiccattam jiņavaramayabohidullabhattam ca 1 Evam ciya nayavvam nareņa sāsaņaraenam ca 11 44 11 Evam jiņovaittham uvaesam saddahāmi bāveņaṁ 1 Tasa-thāvarabhūyahiyam pattham nivvāṇamaggassa 11 45 11 Tamhā etto egam pi silogam tammi desa-kālammi 1 Ārāhanovautto sammam ārāhao hoi 11 46 11 Sacceņa matā sijjhanti, saggo sacceņa sijjhai 1 Sacceņa khīņakammāņo jīvā vaccanti saggaim 11 47 11 Tamhā saccam jiņakkhāyam savvabhūyasuhāvaham 1 Samaņāņa sāvayāņa ya savvatthesu pasamsiyam 1148 11 Paccakkhānammi kae āsavadārāi honti pihiyāim 1 Āsavavoccheyammi u taṇhāvoccheyaņam hoi 11 49 11 Tanhāvuccheyammi u jīvassa u pāvapasamanam hoi 1 Pāvassa pasamaņeņa u (? Su) visuddhāvāsayam hoi 11 50 11 Āvasayasohie damsaņasohim tu pāvae jīvo 1 Darsaņasohīe puna carittasohim dhuvam lahai 11 51 11

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CANDRAVEDHYAKA PRAKĪRŅAKA : 71
Lahaicarittavisuddho jhanaajjhayaņam tu sohaņam jīvo 1 Jhāņajjhayaņavisuddho vaccai siddhim dhuyakileso 11 52 11 Eso uvaeso khalu samāsao jiņavarehi uvaittho 1 Cinteyavvo nareņam abhikkhatava-sañjamaraeņam 11 53 11 Etto egamaņā bhe dhammamaņā avimaņā aṇaņņāmaņā 1 Samsārammi nibaddham gunaparivāạim nisāmeha 11 54 11 Ārāhaņā u esā eso hu guņottamo suvihiyāṇam 1 Eso hu uttamattho paļāgaharaṇam jiņakkhāyam 11 55 11 Kaha vi ya akkharalambho ārāhai satthiyāņa vaņagahaņam 1 Makllāņam ca paļāgā taha santhāro suvihiyāṇam 11 56 11 Meruvva pavvayāṇam,
sayambhuramaño vva jaha smuddāņam 1 Cando vya tārayāņam taha santhāro suvihiyāṇam 11 57 11 Puvvim soheūņam appāņam jo havei santhāro 1 Ārāhai santhāram, suvisuddho tassa santhāro 11 58 11 Jo puņa damsaņamailo siļhilacaritto karei samaņņam 1 Ārūhai ya santhāram avisuddho tassa santhāro 11 59 11 Jo puņa baleņa matto aloeūņa nicchai gurūņam 1 Ārūhas santhāram avisuddho tassa santhāro 1160 11 Niccam pi tassa bhāvujjuyassa jathavañjahi (?) vva santhāro 1 Jo hoi ahakkhão vihārabhūmutthio sāhū 11 61 11 Pāņesu ya vayaņesu ya hariuttangesu vā sarantassa 1 Hoi mao santhāro padivajjai jo asambhanto 1162 11 Viņayakaraņā ya ņa mao viņaeņa ya tassa phāsuyā bhūmi 1 Appa khalu santhāro hoi visuddho marantassa 11 63 11 Asī ya Poyaņapure ajjā Pupphāvai tti nāmeṇam 1 Tīse Dhammāyariyā nāmeṇam anniyāputtā 11 64 11 To Gangamuttarantā sahasā ovatthiyāe nāvāe 1 Padivannamuttamattham tehi vi ārāhiyam maraṇam 11 65 11 Asī Chilāyaputto mu (? Mū) ingaliyāhim cālaņi vva kao 1 So taha vi khajjamāņo padivanno uttamam attham 11 66 11 Mankhaliņā vi arahao sīsā teaggiņā viņiddaddhā 1 Te taha vi hammamāņā paờivannā uttamam attham 11 67 11 Juttassa uttamatthe maliyakasāyassa vīyarāyassa 1 ...... ke sario lābho santhāragayassimo hoi 11 68 11

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72 : CANDĀVEJJHAYAM PAIŅŅAYAM
Evam ārahinto Jiņovaittham samahimaraṇam tu! Uddhariyabhāvaallo sujjhai jīvo dhuyakileso || 170 ||
Japanteņa vi 'jaiņā vayāiyārassa 'sohanovāyam | Parasakkhiyā visoho kayavva bhāvasallassa
|| 171 ||
Jaha sukusalo vi vejjo annassa kahei “appaņo vahim So se“ karai tigiccham "sahu vi tahā gurusagäse || 172 ||
Porāņagam ca kammam khavei, annam navam ca nāiņai 1 Kammakalankiyavallim chinnai ajjhappaogeņam 11 69 11 Jaha khubhiyacakkavāle poe bhrium samuddamajjhammi 1 Nijjāmayā dharantî jiyakaņņā buddhisampanna 1170 11 Tavapoyam gunabhariyam
parissahumīhim dhaniyamatigiddham 1 Ārahinti I sīsā gurūvaesāvalambi(ba)yā vī(dhī)ră 11 71 11 Jaitā va te munivarā ārahentī tayā apaļibaddha 1 Pa(?gu)mmādi-giridarīsum sāhinti uttamam attham 11 72 11 Jaha sāvayā guhásum girikandaraduggavisamakara(da)gesu 1 Sāhenti appaņattham dhitidhaniyasahāyagă dhīrā 11 73 11 Dhīrapurisapannattam sappurisaniseviyam paramarammam 1 Dhannā silāyalagayā sāhenti uttamam attham 11 74 11 Āurapaccakkhāņam eyam soūņa payadapasattham 1
Taha vattaha kāum je muccaha savvadukkhāṇam 11 75 11 jayaņā kāpā. 11 2 sāhaņoo kāpā. 11 ? vijjo je. ca, kşa. ke. 11 4 appaņo ke. 11 svāhī sam kşa. 11 6 so kārei tegiccham and to se karai tio kāpā. 1 se karei kșa. kāpā.
ke. 1 se kārai kāpā. 1 se kuņai ca. 11 ? sāhūņa tahā ca. Il

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CANDRAVEDHYAKA PRAKIRŅAKA : 73
170.
Thus, practicing the voluntary peaceful death, as preached by the Lords Jinendra, a living being destroys the psychic thorn guilt and thus, becoming sin-washed (sinless) attains the purity of the soul.
171.
Knowing the remedy for the transgressions committed in observance of the vows, the monks must, in the presence of the others, rectify these psychic thorns.
172.
As a skilled doctor, too, tells about his illness to some other doctor in order to get himself treated, so a monk, too must cleanse his conscience, of the flaws, in the presence of his guru.

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74: CANDĀVEJJHAYAM PAINNAYAM
'Ittha samappai iņamo pavvajjā maraṇakālasamayammi | Jo hu2 na mujjhai marane
sāhu ārāhao bhaṇio || 173 || Daram3 7 ||
CANDĀVEJJHAYAPAINNOVASAṀHĀRO
Vinayam* 1 ayariyagune 2 sīsagune
Naṇagune 5 'caranagune 6
Taha 'ghattaha kāum je jaha
Maraṇa-puṇabbhava-jammaṇa
1
viņayaniggahagune 4 ya |
maranaguna 7 vihim ca soūņm || 174 ||
muccahaR gabbhavāsavasahīṇam |
'doggaiviņivayamaṇāṇam || 175 ||
||1oITI CANDĀVEJJHAYAM" PAINṆAYAṀ SAMATTAM12|| 3 ||
ettha kā. Iettha smuppai munino pavvao sam. ca. kṣa. kāpā. 1 ittham samuppai ke. 11
u kṣa. kāpā. ke. 11
3 'Daram 7' - this remark is not there in Mss Sam. Kṣa. Kā.
4
viņae sam. je. ca. pu. 11
karanagune sam. ca. kāpā. 11
6 gune ca. 11
7 ghittaha kāpā. 1 vattaha ca. kṣa. kāpā. ke. 11
8 muncaha sam. kṣa. 11
9 duggai kṣa. kā. ke. 1 °duggayavi° kāpā. 11
10 'iti' this term is not there in Mss Sam. Pu. Kā. | iti Candavijjhayam samattam 11 and Candagavijjham nāma paiņṇayam samaptamiti 11 kāpā. 11
11 Candagavijjhayam sa° je. ca. 1 Candavejjhayam sa sam. 1 Candagavijjham nāma pa kṣa. 1 Candavijjhayam payannayam samattam samaptam 11 and candavijjhayaprakīrṇakaṁ 1 kāpā. 11 12 Sammattam sam. 11

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CANDRAVEDHYAKA PRAKĪRŅAKA : 75
173.
The monk, who remains devoted to this observance at the time of his death, and who does not get deluded when the death stares him in the face, is said to be a spiritual aspirant.
CONCLUSION OF CANDRAVEDHYAKA PRAKĪRNKA
174-175. Thus, hearing about the practices of the virtues of
humility, masters, disciples, conduct-restraint, scriptural knowledge, the right conduct and voluntary peaceful death, they must be observed accordingly, so that the living beings may be liberated from the misery of living in the wombs, birth and death, rebirth, bad birth, and wandering in the world.
CANDRAVEDHYAKA PRAKĪRNAKA CONCLUDES

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CANDRAVEDHYAKA PRAKIRŅAKA
Appendix - A
ALPHABETICAL ORDER OF VERSES
Chavvihaviņayavihannu
40
Aparissāvim Abhanantassa vi kassa Asamattasuo vi munī Asañjamena baddham Atthi puna kei purisā Avinīyassa panassai Avirahiyā jassa mai Āgamasõjuttassa vi Ārāhanovautto sammam Āsabalam hatthibalam Āsāyaṇāvirahio Āyariya sahassāim Āyariyavaņņavāim
24 17 124 74 109
7 114 123 98 169 139 28
Dasavihaveyāvaccammi 41 Denti phalam vijjão
18 10Dena vi devaloe
34 Devā vi devaloe niccam 33 Devatta mānusattam 162 Dhannā avirahiyaguņā 148 Dhannā āyariyanam 31 Dhanna niccamarāgā
147 Dhannāņam tu kasāyā 141 Dukkhāņa te maņusā 103 Dukkhāņa te maņāsā
165 Dullahā āyariyā
14
B Bahinti indiyāim....I 122 Bahumoho viharittă 158 Bahuyam pi suyamahīyam 66 Bārasahi vi angehim 27 Bārasavihammi vi tave 89 Bhattheņa carittão 112 Bhāveņa añannamaņā 101
36 160 156
95
93
Ee anne ya bahu Egomne sāsao appa Ekkam sasalla maranam Ekkammi vi jammi Ekkammi vi jammi Ekkammi vi jammi Ekko ham natthi me ko Esa sīsaparikkha Etto jo parihīņo Evam ārāhent Evamakāriyajogo
94 161
52
O2
51
C Candão nīi jonha Caranaassagunavisesa Chajjīvakāyahiyao savva Chattha-aţtha-dasama
170
116 137 35
119
H

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77 : CANDRAVEDHYAKA PRAKIRŅAKA
62
Handi! dhaniyam pi dhīrāl 50 Hantūņa savva māņam 43
Jo viņao tam nāņam Jo visahai āvīsam
140
K
48
Ihaloiyam ca kitti. Inamo suņaha mahattham Indiyasuhasāulao Ittha samappai inamo
32
2 125 173
Kalannu desannu Kalannu desannu samaya 25 Kammam sankhejjabhavam 91 Khīņesu jāņa khemam 146 Kim etto latthayaram 81
87
86
26
30 172 117 145 129 49 56
88bhesu alābhesu ya 39 Laddhūņa vi māņussam 106 Laddhūņa vi mānussam 105 Loiya-veiya-sāmāiyesu 117 145 Maggantī paramasuham 104 Magganti paramasokkham 166 Meha hojja na hojja va 90 Micchantam vamiūņam 149
M
45
N
Jagamatthayatthayānam Jaha agameņa hīņo Jaha āgameņa vejjo Jaha dīvā dīvasayam Jaha sukusalo vi vejjo Jaha va aniyamiyaturage Jai uvasantakasão Jai vi karei pamāyam Jai vi suyanāņakusalo Jai vi suyanānakusalo Jāl-kula ruva-jovvana Jam ajjiyam ca kammam Jam ajjiyam carittam Jam nāņam tam karanam Jāņantā vi ya vinayam Jāņanteņa vi jaiņā Jānanti bandha-mokkham Je me jāņanti jiņā Je puna jinovaithe Jeņa jiyă aţth maya Jiņasäsanamaņuratto Jo aviņīyam viņaeņa Jo cattāri kasae Jo donni jīvasahiya Jo pañca indiyāim Jo paribhavai manūso Jo tiņni jīvasahiya
37
144 143 77 16 171 70 132 29 138
47
Nīyāvitti vinīyam Na caei kinci kaum 126 Na hu maranammi uvagge 96 Na hu sakkā naum je 68 Na hu suaham maņussam 107 Na hu sulahā āyariyā 20 Na vi māyā na vi ya piyā 167 Na vi sujjhanti sasalla 155 Na ya santosam patto 163 Nädandsaņissa nāņam 76 Nahiranna-suvaņņam vā 168 Nānī vi avattanto Nāņam pagāsagam Nāṇassa guņavisesā
99
55 135 133 136
4 134
72 80

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APPENDICES : 78
79
Nāņeņa hoi karanam Nāņeņa viņā karanam Nāyāṇam dosāŋam
73
71
Sūī jahā asuttă Sūs jahā sasuttā Subahussuo vi jo khalu Subahussuyam vi purisam Suciram pi te maņāsā
83 64 57 164
175 152 130
Р Pacchitteņa visohi
154 Padipuņņapānipāyam 46 Pañcasamio tigutto
157 Paramatthagahiyasārā 7 8 Paramatthammi sudiţthe 85 Paramatthao munīņam 153 Pavvaiyassa gihissa
15 Pudhavī viva savvasaham 23 Puvvim kāriyajogo 127 Puvvim kāriyajogo 120 Puvvim kayaparikammo 121 Puvvim parūvio jiņavarehim61
97
115
т Taha ghattaha kāum je Tahe jam dejja guru Tamhā candagavejjassa Tamhā ekkam pi payam Tamhā tesu pavatteha Tamha titthayara Tava-niyama-sīlakaliyam Te dhannā je dhammam Thaddho viņayavihuņo Thoveņa vi santuțțho To puvvam tu maimayā To savvabhāvasuddho
88
58 100
5 65 151 159
U
69
Sīsam suimaņurattam 50 Sīsāŋam gunakittī
53 Sīyanti te manūsā
102 Sīyasaham unhasaham 38 Sakkā suena naum Sāmaŋŋamaņucarantassa 142 Samannassa vi lambhe 108 Sammatta-carittāṇam 110 Sammattaladdhabuddhissa 131 Sammattam acarittassa 111 Sammattammi ya nānam 59 Satiriya-surasura-naro 92 Sattheņa viņā joho Savvattha labhejja naro Savve ya tava visesā Savvo carittasāro
63 Sikkhāhi tāva viņayam 11 So puriso so turago
118
Ukkosacaritto vi ya Uppīliyā sarāsaņa
V Vayaņaim sukaduyaim Vijja vi hoi viliya Vijjam paribhavamāņo Vijjam paribhavamāņo Vijjam sikkhaha vijjam Vijjāmaņusariyavvā Viņaenam sikkhiyānam Vinao mokkhaddaram Viņayam āyariyagune Vinayam āyariyagune Viņayassa gunavisesa Viņayassa gunavisesa Voccham āyariyagune
75
3 174
67
21
22

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CANDRAVEDHYAKA PRAKĪRŅKA
Appendix-B
BIBILIOGRAPHY
Aṣtapāhuḍa (Kundakunda) Bhāṣā Parivartana Mahendra Kumar Jain (Śrī Dugambar Jain Svadhyāya Mandir Trust,
Songarh).

Bhagavati Ārādhanā: (Śvārya) – Ed. Kailasa Candra Śastri (Jain Samskṛti Rakṣaka Smgha, Śolāpur). (Parts I - II). Jain Lakṣaṇāvali: Ed. Bal Cand Siddhanta Sastri (Vīr Sevā Mandir Prakasan, Delhi).
Jainendra Siddhanta Kosa: Jinendra Varni (Bharatiya Jnanapitha Prakasan, Delhi).
Jñātā Dharmakathānga Sūtra : Ed. Madhukar Muni (Śrī Āgam Prakasan Samiti, Beavar).
Mūlācāra (Vaṭṭaker) – Ed. Kailāśa Candra Śāstri (Bharatiya Jnā napīṭha Prakasan, Delhi). (Parts I - II).
Nandi Sūtra Ed. Madhukar Muni (Śrī Āgam Prakāśan Samiti,
Beavar).
Ed. Muni Punya Vijaya
Nandi Sutra Cūrṇī (Deva Vācaka) (Prakṛta Text Society, Varanasi). Nandi Sūtra Vṛtti (Deva Vācaka)
Ed. Muni Punya Vijaya
(Prakṛta Text Society, Varanasi).
Niryukti Sangraha (Bhadrabahu) - Ed. Vijay Jinasūrīsvar (Srī Harsa Puṣpāmṛt Jain Granthamālā, Santipuri, Saurāṣtra). Niyamsar (Kundakunda) - Hindi Tr. Parameṣṭhidas (Sahitya Prakāśan evam pracār Vibhag, Śrī Kundkund kahān Digambar Jain Tirth Surakṣā Trust, Jaipur).
Painṇayasuttaim: Ed. Muni Punyavijay (Srī Mahāvīra Jain Vidyā laya, Mumbai). (Parts I - II).
Pākṣika Sutra: (Devendra Lalbhai Jain Pustakoddhar). Samavāyāṁga Sūtra : Ed. Madhukar Muni (Śrī Āgam Prakāśan
Samiti, Beavar).

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80 : CANDRAVEDHYAKA PRAKĪRNAKA
Samayasār : (Kundakunda) - Ed. Dr. Pannalal (Śrī Ganesaprasa
da Varņī Granthamālā Prakāśan, Varanasi). Uttaradhyayana Sūtra : Ed. Madhukar Muni (Śrī Āgam Prakāśan
Samiti, Beavar). Višeşāvasyaka Bhāşya : (Jinabhadra) - Ed. Dalsukh Bhai
Malavaniya (L. D. B. S. Vidya Mandir, Ahmedabad)

Page #148
AGAMA SAMSTHANA Agama AhimsaSamata Evam Praksta Samsthana was established in January 1983 to commemorate the Rainystay (Varsavasa), of Acarya Sri Nanalal ji Maha raja in Udaipur in 1981. The main objectives of the samsthana are to prepare scholars of Praksta and Jaina studies, to publish unpublished Jaina literature, to pro vide means of study to the desirous students of Jaina stud ies, to get the treatises on Jaina philosophy, conduct and history, based on scientific research prepared, in order to preserve and promote Jaina culture and to organize let tures, discussions and ceremonies with a view to promote the spread of Jaina studies. This samsthana is one of the major activities of Akhil Bharatiya Sadhumargi Jain Samghal The samsthana is registered under the Rajashan So cieties Act 1958 and donations to it are exempt from In come Tax under section 80(G) and 12(A). You can also become a participant in the pious ac tivities of the samsthana as follows: (1.) Individuals and organizations can become Chief patrons by donating Rupees one lakh. The names of such donors are printed on the lettespad of the samsthana in the chronological order of their donations. (2.) Become patrons by donating Rs. 51000.00. (3.) Become promotor-members by donating Rs. 25000.00. (4.) Become assisting members by donating Rs. 11000.00. (5.) Become ordinary members by donating Rs. 1000.00. (6.) The samghas, trusts, boards, societies, etc. that donate Rs. 20000.00, in lump sum, to the samsthana will become the organizational members of the samsthanaparisada. (7.) By donating towards building construction and purchase of essential equipment in the memory of your elders. (8.) By donating old manuscripts, agamic literature and other useful things lying with you. Your cooperation will further the cause and progress of Jaina knowledge and studies. WWW