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 Samsthana Granthamala : 20 Chief Editor Prof. Sagarmal Jain SAMIYAE DHAMME ARIEHIM PAVVAIYE CANDAVEJJHAYAM PAINNAYAM (CANDRAVEDHYAKA PRAKIRNAKA) Hindi Version English Version by Dr. Suresh Sisodiya Col. (Retd) D. S. Baya SAVVATTHESU SAMAM CARE SAVVAM JAGAM TU SAMAYANUPEHI PIYAMAPPIYAM KASSA VI NO KAREJJA SAMMATTADAMSI NA KAREI PAVAM SAMMATTA DITTHI SAYA AMUDHE SAMIYAE MUNI HOI AGAMA AHIMSA SAMATA EVAM PRAKRTA SAMSTHANA UDAIPUR

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Agama Samsthana Granthamala: 20 CANDAVEJJHAYAM PAINNAYAM (CANDRAVEDHYAKA PRAKIRNAKA) Hindi Version By Dr. Suresh Sisodiya samiyAe Englsh Transliteration And Translation By Colonel (Retd.) D. S. Baya He pit b dhamme Dil (S) Chief Editor Prof. Sagarmal Jain saMsthAna Prof. Sagarmal Jain Dr.Suresh Sisodiya mmm Preface By AGAMA AHIMSA SAMATA EVAM PRAKRTA SAMSTHANA UDAIPUR

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(c) Publisher : Agama Ahimsa Samata Evam Prakrta Samsthana, Padmini Marga, Near Rajasathan Patrika, UDAIPUR (Rajasthan) - 313 003. Hindi Edition : First, 1991-92. CANDAVEJJHAYAM 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 PRAKIRNAKA PUBLISHER'S NOTE Ardhamagadhi Jaina Agamic literature is a valuable treasure of Indian culture and literature. It is unfortunate that due to the non-availability of suitable translations of these works, both, the laymen as well as the learned scholars were unfamiliar with them. Of these agamic works, the Prakirnakas have almost been unavailable even though they are of an ancient origin and are predominantly spiritual in their content. We are fortunate that Mahavira Jaina Vidyalaya, Mumbai has already published the original texts of these Prakirnakas, duly edited by Muni Punya Vijayaji, but in the absence of translations, in modern Indian languages, they were, generally, inaccessible to the 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 Prakirnakas to the Agama Samsthana. The Samsthana has, to date, translated, into Hindi, and published 15 prakirnakas. This has made these valuable texts available to the inquisitive and desirous readers of the Jaina studies. However, those western and Indian readers, settled abroad, who do not read and understand Hindi are still deprived of the contents of these enlightening works. We are happy to note that Colonel (Retd.) Dalpat Singh Baya has translated the 'Candravedhyaka Prakirnaka' into English for the benefit of those readers as well as for those who would enjoy reading them in English as much, if not more, as in Hindi. The exhaustive preface and original text with foot-notes have been taken from

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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 Sri VS Lodha, and Secretary Sri Inderchand Baid whose contribution to the progress and growth of the Samsthana is significant. Sri 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 PRAKIRNAKA 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 prakirnakas is still worse as their Hindi translations, themselves were taken up, in an organized manner, only a few years ago. To my knowledge, no effort has so far been made to translate them into English. I, therefore, feel a justifiable sense of elation and fulfilment on this maiden effort in the field of translating the prakirnakas into English. Translations are, at the best of times, only shadows of the originals. The problem becomes more acute when the original happens to be in as ancient language as Prakrta and the language of translation a western language as English. As exact equivalent words are not only difficult to come by, but, in some cases, well nigh impossible, 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. Agama Ahimsa Samata Evam Pra krta Samsthana deserves a special mention, as without its decision to bring out this work in its English translation, it would have been impossible to venture this effort. They have taken a great step in support of the cause of popularizing Jaina-agamas (canonical texts) amongst English speaking readership. They certainly deserve kudos. I dedicate this effort to the memory of my dear and departed father, Sri Ganesalal ji Baya, whose personal example, guidance and encouragement awakened, in me, a desire to study the Jaina philosophy more than a lay follower of the faith would normally do and made me capable of undertaking this task. I must also not fail to mention the motivation and encouragement received from venerable Acarya Sri Ramlalji maharaj and Sri Jnanamuniji, Sadhvis Sri Renukaji, Sri Vidyutaprabhasriji and Sri Nilanjanasriji, 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 PRAKIRNAKA 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-PRAKIRNAKA 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 Prakirnakas : ... XIX Candravedhyaka Prakirnaka : .............. .................. XXIII The Manuscripts Used -... .XXV The Author and The Period of Candravedhyaka -. XXVI The Subject Matter - ............ XXXI www (CANDRAVEDHYAKA-PRAKIRNAKA) ....... ...... 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-PRAKIRNAKA)

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CANDRAVEDHYAKA PRAKIRNAKA PREFACE Introduction : In every faith scriptures occupy an important position amongst religious texts. Agamas enjoy the same position and importance in the Jaina faith as the Vedas in Hinduism, Tripitaka in Buddhism, Avesta in Zarthustism, the Bible in Christianity and the Koran in Islam. Although Agamas are neither considered as created by a superhuman entity (Apauruseya) 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 Sutras (Primary Canons or the foremost scriptures) are considered to have been preached by the Tirthankaras (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 sutras (canonical works or aphorisms) by the Ganadharas (the principal disciples of the Tirtharkaras), Acaryas 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 bhasai araha suttami ganthanti ganahara" - Avasyaka Niryukti, 92.

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XVI : CANDRAVEDHYAKA PRAKIRNAKA 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 agamas 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 Ardhamagadhi Canons and the Sauraseni Canons. Of these, the Ardhamagadhi canonical literature is not only considerably more ancient but also closer to the original language in which Lord Mahavira preached. The development of the Sauraseni canonical literature was also based on these Ardhamagadhi canons. The Ardhamagadhi canonical literature is, thus, the basis of the Sauraseni canonical literature. The Ardhamagadhi canonical literature was also compiled and edited over a period of one thousand years - from the time of Lord Mahavira to 980 or 993 Virabda 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 (Vacanas). Classification Of Canonical Texts : In the ancient times the Ardhamagadhi canonical literature was divided into two categories, namely the Angapravistha and the Angabahya. The Angapravistha category includes eleven Arga canons and the Dsstivada while the Angaba hya canons include all the other canons that were consideed to be the creations of Srutakevalis (Canonomniscients - who knew all about the canons) and Purvadhara sthaviras (Elders in the know of Purvas or Pre-canons - fourteen purvas were a part of the twelfth Arga : Distivada). In Nandisutra, these Angabahya canons have been subdivided into Avasyaka (esential) and Avasyakavyatirikta (other than essential). Avasyakavyatirikta canons have been further subdivided into Kalika (timely studiable

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PREFACE : XVII scriptures) and Utkalika (at any time studiable scriptures). This classification, as per Nandisutra is as follows : Sruta or Agama' Angapravistha Angabahya Acararga Sutrakstariga Avasyaka Avasyaka-vyairikta Sthanarga Samavayanga Samayika Vyakhyaprajnapti Cturvimisatistava I Jnatadharmakatha Vandana Upasakadasanga Pratikramana AntakTddasanga Kayotsarga Anuttaropapatikadasanga Pratyakhyana Prasnavyakarana Vipakasutra Dtstivada Kalika Utkalika Uttaradhyayana Dasasrutaskandha Kalpa ahara Nisitha Mahanisitha Roibhasita Jambudvipaprajnpti Dasavaikalika Kalpikakalpika Culla-kalpasutra Mahakalpasutra Aupapatika Rajaprasniya Jivabhigama Prajnapana Nandi Sutra, Muni Madhukara, p. 76, 79, 80, 81.

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XVIII : CANDRAVEDHYAKA PRAKIRNAKA Dvipasagaraprajnapti Mahaprajnapana Candraprajnapti Pramadapramada Ksullikavimanapravibhakti Nandi Mahallikavimanapravibhakti Anuyogadvara Angaculika Devendrastava Vaggaculika Tadulavaicarika Vivahacukika Candravedhyaka Arunopapata Suryaprajnapti Varunopapata Paurusimandala Garudopapata Mandalapravesa Dharanopapata Vidyacarana-viniscaya Vaisramanopapata Ganividya Velandharopapata Dhyanavibhakti Devendropapata Maranavibhakti Utthanasruta Atmavisodhi Samutthanasruta Vitaragasruta Nagaparijnapanika Samlekhanasruta Nirayavalika Viharakalpa Kalpika Caranavidhi Kalpavatamisika Aturapratyakhyana Puspita Mahapratyakhyana Puspaculika Vrsnidasa Thus, we see that in Nandisutra, Candravedhyaka has been mentioned as an Angabahya, Avasyakavyatirikta, Utkalika Agama (Secondary, other than essential, all-time studiable canonical text). The style of classifying canonical literature in Pa ksikasutra has some differences in the names and the order herein mentioned. There, too, Candravedhyaka is mentioned at the fourteenth position amongst the Utkalika Agamas (all-time studiable canons). Besides these, yet another ancient classification of agamas is available in the Sauraseni Agama 'Mu lacara' of the Yapaniya tradition. Mulacara divides the canons

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PREFACE : XIX into four categories, namely '-1. Of the Faith-propounders' origin (Tirtharkara-kathita), 2. Of the Self-enlightened Spiritual Practitioners' origin (Pratyekabuddha-kathita), 3. Of the Scripture-omniscients' origin (Srutakevali-kathita), and 4. Of the Purva-proficients' origin (Purvadhara-kathita). Again, Mula cara divides these canonical works into Kalika (timely studiable) and Utakalika (all-time studiable) canons. Though 'Candravedhyaka-prakirnaka' is not clearly mentioned in this classification, the word 'Candravedhyaka' is found in the 85th verse of this work (Mulacara). Even though this mention does not clarify that in what capacity this work - Candravedhyaka - is accepted in the Yapaniya tradition, the similarity of the verses containing the word 'Candravedhyaka' in both, Mulacara and Candravedhyaka-prakirnaka signifies that this work is also acceptable in the Yapaniya tradition. At present, the canons are classified into Arga (Primary) canons, Upanga (Subsidiary or secondary) canons, Cheda (Disciplinary canonical texts), Mula (A group of basic subsidiary canons), etc.. This classification was first found in Vidhima rgaprapa(Jinaprabha, circa 13th Century A.D.)?. The Prakirnakas : Generally, Prakirnakas are understood to be a collection of works on miscellaneous subjects. Malyagiri, the commentator on Nandisutra, has mentioned that prakirnakas were composed, by the monks, based on the canons containing the preachings of Tirthankaras. As per tradition, it is also believed that each monk used to compose one prakirnaka. Eightyfour thousand Mulacara, Bharatiya Jnanapitha, p. 277. 2 Vidhimargaprapa, p. 55.

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XX : CANDRAVEDHYAKA PRAKIRNAKA prakirnakas by eightyfour thousand monks of the order of Lord Rsabhadeva are mentioned in the Samavayangasutra! As there were fourteen thousand monks in the order of Lord Mahavira, it is believed that the same number of prakirnakas might have been composed in His order. However, today, the prakiirnakas are believed to be ten in number. Linini inosco These ten prakirnakas are as follows? : Catuhsarana, Aturapratyakhyana, Samstaraka, Candravedhyaka, Gacchacara, Tandulavaicarika, Devendrastava Ganividya, Mahapratyakhyana, and 10. Maranavidhi. The names of ten Prakirnakas in Painnayasuttaim, edited by Muni Punyavijayaji are as under : Catuhsarana, Aturapratyakhyana, Bhaktaparijna, Samstaraka, Tandulavaicarika, Candravedhyaka Devendrastava Ganividya, nimi onorio Corasiim pannaga sahassaim pannatta`, Samavayanga Sutra, 84th Samavaya. 2 Abhidhana Rajendra Kosa, Pt. I, p. 41. 3 Painnayasuttaim, Preface, p. 20.

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PREFACE : XXI Mahapratyakhyana, and Virastava. 10. Candravedhyaka is also mentioned amongst the forty-five canonical texts enumerated by Acarya Sri Pradyumna-surisvarji in Vicarasara Prakarana - Ayaro (1), Suyagada (2), ... ... ... Candavijjhaya (34), ... ... Devindasanthavanam (45) The Svetamibara Murtipujaka Sampradaya (White clad, Idol worshipping sect of the Jainas) recognises ten prakirnakas as canonical texts. However, if all the texts known as prakirnakas are collected, we get the following twenty-two names: Catuhsarana, Aturapratyakhyana, Bhattaparijna, Samistaraka, Tandulavaicarika, Candravedhyaka, Devendrastava, Ganividya, Mahapratyakhyana, Virastava, Rsibhasita, Ajivakalpa Gacchacara, Maranasamadhi, Titthogali, Aradhanapataka, Dvipasagara Prajnapti, 18. Jyotisakarandaka, minoso o 17. 'Painnayasuttaim, Preface, p. 21. ? Painnayasuttaim, Preface, p. 18.

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XXII: CANDRAVEDHYAKA PRAKIRNAKA Besides these, more than one prakirnaka of the same name are also found. For example at present three texts named 'Aurapaccakkhana' are available. 20. 19. Angavidya, Siddhaprabhrta, Saravali, and Jivavibhakti. 21. 22. Of these, seven, namely Devendrastava, Tandula-vaica rika, Candravedhyaka, Ganividya, Maranavibhakti, Maranasama dhi, and Mahapratyakhyana are found in the list of Utkalikasutras (all-time studiable canons) in the Nandi-sutra and the Paksikasu tra, while two prakirnakas - Rsibhasita and Dvipasagaraprajnapti are included in the list of Kalikasutras. Thus, we find the names of nine prakirnakas in the list contained in the Nandisutra as well as that of the Paksika-sutra'. -- Though there is a difference of opinion regarding the names, the exact number and the order of prakirnakas, it is certain that 'Candravedhyaka' has found a place in all their classifications. Though prakirnakas 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 prakirnakas, Rsibhasita etc. are, of more ancient origin than the Uttaradhyayana and Dasavaikalika too2. 1 Nandi Sutra, Muni Madhukara, pp. 80, 81. Sagarmal Jain, Rsibhasita: Eka Adhyayana, Prakrta Bharati Samstha na, Jaipur. 2

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PREFACE : XXIII Candravedhyaka Prakirnaka : Candravedhyaka-Prakirnaka is a treatise set in verse. Its first mention was found in the Nandi and the Paksika Sutras (Circa 5th Century AD). In both, Candravedhyaka is mentioned as an Arigabahya, Avasyakavyatirikta, Utkalika Sutra.' While introducing Candravedhyaka, it has been said in the Paksikasutra Vrtti that according to "Candravedhyake candro yantraputrikaksigolako glhyate, a maryadaya viddhayata itya vedhyam, kapratyaye Candravedhyakami Radhavedha Ityarthaha. Tadupamanamaranaradhanapratipadako granthascandravedhyakam." 'Candra' means the eyeball of the mechanically rotating statuette (Radha), '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 Radha vedha. Accordingly, Candravedhyaka is a treatise that prescribes the end practice of voluntary peaceful death (Maranaradhana)?. Actually, it means `an art to attain the ultimate goal of life through voluntary peaceful death". 'A. 'Ukkaliami anegavihami pannattami tamjaha 1. Dasavealiam, ....15. Candavijjhayam, ...29. Mahapaccakkhanam, evamaim.' - Nandi Sutra, Muni Madhukara, pp. 161, 162. B. Namotesimi Khamasamananam, .....arigabahiram ukkaliyam bhagavantam tamjaha Dasavealiam 1, .....Candavijjhayami 14, .....Mahapaccakkhanam 28.' - Paksika Sutra, Devendra Lalbhai Jain Pustakoddhara, p. 76. 2 A. Paksika Sutra Vitti, leaf 77. B. Abhidhana Rajendra Kosa, Pt. III, p. 1097.

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XXIV : CANDRAVEDHYAKA PRAKIRNAKA The Validity of The Name : Amongst the Prakirnaka texts, Candravedhyaka is the only prakirnaka, that has been mentioned in various names and forms, viz. - Candavejjhayam, Candagavejjhayam, Canda vejjham, Candayavejjham, Candagavijjham, and Candagavijjhayam. Many Samsksta versions of these different names are - Candravedhyaka, Candravedhyaka, Candrakavedhya, Candravidhyaka, Candra vidya 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 Canda vijjhayami', its samisksta equivalent can be Candra-vidya' and if we take the Candavejjhayami' version, its samisksta equivalent could be both - Candravedhyaka and Candravedhyaka. The Pa ksikasutra also mentions both these forms'. Explaining the name Candavejjhayam' it takes 'a for totality and `vejjhayami' for piercing - "a maryadaya vidhyaka iti avedhyakam'. Based on this explanation, the form 'Candra plus avedhyakam equals Candravedhyakami' is also formed. Thus, both the forms - Candravedhyakam and Candravedhyakam are proven. Taking Candra-vidya' as the Samskrta equivalent of Candavejjhayam Acarya Sri Hastimal ji Maharaj has, in Appendix 1 put explanatory notes on technical and special terms' ? Paksika Sutra Vitti, leaf 77.

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PREFACE : XXV in his commentary Srimannandisutram''. 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 prakirnakas as canonocal texts. In 1941 A.D. itself, its original Praksta version alongwith Samskrta shadow-verses by Muni Caturvijaiji and edited by Vijaya Ksmabhadrasuri, was published by Kesar Bai Jnana Mandir, Pa 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 Vijaiji had used the following Mss. : 1. Sani Je. : Ham. : Sanghavipala Jain Unana Bhandar, Palm leaf copy. Acarya Sri Jinabhadra Suri Jaina Jnana Bhandar, Palm leaf copy. Handwritten copy by Muni Sri Hamisavijaiji Maharaj. Handwritten copy by Muni Punyavijaiji Maharaj. Corrected copy, with alternative readings, of Ms. entitled 'Pu'. Pu. : 5. Pupa. : | Srimannandisutram, Tr. Muni Hastimal, Pub. Rai Bahadur Sri Motilalji Mutha, Satara, 1942.

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XXVI : CANDRAVEDHYAKA PRAKIRNAKA 6. Ksa : Ca. : 8. Ka. Ka. : Copy compiled by Acarya Ksamabhadrasuri. Ancient copy by Muni Caturvijaiji Maharaj. Copy edited by Dr. Kaya, pub. Institute De Civilization Indian, Paris. Alternative readings on Ms. entitled 'Ka'. Copy with Samisksta shadow-verses by Muni Caturvijaija. Kapa : Ke. : 10. We have taken the alternative readings from the Mss. 1-9 from Painnayasuttaimi edited by Muni Punyavijaiji 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 Caturvijaiji. This version was published, in 1941 A.D., by Sri Kesar Bai Jnana Mandir, Patana and received by us from Lal Bha i Dalpat Bhai Bharatiya Samskrti Vidya 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 Nandisutra, Paksikasutra, 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 Nandisutra and the Paksikasutra, the mention of Candravedhyaka is available in Nandicurni, Avasyakacurni and Nisithacurni. The period of the composition of curnis 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 Paksikasutras indicate that it was composed even before the composition of these two works. The author of the Nandisutra is taken to be Devavacaka. The period of Nandisu tra and its author, Devavacaka, has been specifically discussed by Muni Punyavijaiji and Pt. Dalsukhbhai Malavaniya. In Nandica rni, Devavacaka has been said to be the disciple of Dusyagani. Some learned exponents have been under the illusion that Devava caka and Devardhigani Ksamasramana who presided over the Valabhi conclave inwhich the Ardhamagadhi 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 Dusyagani while the latter was that of Arya Sandilya. Therefore, it is certain that the two are not the one and the same person. Devavacaka has clearly mentioned Dusyagani as his guru in the roll of elder monks (sthaviravali) in the Nandisutra. Pt. Dalsukhbhai Malavaniya has taken the upper limit of Devavacaka's period as 1020 Virabda (Reckoned from the Nirvana of Lord Mahavira) i.e. the year 550 of the Vikrami era, so Devavacaka must have been before that period. Nandi and

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XXVIII : CANDRAVEDHYAKA PRAKIRNAKA Anuyogadvara have been mentioned in the Avasyaka-niryukti and even if we take it to be composed by Bhadrabahu II, its period is decidedly before the second half of the 5th century AD. From all this we can conclude that Devavacaka lived and his Nandisutra was composed before the 5th century AD. For more information in this regard, we shall direct the readers to refer preface of Nandisutra by Muni Punyavijaiji and Pt. Dalsukhbhai Malavaniya. As Candravedhyaka is mentioned in Nandisutra, 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 prakirnaka are found in many other canonical texts (Agamas) such as - Uttaradhyayana, Jnata dharmakatha, and Anuyogadvara; in the niryuktis such as -- Avasyaka Niryukti, Uttaradhyayana Niryukti, Dasavaikalika Niryukti, and Ogha Niryukti; in prakirnakas such as - Maranavibhakti, Bhaktaparijna, Aturapratyakhyana, Mahapratya khyana, Titthogali, Aradhana-pataka, and Gacchacara; in the Saurseni texts of the Digambara and the Yapaniya traditions such as - Bhagavati- Aradhana, Mulacara, Niyamasara, and Astapa huda (Suttapahuda) and in the Bhasya treatises such as - Visesa vasyaka Bhasya. 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 Jnatadharmakatha and Anuyogadvara seem to be quoted only. As far as the question of similar verses of Candravedhyaka and Uttaradhyayanasutra 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 Uttaradhyayana 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 Uttaradhyayana 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 Maharastri Praksta, and to prove the priority or posterity of the verses on the basis of Maha rastri Praksta 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 prakirnaka, 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 (Samyagdarsana) and the right conduct (Samyakcaritra), 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 PRAKIRNAKA this belief of Candravedhyaka prakirnaka in the Uttaradhyayana and Vacaka Umasvati's Tattvartha Bhasya and Prasamarati Prakarana. It has been said in the Tattvartha Bhasya that "Esami ca purvasya labhe bhajaniyamuttaram uttaralabhe tu niyamataha purva labhah" 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 karika of Prasamarati Prakarana :"Purvadvayasampadyapi tesam bhajaniyamuttaram bhavati Purvadvaya labhah punaruttaralabhe bhavati siddhaha |\" 2 Meaning that by gaining the earlier two the right belief and the right knowledge (Samyagjnana) - 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 Tattvartha Bhasya 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 Bhasya and the Prasamarati Prakarana. 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. Tattvartha Bhasya, 1/1. B. Yapaniya Aur Unka Sahitya, Dr. Smt. Kusum Patoria, p. 118. Prasamarati, Karika 231. 2

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PREFACE : XXXI sya, Vacaka Umasvati, be taken as earlier to that of Syamacarya, the author of Prajnapana, 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 (Gunasthanas) and the sevenfold predication (Saptabhangi) from the Candravedhyaka, just as in the Tattvartha, only proves that Candravedhyaka is a contemporary composition of the Tattvartha Bhasya and the Prasamarati Prakarana. 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 Sama 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 (Radha Vedha). Seven fundamentals described in this work, through the seven respective doors, are as under : cimtvion Fundamentals regarding Humility (Vinaya Guna), Basic qualities of a Master (Acarya Guna), Basic qualities of a Disciple (Sisya Guna), Ethical Code of Conduct (Vinaya Nigraha Guna), Righteousness of Knowledge (Inana Guna), Fundamentals of the Right-conduct (Caritra Guna), and Fundamentals regarding the Voluntary Peaceful Death (Samadhi Marana Guna). 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 PRAKIRNAKA 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 (Samyagjnana), the right-belief (Samyagdarsana), and the rightconduct (Samyakcaritra) 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 (Moksa-marga). 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 Mulacara, a text of the Yapaniya 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 Unana)'. Basic qualities of a Master (Acarya Guna): 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. Bhagwati-aradhana says - the master ought to be the observer of the right-conduct (Caritravana), supporter of the faith (Adharavana), practical (Vyavaharavana), active (Karta), and the exponent of the methods of gaining and losing of the tri-gem (Ratnatraya), famous (Prasiddha) and glorious (Kirtisali)?. Further, it has been said that the master practices eight cognitive conducts (Inanacara), eight conative conducts (Darsanacara), Mulacara, verse 286. 2 Bhagawati Aradhana, verses 419, 420.

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XXXIV : CANDRAVEDHYAKA PRAKIRNAKA twelve types of penance (Tapa), five vigilences (Panca--samiti) and three self-controls (Trigupti)'. In Mulacara, Vattakera has attributed these characteristics to the master (Acarya) - 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 Pravacanasaroddhara, 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 Mulacara, verses 158, 159. 3 Pravacanasaroddhara, Devacandra Lalbhai Jain Pustakoddhara, verses 541 to 549.

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PREFACE : XXXV Basic qualities of a Disciple (Sisya Guna): Following the Master's characteristics, disciple's characteristics have been mentioned in this Prakirnaka. 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 Guna): 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 PRAKIRNAKA "Gunahina vinayahinami carittajogena pasattha" (57), "Khanti balao ya tavo niyamaviseso ya vinayao" (59), "Savvo carittasaro vinayammi paitthio manasana" (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 (Jnana Guna): The fifth door entitled 'Inana Guna' 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 (Pravacanasa ra), and the essence of canonical knowledge is the attainment of the supreme reality (Parama Tattva). (77)

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PREFACE : XXXVII 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 'Caritra 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 (Mana), deceit (Maya), greed (Lobha), ennui (Arati) and aversion (Jugupsa) 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 PRAKIRNAKA 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 threefold 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 Uttaradhyayanasutra 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. Uttaradhyayana Sutra, 28/30.

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PREFACE : XXXIX Vacaka Umasvati, the author of the Tattvartha Sutra, has, in his treatise, placed the right-belief before the rightknowledge and the right-conduct.' Acarya Kundakunda says in his treatise on right-belief, (Darsana Pahuda), that the faith is based on the right-belief.? However, there is no conflict regarding the relative relationship between the right-conduct vis-a-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 Uttaradhyayana 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 Bhaktaparijna that one who is corrupt of faith is really corrupt, not the one who is corrupt of conduct, because one with the Tattvartha Sutra, 1/1. 2 Darsana Pahuda, 2. 3 Uttaradhyayana Sutra, 28/35. * Ibid, 28/29.

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XL : CANDRAVEDHYAKA PRAKIRNAKA 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.' Acarya Bhadrabahu, too, says in his 'Acaranga-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 Bhaktaparijna, 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 purva 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 khamasamano'. 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 PRAKIRNAKA 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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CANDRAVEDHYAKA-PRAKIRNAKA AND OTHER CANONICAL TEXTS A COMPARATIVE STUDY

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XLVI : CANDRAVEDHYAKA PRAKIRNAKA 1. Jaha diva divasayam paippae so ya dippae divo | Divasama ayariya dippanti, param ca diventi || Candravedhyaka, verse 30. 2. Vinao mokkhaddaram vinayam ma hu kayai chaddejja | Appasuo vi hu puriso vinaena khavei kammaim || (Candravedhyaka, verse 54.) 3. Puvvim paruvio Jinavarehimi vinao anantananihim | Savvasu kammabhumisu, 4. Bahuyam pi suyamahiyam, Andhassa jaha palitta 5. Nadansanissa nanam, niccam ciya mokkhamaggammi || (Candravedhyaka, verse 61.) kim kahi vinayavippahinassa? | divasayasahassakodi vi || (Candravedhyaka, verse 66.) Cai na vi annanissa honti karanaguna | Agunassa natthi mokkho, natthi amuttassa nevvanami || (Candravedhyaka, verse 76.) 6. Nanam pagasagam sohao tavo sanjamo ya guttikaro | Tinham pi samaoge mokkho Jinasasane bhanio || (Candravedhyaka, verse 80.)

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PREFACE : XLVII 1. (i) Jaha diva divasayam, paippae so ya dippae divo | Divasama ayariya, appam ca param cadiventi il (Uttaradhyayana Niryukti, verse 8.) (ii) Jaha diva divasayam paippas so a dippai divo | Divasama ayariya dippanti, param ca divanti || (Dasavaikalika Niryukti, verse 31.) (iii) Jaha diva divasatami paippae, dippae ya so divo | Divasama ayariya dippanti, parani ca diventi || (Anuyogadvara, Madhukar Muni, verse 126.) 2. Vinayo Vinaya sasane mulam vinito sanjato bhavel vippamukkassa kato dhammo kato tavo || (Visesavasyaka bhasya, verse 4194.) 3. Puvvam ceva ya vinao paruvido Jinavarehim savvehim Savvasu kammabhumisu niccami mokkhamaggammi || (Mulacara, Part II, verse 581.) 4. Sabahumpi suyamahiyam, kimi kahi ? Caranavippahinassa | Andhassa jaha palitta, divasyasahassakodivi || (Avasyaka Niryukti, verse 98.) 5. Nadansanissa nanam nanena vina na hunti caranaguna Agunissa natthi mokkho natthi amokkhassa nivvanam || (Uttaradhyayanasutra, 28/30.) 6. (i) Nanami payasagam sohao tavo sanjamo ya guttikaro | Tinhami pi samajoge, mokkho Jinasasane bhanio || (Avasyaka Niryukti, verse 103.)

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XLVIII: CANDRAVEDHYAKA PRAKIRNAKA 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 Jivo jaha taha asutta nasai sutte adissamanammi | nasai micchattasanjutto || (Candravedhyaka, verse 84.) asutto

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PREFACE : XLIX (ii) Nanam payasayam ciya gutti, visuddhiphalam ca jam caranami | Mokkho ya dugadhino caranam nanassa to saro || (Visesavasyaka bhasya, verse 1127.) (iii)Nanam payasao sadhao tavo sanjamo ya guttikaro | Tinham pi samaoge mokkho Jinasasane dittho || (Bhagavati-Aradhana, part I, verse 768.) (iv)Nanam payasao tao sadhao sanjamo ya guttikaro | Tinham pi sampajoge hodi hu Jinasasane mokkho || (Mulacara, part II, verse 901.) 7. Kim etto latthayarami acchoratarami va sundaratarami va ? | Candamiva savvaloga bahussuyamuham paloenti || (Maranavibhakti, verse 144.) 8. (i) Jaha sui sasutta padiya vi na vinassai 1 Taha jive sasutte samsare na vinassai ||| (Uttaradhyayanasutra, 29/60.) (ii) Sui jaha sasutta, na nassai kayavarammi padiya vi | Jivo vi taha sasutto na nassai gao vi samsare || (Bhaktaparijna, verse 86.) (iii)Sui jaha sasutta na massadi du pamadadosena Evam sasuttapuriso na massadi taha pamadadosena || (Mulacara, part II, verse 973.) (iv)Puriso vi jo sasutto na vinasai so gao vi samsare | Saccedana paccakkham nasadi tam so adissamano vi || (Sutra Pahuda, verse 4.) 9. (i) Java ya sui na nasai, java ya joga na te parahina | Saddha va ja na hayai, indiya joga aparihina || (Maranavibhakti, verse 154.) (ii) Suttami hi janamano bhavassa bhavanasanami ca so kunadi | Sui jaha asutta nasadi sutte saha no vi || (Sutrapahuda, verse 3.)

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L: CANDRAVEDHYAKA PRAKIRNAKA 10. Paramatthammi sudditthe, avinatthesu tava-sanjamagunesu | Labhai gai visittha sarirasare vinatthe vi || (Candravedhyaka, verse 85.) 11. Barasavihammi vi tave sabbhintarabahire Jinakkhae Na vi atthi na vi ya hohi sajjhayasamami tavokammami || (Candravedhyaka, verse 89.) 12.Ekkammi vi jammi pae samivegami vaccae narobhikkhani Tami tassa hoi nanami jena viragattanamuvei || (Candravedhyaka, verse 93.) 13. Ekkammi vi jammi pae samivegam viyarayamaggammi | Vaccai naro abhikkhani, tami maranante na mottavvam || (Candravedhyaka, verse 94.)

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PREFACE : LI 10. Paramatthammi suditthe avinatthesu tavasanjamagunesu | Labbhai gai visuddha sarirasare vinatthammi || (Maranavibhakti, verse 150.) 11. (i) Barasavihammi vi tave sabbhintara bahire kusaladitthe 1 Agilai anajivi n ayavvo so tavayaro || (Dasavaikalika Niryukti, verse 186.) (ii) Barasavihammi vi tave abbhintarabahire kusaladitthe 1 Na vi atthi na vi ya hohi sajjhayasamami tavokammami | (Maranavibhakti, verse 128.) (iii)Barasavihammi vi tave sabbhintarabahire Jinakkhae | Na vi atthi na vi ya hohii sajjhayasamam tavokammami || (Aradhanapataka, verse 589.) (iv)Barasavihammi ya tave sabbhantarabahire kusaladitthe 1 Na vi atthi na vi ya hohidi sajjhayasamami tavokammam || (Bhagavati-Aradhana, part I, verse 106.) (v)Barasavidhamhi ya tave sabbhantarabahire kusaladitthe Na vi atthi na vi ya hohidi sajjhayasamami tavokammami || (Mulacara, part II, verse 972.) 12. Ekkammi vi jammi patte samivegami kunati viyarayagamate Tam tassa hoti nanam jena viragattanamuveti || (Visesavasyaka Bhasya, verse 3577.) 13.(i) Egammi vi jammi pae samvegam viyarayamaggammi Gacchai naro abhikkham tam maranam te na mariyavvam || (Aturpratyakhyana, 1, verse 60.) (ii) Ekkammi vi jammi pade samivegam vidarayamaggammi | Gacchadi naro abhikkhami tam maranami te na mottavvam || (Bhagavati-aradhana, part I, verse 774.) (iii) Ekkamhi bidiyamhi pade samvego viyarayamaggammi | Vacchadi NGaro abhikkham tami maranam te na mottavvam || (Mulacara, part I, verse 93.)

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LII : CANDRAVEDHYAKA PRAKIRNAKA 14. Ekkammi vi jammi pae, samivegam kunai viyarayamae | So tena mobajalami khavei ajjhappajogenam || (Candravedhyaka, verse 95.) 15. Na hu maranammi uvagge sakka, barasaviho suyakkhandho 1 Savvo anucinteumi dhaniyam pi samatthacittenam || (Candravedhyaka, verse 96.) 16. Arahanovautto sammani kauna suvihio kalam Ukkosami tinni bhave gantuna labhejja nivvanami || (Candravedhyaka, verse 98.) 17. Laddhuna vi manusami sudullaham je puno virahenti | Te bhinnapoyasanjattiga va paccha duhi honti || (Candravedhyaka, verse 105.)

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14. (i) Ekkammi vi jammi pae So tena mohajalam samvegam kunai viyarayamae | khavei ajjhappajogenam || (Mahapratyakhyana, verse 104.) (ii) Ekkammi vi jammi pae samvegam kunai viyarayamae 1 So tena mohajalam khavei ajjhappajogenam || (Visesavasyaka Bhasya, verse 3578.) 15. (i) Na hu maranammi uvagge sakka, barasaviho suyakkhandho | anucinteum dhantam pi samatthacittenam || (Mahapratyakhyana, verse 102.) (ii) Na hu tammi desakale sakko barasaviho suyakkhandho | Savvo anucinteum dhaniam pi samatthacittenam || (Aturpratyakhyana, verse 59.) Savvo 16. (i) Arahanai jutto samman kauna suvihio kalam | Ukkosam tinni bhave gantuna labhejja nivvanam || (Oghaniryukti, verse 808.) sammam kauna suvihio kalam | (ii) Arahanovautto Ukkosam tinni bhave gantuna labhejja nevvanam || (Mahapratyakhyana, verse 131.) (iii)Arahanovautto kalam kauna suvihio sammam | Ukkosam bhave gantuna lahai nivvanam || (Aturpratyakhyana, verse 62.) (iv) Arahana uvajutto kalam kauna suvihio sammam | Ukkassam tinni bhave gantuna ya lahai nivvanam || (Mulacara, part I, verse 97.) PREFACE: LIII 17. Manusam Jam tinni viggaham laddhum sui dhammassa dullaha | socca padivajjanti tavam khantimahinsayam || (Uttaradhyayanasutra, 3/8.)

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LIV : CANDRAVEDHYAKA PRAKIRNAKA 18. Sammattam acarittassa havai, jaha kanha seniyanam tu | Je puna carittamanta tesimi niyamena sammattami || (Candravedhyaka, verse 111.) 19. Bhatshena carittao sutthuyaram dansanami gaheyavvam | Sijjhanti caranarahiya, dansanarahiya na sijjbanti || (Candravedhyaka, verse 112.) 20. Ukkosacaritto vi ya padei micchattabhavao koi Kimi puna sammadditthi saragadhammammi vastanto || (Candravedhyaka, verse 113.) 21. Avirahiya jassa mai pancahim samiihimi tihimi vi guttihimi Na ya kunai raga-dose tassa carittami havai suddbami || (Candravedhyaka, verse 114.) 22. Tamha tesu pavattaha kajjesu ya ujjamam payattena Sammattammi caritte nanammi ya ma pamaeha || (Candravedhyaka, verse 115.) 23. Puvvim kariyajogo samahikamo ya maranakalammil Bhavai ya parisahasaho visayasuhanivario appa || (Candravedhyaka, verse 120.)

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18. (i) Sammattam acarittassa hujja, bhayanai niyamaso natthi | Jo puna carittajutto tassa u niyamena sammattam || (Avasyaka Niryukti, verse 1176.) (ii) Natthi carittam sammattavihunami dansane u bhaiyavvam Sammatta carittain jugavam puvvam va sammattam || (Uttaradhyayanasutra, 28/29.) 19. (i) Bhatthena carittao sutthuyaram dansanam gaheyavvam | Sijjhanti caranarahiya, dansanarahiya na sijjhanti (Avasyaka Niryukti, verse 1173.) (ii) Bhatthena carittao sutthutaram dansanam gaheyavvam | Sijjhanti caranahina, dansanahina na sijjhanti || (Titthogali, verse 1217.) PREFACE: LV 20. Ukkosacaritto vi ya parivadai micchabhavanam kunai | Kim puna sammiddittho saragadhammammi vattanto? || (Maranavibhakti, verse 152.) 21. Avarahiya jassa mai pancahimi samiihimi tihimi vi guttihim | Na ya kunai ragadose, tassa carittam havai suddham || (Maranavibhakti, verse 151.) 22. Tamha Sammattammi ghattaha dosu vi kaum je ujjamam payattena | caritte karanammi ya ma pamaeha || (Maranavibhakti, verse 153.) 23. (i) Puvvim kariyajogo samahikamo ya maranakalammi | Sa bhavai parisahasaho visayasuhanivario appa || (Mahapratyakhyana, verse 87.) (ii)Puvvim kariyajogo samahikamo ya maranakalammi | Hoi u parisahasaho visayasuhanivario jivo || (Maranavibhakti, verse 277.) (iii)Puvvam karidajogo samadhikamo taha maranakale | Hodi parisahasaho visayasuhaparammuho jivo || (Bhagavati Aradhana, part I, verse 195.)

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LVI : CANDRAVEDHYAKA PRAKIRNAKA 24. Asamattasuo vi muni . puvvimi sukayaparikammaparihattho Sanjamamaranapainnami suhamavvahio samanei || (Candravedhyaka, verse 124.) 25. Indiyasuahasaulao Akayaparikamma ghoraparisahaparavvasaviutto | kivo mujjhai arahanakale || (Candravedhyaka, verse 125.) 26. Tamha candagavejjhassa karana appamaina nicchami | Avirahiyaguno appa kayavvo mokkhamaggammi || (Candravedhyaka, verse 130.) 27. Je me jananti Jina Te savve aloe avarahe nanadansanacarittel uvatthio savvabhavenami || (Candravedhyaka, verse 124.) 28. Dhannanami tu kasaya jagadijjanta vi parakasaehimi | Nicchanti samuttheum sunivittho purigalo ceva || (Candravedhyaka, verse 141.) 29. Samannamanucarantassa kasaya jassa ukkada honti | Mannami ucshupuphami va nipphalam tassa samannami || (Candravedhyaka, verse 142.)

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PREFACE : LVII 24. Asamattasuo vi muni puvvimi sukayaparikammaparihattho | Sanjamaniyamapainnami suhamavvahio samanei || (Maranavibhakti, verse 169.) 25. Indiyasuahasaulao Akayaparikamma kivo ghoraparisahaparaiyaparajjho mujjhai arahanakale || (Maranavibhakti, verse 166.) 26. Tamha Jivo candayavejjhassa karanena ujjadena purisena | avirahidaguno kadavvo mokkhamaggammi || (Mulacara, part I, verse 85.) 27. Je me jananti Jina avaraha jesu jesu thanesu | Te hamaloemi uvatthio savvabhavenam || (Maranavibhakti, verse 120.) (Mahapratyakhyana, verse 20.) (Aradhanapataka, 1, verse 207.) (Aturapratyakhyana, 2,verse 31.) 28. (i) Jattha munina kasae jagadijjanto vi parakasaehimi | Nicchanti samutheum sunivittho pungalo ceva || (Gacchacara, verse 97.) (ii) Dhannanami khu kasaya jagadijjanta vi annamannehim | Necchanti samuttheum suvinittho pangulo ceva || (Titthogali, verse 1198.) 29. (i) Samannamanucarantassa kasaya jassa ukkana honti | Mannami ucchuphulam va nipphalami tassa samannami || (Dasvaikalika Niryukti, verse 301.) (ii) SamaNGNGamanucarantassa kasaya jassa ukkala honti | Mannami ucshupupham va nipphalari tassa samaiyam || (Titthogali, verse 1200.) (iii)SamaNGNGamanucarantassa kasaya jassa ukkana hunti | Mannami ucshupupphami va nipphalam tassa samannami || (Aradhanapataka, 1, verse 666.)

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LVIII : CANDRAVEDHYAKA PRAKIRNAKA 30. Jam Tami ajjiyami carittam desunae vi puvvakodie | pi kasaiyametto nasei naro muhuttena || (Candravedhyaka, verse 143.) 31. Jai uvasantakasao, lahai anantami puno vi padivayami Kiha sakka visasium, thove vikasayasesammi ? || (Candravedhyaka,verse 145.) 32. Na vi sujjhanti sasalla jaha bhaniyam Savvabhavadansihimi | Maranapunabbhavarahiya aloyananindana sahu || (Candravedhyaka,verse 155.) 33. Ego me sasao appa, nanadansanasanjutto | Sesa me bahira bhava savve sanjogalakkhana || (Candravedhyaka,verse 160.)

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PREFACE : LIX 30. (i) Jami Tam ajjiyam carittam desunae vi puvvakodie pi kasaiyamitto nasei naro muhuttena || (Titthogali, verse 1201.) ajjiyami carittam desunae ya puvvakodie | pi kasaiyamitto harei naro muhuttena || (Aradhanapataka, 1, verse 666.) (ii) Jami Tam 31. (i) Jai uvasantakasao, lahai anantami puno vi padivayam | Na hu bhe visasiyavvam, thove ya kasayasesammi || (Avasyaka Niryukti, verse 119.) (ii) Jati uvasantakasao, labhati anantam puno vi paoivatim | Na hu bhe visasitavvami, thove ya kasayasesammi || (Visesavasyaka Bhasya, verse 1306.) 32. Nahu sujjhai sasallo jaha bhaniyam sasane dhuyarayanam | Uddhariyasavvasallo sujjhai jivo dhuyakileso || (Oghaniryukti, verse 798.) 33. (i) Ego me sasao appa, nanadansanasanjutto | Sesa me bahira bhava savve sanjogalakkhana || (Uttaradhyayanasutra, 9/p.143.) (ii) Ego me sasao appa, nanadansanasanjuo | Sesa me bahira bhava savve sanjogalakkhana || (Inatadharmakathasutra, p. 97.) Aturapratyakhyana, verse 27.) (Aradhanapataka, verse 67.) (Aturapratyakhyana, 1, verse 29.) (iii)Ekko me sasao appa, nanadansanalakkhano | Sesa me bahira bhava savve sanjogalakkhana || (Mahapratyakhyana, verse 16.) (iv)Eo me sassao appa, nanadansanalakkhano Sesa me bahira bhava savve sanjogalakkhana || (Mulacara, part 1, verse 48.)

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LX : CANDRAVEDHYAKA PRAKIRNAKA 34. Ekko hami natthi me koi, natthi va kassat aham Na tam pekkhami jassaham, na tani pekkhami jo mahani || (Candravedhyaka, verse 161.) 35. Jaha sukusalo vi vejjo annassa kahei appano vahim So se karai tigicchami sahu vi taha gurusagase || - (Candravedhyaka, verse 172.)

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PREFACE : LXI (v) Ego me sasado appa, nanadansanalakkhana | Sesa me bahira bhava savve sanjogalakkhana || (Niyamasara, verse, 102.) (vi)Ego me sassado ada, nanadansanalakkhano || Sesa me bahira bhava savve sanjogalakkhana || (Bhava-Pahuda,verse 59.) 34. Ego ahami natthi me koi, nahamannassa kassai | Evamadinamanaso appanamanusasai || (Inatadharmakathasutra, p. 97.) 35. (i) Jaha sukusalo vi vijjo annassa kahei appano vahi 1 Souna tassa vijjassa sovi parikammarabhai || (Oghaniryukti, verse 795.) (ii) Jaha sukusalo vi vejjo annassa kahei attano vahim Tami taha aloyavvam sutthu vi vavaharakusalena || (Maranavibhakti, verse 104.) (iii)Jaha sukusalo vi vejjo annassa kahedi aduro rogam | Vejjassa tassa socca so vi ya padikammarabhai || (Bhagavati-araadhana, 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 prakirnakas and five verses are found in the bhasya literature. As to the souraseni Yapaniya literature, that enjoys a status equal to the canons in the Digambara sect, nearly sixteen verses from Candravedhyaka prakirnaka are available in Mulacara and Bhagavati Aradhana. We must be aware of this fact that the Prakirnakas and Niryuktis have made a special contribution towards the subject matter of Mulacara and Bhagavati-aradhana. Various chapters of Mulacara have been written taking the verses from Aturapratyakhyana and Avasyaka Niryukti. In its chapter entitled "Vihadpratyakhyana', 60 out of

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LXII : CANDRAVEDHYAKA PRAKIRNAKA 70 verses have been taken from Aturapratyakhyana and 66 out of 190 verses of 'Sadavasyaka' are from Avasyaka Niryukti. On the basis of these evidences, it can be said that the prakirnakas have not only been acceptable to the Svetamibaras but also to the Ya paniya tradition of North Indian Acela order. Major absorption of the verses of some prakirnakas into Mulacara and Bhagavati-aradhana of the Yapaniiya tradition only proves that this literature was acceptable to the this tradition. However, after the writing of treatises like Mula cara and Bhagavati-aradhana, the tradition of studying the prakirnakas, too, became extinct in the Yapaniya and Digambara traditions. Either directly or indirectly through Mulacara and Bhagavati Aradhana of the Yapaniya tradition, many verses of the prakirnaka literature have found their way in the works of Acarya Kundakunda. Some verses of Candravedhyaka prakirnaka are also available in Kundakunda's works. It seems that these verses may have been taken from Mulacara and Bhagavati Aradhana rather than directly from the prakirnakas. From the point of view of comparative study, the question - 'Whether the identical verses found in prakirnakas as well as in the canonical works, niryuktis and other works of the Yapaniya and Digambara tradition, have been taken from the former into the latter or viceversa?' - 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 Uttaradhyayanasutra, 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 Uttaradhyayanasutra into Chandravedhyaka and other prakirnakas, but the verses found in the 29th chapter of Uttaradhyayana and in Inatadharmakatha and

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Anuyogadvara, 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 'gaha'. 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 prakirnakas. But, some scholars are of the opinion that some niryuktis are older and are the compositions of Bhadrabahu I. In such a case, there is a possibility that these verses have gone from the niryuktis into Candravedhyaka. Within the prakirnakas themselves, there are many verses which are available, in identical form, in different prakirnakas. On the basis of these identical verses, it is very difficult to decide as to which verse found its way from which prakirnaka to which other prakirnaka. Even if we leave out the more recent prakirnakas and consider only those ones mentioned in the Nandisutra, we donot get any clues which enable us to decide as to which particular verse of a particular prakirnaka has gone into which other particular prakirnaka. As far as the question of works like Mulacara and Bhagavati Aradhana is concerned, it can be said with surety that these verses have been taken into these works from the prakirnaka literature only, because in Mulacara the complete Aturapratyakhyana prakirnaka has been inserted. About the

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LXIV : CANDRAVEDHYAKA PRAKIRNAKA . identical verses found in the literature of Kundakunda, we are of the opinion that these have been taken in them from Mula-cara and Bhagavati-Aradhana. The nine Prakirnakas mentioned, under various categories, in the Nandisutra 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 prakirnaka 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 prakirnaka from the 'Painnayasuttaim' 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 prakirnakas such as Maha pratyakhyana, Maranavibhakti, Aturapratyakhyana and Samsta raka etc., and as all these prakirnakas are being translated by the Agama Samisthana, 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 prakirnaka 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 prakirnakas may not have been able to make a mark as compared to other canonical texts, but when the whole of translated prakirnaka-literature shall reach the people, they are sure to realize their value and importance. Keeping this in view, the Agama Ahimsa Samata Evami Praksta Samsthana, Udaipur has undertaken the onerous task of translating and publishing the whole of Prakirnaka literature and it is the third prakirnaka in the series of Hindi translations and the very first in english translation. 'How far has the Samsthana 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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CANDAVEJJHAYAN PAINNAYAN (CANDRAVEDHYAKA-PRAKIRNAKA)

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2 : CANDAVEJJHAYAM PAINNAYAM CANDAVEJJHAYAN PAINNAYAN MANGALAMABHIDHEYAM CA Jagasatthayatthayanami! Vigasiyavaranana? dansanadharanami | Nanujjoyagaranami logammi namo Jinavaranami || 1 || Inamo sunaha mahatthani nissandami mokkhamaggasuttassa | Vigahaniyattiyacitta, souna ya ma pamaittha* || 2 || SATTADARANAMAIM Vinayam 1 Ayariyaguae 2 Sisagune 3, Vinayaniggahagune 4 ya| Nanagune 5 caranagune 6 maranagune 5 7 ettha vocchami || 3 || Daragahao || 1 degyashiyanami ksa. ca. kapa. Ke. 1 degyatthiyanam kapa. || 2 viyasio ka. || 3 mukkhao ksa. ca. kapa. Ke. | 4 degittha ksa. ke. || sogunavihim ca vucchao pra. kapa. I ogune ittha vucchami ksa. ca. ka pa. ke. || 6 daragahao iti sam. ka, nasti, ka, pathantare tvasti ||

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CANDRAVEDHYAKA PRAKIRNAKA : 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 (Kevalajnana) and perception (Keveladarsana) 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 (Saratattva) of the path to spiritual salvation and, after listening to it, do not succumb to sloth (pramada). NAMES OF SEVEN DOORS 3. I will, here, describe the characteristics of humility (Vinaya guna), qualities of teachers (Acarya-guna) and the disciples (Sisya-guna), the ethical code of conduct for the order (Vinayanigraha-guna), righteousness of knowledge (Jnana-guna), the code for the practice of right-conduct (Caritra-guna) and the right way of embracing the voluntary peaceful death (Samadhimarana-guna)

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4: CANDAVEJJHAYAM PAINNAYAM VINAYAGUNE TTI PADHAMAN DARAN Jo paribhavai' manuso? ayariyam, jattha sikkhae vijjami Tassa gahiya vi vijja duhukkhena vi, apphala' hoi || 4 || Thaddho vinayavihuno na labhai" kittim jasam ca logammi Jo paribhavam Skarei guruna garuyae kammanam || 5 || Savvattha 'labhejja naro vissambham 'saccayam ca kittim ca' | Jo gurujanovaittham vijjam vinaena genhejjao || 6 || Aviniyassa panassai, jai vi na" nassai na"? najjai gunehim Vijja susikkhiya vi hu guruparibhava buddhidosena 117 || Vijja3 manusariyavva naduvviniyassa hoi dayavva Paribhavai duvvinio tam vijjam, tami ca ayariyani || 8 || 1 degbhavami karei a manuso kapa. || 2 manusso ksa. ca. kapa. ke. || 3 nipphala ksa. kapa. ke. || 4 lahai ca. ka. Ke. || 5 karei ke. || * guruai ksa. ca. ke. guruyae ka. | garuyaim, guruyaim, guruyaim, garuyae iti pathantarcatuskami ka. adarse || ' labhijja ke. || va sam. ka. I ca iti kapa. 11 8 paccayam ksa. ca. ka. ke. 1 saccayam, santhavami iti pa thabhedadvayami ka adarse || 'va sam. ka. | ca iti kapa. || 10 giaheo ka. | ginhijja ksa. ca. ke. || 11 na bhassai na jujjai guo ksa. ca. ke. || 12 Na jujjai guo pu. ka. / na najjai kapa. || 13 degjja anusao pu. ca. ka. / "ja manusao kapa. ||

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CANDRAVEDHYAKA PRAKIRNAKA : 5 HUMILITY CHARACTERISTICS : THE FIRST DOOR 4. The hard-earned learning, of the person who slights the master (Acarya) 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 avinideg kapa. I na duvini kapa. | na hu duvvinideg sam. ksa. ca. pu. kapa. / na hu duvviniya kapa. |||

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6: CANDAVEJJHAYAM PAINNAYAM I Vijjam paribhavamano dyariyanami 'gune apayasinto Risighayaghana loyami vaccai micchattasanjutto || 9 || | Vijja vi hoi? viliya gahiya purisena abhagadhejjena Sukulakulabaliya' viva asarisapurisami paimi patta || 10 || Sikkhahi - tava vinayam, kimi te vijjais duviniyassa? Dussikkhio? hu vinao, sulabha vijja viniyassa || 11 ||| Vijjami sikkhaha',vijjami guneha, gahiyami ca ma pamaeha | Gahiya-guniya hu vijja paraloe suhavahal hoi || 12 || Vinayena sikkhiyanami vijjanami" parisamattasuttanam || Sakka '2phalamanubhuttumigurujanatutshovaisthanami ||13||| gune panasinto pu. ca. 1 gune panasento ka., gune panasanto kapa. guae pagasanto risi nayagana loam vaccai sammattasanjutto kapa. || 2 degi baliya gahiya purisena bhagao sam vina || 3 vilyavridita || 4 deggadhijjeo ksa. ca. ke. || 5 degya iva kapa. || vijjae ka. | vijjahim kapa. | vijjal te duo kapa ||| 7 degkkheo; okkheo iti pathantatare ka. || & Sulaha ksa. kapa. ke. 11 sikkheha kapa. 11 10 degloe suo kapa. | 11 * samittao kapa. || 12 degmanuhuntu ca. ||

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CANDRAVEDHYAKA PRAKIRNAKA : 7 9. The disciple who, distorts the knowledge and does not acknowledge the virtues of his master under the influence of perversity of belief (mithyattva) 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 : CANDAVEJJHAYAM PAINNAYAM Dullahaya ayariya vijjanami dayaga Vavagayacaukkasaya ?dullahaya sikkhaga samattanamil sisa || 14 || Pavvaiyassa gihiyassa va' vinayami ceva kusala pasansanti Na hu pavai avinio kittimi ca jasami ca logammi || 15 || "Jananta vi ya vinayami kei- ammanubhavadosenami 'Necchanti 'paunjitta abhibhuya raga-dosehimi || 16 ||| Abhanantassa vil kassa vi 'pairai kitti jasoto ya logammil | Purisassa mahiliyae viniyavinayassa dantassa || 17 ||| 12Denti phalami vijjao purisanami ' bhagadhejjapariyanamil4 Na hu bhagadhejjaparivajjiyassa vijja phalam deti! ||18|| dullabhaya ksa. kapa. ke. || 2 dullahiya ka. | dullahaga ksa. kapa. ke. | dullahaya kapa. 1 dullha sio kapa. || 3 vao ksa. ke. || 4 jananto kapa. 11 skei ke. 11 6 nicchanti ke. || ? paunjeum cao kapa. || & ya ksa. kapa. ke. il 'payarai cao 1 pasarai ksa. pu. ka. ke. || lojasam kapa. ke. || " logamajjhammi pra, kapa. | loyammi. kapa. Il 12 dinti ks. ca. ke. || 13 bhagadhijjao sam. ksa. ke. || 14 ijabhario sam. vina. 15 bhagadhijjao sam. ksa. ke. || 16 dinti ca. ksa. ke. | denti ka. ||

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14. 15. 16. 17. 18. CANDRAVEDHYAKA PRAKIRNAKA : 9 The masters capable of imparting the complete knowledge of scriptures are rare and so are the teachers and disciples without the four passions (kasayas). 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: CANDAVEJJHAYAM PAINNAYAM 'Vijjam paribhavamano ayariyanam Risighayagana loyam vaccai Na hu sulaha ayariya vijjanam dayaga samattanam3 | "Ujjuya aparittanta na hu sulaha sikkhaga sisa || 20 || Vinayassa gunavisesa ee 'mae vanniya samasenam | Ayariyanam ca gune egamana3 4 7 7 12 2 AYARIYAGUNE TTI BIYAM DARAM Voccham ayariyagune anegagunasayasahassadharinam1o Vavaharadesaganam suyarayanasusatthavahanam || 22 || Pudhavi viva savvasaham1 meruvva akampiram 2 thiyam11 dhamme 3 | 12Candam va somalesam13 4 tam ayariyam pasansanti || 23 || gune apayasinto micchattasanjutto || 19 || 1 navam gatha sadrsiyam gatha je. ca. adarsayornopalabhyate || 2 gune panasento je. pu. ka. ksa. | gune panasanto ke. || 3 ttanam ajjhayana-aparitanta ca. ajjhua apparitanta kapa. || 5 eva mae ksa. kapa ke. || 6'daram 1' iti sami. ksa. ka. adarsesu nasti || gune egaggamana nisa lasthaha patho s pi ka. adarse pathantatratvenadrtaha || 8 ona bhe ni ksa. kapa. || 9 vuccham ksa. ca. ke. || 10 o degssadariyanam pra. kapa. || 11 thiam ca. || cando vva ka. | candu vva ksa. pu. kapa. ke. | mulasya pathopi ka. adarse pathantaratvenadrtaha || 13 somasattam tam kapa. || daram 1 | me nisameha || 21 || pra. ka. gune negamana kapa., mu

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CANDRAVEDHYAKA PRAKIRNAKA : 11 19. The one, who is neglecting the teachings and not acknowledging the virtues of the masters and who, under the influence of falsebelief, 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 : CANDAVEJJHAYAM PAINNAYAM Aparissavimi? 5 aloyanariham6 heu- karana vihannum 7-8 Gambhiram9 duddharisam 10 tam ayariyam pasansanti | 24 || "Kalannu 11 desannu12 samayannu13, aturiyam 14 asambhantam 15 | (c) Anuvattayam16 'amayam17 tam ayariyam pasansanti ||25|| loiya-veiya-samaiesu satthesu jassa vakkhevo' 18-19-20 Sasamaya-parasamayaviulo 21-22 tam" ayariyam pasansanti || 26 || Barasahi 12 vi angehim samaiyamaipuvvanibbaddhe13 14Laddhattham gahiyattham tam ayariyam pasansanti ||27 ||| Ayariya sahassaim lahai ya 15 jivo 16bhavehim bahuehim Kammesu ya sippesu ya annesu ya dhammacaranesu |28 || apparisavi sam, kapa. 1l ossavi ca. || 2 ossavi ca. 1 3 degvihinnum ksa. ca. ka. ke. "vihannum kapa. || 4 kalanum desannum bhavannum atuo ksa. ke. kalana desannu bha vannu atuo ca. ka. 11 saturiyam acavalam asamo kapa. || 6 anuyattao pra. kapa. || 7 amayam ayariyam tam pao sam. ca. || 8 osamai kapa. / degsamaio kapa. || vikkhevo ka. / vakkhevo kapa. | 10 yammi ya tam kapa. yaviunama kapa || 11 ttam kapa. Il 12 deg sahim kapa. || 13 bbaddham kapa. || 14 laddhattham gahiyattham ka. || 15 jive ksa. kapa. ke. || 16 bhavehi ka. | bhavehim negehim pra. kapa. || a kapa. 11

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CANDRAVEDHYAKA PRAKIRNAKA : 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 samayika 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 samayika (Acaranga) and up to the Dsstivada including thePurvas, 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 : CANDAVEJJHAYAM PAINNAYAM Je puna jinovaishe nigganthe pavayanammi dyariya | Sansara-mokkhamaggassa' desaga?, Stettha dyariya 25-26 ||29 || Jaha diva divasayam paippae so ya dippae divo Divasama ayariya? dippanti param ca diventi || 30 || Dhanna ayariyanam niccam aicca-candabhuyanamo | Sansaramahannavatarayana pae panivayanti 30 | 31 || Ihaloiyam ca kittim olabhanti ayariyabhatiraenam || Devagaim suvisuddham32, dhamme ya anuttaram bohim 33 || 32 || Deva vi devaloe niccam divvohina viyanitta" Ayariyana saranta asana-sayanani12 13muccanti 1133 | Deva vi devaloe niggantham pavayanam Accharaganamajjhagaya ayarie vandayal anusaranta senti 35 || 34 || 1degmukkhao ksa. ke. || 2 desaya kapa. 11 3 te hu ao sam. vina. | tettha kapa. || 4 padippao ka. / padippai, padippae kapa. || su ksa. kapa. ke. / a kapa. || 6 dippai ka. | dippae kapa. || | ? oya appam ca param ca sam. vina. || 8 divanti ksa. kapa. ke., dippanti kapa. || 9 deg dasuranam sam., asadhurayam pathaha || 10 lahanti ca. kapa. | lahai ya ao ksa. kapa. ke. lahei, kapa || 11 viyaninta kapa. || 12 * naim ksa. kapa. ke. || 13 muncanti ksa. ka. ke. / muccanti kapa. 11 14 vandiya kapa. 11 15 inti ksa. ka. ke. / hunti kapa. ||

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29. 30. 31. 32. 33. 34. CANDRAVEDHYAKA PRAKIRNAKA: 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.

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16 : CANDAVEJJHAYAM PAINNAYAM Chatthattam-dasama-duvalasehim' bhattehim? uvavasanta vi | Akaranta guruvayanam te honti anantasansari || 35 || Ee anne ya bahu ayariyanam guna aparimejja | daramo 2 | Sisana gunavisese kei? samasena vocchamiR || 36 || SISAGUNE TTI TAIYAM DARAM 'Niyavitti viniyam 1degmamattamam gunaviya nayam' suyanam | Ayariyamaiviyanim"? sisam kusala pasansanti || 37 || Siyasaham unhasaham 13 vayasaham khuha-pivasa-araisaham Pudhavi viva savvasaham sisam kusala pasansanti || 38 || Labhesu alabhesu ya avivanno 14 jassa hoi muhavanno | Appiccham santuttham sisam kusala pasansanti || 39 || 1 olasehim masaddhamasakhamanehim bhatte kapa. || 2 uvavisanta kapa. || 3 akarinta ksa. ca. kapa. / akaranta kapa. || 4 hunti ksa. ca. ke. || somijja ke. || 6 daram 2' sam. ksa. ka. adarsesu nasti || ? kevi ksa. ke. || 8 vucchami ksa. ca. ke. || oniyam vitti kapa. || 10 Samattamam ka. amattayam, amattakam and mamattamam kapa. amattayam ke. || "Suanam ca. !| 12 degyanim kusala sisam pao a. ka vina. || 13 vaya yavakhu-pivasao ca. 11 14 * nno hoi jassa muo ksa. ke. ||

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CANDRAVEDHYAKA PRAKIRNAKA : 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.

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18: CANDAVEJJHAYAM PAINNAYAM 1Chavvihavinayavihannu2 3ajjavio so hu vuccai vinio | Iddhigaravarahiyam sisam kusala Dasavihaveyavaccammi *ujjuyam 'ujjayam ca sajjae | "Savvavasagajuttam sisam kusala Ayariyavanavaim' ganasevim Dhidhaniyabaddhakaccham Hantuna savvamanam siso houna tava sikkhahi Sisassa honti sisa, na 9 honti sisa asisassa || 43 || 1deg hajiva-vihinnum kapa. || 0 2 vihinnu ca. ksa. ka. ke. || 3 ajjhaio ksa. kapa. ke. || 4 Vayanaim sukaduaim "panayanistthaim" "visahiyavvaim | Sisenariyanam 13nisesam maggamanenam || 44 || 13. ujjayam ka kapa. || 5 unnayam kapa. || 6 0 Savvavassaga ksa. kapa. ke. || 7 vayam ganisedeg kapa. || 8 8degna savvasikkhahim | sideg kapa. || 9 hunti sam. ksa. ke. || 10 pasansanti || 40 || 11 12 kittivaddhanam dhiram kusala pasansanti || 42 ||| O panaini kapa. 11 nisatthaim je. Pu. kapa. | degnisiddhaim ksa. kapa. | panayasiddha im ke. | sahinavva kapa. 11 13 nisesam-nihisreyasam 1 nissesam kapa. II pasansanti || 41 || T

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40. 41 42. 43. 44. CANDRAVEDHYAKA PRAKIRNAKA : 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.

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20: CANDAVEJJHAYAM PAINNAYAM Jai-kula-ruva-jovvana'-bala-viriya 'Miu-maddavaimapisunamasadhamathaddham* Padipunnapanipayam anulomam niddha-uvaciyasariram Gambhira-tunganasam udaraditthim visalaccham3 || 46 || Jinasasanamanurattam 'Saddhagunaparipunnam gurujanamuhupicchiram ca dhiram ca | vikaravirayam vinayamulam || 47 || Kalannu desannu samayannu sila-ruva-vinayannu1o | Loha-bhaya-moharahiyam jiyanidda-parisaham ceva || 48 || Jai vill suyananakusalo hoi naro heu-karanavihannu12 | Aviniyam garaviyam na tam 13 suyahara pasansanti || 49 || 'Ragarahiyam akampamacchariyamakinam niunabuddhim| 2cavalamavancanamaim jinapavayanammi ya pagabbham|1|| 2 samattasattasampannam2 | alobham ca || 45 || 1 juvvana ksa. ca. ke. || sanjuttam ksa. ca. kapa. ke. | sampanne kapa. || 3 degu-sadda ksa. kapa. ke. | degu-saccava ca. || 4 8 mathaddham ca. || 5 deglacchim kapa. || 6 7 muhapecchagam ca je. vina | picchagam ke. || degpadipu kapa. ke. || 8 viyara ka. || 9 kalannum desannum samayannum ksa. ke. || 10 "yannum ksa. ke. || 11 degsuana ca. || 12 vihinnu sam. vina. | viannu kapa. || 13 yadhara ca. 1

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CANDRAVEDHYAKA PRAKIRNAKA : 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 Jina 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.') gatheyam pu. ca. adarsayorevopalabhyate || anyanyapracinatamadarsesvanupalambhadasya gathayaha praksiptatvam sambhavyate 1 degmacancalamai 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 : CANDAVEJJHAYAM PAINNAYAM Sisam suimanurattami niccam vinaovayarasampannam 2Vaejja va gunajuttam pavayanasohakaram' dhiram || 50 || 'Etto jo paribino gunehim gunasayanaovaveehimi Puttam pi na vaejja, kim puna sisami gunavihunamio ? || 51 || I | Esa sisaparikkha kahiya Siso parikkhiyavvo parattam niunettha satthauvaittha maggamanena || 52 || Sisanam gunakitti esa me vanniya samasenam 1 daram 31 Vinayassa niggahagune ohiyahiyaya nisameha || 53 | VINAYA NIGGAHAGUNE TTI CAUTTHAM DARAM Vinao ' mokkhaddarm vinayam mal hu kayai llchaddejja | Appasuo vi hu puriso vinaena khavei kammaim || 54 || Jo aviniyam vinaena jinai, silena jinai nissilari O jinai tinni loe, pavamapavenal2 so jinai || 55 || losampunnam ka. 11 2 osanjuttam ksa. kapa. ke. Il 3 osobhakao ca. 11 4itto ksa. ca. ke. 11 5 onayovao ksa. ke. 11 6 degvihinam sam. vina. 11 'niunittha je. 1 niunattha ksa. ca. ka. ke. 1 niunam ca. kapa. 11 8 daram 3' iti sam. ksa. ka. adarsesu nasti 11 9 mukkhao ksa. ca. ke. 1 mokkhaduvaram ka. 1 mukkhaduvaram and mukkhaddaram kapa. 11 10 ma hu kkayai pu. ca. kapa. 1 ma hu kayavi ksa. ka. ke. 1 ma hu kayai kapa. 11 11 chaddiija ksa. ka. ke. 11 12 degna jo jio kapa. 11

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CANDRAVEDHYAKA PRAKIRNAKA : 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 Guna). 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 : CANDAVEJJHAYAM PAINNAYAM Jai vi suananakusalo hoi naro heu-karanavihannu I Aviniyam garaviyam na tam1 suyahara pasasanti2 ||56 || 3 Subahussuyam pi* purisam purisa appasuyam ti thaventi | Gunahina vinayahinam carittajogena pasattham || 57 || Tava-niyama-silakaliyam, ujjuttam nana-dansana-caritte 'Appasuyam pi purisam bahussuyapayammi 10thaventi ||58|| Sammattammi ya nanam ayattam, dansanam carittammi "Khantibalao ya 12tavo, niyamaviseso ya vinayao ||59 || Savve ya 'tavavisesa niyamavisesa ya gunavisesa ya | Natthi bu vinao jesim14 mokkhaphalam15 niratthayam tesim 11 60 11 4 1 vihinnu ksa. ca. ka. ke. | degvihannu kapa. || 2 suadhara ca. 1 suyadhara je. || 3 gatha sarvesvapyadarsesu Ekonapancasattamigathasadrsiyam palabhyate | Etadgathantaram ca. adarse eka adhika gthopalabhyate, sa ceyam -"Caranagunajogajuttam tava nane dansane caritte ya Appasuyam pi hu kusala bahussuyapayammi thaventi || 1 ||" ti kapa. || kusala ke. || 6 degssuyammi thao ksa. kapa. ke. || 8 13 8 7 thavanti ksa. kapa. ke. | thavinti kapa. || jogehim ksa. kapa. ke. | degjogehi kapa. || 9 appasuyam pi hu pudeg pu. ksa. ca. kapa. ke. || 10 thavanti je. ksa. kapa. ke. | thavinti kapa. || 11 obalau ke. || 12 a ca. || vi ka. ya kapa. || 14 mukkha oksa. ca. ke. || 15 phala ka. | phalam kapa. || 13 1

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CANDRAVEDHYAKA PRAKIRNAKA : 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).

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26 : CANDAVEJJHAYAM PAINNAYAM 'Puvvim paruvio jinavarehim? vinao anantananihim | Savvasu kammabhumisu niccam ciya mokkhamaggammi ||61|| Jo vinao tam nanam, jam nanam so u vuccai vinao Vinaena lahai nanam, nanena vijanas vinayam || 62 || Savvo carittasaro vinayammi paithio manusaNGam | Na hu vinayavippahinam niggantharisi pasansanti || 63 ||| Subahussuo vi jo khalu avinio mandasaddha-samvego | Narahei carittam, carittabhattho bhamai jivo || 64 || Thovena? vi santuttho suena jo vinayakaranasanjutto | Pancamahavvayajutto gutto arahao hoi || 65 || 'Bahuyam pi osuyambiyam!! kim kahi vinayavippahinassa?2? | Andhassa jaha palitta divasayasahassakodi vi || 66 || puvvam ksa. kapa. ke. || 2 Ovarehi ka. || 3 hu ksa. ka. ke. , u kapa. | a ca. || 4 degna ya jadeg kapa. / degna vi yanai kapa. / ona vi janai ke. || SmanussaNGam ksa. ca. ke. || 6 sa bahuo kapa. || 7thovena ksa. || 8 degnasantuttho kapa. || subahum pi sam. ksa. vina | bahuyam pi kapa. || 10 suamaoca. || 1 mahiamio kapa. Il 12 oppamukkassa ca. ||

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61. 62. 63. 64. 65. 66. CANDRAVEDHYAKA PRAKIRNAKA : 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 (Pancamahavrata), 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).

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28 : CANDAVEJJHAYAM PAINNAYAM Vinayassa gunavisesa ee' mae vanniya samasenam | | daram2 41 Nanassa gunavisesa ohiyakanna* nisameha || 67 || NANAGUNE TTI PANCAMAM DARAM Na hu 'sakka naum je nanam jinadesiyami mahavisayam | Te dhana je purisa nani ya carittamanta ya || 68 || Sakka "suena naum 'uddham ca Saham ca tiriyaloyam ca| Sasurasuram samanuyam sagarula-bhuyagam sagandhavvam || 69 || Jananti bandha-mokkham' jivajive ya punna-pavelo ya Asava samvara nijjara to'l kira nanam caranaheum 2 ||70|| Nayanam dosanami vivajjana, sevana gunanam ca Dhammassa sahanaim donni13 vi kiral4 nanasiddhaim 117111 eva mae vao ksa. ke. 11 2 daram 4' sam. ksa. ka. adarsesu nasti 11 3 degsa avahiyakao kapa. Il 4 degyacitta nio ca. 1 degyahiyaya nio ksa. kapa. ke. 11 s sakka bhaseum nadeg Pupa. || suyananao uo Je. Ksa. Kapa. Ke. || uddham Ka. / uddham Kapa. || 8 ahe Ksa. Ke. || 9deg mukkham Ksa. Ca. Ke. || 10 deg pavam ca Ksa. Kapa. Ke. || 11 te Je. Ca. || 12 naheu Ksa. Ke. || 13 dunni Je. Ksa. Ca. Kapa. Ke. Il 14 kiri Sam. 1

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CANDRAVEDHYAKA PRAKIRNAKA : 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.

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30 : CANDAVEJJHAYAM PAINNAYAM Nani vi avattanto gunesu, dose ya te avajjinto'l Dosanam ca na muccai tesim na vi? te gunelahai || 72 || Nanenavina karanam?, Bhavasansarasamuddam karanena vina na tarayam nanam nani karanatthio tarai || 73 114 Assanjamena baddham annanena ya Sbhavehim bahuehim | Kammamalami "subhamasubham karanena dalho dhunai? nani || 74 || Satthena vina joho, johena vina ya jarisam sattham Nanena vina karanam, karanena vina taha nanam || 75 || Nadansanissa' nanam, nalo vi annanissa hontil karanaguna | Agunassa natthi mokkho?, nathi'amuttassa nevvanam|| 76 145 vajjento Ka. / vajjinto, vajjanto Kapa. || 2 a Je. | ca Ca. | 3 karanam-kriya || * In Ms Ke. Verses 72 and 73 have been interchanged. s bhavehi Ksa. Kapa. Ke. 11 suhamasuham Ksa. Ke. 11 7 dhunae Kapa. 11 8 i Sam. 11 9 osanassa ka. ksa. ke. 11 10 na vina nanassa ksa. ke. 11 11 hunti ksa. ca. ke. 11 12 mukkho ksa. ke. 11 13 amukkhassa kapa. 1 amokkhassa Uttaradhyayana Sutre 11 14 nivvanam ksa. ca. ka ke. II 15 Etadgathanantaram ca. adarse ime dve gathe adhike upalabhyete -

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CANDRAVEDHYAKA PRAKIRNAKA : 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 laddhuna dullaham bohim 1 Jai icchasi kaum je jivassa visohanamaggam 11 1 11 Nanena savvabhavanajjanti (? Hu) savvaloyajivanam 1 Tamha nanami kusalena sikkhiyavvam payattena 11 2 11"

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32 : CANDAVEJJHAYAM PAINNAYAM Jam nanam tam karanam, jam karanam pavayanassa so saro | Jo pavayanassa saro so paramattholtti nayavvo || 77 ||| Paramatthagahiyasara bandham mokkham? ca te viyananta | Nauna bandha-mokkham khaventi' poranayam kammam || 78 || Nanena hoi karanam, karanam nanena phasiyam hoi Donham' pi samaoge' hoi visohi carittassa || 79 ||| Nanam pagasagam(r), sobao tavo, sanjamo yao guttikaro | Tinham pi samaoge mokkho'jinasasane bhanio || 80 || Kim etto" latthayaram accherataram? cam13 sundarataram cam 14 | Candamiva savvaloga's bahussuyamuhamo paloenti || 81||| 1degmattha tti Je. Ka. Ksa. Ke. 'mattho ya na. Sa.l 'mattho a Na. Ca. || 2 degmukkham ca. ksa. ke. || 3 degyanante and oyaninta kapa. || 4 degmukkham ca. ksa. ke. || skhavanti ka. I khavinti je. ksa. kapa. ke. || * dunham ksa. kapa. ke. 11 samajoge je. 1 samaoge mukkho jinasasane bhanio kapa. Il 8 deg sayam ka. 1 payasayam ke. 11 ' a je. ca. 11 10 mukkho je. ca. ke. 11 1 itto je. ca. ke. 11 12 deg rayayam ca. sam. | orayaram ca ca. || 13 va ka. 1 ca kapa. 11 14 va ksa. ka 1 ca kapa. 11 15 deg loge kapa. 11 16 Paloyanti ksa. ca. kapa. ke. palointi je. kapa. / paloanti kapa. ||

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CANDRAVEDHYAKA PRAKIRNAKA : 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).

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34: CANDAVEJJHAYAM PAINNAYAM Candao' nii jonha2 bahussuyamuhao3 nii jinavayanam | Jam souna manusa taranti sansarakantaram || 82 || Sui jaha sasutta na nassai kayavarammi padiya vi | Jivo taha sasutto na nassai 'gao vi sansare || 83 || Sui jaha asutta nasai Jivo taha asutto nasai Paramatthammi suditthe avinatthesu tava-sanjamagunesu | Labbhai gai visittha sarirasare vinatthe vi || 85 || 10 Jaha agamena vejjo10 janai vahim cigicchium" niuno | Taha agamena nani janai sohim carittassa || 86 || adissamanammi I micchattasanjutto || 84 || Jaha agamena hino vejjo' vahissa na munai tigiccham | Taha agamaparihino caritta sohim na2 yanai || 87 1 dego niyai ksa. kapa. ke. 11 2 junha je. 1 junha pu. ca. 11 3 muhau niyai ke. Il sutte .Tamha titthayaraparuviyammi nanammi atthajuttammi | 3Ujjoo kayavvo narena *mokkhabhikamena || 88 || 5 4 manussa ksa. ke. 11 gayo ksa. 11 sansaram kapa. 11 7 nassai ca. 11 8 visattha kapa. 11 9 vinatthammi ka. adarse maranasamadhiprakirnakapathabhedaha 11 10 vijjo je. ksa. ca. ke. 11 11 tigicchago pu. je. ca. ka. kapa. 1 tigicchium ksa. kapa. ke. 1 tigicchao and tigicchau kapa. 11 6

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CANDRAVEDHYAKA PRAKIRNAKA : 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 Tirthankaras. 86. 88. vijjo je. ks. ke. 11 2 yanei ks. kapa. ke. I janei kapa. 11 3 nijjoo je. 11 mukkhao je. ksa. ca. ke. 11

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36 : CANDAVEJJHAYAM PAINNAYAM Barasavihammi vi tave 'sabbhintara-bahire? jinakkhae 1 Na vi atthi na vi ya hohi sajjayasamam tavokammam || 89 || Meha hojja' na hojja" va, jam meha uvasamena kammanam | Ujjooo kayavvo nanam abhikankhamanam || 90 || SKammasankheijabhavam khavei anusamayameva autto "Bahubhavasanciyayam pi hu sajjhaenam khane khavai ||91||| Satiriya-surasura-naro sakinnara-mahorago' sagandhavvo Savvo chaumatthajano padipucchai Skevalim loe || 92 || 'Ekkammi vi jammi pae samvegam ovaccae naro abhikkham | jena viragattanamuvei || 9311 || Tam tassa hoi nanam 'Ekkammi vi jammi pae samvegam viyaragamaggammil | Vaccai naro abhikkham tam maranante namottavvam3||94 || abbhinto kapa. 11 2 ore kusaladitthe je. ca. kapa. 11 3 hujja ca. 11 4 hujja ca. ksa. kapa. ke. 11 5 degmasankhijja' ca. ksa. ke. 11 bahuyabhavasanciyam pi ksa. kapa. ke. 11 7 oraga sagandhavva kapa. 11 8 kevalam kapa. 11 oikkammi je. ca. ksa. kapa. ke. 11 10 Vaccai ke. 11 11 In Ms Ka. The 93rd verse is after the 95th verse. 12 Viyarayao Ke. || 13 muttavvam je. ca ksa. kapa. ke. 11

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CANDRAVEDHYAKA PRAKIRNAKA : 37 89. Twelve types of penances - six internal and six external - have been preached by the Tirthankaras, 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. svadhyaya. 90. The learning may or may not dawn, as it depends on the subsision of knowledge obscuring (Inanavaraniya) karma. However, one desirous of gaining knowledge ought to strive for it. 91. Surely, 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 (svadhyaya). 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 vairagya, 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.

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38 : CANDAVEJJHAYAM PAINNAYAM Ekkammi vi jammi pae samvegam kunai viyarayamae tena mohajalam khavei ajjhappajogenam || 95 || So Ikkammi Je. Ca. Ksa. Kapa. Ke. || 2 degppaena jogenam, oppaogenam, oppajoenam and oppajogehim kapa. Il Etadgatha-anantaram ca adarse imastrayodasa gatha adhikaha santi - "Jai vi (? ya) divasena payam thavei pakkhena va silogaddham 1 Ujjoyam ma muncaha jai icchaha sikkhium nanam 11 1 11 Pecchaha tam accheram anatthamanena atthamanassa 1 Pahanassa balavao kao khao varidharao ? 11 2 11 Taha siyalena taha mauyaena jogam amuncamanena 1 Udaena giri bhinno thevam thevam vahantena 113 11 Apparijie (? hu) manuo bahuna suttenam aparisuddhena 1. Dhuliena (?) vinaena ya janayajanahasao hoi 11 4 11 Thevena avaccameliena thirapariciena gahiena 1 Sajjaena manusso alajjiya anaulo hoi 115 11 Gangae valuya jo minijja (va) sanciuna ya samattho 1 Hatthaudehim samuddam so jhanagune anugunejja 11 6 11 Jam kira janissami tam khu bhanissami appano samae 1 Sua nanassa bhagavao gunovaesam samasenam 11 7 11 Pavao vinivati pavattana taha ya kusaladhammassa 1 Vinayassa pativatti tinni vi nane ahi(hi)naim 118 11 Sanjamajoya(e) arahanaya anaya vatlamanassa 1 Nanena nau sakka tamha nanam ahijieha 11 9 11 Nane auttanam naninam nanajogajuttanam Ko nijjaram tulijja calaae acalam va nijjanam 11 10 11 Chattha-atthama-dasama-duvalasehim abahussuyassa ja sohi I Itto bahuyariya puna havijja jimiyassa nanissa 11 11 11 Jam neraiya (?Annani) kammam khavei bahuyahi vasakodihim 1 Tam nani tihim gutto khavei anto muhuttenam 11 12 11 Savvatthamena suyam ghettavvam, anasanam jahathamam 1 Aha puna ko paramattho carittabaliena hoyavvam 11 13 1l"

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CANDRAVEDHYAKA PRAKIRNAKA : 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.

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40 : CANDAVEJJHAYAM PAINNAYAM Na hu maranammi 'uvagge sakka barasaviho suyakkhandho || Savvo anucinteum dhaniyam pi samatthacittenam || 96 || Tamha 4ekkam pi payam cintantos tammi desa-kalammi Arahanovautto jinehim arahago bhanio || 97 || Arahanovautto sammam kauna suvihio kalam | Ukkosam tinni bhave gantuna? Slabhejja nivvanam || 98 || Nanassa gunavisesa kei me vanniya samasenam | Daramo 51 Caranassa gunavisesa ohiyahiyaya nisameha || 99 ||| CARANAGUNE TTI CHATTHAM DARAM Te dhanna je dhammam "carium Jinadesiyam payattenam | "Gihapasabandhanao ummukka savvabhavena || 100 || ugge and uvaggo kapa. 11 2 sakko ca, ksa. ke. Il * After this the following, two additional, verses are found in the Ms Ca. "Jam ciya nanam tam ceva dansanam nanao karanajoga 1 Karanakiriyappaogena hoi bandho va mukkho va 11 111 Tamha sikkhittu suyam narena agamasuippahanena Pancavihammi caritte dhaniyam app thaveyavvo 11 211" 4 ikkam je. ca. ksa. ke. || s cintinto Ca. 11 6 jinehi ka. 11 7 gantunam lahai nio ksa. kapa ke. 11 8 labhijja je. ca. kapa. 11 9 Daram 5' is not there in the Mss Sam. Ksa. and Ka. 10 avaiyahiyaya kapa. 11 1 cariyam sam. ka. 1 carium kapa. Il

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CANDRAVEDHYAKA PRAKIRNAKA : 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. gihipa kapa. 1 degpasabandhao ke. 11

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42 : CANDAVEJJHAYAM PAINNAYAM Bavena anannamana' je jinavayanam saya 'anucaranti | Te' maranammi 'uvagge na visiyanti gunasmiddha || 101 || Siyanti te Smanasa samappar dullabam pi laddhunam Jehaappa' na niutto dukkhavimokkhammi? maggammi ||102|| Dukkhana te manusa param gacchanti je ya dadhadhiya | Bhavena anannamana parattahiyam ogavesenti || 103 || 1. Magganti paramasuhan te purisa je 12khavanti 'ujjutta | Kobam mana mayam lobhami 14araim "duguncham ca ||104||| Laddhuna vi manussam sudullaham je puno 16 virahenti | Te 'bhinnapoyasanjattigal va paccha duhi honti? ||10511 1 deg na jinavayanam je nara anuo ksa. ke. 1 degna je jinavayanam anuo je. ca. kapa. 11 2 carinti kapa. 11 3 cam sam. 11 4 uvanne ca. 11 smanussa ca. ksa. 11 6 jo appa ke. 11 7degmukkhammio je. ca. ksa. ke. 11 8 manussa ke. 11 je daohaddhiya ka. 11 10 gavesanti je. ksa. kapa. ke. I gavesinti sam. kapa. 11 11 magganti paramasokkham te ka. 1 mulapathaha ka. adarse patha ntaratvenasti 11 12 khavinti ksa. kapa. ke. 11 13 ujjatta kapa. 11 14 arai sam. 11 15 dugancham ka ke. 11 16 orahanti je. ca. kapa. 1 rahinti kapa. ke. 11 17 obhinnapayasa viva vaccha paccha kapa. 11

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CANDRAVEDHYAKA PRAKIRNAKA : 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 ksa. ke. 1 degttiga va ca. kapa. 11 2 hunti je. ksa. ke. 11

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44 : CANDAVEJJHAYAM PAINNAYAM 'Laddhuna vi? samannam purisa jogehim je na hayanti Te laddhapoyasanjattiga * va paccha na soyanti ||106|| Na huo sulaham manussam, laddhuna vi hoi dullaha bohi| Bohie vi ya lambhe samanpam dullaham boi || 107 || Samanassa vi lambhe nanabhigamo u? dullaho Shavai Nanammi vio agamie carittasohi havai ''dukkham || 108 || Atthi puna kei purisa sammattam niyamaso pasamsanti | Kei carittasohim nanam ca taba pasamsanti || 109 ||12 Sammatta-carittanam "donham pi samagayana santanam | Kim tattha 'genhiyavvam purisenam buddhimantenam ? || 110 || 'laddhunam manussam puo kapa. 11 2 vi samannam kapa. 11 jogehim and jogena kapa. 11 * ottiya va ksa. kapa. ke. Il - sointi kapa. 11 ya kapa. 11 ya je. ksa. kapa. ke. 11 8 hoi sam. vina. 1 havai kapa. 11 ya ksa. kapa, ke. 11 10 dulaha ksa. kapa ke. 11 11 Ottasohi sam. 11 12 After this the following additional verse is found in the Ms 'Ca' - "Kaha hoi sammattam, kaha va carittam visuddhabhavassa 1 Nane jinadesiyaniyacchayammi ? icchami naum je 11 1 11" 13 dunham pi ke. 11 14 giahi. ke. 11

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CANDRAVEDHYAKA PRAKIRNAKA : 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?

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46: CANDAVEJJHAYAM PAINNAYAM Sammattam acarittassa havai, jaha kanha-seniyanam tu | Je' puna carittamanta tesim niyamena sammattam || 111 || Bhatthena carittao sutthuyaram damsanam gaeyavvam | Sijjhanti caranarahiya, damsanarahiya na sijjhanti || 112 || Ukosa caritto vi ya padei micchattabhavao 3koi | Kim puna samadditthi saragadhammammi vattanto || 113 || Avirahiya jassa mai pancahim samiihim 'tihim vi guttihim | "Na yakunai raga-dose tassa carittam havai suddham || 114 || Tamha tesu pavattaha kajjesu ya ujjamam payattenam | Sammattammi caritte nanammi ya ma pamaeha || 115 || Caranassa gunavisesa Ree Maranassa gunavisesa 11 1 jam kapa. 11 2 sutthayao kapa. 11 Ikovi ka. 1 koi kapa. 11 4 pancahi samiihi ka. 11 10 'mae vanniya samasenam | Daram1o 6| avahiyahiyaya nisameha || 116 || 5 tihim guo ksa. kapa. ke. I tihim vi kapa. 11 6 Na kunai ragaiddose ksa. kapa. ke. 11 7 After this the following additional verse is found in the Ms 'Ca' - "Jo kira sammadditthi ujjutto nana-dansana-caritte 1 So kira sammadditthi bhavasiddhio jinamayammi Il 1 11" 8 ei mae kapa. ca. 1 ee me vao ka. Il 9 mai ksa. ke. 11 10 'Daram 6", this insertion is not there in the Mss. "Sam., Ksa., Ka. lohiyahiyaya ksa. kapa. ke. 11

Page #114
111. 112. 113. 114. 115. 116. CANDRAVEDHYAKA PRAKIRNAKA: 47 A person without the right conduct can have the rightbelief just as Krsna and Srenika 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 (Pancasamiti) 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 (Samadhimarana).

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48 : CANDAVEJJHAYAM PAINNAYAM MARANAGUNE TTI SATTAMAM DARAM Jaha va animiyaturage? ayanamano naro samarudho ?Icchejja paraniyam "aigantum jo akayajogo || 117 || So puriso so Sturago puvvim animiyakaranajoenam? 8Datthuna paraniyam bhajjanti do vi sangame || 118 || 1 Evamakarijogo puriso maranae uvatthie sante Na bhavai parisahasaho angesu parisahanivae || 119 || 10Puvvim kariyajogo samahikamo ya maranakalammi | Bhavai" ya parisahasaho visayasuhanivario"2 appa || 120 || Puvvim kaya parikammo puriso marane uvatthie sante Chindai parisahaminami" nicchayaparasuppaharenam ||121|| jaha ya ao kapa. 1 jaha aniyamiya turae ke. 1 jaha aniyamiyaturange je. pu. ca. ka. 11 2 oturae ksa. kapa. 1 turago and turango kapa. II 3 Icchijja ca. 1 icchei ksa. kapa. ke. 1 icchijja kapa. 11 4 ayagantum sam. 1 aikkantum ksa. ke. 11 Sturao ks. ke. 11 6 puvvam ksa. kapa. ke. 11 7 ojogenam ksa. ka. ke. 11 & laddhuna kapa. 11 9 degkariya jogo ke. || 10 puvvam ksa. ke. 11 11 bhavai pao ka. 1 bhavai ya and bhavai a kapa. 11 12 degvarao ksa. ke. 11 13 Chacamum nio ksa. ka. I Chacamum ke. 1 deghavanam nio ca. kapa. I ohatarum nio and "haminam kapa. 11

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CANDRAVEDHYAKA PRAKIRNAKA : 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.

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50 : CANDAVEJJHAYAM PAINNAYAM 'Bahinti indiyaim Akaya parikamma jivo puvvamakariyapainnacarissa mujjhai arahanakale || 122 || 1 SAgamasanjuttassa vi indiyarasaloluyam p aitthassa Jai vi marane samahi 'havejja, na vi hojja bahuyanam ||123||| Asamattasuo vi muni puvvim sukayaparikammaparihattho 1 Sanjama-marapapainnam suhamavvahio samanei || 124 || Indiyasuhasaulao g horaparisahaparavvasaviutto Akayaparikamma'l kivo mujjhai arahanakale || 125 || Na caei kinci kaum puvvim2 sukayaparikammabaliyassa Khoham parisahacamu 3 dhibalvinivariya "marane || 126 || 15 Puvvim Savvattha kariyajogo apalibaddho asiyano sakajjajogam 16Thiunamaikusalo samanei || 127 ||| bahenti ka. 1 bahinti and bahanti kapa. 11 2 Purvamakstapratijnacarinaha, Akstaparikarma jivaha muhyati ! puvvimo je. 11 3 degpaittacao ksa. ke. 1 degpaittacarittassa ca. 1 opainnacarittassa kapa. II 4 degmma kivo ka. pu. ksa. ke. 1 degmma kicco ca. 11 s masamvutta sam. je. kapa. Il o lolupam ksa. kapa. ke. 11 havijja ca. ksa, ke. 11 8 hujja je. ca. ksa. ke. 11 9 "haccho je. 11 10 osaniuttao kapa. 11 11 degmma jivo kapa. 11 12 puvvam ca. ksa. ke. 11 13 dhiibala(r) ca. ksa. ke. 1 14 puvvam ksa. ke. 11 15 maranakale je. ca. kapa. ke. II 16 Thiuna maio ityapi sangatam 11

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CANDRAVEDHYAKA PRAKIRNAKA : 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 Samadhi-marana 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 (Nidana), accomplishes his final ecstasy, unshackled.

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52 : CANDAVEJJHAYAM PAINNAYAM i Uppiliya sarasana 'gahiyauhacavanicchiyamano Vindhai' candagavejjham* jhayanto` appano sikkham ||128|| Jai vi' karei pamayam thevamo pi ya annacittadosenam | degTaha vi ya lokayasasandhano "candagavejjham nal2 vindhei || 129 ||| Tamha 3 candagavejjhassa karana appamaina niccam 14 Avirahiyaguno appa kayavvo mokkhamaggammi? ||130||| 1 degvanicchayao ca. ksa. kapa. ke. 11 2 degmaiya kapa. 11 3 vinjhai kapa. 11 4 deggavijjham je. ksa. ke. 1 deggavijjam ca. kapa. Il s dayanto kapa. 11 6 After this the following five verses are found in the Ms. 'Ca.' "Puvvim kaya parikammo gahiyasaro nicchium jaha rahio | Vindhai candagavijjham dayanto appano sikkham || 1 || So gurujanovaittham thanam thauna anchas va vi | Candagaditthimaigao vindhai puvvim sukayajogo || 2 || So jai kahavi pamayam vakkhitto karai cittadosenam | Thanao va niyattai candagavejjham na sahei || 3 || Evam (? Pi) hu pavvaio ujjutto nana-damsana-carittel Ghettuna amohacavam thane jinadesie thai | 4 || So suvihiya pancindiyaegattibhavanicchiyamaio | Vindhai candagavejjham maranamajjhayakalammi || 5 || ? sam. ksa. kapa. ke. 11 8 thovam ksa. kapa. ke. 11 9 taha kaya sandhano vi hu camo pu. ca. ksa. ka., atra 'hu'sthane 'ya' ca. ksa. ke. 11 10 degyasanjogo camo kapa. 11 11 deggavijjham je. ke. 11 12 no kapa. 11 13 deggavijjhao kapa. ke. 1 deggavijjham sakaranam appao je. pu. ca. ka pa. 11 14 avirahio ksa. ke. 11

Page #120
128. 129. 130. 1 CANDRAVEDHYAKA PRAKIRNAKA : 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 Radha 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. ksa. ca. ke. 11

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54 : CANDAVEJJHAYAM PAINNAYAM Sammattaladdhabuddhissa ?carimasamayammi vattamanassa Aloiya-nindiya-garahiyassa' maranam havai suddham ||131|| Je me jananti Jina avarahe Te savve aloe uvatthio nana-damsana-carittel savvabhavenam || 132 || Jo "donni jivasahiya rumbhai samsarabandhana pava || Ragam desam ca taha so marane hoi kayajogo || 133 || Jo tinpi jivasahiya danda mana-vaya-kayaguttio || Nanankusena ginhai so marane hoi kayajogo || 134 || Jo "cattari kasae 'ghore sasarirasambhave niccam | Jinagarahie nirumbhai so marane hoi kayajogo || 135 || | Jo panca Nanankusena indiyaim 10 sannani visayasampalittaim giahai so marane hoi kayajogo ||136||"1 1 Ottalatthabuo ca. ksa. kapa. 1 ottabuddhiladdhassa kapa. 11 2 caramao je. ca. ka. 1 carimao kapa. 11 3 deggarihio kapa. 11 4 oraha nao sam ksa. ke. 1 rahe jesu jesu thanesu 1 te kapa. 11 s dunni je. ca. ksa. ke. 11 6 ottari nirumbhai ghore sam. kapa. 11 ghora kapa. 11 & sansarasambhao kapa. 11 9 dege kasae so sam. kapa. 11 1 indiyayam sao sam. 1 indiehim sao kapa. || . "After this the following pair of verses appear in the Ms. 'Ca.' "Avirahiya jassa mas pancahi samiihi tihi guttihim 1 Na ya kunai raga-dose so marane hoi kayajogo 111 11 Pancasamiipahano pancindiyasamvudo gunsamiddho 1 Egattibhavagao so marane hoi kayajogo 11 2 11"

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131. 132. 133. 134. CANDRAVEDHYAKA PRAKIRNAKA : 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.

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56: CANDAVEJJHAYAM PAINNAYAM 'Chajjivakayahiyao 3Egantamaddavamao so marane hoi Jen jiya attha maya gitto ciya navahim bambhaguttihim | Autto dasakajje SO marane hoi kayajogo || 138 ||6 2sattabhayatthanavirahio Asayanavirahio Sukajjhanabhimuho so marane hoi 'kayajogo || 139 || 2 3 sahu kayajogo || 137 || 7arahinto sudullaham mokkham Jo visahai bavisam parisaha, dussaha1o uvasagga 11Sunne va aule va so marane hoi 12kayajogo || 140 ||13 I I ovanikayahiyo satta ksa. ka. ke. I vakayahiyao and vakkayahio iti kapa. 11 satta ya bhayathana ka. I sattabhayatthana kapa. 11 ekkantamaddaagao sam. ka. 1 ikkanta kapa. 11 4 vi hu na ksa. ke. I vi ya navahi ka. Il 11 10 5 degkajje marane so hodeg sam. je. kapa. 11 6 After this the following two additional verses appear in Ms. 'Ka.'"Jaha sukusalo vi vijjo annassa kahei attano vahim 1 Vijjovaesa succa paccha so kammamayarai 11 1 11 Desam khettam u jannitta vattham pattam uvassayam 1 Sangahe sahavagga (? ggam) va suta (tta) ttha (ttham) ca nihalai 11 2 11 7 arahento ka. 1 arahinsu dullaham ke. Il 8 mukkham je. ca. ksa. ke. 11 9 kaijogo sam. || 10 degha ya uvasagga je. ca. ksa. 1 ha u uvasagga ke. 11 sunne janaule kapa. 11 12 kaijogo sam je. Il 13 After this the following additional verse appear in Ms. 'Ca.' "Siyasaho unhasaho vaya-ayava-khu-ppivasa-araisaho | Pudhavi viva savvasaho so marane hoi kayajogo 11 1 11" |

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CANDRAVEDHYAKA PRAKIRNAKA : 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 (Ksama), humility (Ma rdava), simplicity (Arjava), truth (Satya), cleanliness (sauca), restraint (samyama), penance (Tapa), renunciation (Tyaga), poverty (Akincanya) and continence (Brahmacarya).

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58 : CANDAVEJJHAYAM PAINNAYAM Dhannanam tu' kasaya jagadijjanta vi parakasaehim ?Nicchanti; samuttheum sunivittho pangulo ceva || 141 || Samannamanucarantassa kasaya jassa ukkada honti | Mannami 'ucchupuppham va nipphalam tassa samannam || 142 || Jam ajjiyam carittam desunae vio puvvakodie 1 Tam pi?kasaiyametto nasei naro muhuttena || 143 || Jam ajjiyam ca kammam asantakalam pamayadosenam || Tam nihayaraga-doso havei puvvana kodie'l || 144 |1 Jai uvasantakasao labai anantam puno vi padivayam | Kihal2 sakka 13 visasium 14thove vi kasayasesammi?s ? || 145 || Khinesu jana khemam, jiyam jiesu, abhayam 16abhihaesu | Nattesu yavinattham sokkham ca 2jao kasayanam || 146 || khu ca. ka. 11 ? necchamo ka. 1 niccham kapa. 11 3 degti samutthita suo ksa. ka ke. 1 degti uvatthita suo je. pu. kapa. 1 degti samuttheum kapa. 11 4 hunti je. ca. ksa. ke. 11 succhapuo and unchapu kapa. 11 6 Ya ka. ksa. ke. 11 7degyacitto ksa. kapa. ke. 1degyamitto je. ca. kapa. 11 8 tto harei ks ka. ke. 1 tto nasei kapa. I tto naseya na sam kapa. 11 9 okala ca. 11 10 khavejja puo ka. 1 khavijja ca. ksa. ke. 11 11 kodio kapa. Il 12 kaha kapa. 1 kim sakka kna. kapa. ke. 11 13 osasiyam ca. kapa. 11 14 theve kapa. 11 15 yasese vi kapa. 11 16 abhiiesu ka. I abhihaesu kapa. 11

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CANDRAVEDHYAKA PRAKIRNAKA : 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 purva 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 purva 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. ksa. ke. 11 2 jae and kao kapa. 11

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60 CANDAVEJJHAYAM PAINNAYAM : niccamaraga jinavayanaraya niyattiyakasaya1 | Nissanganimmamatta viharanti jahicchiya sahu || 147 || 3 Dhanna Dhanna avirahiyaguna viharanti mokkhamaggamallina | Iha ya parattha ya loe jiviya-marane apadibaddha || 148 || Micchattam vamiunam sammattammi dhaniyam ahigaro | Kayavvo buddhimaya maranasamugghayakalammi || 149 || "Handi! dhaniyam pi dhira paccha marane uvatthie sante | Maransamugghaenam avasa 'nijjanti micchattam || 150 || To puvvam3 tu maimaya aloyana nindana gurusagase | Kayavva 9anupuvvim pavvajjaio10 jam sarai || 151 || 10 Tahe jam dejja11 guru payacchittam jahariham jassa | 'Icchami' tti bhanijja12 'ahamavi nitthario tubbhe' || 152 || 1 nivatti kapa. 11 2 jahitthiya and ahatthiya kapa. 11 3 After this there is the following additional verses in Ms 'Ca.'"Payanukasao niccam mananiyamo jassa hoe khantie 1 Tanam carittasohi esa hohi jinakkhaya 11 1 11" 4 0 12 0 mukkha ca. ksa. ke. 11 5 Hanta! baliyammi dhi ksa. ke. 1 Handi! baliyam pi sam. ksa. vina. I Handi ! baliyammi dhi kapa. 11 6 degra marane paccha uo ksa. kapa. ke. 1 14. nijjantu kapa. Il 7 nijjantu Kapa. || 8 puvvam buddhimaya aloiya nindium gudeg ksa. kapa. ke. Il 9 anupuvvi ca. 1 anusuddhi padeg ksa. kapa. 1 anasuddhi ke. 11 10 ojjai ya jam ksa. 1degjjai ya ke. Il 11 dijja je. ksa. ke. Il 12 bhanejja ka. 1 bhanitta sam kapa. ke. ||

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CANDRAVEDHYAKA PRAKIRNAKA : 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(r) 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 'icchami'* (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 'Icchami khamasamano'. Here, 'icchami' is indicative of that practice.

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62 : CANDAVEJJHAYAM PAINNAYAM Paramatthao' muninam avaraho neva hoi2 kayavvo | Chaliyassa pamaenam pacchittamavassa kayavvam || 153 || pamayabahulassa hoi jivassa Pacchittena visohi Tena tayankusabhuyam cariyavvam caranarakkhattha ||154|| Na vi sujjhanti sasalla jaha bhaniyam savvabhavadamsihim | Marana-punabbhavarahiya aloyana-nindana sahu || 155 || Ekkam3 sasallamaranam mariuna mahabbhayammi samsare | Punaravi bhamanti jiva jammana-maranaim bahuyaim || 156 || Pancasamio tigutto suciram kalam muni vihariunam | Marane virahayanto dhammamanarahao bhanio || 157 || Bahumoho viharitta pacchimakalammi samvodo so u Arahanovautto Sjinehim arahao To savvabhavasuddho 'arahanamaimuho' visambhanto | Santharam padivanno imam3 ca hiyaena cintejja || 159 || 'Ego me sasao appa nana-damsanasanjuo I Sesa me bahira bhava savve sanjogalakkhana || 160 || matthao kapa. 1 degmattha u mudeg sam ksa. ke. 11 2 hoi kaiya vi kapa. 11 3 ikkam ksa. ke. Il 4 o hoi kapa. Il 5 jinehi ka. 11 "aloi nindium gurusagase 1 santha ca. 11 7 'mabhimuho ksa, kapa. ke. 11 9 bhanio || 158 || 8 inamo hiyae ka. I inamam hiyae vicideg ksa. kapa. ke. I inamo hiyae vici ca. kapa. 11 ikko ksa. ca. kapa.. ke. 1 ekko ka. I ego kapa. 11

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153. 154. 155. 156. 157. 158. CANDRAVEDHYAKA PRAKIRNAKA : 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.

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64 : CANDAVEJJHAYAM PAINNAYAM 'Eekko ham natthi me koi, natthi va kassai aham | Na tam pekkhami" jassaham, na tam pekkhami jo maham || 161 || Devatta manusattam tirikkhajonim Patto anantkhutto puvvim taheva nrayam ca| annanadosenam || 162 || Na 'ya santosam patto 'saehim kammehim dukkhamulehim Na ya laddha parisuddhalo buddhi sammattasanjutta ||163|| Suciram pi te'l manusa 12bhamanti samsarasayare dugge 1 Je hus *karenti pamayam dukkhavimokkhammi" dhammammi 11 164 11 ikko ksa. ca. ke. 11 2 koi, nahamannassa kassai I koi ke. 11 pikkhadeg ca. ksa. ke. 11 4 Na so bhavo ya jo ksa. kapa. ke. 1 na so bhavo u jo ca. ka. 11 * After this there are the following two additional verses in Ms 'Ca.' "Sanjogamula jivena patta dukkhaparampara 1 Tamha mahallayam pijjam chinda samsaravaddhanam 11 1 11 Ego jivo cayai, ego u (? Va) vajjae sakammehim 1 Egassa hoi maranam, ego sijjhai n irao Il 2 11" 6 degkkhajonim ksa. ke. 1 degkkhajoni sam. kapa. 11 ? puvvam ksa. ke. 11 i sam. 11 saehi kammehi ka. 11 10 suddhi sam. 11 "manussa ca. ksa. ke. 11 12 bhavanti kapa. 11 13 ya ksa. ke. 11 14 karanti ca. ksa. kapa. ke. 1 karinti sam. 11 15 degmmi maggammi ka. 1 'vimukkhammi ke. 1 Ommi dhammami ka pa. 11

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CANDRAVEDHYAKA PRAKIRNAKA : 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 - atma-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

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66 : CANDAVEJJHAYAM PAINNAYAM 1 Dukkhana te manusa param gacchanti je 'dadhadhiiya Puvvapurisanucinnam jinvayan,apaham na muncanti 1116511 1 Magganti paramasokkham te purisa je khavantiujjutta Kobam mayam manam lobham taha raga-dosani ca 11 166 11 Na vi maya , na vi a piya, na bandhava, na vi' piyaim mittaim 1 Purisassa maranakale na hontis alambanam kimci 11 167 11 Na hiranna-suvannam (r)va dasi-dasam ca jana-juggam calo 1 Purisassa maranakale na honti" alambanam 12kimci 11 168 11 Asabalam hatthibalam johabalam 3 dhanubalari rahabalam ca | Purisassa maranakale na lahonti alambanam kinci || 169 1115 dadhaddhiiya kapa. 11 2 degmamukkham ksa. ke. 11 ujjatta kapa. 11 4 degya neva piya ca. 11 Spiyai ka. 11 6 hunti ca. ksa. je. kapa. ke. 1 hoi ka. 1 honti kapa. 11 ? na natthi Ke. Il 8 hirannam na suvannam dasica. 11 9 va kapa. 11 10 va ksa. ka. ke. 11 "hunti ca. ksa. ke. 1 hoi ka. 11 12 kimpi ca. 11 13 dhanabadeg Kapa. || 14 hunti Ca. Ksa. | hoi Ka. || 15 hereafter there are the following seventy-fiveadditional verses in Ms 'Ca.' .

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CANDRAVEDHYAKA PRAKIRNAKA : 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 : CANDAVEJJHAYAM PAINNAYAM "Khedani kabbadani ya donamuhaim ca pattanaim ca Eyaim maranakale chaddhiya annattha gantavvam || 1 ||| Jam pi ya imam sariram daiyam sussusiyam payattenam 1 Eyam pi maranakale chuddiya annattha gantavvam ll 2 11 Aha kim me hoi hiyam ? -tavo sucinno suyam ca sahu ya IDavvaggahananiyatti avihimsa saccavayanam ca 11 3 11 Savvo vi ya samsaro anantakhutto imena jivenam 1 Ahindio u bahuso puvvim kammanubhavenam 11 4 11 Suciram khu te manussa bhamanti samsarasagare ghore 1 Je na karenti payattam dukkhavimokkhammi maggammi 11511 Te dukkhana manussa param gacchanti je dadhadhiiya IVirapurisanucinnam samayam niccam amuncanta 11 6 11 Magganti paramasokkham te purisa je khaventi ujjutta 1Koham manam mayam lobham pijjam ca dosam ca 11 7 11 Aya majjham nane, aya me damsane caritte ya 1 Aya paccakkhane, aya me samvare joge 118 11 Mulaguna-uttaragune je me-anarahiya pamaenam 1 Te savve nindami padikkame agame savvam 11 9 11 Micchattam garihami savvam asamanjasam akiriyam ca 1 Savvam payacchittam tava-sanjama-jogamadinam 11 10 II Savvam panarambham paccakkhami ya aliyavayanam ca 1 Savvam adattadanam abbambham pariggaham ceva 11 11 11 Samano mi tti ya padhamam, biyam savvattha sanjao mi tti 1 Savvam ca vosirami jinehi jam jam ca padikut,tham 11 12 11 Panca ya mahavvayaim tiviham tivihena aruheunam 1 Tivihena ya tikkalam padikkame agame savvam 11 13 11 Savvam aharavihim cauvviham asavam sariram ca 1 Savvamloyamamattam cayami savvehi bhavehim 11 14 11 Bhavasamsarasamudde cauvviha ... ... ... ... ... ... ... ... ... ... 1 Taha poggala ya chudda (?) atthavihe kammasanghae 1115 11 Samsaracakkavale mae u savve vi poggala bahuso 1 Ahariya ya parinamiya ya naya ham gao tittim 11 16 11

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CANDRAVEDHYAKA PRAKIRNAKA 69 1 1 11 21 11 Aharanimitta nam ahayam savvesu naraloesu Uvavanno ya (?su) bahuso savvasu ya micchajaisu 1 1711 Aharanimittanam jiva gacchanta-anuttaram narayam 1 Saccitte ahare na khamo manasa vi pattheum 11 18 11 Jaladonamuhasamano duppurao dagarao nirabhiramo 1 Na imo jivo sakko tippeum kama-bhogesum 11 19 11 Tana-katthena va aggi, lavanajalo va naisahassehim 1 Na imo jivo sakko pippeum bhoyanavihihim 11 20 11 Avigayatanho jivo aiyakalammi giyapamuhanam Saddanam ruvanam gandhana rasana phasanam Khaiena va piena va na ya eso taio bhave appa 1 Jai doggaim na vaccai to marane taio hoi 11 22 11 Uddhamahe tirie va loe paramanupoggalasamo vi 1 Natthi kira so paeso jattha na jao mao va vi 11 23 11 Uvveyanam jammam ca maranayam nirayaveyanao ya 1 Eyaim sambharanto pandiyamaranam marihami 11 24 11 Uddhamahe tiriye vi ya mayaim bahuyaim balamaranaim 1 To taim sambharanto pandiyamaranam marihami 11 25 II Assanjamam akiriyam micchattam savvao mamttam ca I Jivesu ajivesu ya savvam tivihena vosire 11 26 11 Ego ham nathi me koi nevahamavi kassai 1 Evam adinamanaso appanamanusasai 11 27 11 Savvam parinaya(yana) mi savvam tivihena vosire sammam 1 Guttio samilo majjham tanam ca saranam ca 11 28 11 Ja kai patthanao kaya mae raga-dosavasaenam 1 Padibandhenam bahuso tam ninde tam ca garihami 11 29 11 Uvahi sarirayam ciya aharam ca cauvviham 1 Caramammi yaussase savvam tivihena visire 11 30 11 Evam sankhittammi u paccakkhainta hojja jai kalo 1 To paccaakkhaivvam imena egena vi paenam 11 31 11 Siddhe uvasampajje arihante kevali ya tivihenam 1 Etto egatarena vi paena arahao hoi Hantuna raga-dose ulluniya atthakammasankaliyam 1 Jammana-marana-arahattam chittuna bhavao muccihisi 11 33 11 Puvvim kaya parinamo aniyano ohiuna maibuddhi Tahe maliyakasao sajjo maranam padicchejja 11 34 11 11 32 11 1

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70 : CANDAVEJJHAYAM PAINNAYAM Jinavayanamanugaya me hou mai jhana jogamallina 1 Iya tammi desa-kale amudhasanno cae deham 11 35 11 Jinavayanamanugayamai jam velam hoi samvarapaittho 1 Aggi va vayasahio samalajalam dahai kammam 11 36 11 Jaha dahai vayasahio aggi harie vi rukkhavanasande 1 Taha purisa karasahio nani kammam khayam nei 11 37 11 Jam annani kammam khavei bahuyahi vasakodihim ! Tam nani tihim gutto khavai usasamettenam 11 38 11 Kaiya nu dhuvam maranam pandiyamaranam jinehi pannattam 1 Suddho uddhiyasallo santharagao marihami 11 39 11 Uvvilleuna bala bavisa parisahe kasae ya 1 Hantuna raga-dose harami arahanpadagam 11 40 11 Arahanovautto sammam kauna suvihio kalam 1 Ukkosam tinnibhave gantuna labhejja nivvanam 11 41 11 Bhatte paccakkhae samanenam uttamatthakalammi 1 Kim va cinteyavvam kim va vi jinehi pannattam 11 42 11 Cintiijja aoiccattam annattam asaranam ca egattam 1 Samsarasahavam samvaram ca taha nijjaram ceva 11 43 11 Jiyalogaaniccattam jinavaramayabohidullabhattam ca 1 Evam ciya nayavvam narena sasanaraenam ca 11 44 11 Evam jinovaittham uvaesam saddahami bavenam 1 Tasa-thavarabhuyahiyam pattham nivvanamaggassa 11 45 11 Tamha etto egam pi silogam tammi desa-kalammi 1 Arahanovautto sammam arahao hoi 11 46 11 Saccena mata sijjhanti, saggo saccena sijjhai 1 Saccena khinakammano jiva vaccanti saggaim 11 47 11 Tamha saccam jinakkhayam savvabhuyasuhavaham 1 Samanana savayana ya savvatthesu pasamsiyam 1148 11 Paccakkhanammi kae asavadarai honti pihiyaim 1 Asavavoccheyammi u tanhavoccheyanam hoi 11 49 11 Tanhavuccheyammi u jivassa u pavapasamanam hoi 1 Pavassa pasamanena u (? Su) visuddhavasayam hoi 11 50 11 Avasayasohie damsanasohim tu pavae jivo 1 Darsanasohie puna carittasohim dhuvam lahai 11 51 11

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CANDRAVEDHYAKA PRAKIRNAKA : 71 Lahaicarittavisuddho jhanaajjhayanam tu sohanam jivo 1 Jhanajjhayanavisuddho vaccai siddhim dhuyakileso 11 52 11 Eso uvaeso khalu samasao jinavarehi uvaittho 1 Cinteyavvo narenam abhikkhatava-sanjamaraenam 11 53 11 Etto egamana bhe dhammamana avimana anannamana 1 Samsarammi nibaddham gunaparivaaim nisameha 11 54 11 Arahana u esa eso hu gunottamo suvihiyanam 1 Eso hu uttamattho palagaharanam jinakkhayam 11 55 11 Kaha vi ya akkharalambho arahai satthiyana vanagahanam 1 Makllanam ca palaga taha santharo suvihiyanam 11 56 11 Meruvva pavvayanam, sayambhuramano vva jaha smuddanam 1 Cando vya tarayanam taha santharo suvihiyanam 11 57 11 Puvvim soheunam appanam jo havei santharo 1 Arahai santharam, suvisuddho tassa santharo 11 58 11 Jo puna damsanamailo silhilacaritto karei samannam 1 Aruhai ya santharam avisuddho tassa santharo 11 59 11 Jo puna balena matto aloeuna nicchai gurunam 1 Aruhas santharam avisuddho tassa santharo 1160 11 Niccam pi tassa bhavujjuyassa jathavanjahi (?) vva santharo 1 Jo hoi ahakkhao viharabhumutthio sahu 11 61 11 Panesu ya vayanesu ya hariuttangesu va sarantassa 1 Hoi mao santharo padivajjai jo asambhanto 1162 11 Vinayakarana ya na mao vinaena ya tassa phasuya bhumi 1 Appa khalu santharo hoi visuddho marantassa 11 63 11 Asi ya Poyanapure ajja Pupphavai tti namenam 1 Tise Dhammayariya namenam anniyaputta 11 64 11 To Gangamuttaranta sahasa ovatthiyae navae 1 Padivannamuttamattham tehi vi arahiyam maranam 11 65 11 Asi Chilayaputto mu (? Mu) ingaliyahim calani vva kao 1 So taha vi khajjamano padivanno uttamam attham 11 66 11 Mankhalina vi arahao sisa teaggina viniddaddha 1 Te taha vi hammamana paoivanna uttamam attham 11 67 11 Juttassa uttamatthe maliyakasayassa viyarayassa 1 ...... ke sario labho santharagayassimo hoi 11 68 11

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72 : CANDAVEJJHAYAM PAINNAYAM Evam arahinto Jinovaittham samahimaranam tu! Uddhariyabhavaallo sujjhai jivo dhuyakileso || 170 || Japantena vi 'jaina vayaiyarassa 'sohanovayam | Parasakkhiya visoho kayavva bhavasallassa || 171 || Jaha sukusalo vi vejjo annassa kahei "appano vahim So se" karai tigiccham "sahu vi taha gurusagase || 172 || Poranagam ca kammam khavei, annam navam ca nainai 1 Kammakalankiyavallim chinnai ajjhappaogenam 11 69 11 Jaha khubhiyacakkavale poe bhrium samuddamajjhammi 1 Nijjamaya dharanti jiyakanna buddhisampanna 1170 11 Tavapoyam gunabhariyam parissahumihim dhaniyamatigiddham 1 Arahinti I sisa guruvaesavalambi(ba)ya vi(dhi)ra 11 71 11 Jaita va te munivara arahenti taya apalibaddha 1 Pa(?gu)mmadi-giridarisum sahinti uttamam attham 11 72 11 Jaha savaya guhasum girikandaraduggavisamakara(da)gesu 1 Sahenti appanattham dhitidhaniyasahayaga dhira 11 73 11 Dhirapurisapannattam sappurisaniseviyam paramarammam 1 Dhanna silayalagaya sahenti uttamam attham 11 74 11 Aurapaccakkhanam eyam souna payadapasattham 1 Taha vattaha kaum je muccaha savvadukkhanam 11 75 11 jayana kapa. 11 2 sahanoo kapa. 11 ? vijjo je. ca, ksa. ke. 11 4 appano ke. 11 svahi sam ksa. 11 6 so karei tegiccham and to se karai tio kapa. 1 se karei ksa. kapa. ke. 1 se karai kapa. 1 se kunai ca. 11 ? sahuna taha ca. Il

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CANDRAVEDHYAKA PRAKIRNAKA : 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: CANDAVEJJHAYAM PAINNAYAM 'Ittha samappai inamo pavvajja maranakalasamayammi | Jo hu2 na mujjhai marane sahu arahao bhanio || 173 || Daram3 7 || CANDAVEJJHAYAPAINNOVASAMHARO Vinayam* 1 ayariyagune 2 sisagune Nanagune 5 'caranagune 6 Taha 'ghattaha kaum je jaha Marana-punabbhava-jammana 1 vinayaniggahagune 4 ya | maranaguna 7 vihim ca sounm || 174 || muccahaR gabbhavasavasahinam | 'doggaivinivayamananam || 175 || ||1oITI CANDAVEJJHAYAM" PAINNAYAM SAMATTAM12|| 3 || ettha ka. Iettha smuppai munino pavvao sam. ca. ksa. kapa. 1 ittham samuppai ke. 11 u ksa. kapa. ke. 11 3 'Daram 7' - this remark is not there in Mss Sam. Ksa. Ka. 4 vinae sam. je. ca. pu. 11 karanagune sam. ca. kapa. 11 6 gune ca. 11 7 ghittaha kapa. 1 vattaha ca. ksa. kapa. ke. 11 8 muncaha sam. ksa. 11 9 duggai ksa. ka. ke. 1 degduggayavideg kapa. 11 10 'iti' this term is not there in Mss Sam. Pu. Ka. | iti Candavijjhayam samattam 11 and Candagavijjham nama painnayam samaptamiti 11 kapa. 11 11 Candagavijjhayam sadeg je. ca. 1 Candavejjhayam sa sam. 1 Candagavijjham nama pa ksa. 1 Candavijjhayam payannayam samattam samaptam 11 and candavijjhayaprakirnakam 1 kapa. 11 12 Sammattam sam. 11

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CANDRAVEDHYAKA PRAKIRNAKA : 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 PRAKIRNKA 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 PRAKIRNAKA CONCLUDES

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CANDRAVEDHYAKA PRAKIRNAKA Appendix - A ALPHABETICAL ORDER OF VERSES Chavvihavinayavihannu 40 Aparissavim Abhanantassa vi kassa Asamattasuo vi muni Asanjamena baddham Atthi puna kei purisa Aviniyassa panassai Avirahiya jassa mai Agamasojuttassa vi Arahanovautto sammam Asabalam hatthibalam Asayanavirahio Ayariya sahassaim Ayariyavannavaim 24 17 124 74 109 7 114 123 98 169 139 28 Dasavihaveyavaccammi 41 Denti phalam vijjao 18 10Dena vi devaloe 34 Deva vi devaloe niccam 33 Devatta manusattam 162 Dhanna avirahiyaguna 148 Dhanna ayariyanam 31 Dhanna niccamaraga 147 Dhannanam tu kasaya 141 Dukkhana te manusa 103 Dukkhana te manasa 165 Dullaha ayariya 14 B Bahinti indiyaim....I 122 Bahumoho viharitta 158 Bahuyam pi suyamahiyam 66 Barasahi vi angehim 27 Barasavihammi vi tave 89 Bhatthena carittao 112 Bhavena anannamana 101 36 160 156 95 93 Ee anne ya bahu Egomne sasao appa Ekkam sasalla maranam Ekkammi vi jammi Ekkammi vi jammi Ekkammi vi jammi Ekko ham natthi me ko Esa sisaparikkha Etto jo parihino Evam arahent Evamakariyajogo 94 161 52 O2 51 C Candao nii jonha Caranaassagunavisesa Chajjivakayahiyao savva Chattha-attha-dasama 170 116 137 35 119 H

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77 : CANDRAVEDHYAKA PRAKIRNAKA 62 Handi! dhaniyam pi dhiral 50 Hantuna savva manam 43 Jo vinao tam nanam Jo visahai avisam 140 K 48 Ihaloiyam ca kitti. Inamo sunaha mahattham Indiyasuhasaulao Ittha samappai inamo 32 2 125 173 Kalannu desannu Kalannu desannu samaya 25 Kammam sankhejjabhavam 91 Khinesu jana khemam 146 Kim etto latthayaram 81 87 86 26 30 172 117 145 129 49 56 88bhesu alabhesu ya 39 Laddhuna vi manussam 106 Laddhuna vi manussam 105 Loiya-veiya-samaiyesu 117 145 Magganti paramasuham 104 Magganti paramasokkham 166 Meha hojja na hojja va 90 Micchantam vamiunam 149 M 45 N Jagamatthayatthayanam Jaha agamena hino Jaha agamena vejjo Jaha diva divasayam Jaha sukusalo vi vejjo Jaha va aniyamiyaturage Jai uvasantakasao Jai vi karei pamayam Jai vi suyananakusalo Jai vi suyananakusalo Jal-kula ruva-jovvana Jam ajjiyam ca kammam Jam ajjiyam carittam Jam nanam tam karanam Jananta vi ya vinayam Janantena vi jaina Jananti bandha-mokkham Je me jananti jina Je puna jinovaithe Jena jiya atth maya Jinasasanamanuratto Jo aviniyam vinaena Jo cattari kasae Jo donni jivasahiya Jo panca indiyaim Jo paribhavai manuso Jo tinni jivasahiya 37 144 143 77 16 171 70 132 29 138 47 Niyavitti viniyam Na caei kinci kaum 126 Na hu maranammi uvagge 96 Na hu sakka naum je 68 Na hu suaham manussam 107 Na hu sulaha ayariya 20 Na vi maya na vi ya piya 167 Na vi sujjhanti sasalla 155 Na ya santosam patto 163 Nadandsanissa nanam 76 Nahiranna-suvannam va 168 Nani vi avattanto Nanam pagasagam Nanassa gunavisesa 99 55 135 133 136 4 134 72 80

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APPENDICES : 78 79 Nanena hoi karanam Nanena vina karanam Nayanam dosaNGam 73 71 Sui jaha asutta Sus jaha sasutta Subahussuo vi jo khalu Subahussuyam vi purisam Suciram pi te manasa 83 64 57 164 175 152 130 R Pacchittena visohi 154 Padipunnapanipayam 46 Pancasamio tigutto 157 Paramatthagahiyasara 7 8 Paramatthammi suditthe 85 Paramatthao muninam 153 Pavvaiyassa gihissa 15 Pudhavi viva savvasaham 23 Puvvim kariyajogo 127 Puvvim kariyajogo 120 Puvvim kayaparikammo 121 Puvvim paruvio jinavarehim61 97 115 t Taha ghattaha kaum je Tahe jam dejja guru Tamha candagavejjassa Tamha ekkam pi payam Tamha tesu pavatteha Tamha titthayara Tava-niyama-silakaliyam Te dhanna je dhammam Thaddho vinayavihuno Thovena vi santuttho To puvvam tu maimaya To savvabhavasuddho 88 58 100 5 65 151 159 U 69 Sisam suimanurattam 50 SisaNGam gunakitti 53 Siyanti te manusa 102 Siyasaham unhasaham 38 Sakka suena naum SamaNGNGamanucarantassa 142 Samannassa vi lambhe 108 Sammatta-carittanam 110 Sammattaladdhabuddhissa 131 Sammattam acarittassa 111 Sammattammi ya nanam 59 Satiriya-surasura-naro 92 Satthena vina joho Savvattha labhejja naro Savve ya tava visesa Savvo carittasaro 63 Sikkhahi tava vinayam 11 So puriso so turago 118 Ukkosacaritto vi ya Uppiliya sarasana V Vayanaim sukaduyaim Vijja vi hoi viliya Vijjam paribhavamano Vijjam paribhavamano Vijjam sikkhaha vijjam Vijjamanusariyavva Vinaenam sikkhiyanam Vinao mokkhaddaram Vinayam ayariyagune Vinayam ayariyagune Vinayassa gunavisesa Vinayassa gunavisesa Voccham ayariyagune 75 3 174 67 21 22

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CANDRAVEDHYAKA PRAKIRNKA Appendix-B BIBILIOGRAPHY Astapahuda (Kundakunda) Bhasa Parivartana Mahendra Kumar Jain (Sri Dugambar Jain Svadhyaya Mandir Trust, Songarh). Bhagavati Aradhana: (Svarya) - Ed. Kailasa Candra Sastri (Jain Samskrti Raksaka Smgha, Solapur). (Parts I - II). Jain Laksanavali: Ed. Bal Cand Siddhanta Sastri (Vir Seva Mandir Prakasan, Delhi). Jainendra Siddhanta Kosa: Jinendra Varni (Bharatiya Jnanapitha Prakasan, Delhi). Jnata Dharmakathanga Sutra : Ed. Madhukar Muni (Sri Agam Prakasan Samiti, Beavar). Mulacara (Vattaker) - Ed. Kailasa Candra Sastri (Bharatiya Jna napitha Prakasan, Delhi). (Parts I - II). Nandi Sutra Ed. Madhukar Muni (Sri Agam Prakasan Samiti, Beavar). Ed. Muni Punya Vijaya Nandi Sutra Curni (Deva Vacaka) (Prakrta Text Society, Varanasi). Nandi Sutra Vrtti (Deva Vacaka) Ed. Muni Punya Vijaya (Prakrta Text Society, Varanasi). Niryukti Sangraha (Bhadrabahu) - Ed. Vijay Jinasurisvar (Sri Harsa Puspamrt Jain Granthamala, Santipuri, Saurastra). Niyamsar (Kundakunda) - Hindi Tr. Paramesthidas (Sahitya Prakasan evam pracar Vibhag, Sri Kundkund kahan Digambar Jain Tirth Suraksa Trust, Jaipur). Painnayasuttaim: Ed. Muni Punyavijay (Sri Mahavira Jain Vidya laya, Mumbai). (Parts I - II). Paksika Sutra: (Devendra Lalbhai Jain Pustakoddhar). Samavayamga Sutra : Ed. Madhukar Muni (Sri Agam Prakasan Samiti, Beavar).

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80 : CANDRAVEDHYAKA PRAKIRNAKA Samayasar : (Kundakunda) - Ed. Dr. Pannalal (Sri Ganesaprasa da Varni Granthamala Prakasan, Varanasi). Uttaradhyayana Sutra : Ed. Madhukar Muni (Sri Agam Prakasan Samiti, Beavar). Visesavasyaka Bhasya : (Jinabhadra) - Ed. Dalsukh Bhai Malavaniya (L. D. B. S. Vidya Mandir, Ahmedabad)

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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