Agam 30 Prakirnak 07 Gacchachar Sutra

Author(s): D S Baya
Publisher: Agam Ahimsa Samta Evam Prakrit Samsthan
Catalog link: https://jainqq.org/explore/001634/1

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Agama Samsthāna Granthamālā: 29
SAMIYAE DHAMME ARIEHIM PAVVEIYE
GACCHAYARA-PAINNAYAM (GACCHACARA-PRAKĪRNAKA)
Hindi Version By Dr. Suresh Sisodiya
SAVVATTHESU SAMAM CARE
Editor
Prof. Sagarmal Jain
English Version By Colonel D. S. Baya 'Sreyas'
SAVVAM JAGAM TU SAMAYAṆUPEHĪ
PIYAMAPPIYAM KASSA VI NO KAREJJĀ
SAMMATTADAMSĪ NA KAREI PĀVAṀ
SAMIYAE
SAMMATTA DITTHI SAYA AMUDHE

MUNI
HOI
AGAMA AHIMSA SAMATĀ EVAM PRAKRTA SAMSTHANA
UDAIPUR - 313 003.

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Āgama Sansthāna Granthamālā : 29
Editor Prof. Sagarmal Jain
GACCHĀYĀRA
PAINNAYAM (GACCHĀCĀRA-PRAKĪRNAKA)
(ORIGINAL TEXT EDITED BY MUNI ŚRIPUNYAVIJAYAJĪ)
Hindi Translation By Dr. Suresh Sisodiya
Preface By Prof. Sagarmal Jain Dr. Suresh Sisodiya
English Transliteration And Translation
By
Colonel D.S.Baya 'Sreyas'
.340
MMM
mm
ĀGAMA AHIMSA SAMATĀ EVAM PRĀKRTA SAMSTHĀNA
UDAIPUR - 313 001.

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Publisher:
Agama Ahimsa Samatā Evam Prākṛta Samsthāna Padmini Marga, Near Rajasthan Patrika Office, UDAIPUR - 313 003 (Rajasthan) INDIA.
Tele: 0294-2490628.
Hindi Edition : First
-
GACCHĀYĀRA PAIŅṆAYAM
1994.
English Transliteration And Translation By Colonel D.S.Baya 'Śreyas'
Price: Rs. 70.00
English Edition First - 2004.

US $ 3.00
Printed By: M/s New United Printers, Udaipur.

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GACCHĀCĀRA PRAKĪRṆAKA
PUBLISHER'S NOTE
Ardhamāgadhi Jaina Āgamic 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 Prakīrṇakas 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 Śrī Punyavijayaji, but in the absence of suitable translations in modern Indian languages, they were generally inaccessible to the lay readers. It is for this reason that the Coordinating Committee of the scholars of Jainology had decided to accord priority to the translations of the canonical texts and allotted the task of translating the Prakimakas to the Agama Samsthāna. The Samisthäna has, to date, translated fifteen Prakīrnakas into Hindi and published them for the benefit of the inquisitive readers.
However, those western and Indian readers, settled abroad, who don't read and understand Hindi, are still deprived of the contents of these enlightening works. We are happy to see that Colonel Dalpat Singh Baya has translated the 'Gacchäcāra Prakīrṇaka int English for such readers as well as for them that 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 the Hindi edition of the work prepared by Dr. Suresh Sisodiya, and edite by Prof. Sagarmal Jain. We are indebted to them.
-

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IV: PUBLISHER'S NOTE
While publishing this work, we also express our gratitude to Prof. K.C.Sogani, who provides valuable guidance to this institute. Our grateful acknowledgement is also due to Sanisthāna's office bearers - Academic Patron Prof. Sagarmal Jain, Hony. Director Prof. Prem Suman Jain, and Hony. Deputy Director Dr. Sushama Singhvi - whose contribution to its growth and progress is significant.
Sri Mangilalji Bothra and Mrs Pramila Bhura, who have generously provided the monetary assistance for this publication, deserves a special mention and acknowledgement. M/s New United Printers, Udaipur also deserve our thankful acknowledgement for bringing it out in such a fine shape in record time.
Sardarmal Kankariya
President
Virendra Singh Lodha
Secretary general

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GACCHĀCĀRA PRAKĪRŅAKA
MONETARY ASSISTANCE
ŚRUTA SANKALPA
PADILAMAM NANAN TAO DAYA
The Śrut Sarikalp' wing of Shubh Sankalp (Shri Ganeshlal-Sundarbai Baya Memorial Charitable Trust), Udaipur have provided the Monetary Assistance for this publication.
The Sanisthāna thanks them wholeheartedly and hopes that their co-operation will be available for our future publications as well.
Sardarmal Kankaria

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GACCHACARA PRAKĪRṆAKA
TRANSLATOR'S NOTE
Jaina canonical works are a treasure trove of spiritual and cultural heritage of India. However, the knowledge of these works is hidden behind the veil of Prakrta language, which is 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 householders, to render some of these works into Hindi and other modern Indian languages and, in rare cases, into English. As a result, the English-speaking readership is more or less deprived of this treasure.
The case of Prakīrnakas is still worse as their Hindi translations themselves were taken up, in an organised manner, only a few years ago. To my knowledge, no effort has so far been made to translate them into English except five Prakīrṇakas translated by me and published by the Sanisthana in the last two years. I can, therefore, feel a justifiable sense of elation and fulfilment on this near maiden effort in the field of translating the Prakīrṇakas 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 an as ancient language as Prākṛta and the language of the translation a western language as English. As exact equivalent words are not only difficult to come by, but, in some cases, well nigh impossible to find, one has to be content with a word, phrase or term nearest to the original meaning. Given the limitations of a translation, it has been my endeavour to adhere as close to the original meaning as possible.
My task of translating this work, Gacchācāra Prakīrnaka, into English was very much simplified by its Hindi version, by Dr. Suresh Sisodiya and Prof, Sagarmal Jain, having been made available to me and, which I have freely used in my work. I am

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VIII: TRANSLATOR'S NOTE
deeply indebted to these eminent scholars.
I shall be failing in my duty if I didn't mention the encouragement I have received from Prof Sagarmal Jaina and Sri Sardarmalji Kankariya as well as the unstilted support of Dr. Suresh Sisodiya in my work. Āgama Ahinisā Samatā Evani Prākṛta Sanisthāna, Udaipur deserves a special mention as without their decision to bring out this work in its English edition, it would haven impossible to venture this effort. They have taken a great step forward and certainly deserve kudos.
I dedicate this effort to the memory of my dear and departed father, Sri Ganeshlalji Baya, whose personal example, guidance and encouragement awakened in me a desire to study the Jaina philosophy a little more than a lay follower of the faith would normally do and made me capable of undertaking this task. I must also not forget to mention the motivation received from venerable Acarya Sri Ramlalji Maharaj and Sthavir Sri Jñānamuniji who have always encouraged me to proceed further and further in my scriptural quest. My wife, Mrs. Kanta Baya, who has patiently supported my effort day after day and month after month and many other well-wishers who have encouraged me through their kind words, also deserve my grateful acknowledgement.
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.
Udaipur,
Makara Sankranti, 14th January, 2004.

- Śreyas.

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GACCHACARA PRAKĪRṆAKA
TABLE OF CONTENTS
PUBLISHER'S NOTE.
MONETARY ASSISTANCE..
TRANSLATOR'S NOTE.
TABLE OF CONTENTS.. PREFACE.
General Introduction
Gacchācāra Prakīrṇaka -
Manuscripts Used In The Editing Of The Gacchacāra
Prakīrṇaka
The Published Editions Of Gacchācāra Prakīrṇaka
The Author Of Gacchacara -
The Period Of Composition Of Gacchācāra
Subject-matter
1.....
Opposition To Laxity In Monastic life
Conclusion
******
GACCHĀYĀRA PAINNAYAṀ.

III
V
VII
IX
XI
XI
XXI
GACCHĀCĀRA–PRAKĪRṆAKA.
BENEDICTION AND STATEMENT OF PURPOSE........ THE HARMS OF STAYING IN WAYWARD
MONASTIC GROUPS
................
XXVIII
-... XXIX
XXXI
XXXII
.XXXV
XLIV
XLVIII
................................

THE GAINS OF STAYING IN THE
RIGHTEOUS MONASTIC GROUPS.
DESCRIPTION OF THE
ACARYA-CHARACTERISTICS.
DESCRIPTION OF THE MONKS'
CHARACTERISTICS.
.....13
DESCRIPTION OF THE NUNS' CHARACTERISTICS ..33
CONCLUSION.
................ 43
3
3

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X: TABLE OF CONTENTS
...... iji
APPENDICES
1. Transliteration Convention .......... 2. Alphabetical Order of Verses.... 3. Bibliography .....
..............

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GACCHACARA PRAKĪRNAKA
General 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 holy Koran in Islam. Although the Agamas are neither considered to as created by a superhuman entity or Apauruscya as the Vedas are considered to be, nor are they considered to be the divine message handed down by any prophet as the Bible and the Koran are considered to be, but they are the compilations of the teachings of the most venerable Arhatas and sage saints, who had realised the truth and attained enlightenment through spiritual practices and purification. Although the scriptures say that that the Anga Sutras or the Primary canons or the foremost scriptures are considered to have been preached by the Tīrthankaras or the Prophet Propounders of the Jaina faith, we must remember that they preach only the meaning (Artha) i.e. they only present the thoughts or the ideas, which are then given the garb of words or codified into sūtras or canonical texts by the Gaṇadharas1 - the principal disciples of Tīrthankaras, Acāryas (Spiritual masters) and other learned elders or senior monks (Sthaviras).
1
PREFACE
The Jaina tradition doesn't lay as much emphasis on words as the Hindu tradition does. It considers words only as a means to convey the thought or idea or meaning. In its view the meaning is important not the words. It is this lack of emphasis on words that

"Attham bhāsai Araha suttam ganthanti Ganahara"
- Avasyaka Niryukti, verse 92.

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XII : GACCHĀCĀRA PRAKĪRNAKA
the āgamas of the Jaina tradition could not keep their linguistic character unaltered 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 Arddhamāgadhi canons and the Sauraseni canons. Of these, the Arddhamāgadhi canonical literature is not only more ancient but also closer to the original language in whic': Lord Mahāvīra preached. The development of the sauraseni canonical literature was also based on these Arddhamāgadhĩ canons. The Arddhamāgadhi canonical literature was also compiled and edited over a period of ncarly a thousand years -from the time of Lord Mahāvīra to 980 or 993 Vīrābda (reckoned from the date of Lord Mahāvīra's Nirvana). when they were rendered in their present form in the l'alabhi conclave assembled for the purpose. Therefore, it is quite possible that these were also modified, altered and enlarged by various preceptors during this period.
In the ancient times the Arddhamāgadhi canonical literature was divided into two categorics, namely the Arigapravista (Canon included) and the Arigabāhya (Canon cxcluded). The Arigapravista category includes eleven Anga Agamas (Ariga included or Primary canons, which are based on the sermons of the Tīrtharkaras and are composed by their principal disciples) and the Drstivāda while the Angabāhya Āgamas (Arga excluded or other than Primary canons) include all the other canonical scriptures that were considered to be the compositions of the Srutakevalis or Canon-omniscients who were fully learned in all canonical knowledge and the Pūrvadhara sthaviras (Elder monks in the know of the fourteen Pūrvas or the Pre-canons - fourteen Purvas were a part of the twelfth Ariga Agama, Drstivāda). In the Nandīsūtra, these Arigabāhya canons have been further subdivided into Avasyaka (Essential) and

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The Avasyaka
Avasyakavyatirikta (Other than essential). vyatirikta canonical works have again been divided into Kalika (Timely studiable scriptures) and Utkalika (Anytime studiable scriptures). In the Nandisutra the classification Śruta or Agamas
as follows 2:
Angapravistha
T
Acārānga Sūtrakṛtānga
Sthānārga
Samavāyānga Vyakhyāprajñapti Caturvinśatistava Jñātādharmakatha Vandana
Uapsakadasanga Pratikramana Antakṛddasanga Kayotsarga
Anuttaropapätika- Pratyakhyāna
dasanga
Praśnavyakaraṇa Vipäkasūtra
Drstivāda
2
Kalika
Uttaradhyayana Daśāśrutaskandha
Kalpa
Vyavahāra
Avaśyaka
1
Sāmāyika
1
Angabahya

PREFACE: XIII
Avaśyakavyatirikta
1
Utkalika Daśavaikälika
Kalpikakalpika Culla-Kalpaśruta
Mahakalpaśruta I
Nandīsūtra, Ed. Muni Madhukara, Agama Prakāśana Samiti, Beawar, 1982, Sūtras, 73, 79-81.

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XIV : GACCHĀCĀRA PRAKIRNAKA
Nisītha Mahāniśitha Rsibhāsita Jambūdvipa-prajñapti Dvīpasāgara-prajñapti Candra-prajñapti Ksullikavimānapravibhakti Mahallikāvimānapravibhakti Arigacülikā Vaggacūlikā Vivāhacūlikā Arunopapāta Varunopapāta Garudopapāta Dharanopapāta
Aupapātika Rajapraśniya Jīvābhigama Prajnapan Mahāprajñāpanā Pramādāpramāda Nandi Anuyogadvāra Devendrastava Tandulavaicārika Candravedhyaka Sürya-prajñapti Paurusīmandala Mandalapraveśa Vidyācarana
Viniscaya Ganividyā Dhyānavibhakti Maranavibhakti Ātmavisodhi Vitarāgaśruta Samlckhanāśruta Vihārakalpa Caranavidhi Āturapratyākhyāna Mahäpratyākhyāna
Vaiśramanopapāta Velandharopapāta Devendropapāta Utthānaśruta Samutthānaśruta Nāgaparijñāpanikā Nirayāvalikā Kalpikā Kalpāvatamisikā Puspika Puspacūlika Vrsnidasā
The above-mentioned classification, found in the Vandisūtra and the Pāksikasūtra mentions only nine Prakirnakas in

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PREFACE : XV
all. Of these two names – Rsibhasita and Dvīpasāgara-prajñapti are found under the classification of Kalika Agamas or the timely studiable canonical texts and the rest seven - Devendrastava, Tandulavaicārika, Candravedhyaka, Ganividyā, Maranavibhakti, Aturapratyakhyana and Mahāpratyākhyāna - are found under the Utkālika Agamas or anytime studiable canonical texts. Thus, we see that out of the nine Prakirnkas mentioned in the Nandīsūtra and the Paksika-sūtra there is no mention of the Gacchācāra Prakirnaka Besides this style of classification in the Nandīsūtra and the Pāksikasūtra, there is yet another ancient style of classification, which is found in Mülācāra, a Sauraseni canonical work of the Yāpanīya tradition of the Digambara Jainas. Mūlācāra divides the canonical texts into four classes - 1. Tīrtharikara Kathita (Prophet preached), 2. Pratyekabuddha Kathita (Self-enlightened preached), 3. Śruta-kevals Kathita (Canon-omniscient preached) and 4. Pūrvadhara Kathita (Pūrva-learned reached). Again, in Mülācāra, these āgamic works have been divided as Kālika śruta and Utkālika śruta as well. In this classification of canonical works in the Mūlācāra, though canonical works like Uttarādhyayanasūtra, Dasavaikālikasūtra, Daśāśrutaskandha, Vyavahārasūtra, Vrhatkalpa, Jītakalpa and Nisīthasūtra have been included, we don't find a mention of the Gacchācāra Prakīrṇakathere. Similarly, its mention is also not available in the Tattvārtha Bhāsya and the Sarvärthasiddhi commentary (of the Digambara tradition) on the Tattvārthasūtra, which mentions fourteen of the extra-primary Arddhamāgadhi canonical works.
A. Nandīsūtra, Ed. Muni Madhukara, Āgama Prakāšana Samiti, Beawar, 1982, pp. 161-162. B. Päksikasūtra, Devendra Lalbhai Jain Pustakoddhāra Fund, p.76. Mūlācāra, 5/80–82.

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XVI : GACCHĀCĀRA PRAKĪRNAKA
At present the canonical literature is classified into Ariga (Primary), Upanga (Secondary) Müla (Basic) Cheda (Disciplinary), Āvaśyaka (Essential) and Prakirnaka (Miscellaneous) canonical works. This classification was, first of all, found in Vidhimārgaprapā of Jinaprabha (Circa 13th century), wherein we also find the very first mention of the Gacchācāra Prakīrnaka. There, the Prakīrnakas such as Devendrastava, Tandulavaicārika, Maranasamādhi, Mahapratyākhyāna, Samistāraka, Candravedhyaka, Bhaktaparijñā, Catuhšarana, Vīrastava, Ganividyā, Dvipasāgaraprajnapti, Sarigrahanī and, lastly, the Gacchācāra have been mentioned." Here, it is noteworthy that in the Vidhimārgaprapā the Dvīpasāgaraprajñapti and Sangrahanī have been mentioned as separate Prakirnakas whereas, generally, the mention of the Dvipasāgaraprajñapti is found as Dvīpasāgaraprajñapti Sangrahani verses (Dīvasāgarapannatti-Sarigahani-Gāhão). In our view, this seems to have happened due to an over-sight by the editor. Actually, Dvīpasāgaraprajñapti and Sargrahani are not two different Prakirnakas but one only.
The procedure for the study of canonical texts, as laid down in the Vidhimārgaprapā mentions the study of the Gacchācāra Prakirnaka before studying the Mahāniśītha. The mention of Gacchācāra in the Vidhimārgaprapā proves that this work - (Gacchācāra) had been recognised as a Prakirnaka by the 14"
Vidhimārgapı apā, p. 55. Devandatthayam-tandulaveyāliya-Maranasamāhi-Mahāpaccakkhā na-Āurapaccakkhāna-Santhārayam-Candāvijjhaya-CausaranaVīratthava-Ganivijjā-Dīvasāgarapannatti-Sangahanī–Gacchāyāram iccāi painnagāni ikkikkeņa nivvieņa vaccanti
- Vidhimārgaprapā, Ed. Jinavijaya, pp. 57–58. Vidhimārgaprapā, Ibid, p. 58.

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PREFACE : XVII
century.
Generally, Prakīrnaka means “a treatise compiled on miscellaneous subjects'. According to Malyagiri, the commentator on the Nandīsūtra, the monks used to compose the Prakirnakas based on the sermons of the Tīrtharkaras (the Prophets Propounders of the Jaina faith). “Caurāsīmi painnagasahassīimi”, in the Samavāyārgasūtra, points towards eighty-four thousand Prakīrnakas having been composed by the eighty-four thousand disciples of the first Tirtharkara, Lord Prophet Rsabhadeva. As there were fourteen thousand disciples in the order of the last (twenty-fourth) Tīrtharkara, Lord Prophet Vardhamāna Mahāvīra, the number of Prakīrnakas now should have been a similar number. However, today the number of Prakirnakas is not definitely known and presently only ten Prakīrnakas are recognised amongst the forty-five canonical works. These ten Prakirnakasare as follows':
Nint non
Catuhšarana, Aturapratyākhyāna, Mahāpratyākhyāna, Bhaktaparijñā, Tandulavaicārika, Samistāraka, Gacchācāra,
Samavāyāngasūtra, Ed. Muni Madhukara, Agama Prakāśana Samiti, Beawar, I Ed., 1982, 84" Samavāya, p. 143. A. Prākıta Bhāsā Aur Sāhitya Kā Ālocanātmaka Itihāsa, Dr.
Nemicanda Šāstrī, Varanasi, p. 197. B. Jaina Agama Sāhitya : Manana Aur Mīmāmsā, Ācārya
Devendramuni Sāstrī, Udaipur, p. 388. C. Agama Aur Tripitaka : Eka Anuśīlana, Muni Nagaraj, p. 486.

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XVIII.: GACCHĀCĀRA PRAKĪRṆAKA
8.
9.
10.
The names of ten Prakīrṇakas recognised as canonical texts, as mentioned in the Painnayasuttaim by Muni Śrī
Punyavijayaji, are as follows:
10
11
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
Gaṇividya,
Devendrastava, and Maraṇasamādhi.
Catuhśarana, Aturapratyakhyāna, Bhaktaparijñā,
Samistāraka,
Some differences in the names of these Prakirnkas can also be seen. In some works we find Candravedhyaka and Vīrastava instead of Gacchācāra and Maraṇasamādhi, while in some others we find that the Bhaktaparijña has been excluded while the Candravedhyaka has been included." Besides, more than one Prakīrṇakas bearing the same name are also found. E.g. three Prakīrṇakas bearing the name Ãturapratyākhyāna and two with the name Catuḥśarana are found.

Tandulavaicārika,
Candravedhyaka,
Devendrastava,
Ganividya, Mahapratyakhyāna, and
Virastava.
Preface to Painnayasuttaim Part-I, Muni Punyavijayaji, Mahāvīra Jaina Vidyalaya, Mumbai, Ed. I, 1984, p. 20.
Abhidhāna Rajendra Kośa, Part-II, p. 41.
10

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PREFACE : XIX
The Mūrtipujaka Sampradāya of the Śvetāmbara Jaina (Idol worshipping white clad sect of the Jainas) tradition recognises ten Prakirnakas as canonical texts. However, according to Muni Punyavijayaji, if all the texts known as Prakirnakas are collected we get the following twenty-two names12 :
Catuhsarana, Aturapratyākhyāna, Bhaktaparijñā, Saniståraka, Tandulavaicārika, Candravedhyaka, Devendrastava, Ganividyā, Mahāpratyākhyāna, Vīrastava. Rsibhasita, Ajsvakalpa, Gacchäcára, Maranasamādhi, Titthogāli (Tīrthodgālika), Ārādhanāpatākā, Dvīpasāgara-prajñapti, Jyotisakarandaka, Arigavidyā, Siddha-prābhrta, Sārāvalī, and Jīvavibhakti.
12
Preface to P: innayasuttāim Part--1, Muni Punyavijayaji, Mahāvīra Jaina Vidyalaya, Mumbai, Ed. I, 1984, p. 18.

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XX : GACCHĀCĀRA PRAKIRŅAKA
Although a certain amount of disagreement is noticed as far as the names and the numbers of the Prakīrnakas obtained from different sources is concerned, we notice that the Gacchācāra Prakirnaka has been mentioned in the list of twenty-two Prakīrnakas by Muni Śrī Punyavijayajī as well as in the list of ten Prakirnakas accepted as canonical texts amongst the fortyfive canonical works recognised as such by the White-clad Idolworshipping sect of Jainas. The Gacchācāra is also found clearly mentioned in another work by Jinaprabha - Viśālarāja's Vrtti on Siddhāntāgamastava." Thus, while the Gacchācāra Prakirnaka has not been mentioned in the lists found in the Nandīsūtra and the Pāksikasūtra, it is found clearly mentioned in the lists by Acārya Jinaprabha. It means that the Gacchācāra Prakirnaka is of a later origin than that of the Nandīsūtra and the Pāksikasūtra but of an earlier origin than the Vidhimārgaprapā.
Again, although the Prakirnakas enjoy a place of secondary importance in the scheme of canonical works, if we consider the linguistic ancientness and spirituality of contents of these works, sopne of these Prakīrnakas appear to be of an even more ancient origin than certain canonical texts. The Prakīrņakas like the Rsibhāsita, etc are even more ancient than the ancient canonical texts like the Uttarādhyayana and Daśavaikālika.!4 Hence, the importance of Gacchācāra in no way reduces by its
13
“Vande Maranasamdhim Pratyākhyāne Mahā'-'turo papadel Samistāra-Candravedhyaka-Bhaktaparijñā-Catuhśaranam || 32 || Vīrastava-Devendrastava-Gacchācāramapica Ganividyām i Dvīpābdhiprajñaptim Tandulavaitālikam ca namuh || 33 || Quoted from ‘H.R. Kāpadiya, The Canonical Literature
Of The Jains', p. 51. About the ancientness of Rsibhăşita please see 'Rsibhāşita : Eka Adhyayana, Dr. Sagarmal Jain, Prākrta Bhāratī Samsthāna, Jaipur.
14

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PREFACE : XXI
being included amongst the Prakīrnakas
Gacchācāra Prakīrņaka -
Gacchācāra Prakīrnaka is a poetical composition composed in the Prākrta language. The word, 'Gacchācāra' is a composite of the two separate words - 'Gaccha' and 'ācāra'. In order to undertake a proper study of the present work – 'Gacchăcāra' we will have to consider the history of the word "Gaccha'. Although, at present, the Jaina monastic orders are divided into various Gacchas such as Karatara Gaccha, Tapa Gaccha, Pāyacanda Gaccha, etc, this style of classifying the monastic order into Gacchas is not very ancient. In the ancient times the monastic order used to be organised into various Ganas.
In the Samavāyārgasūtra we find the mention of the following nine Ganas of the monastic order of Lord Mahāvīra.
Godāsa gana, (tarabalissaha gana, Uddeha Gana, Carana Gana, Uddakāiya Gana, Vissavāiya Gana, Kāmardhi Gana, Mānava Gana and Kotika Gana."
In the roll of heads of monastic groups (Sthavirāvalī), in the Kalpasūtra, there is not only a mention of these Ganas but also the description of further divisions of these Ganas into
Samavāyāngasūtra, Muni Madhukara, Śrī Āgama Prakāśan Samiti, Beawar, Ed. I, 1981, sūtra 9/29.

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XXII: GACCHĀCĀRA PRAKĪRNAKA
16
branches, families, groups etc." According to this roll of heads of monastic groups Arya Yaśobhadra's disciple Arya Bhadrabāhu had four main disciples. Out of these four Arya Godāsa founded the Godāsa Gaṇa. Godāsa Gana was subsequently divided into four branches 1. Tāmraliptikā. 2. Kotivarsikā, 3. Pauṇdravarddhanika and 4. Dāsī Kharbatikā. Another disciple of Arya Yasobhadra was Arya Sambhūtivijaya who had twelve disciples. Of these Arya Sthulibhadra had two disciples - Arya Mahāgiri and Arya Suhasti. Eight disciples of Arya Mahāgiri were Sthavir Uttarabalissaha etc. The Uttarabalissaha Gana was founded by this disciple Sthavir Uttarabalissaha of Arya Mahagiri. The Uttara balissaha Gana was further divided into four branches called 1. Kauśämbikā, 2. Sūktamuktikā, 3. Kautumbika and 4. Candranāgarī.
Arya Suhasti also had twelve disciples namely Arya Rohana, Sthavir Śrīgupta, Sthavir Bhadrayasa, Sthavir Kāmardhi, Sthavir Tisyagupta, Sthavir Susthita and Sthavir Supratibaddha etc.
Arya Rohana, of the Kasyapa clan, founded the Uddeha Gana, which had four branches called 1. Audumbarikā, 2. Māsapūrikā, 3. Matipatrikā and 4. Purnapatrikā. Besides these four branches the Uddeha Gana also had these six families (Kula) - 1. Nāgabhūtika, 2. Somabhūtika, 3. Ardragaccha, 4. Hastaliya, 5. Nandiya and 6. Pārihāṣika.
The Carana Gana was founded by Sthavir Śrīgupta. It had four branches called 1. Haritamālākārī, 2. Śańkāśiyā,
16
-
Kalpasūtra, Tr. Ārvā Sajjanśrī, Śrī jaina Sahitya Samiti, Kolakata, leaves 334-345.

Page #24

3. Gavedhuka and 4. Vajranāgarī. Besides these four branches this gana also had these seven families 1. Vastralaya, 2. Prītidhārmika, 3. Hāliya, 4. Puspamaitrīya, 5. Mālīya, 6. Ārya Cetaka and 7. Krsnasaha.
Sthavir Bhadrayasa founded the Uduvatika Gana, which had four branches called 1. Campikā, 2. Bhadrikā, 3. Kākandika and 4. Mekhalika. Its three families besides these four branches were -- 1. Bhadrayaśaska, 2. Bhadraguptika and 3. Yasobhadrika.
PREFACE : XXIII
Sthavir Kāmardhi founded the Veśavātika Gaṇa, which, too, had four branches called 1. Śrāvastikā, 2. Rājyapālikā, 3. Antarijika and 4. Ksemalijjikā, besides these four families 1. Ganika, 2. Meghika, 3. Kāmardhika and Indrapuraka.
-
Sthavir Tisyagupta founded the Manav Gana that had four branches and three families. Its four branches were 1. Kāśpīyakā, 2. Gautamīyakā, 3. Vasisthikā and 4. Saurāṣtrikā. Three families of Mānava Gaṇa were 1. Rsiguptiya, 2. Rsidattiya and 3. Abhijayanta. Other two disciples of Ārya Suhasti - Sthavir Susthita and Sthavir Supratibuddha founded the Kotika Gana, which, too, had four branches called 1. Uccairnă garī, 2. Vidyadharī, 3. Vajrī and 4. Mādhyamikā. Besides, this Kotika Gana also had four familes 1. Brahmaliya, 2. Vastraliya, 3. Vānijya and 4. Praśnavāhana.

Sthaviras Susthita and Supratibuddha had five disciples of which Sthavir Priyagrantha founded the Madhyama branch of the Kotika Gana. Sthavir Vidyagopal founded the Vidyadharī branch and Sthavir Arya Säntisrenika founded the Uccairnagarī branch. Arya Säntisrenika had four disciples 1. Sthavir Arya

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XXIV: GACCHĀCĀRA PRAKĪRṆAKA
Śrenika, 2. Sthavir Ārya Tāpasa, 3. Sthavir Ārya Kubera and 4. Sthavir Arya Rsipālita who respectively founded the branches called 1. Arya Śrenikā, 2. Arya Tāpasù, 3. Ārya Kuberī and 4. Arya Rsipälifa.
Sthavir Arya Simhagiri had four disciples called 1. Sthavir Arya Dhanagiri, 2. Sthavir Ārya Vajra, 3. Sthavir Ārya Sumit and 4. Sthavir Āryarhaddatta. Sthavir Ārya Sumitsūri founded the Brahmadīpika branch and Sthavir Arya Vajrasvāmī founded the branch called Vajrī. Sthavir Arya Vajrasvāmī had three disciples called 1. Sthavir Ārya Vajrasen, 2. Sthavir Arya Pdma and 3. Sthavir Ārya Āryaratha. These three disciples of Sthavir Arya Vajra founded the three branches called 1. Arya Nā gilä, 2. Arya Padmā and 3. Ārya Jayanti respectively.
Like this we find that the mentions of various Gaņas and branches (Śākhā) and famlies (Kula) are found in the roll of heads of monastic groups in the Kalpasūtra but we do not find the mention of any Gaccha anywhere. In the Arddhamāgadhī primary as well secondary canonical literature, too, the word Gaccha has been used in the sense of 'go' and nowhere in the sense of a monastic group.
The inscriptions of the time from the 1" to the 5-6th century AD found at Mathura etc also do not contain the word Gaccha. There, too, the words like Gana, Kula, Śākhā, and Anvaya have been used to mean monastic groups. Even the available ancient inscriptions and treatises of the Digambara and Yāpanīya traditions have also used the words Gaṇa, Kula, Śākhā, and Anvaya in this sense. The usage of the word Gaccha, to mean a monastic group, is found only after the 9th century AD. On the basis of this evidence we can say that the use of the word Gaccha,

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PREFACE : XXV
in the sense of a monastic group, started sometime after the 6 century AD. 17
As far as the inscriptional evidence is concerned, the oldest available inscription in which the word Gaccha has been used to mean a monastic group is dated 1011 Vikrami Era or 954 AD. This inscription mentions ‘Vrhadgaccha:18 As far as the literary evidence is concerned, the very first use of the word Gaccha, in this sense, is found in the Ogha Niryukti (Circa 6–7th century AD). Therein it has been said, 'As a pleasure loving fish that cannot bear the jolting and jostling of the sea-waves, goes to the shore and perishes, so does a pleasure loving aspirant monk who cannot bear the rigorous discipline in the ocean of his monastic group - Gaccha, leaves the Gaccha and meets with his nemesis'.19 Although the Oghniryukti has not been mentioned amongst the ten niryuktis listed in the Avaśyakaniryukti, it is, generally, believed that the Oghaniryukti is a part and parcel of the Āvasyakaniryukti only. However, it does not seem probable that all the presently available verses of Oghaniryukti might have been there in the Avaśyakaniryukti. In our view, most of the verses of Oghaniryukti may have been composed sometime between the periods of composition of the Avasyaka Mūla Bhāsya and the
17
18
A. Jaina Silālekha Sangraha, Vol. II, Inscription No. 143. B. Pratisthā Lekha Sangraha, Inscriptions Nos. 34, 38, 39, 133, 833. “Samvat 1011 Vrhadgacchīya Śrī Paramānandasūri Sisya Śrī Yaksadevasūs ibhiḥ Pratisthitam."
- Śrī Jain Pratimā Lekha Sangraha, Lodha Daulat Singh,
Inscription No. 331. "Jaha sāgarammi mīnā sankhoham sāgaram asahantā| Ninti tao suhakāmi niggayamittā vinassanti || Evam Gacchasamudde sāranavīhim coiyā santā| Ninti tao suhakāmī mīnā va jahā viņassanti ||
- Oghaniryukti, verses 116, 117.

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XXVI : GACCHĀCĀRA PRAKĪRNAKA
Višsāvaśyaka Bhāsva.
After the Oghaniryukti, the next mention of Gaccha is found in Haribhadra's Pañcavastu (circa 8th century). There the word Gaccha has not only been used for a monastic group but its meaning has been further clarified by saying that the group of monks and nuns of a guru is called gaccha." From the etymological point of view also the word Gaccha means 'to go', hence, it is quite logical that a group of monks and/or nuns who went about their monastic tours together were called a Gaccha. However, in this sense, too, its usage is found only sometime after the 6th century only because there is no inscriptional or literary evidence available to suggest its use, for a monastic group, at an earlier time. In the olden times the words such as Gana, kula, Sakhā, and Anvaya only were used in the sense of classifying the monastic groups
Towards the end of the roll of heads of monastic groups in the Kalpasūtra we find the mentions of coming into being of the four families called 1. Nivrtti Kula, 2. Candra kula, 3. lidvadhara Kula and 4. Nāgendra Kula after about 600 years after the nirvana of Lord Mahāvīra. From these four families only came the four gacchas called 1. Nivrtti Gaccha, 2. Candra Gaccha, 3. Vidyādhara Gaccha and 4. Nāgendra Gaccha. It, therefore seems that what were referred to as Kulas in the ancient past later came to be known as Gacchas. Whereas in the olden times the word Gaccha meant a group of monks and/or nuns that went about their monastic tours together, later it came to mean the family of
20
“Guruparivāro Gaccho tattha vasantāna nijjarā viulā | Vinayāo taha säranamāīhim na dosa padivvatti l" - Pañcavastu, haribhadrasūri, Sri Devacandra Lalbhai Jain
Pustakoddhar, verse 696.

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PREFACE : XXVII
disciples of a guru. Like this, slowly and gradually, the word Gaccha replaced the word Kula. Although the words Gana, Kula, , Śākha, and Anvaya remained in circulation upto the 8th, or the 9th century, the use of the word Gaccha became more widespread and the other words like Gana, Kula, Sakha, and Anvaya became obscure. Though these words are mentioned in the Pratisthā inscriptions even today, practically it is the word Gaccha that enjoys unchallenged currency.
Although the word Gaccha came to be used in the 6-7th century itself, its widespread use stated sometime around the 10th century only. Presently popular and current gacchas such as Vrhad Gaccha, Khartara Gaccha, Tapā Gaccha and Sandera Gaccha etc, came into being only around the 10th to 11" century.
In the work under consideration - Gacchācāra – we are being told mainly about the gains of staying in a good monastic group (Gaccha) and the harms of staying in a bad one. It also tells us about the characteristics of good and bad monastic groups. Herein, we are being told that the monastic group that keeps proper control over the activities of its monks and nuns is a good monastic group and, on the contrary, the monastic group that fails to maintain such a control is a bad monastic group. Also, that a good monastic group is the only one that is worthy of being lived in by the good monks and nuns desiring self-emancipation. This work also deals, at length, about the conduct of the monks and nuns of the good monastic groups. In this context it also roundly criticises the conduct of lax and wilful Ācāryas. It is a fact that Lord Mahāvīra had prescribed a very stringent code of conduct for the monks and the nuns of his religious order but with the passage of time, the tendencies of laxity and love for comfort gradually deveioped. However, the more vigilant amongst the Ācāryas opposed these lax and comfort-loving tendencies from time to time

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XXVIII: GACCHĀCĀRA PRAKIRNAKA
and re-established the canonically prescribed and recognised monastic conduct. Gacchācāra is also one of such works that · opposes the laxity and comfort-loving monastic life and re
establishes the canon-prescribed monastic conduct in its stead.
Manuscripts Used In The Editing Of The Gacchācāra Prakīrņaka -
We have taken the original text of this work from the Painnayasuttāim edited by Muni Šri Punyavijayajī and published by Sri Mahāvīra Jaina Vidyālaya, Mumbai. Muni Śrī Punyavijayajī had used the following copies of the manuscript for deciding the text of this work:1. Sā : The copy edited by Ācārya Śrī Sāgarā
nandasūriśvaraji and published by Agamodaya Samiti, Sürat in 1927.
2.
Je. :
The Palm-leaf copy from Śrī Jinabhadra-- sūri Jaina Jñana Bhandar.
3.
Sam.: The palm-leaf copy made available by
Sanghavīpādā Jaina Jñāna Bhandār.
4.
Pu. : The handwritten manuscript by Muni Śrī
Punyavijayajī.
5.
Vr. : Gacchācāra Prakirnaka Vrtti by Śrī
Vijaya Vimalgani, edited by Sri Bhadranavijaya Gani and published by Dayavimal Granthamala, Ahmedābad in 1979.
For futher details, on these manuscripts, we recommend that the readers refer to pp. 23–27 of the preface to Painnaya

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PREFACE : XXIX
suttāini ibid.
The Published Editions Of Gacchācāra Prakīrṇaka -
Indications about many spiritually oriented Prakirnaka texts is found in the Arddhamāgadhi canonical literature. However, as these Prakirnka texts were not being traditionally studied, many of these were generally unavailable to the students of Jaina studies. Except a few, these Prakīrnaka texts had not been published at all. The realisation has, however, dawned that the subject matter of these Prakirnaka volumes is very important for the spiritually oriented aspirants and, therefore, they have been published in their original texts as well as in translations in Hindi, Gujarati, etc in the last few years. The description of the published volumes of the Gacchācāra Prakirnaka is as follows:
1.
Gacchācāra Prakīrnakam - This version of this Prakīrņaka was published, in 1928, by Āgamodaya Samiti, Vadodara as a part of “Prakīrnaka-daśakam', a joint volume of ten Prakīrnakas, which carries the original Prākrta texts of their verses with their Samiskrta shadow verses.
Śrī Gacchācāra Payannā - Two editions of this Prakīrnaka, translated by Muni Śrī Vijaya Rajendrasūriji, have been published under the title "Śrī Gacchācāra Pyannā". The first of these editions with Prākrta text and a Gujarati translation was published, in 1945, by Sri Amarchandji Dani from Dhansa (Rajasthan). It was reprinted in 1991.
The second edition, again
translated by

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XXX : GACCHÄCARA PRAKIRNAKA
Muni Sri Vijaya Rajendrasīrijs with Prākrta text, Saniskrt shadow verses and a Gujarati translation was published by Svi Bhupendrasuri Jain Sahitya Samiti, Ahore (Marwar) in 1946.
Gacchācāra Prakirnakani - This edition, with original Prākrta text and Saniskrt Vrtti was published by Dayavimal Granthamala, Ahmedabad.
Gacchācāra Prakïrnakani - This edition, prepared by Muni Śrī Trilokcandji who was the grand disciple of Muni Śrī Khajancandjī who, in turn, was the disciple of Acärva Sri Atmärāmji Mahārāj, was published by Ramjidas Kishorchand Jain, Manasa Mandi. It is not possible to say as to when was this edition published, as it does not carry the year of publication. This edition carries the verses in their original Prākrta text, their Saniskrt shadow verses and their Hindi gist.
Gacchācāra Prakirnakani - This edition, prepared by Muni Śrī Vijaya Vimal Cani was published, in 1975, by Sri Harsa Puspāmrt Jain Granthamālā, Shantipuri (Saurashtra). This edition carries the verses in their original Prakrta text with their Saniskrt shadow verses.
Śrīmad Gacchācāra Prakirnakani - This edition, prepared by Ācārya Ananda l'imal, was published, in 1923, by Agairiodaya Saniti, Badauda. This edition carries the verses in their original Prakrta text with their Samskrt Iraiby Tamarsi.

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The Author Of Gacchacara -
21
Except for the Devendrastava, there is no ciear indication available about the authors of the Prakirṇaka texts. Although the mention of Virabhadra, as the author of some Prakīrṇakas such as Catuḥsarana, Äturpratyākhyān, Bhaktaparijñā, etc, is available and he is cited as a direct disciple of Lord Mahāvīra, a careful scrutiny of the subject-matters of these Prakīrnakas reveals that they were not composed by someone contemporary to the Lord. The mention of yet another Viabhadra (circa 1008 AD) is available. Probably, the Gacchäcara Prakīrṇaka might have been composed by this Virabhadra.22 There is, however, no mention of the author's name from the beginning to the end of this work and in the absence of a reasonably firm evidence, the mention of Virabhadra, cited earlier, is only a possibility. To say something conclusively in this context will be a travesty of truth. If we go into the reasons for its author not mentioning his name anywhere in the entire volume, may be we are unable to say anything for certain but it is not difficult to guess the reason for such avoidance. Firstly, the author has, in the very beginning of this work, said that the subject-matter of this work is not an original composition but it is simply being quoted from the ocean of canonical knowledge. It is, therefore, probable that the compiler of such matter might not have considered it appropriate to mention his name as its author. Secondly, in the verse 135 of this work, too, the author has clearly accepted that he had taken the subject--matter of this work from Mahāniśītha, Kalpasūtra and Vyavahärasütra. In our view there must have been this feeling in the heart of this unknown author that the subject matter of this work has been obtained from th works of earlier saints and sages so, how could he be the author. Actually, just like in the canonical works of yore,
21 The Canonical literature Of The Jainas, pp. 22 The Canonical literature Of The Jainas ibid,

PREFACE : XXXI
51, 52. p. 52.

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XXXII: GACCHĀCĀRA PRAKĪRṆAKA
the author of this work has not mentioned his name as such. From this, whereas on one side it reveals his humility, on the other, it also shows that this work is of a sufficiently ancient origin.
The Period Of Composition Of Gacchācāra -
J
The classification of the canonical works in the Nandisutra and the Paksikasūtra carries no mention of the Gacchācāra Prakirnaka. The Gacchacara Prakīrnaka finds no mention in the Tattvärtha Bhasya and the Sarvärthsiddhi Tika (commentary), on the Tattvārthasūtra, of the Digambara tradition as well. Similarly, the works of the Yāpanīya tradition such as Mūlācāra etc carry no mention of the Gacchācāra Prakirnaka It is evident from this that this treatise had not been composed prior to the 6th century. The very first mention of this Prakīrṇaka is found in the Vidhimärgaprapa wherein the Gacchācāra Prakīrnaka has been mentioned as the last amongst the fourteen Prakirnakas mentioned therein.23 It means that the Gacchācāra Prakīrņaka is of a later origin than the Nandīsūtra and the Paksikasutra and of an earlier origin than the Vidhimargaprapa (circa 14th century AD). Just as the author of this work had not mentioned his name as such, he has also nowhere mentioned its year of composition. However, as the author has said that this work was composed on the basis of Mahāniśītha, Kalpasūtra and Vyavahārasūtra,24 this estimation gains ground that it was composed sometime after the composition of Mahaniśītha.
23
24
Vidhimārgapi..pă, pp. 57, 58. "Mahānisīha-Kappão Vavaharão Sahu-Sāhuniatthae Gacchācārm samuddhiyam ||"
taheva ya

- Gacchācāra Prakīrṇaka, verse 135.

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26
Mahāniśītha has been mentioned in the list in the Nandisutra. From this it is evident that Mahānisītha is a work of a period prior to the 6th century. However, the available copies of Mahānisītha also have an inscription to the effect that termite had eaten the original copy of Mahāniśītha and that it was restored by Acarya Haribhadrasūri in the 8th century." It is clear from this that Mahānisītha might have existed prior to the 6th century AD but its current form is a contribution of Acārya Haribhadrasūri. From this we co.ne to a conclusion that the author of Gacchäcāra Prakirnaka had Mahānisītha in front of him in its present form. On this basis, it must be believed that Gacchācāra Prakīrṇaka was composed sometime after the 8th century and before the 13th century. The absence of any mention of the Gacchācāra Prakīrṇaka in any of his works by Acarya Haribhadrasūri also shows that it was composed some time after Haribhadra (circa 8th century AD).
25
25
We have mentioned it earlier, too, that the use of the word 'Gaccha' to mean a monastic group, as used in the Gacchācāra Prakirnaka, also came into being only after the 8th century. From the 8th century itself various monastic families (Kula) such as Candra Kula, Vidyādhar Kula, Nāgendra Kula and Nivṛtti Kula were being referred to as Candra Gaccha, Vidyādhar Gaccha, Nagendra Gaccha and Nivrtti Gaccha respectively. This is certain that the Gacchacara Prakīrṇakawas compose only after the use of the term Gaccha had become current. As we do not get any inscriptional as well as literary evidence of a period prior to the 8th century to show that the word Gaccha was used to mean a monastic group, as it means now, it can be surmised that this
26
PREFACE: XXXIII
Nandīsūtra, Muni Madhukara, Āgama Prakashan Samiti, Beawar, sutra 76, 79–81.
Quoted - Jain Sahitya Kā Vṛhad Itihas, Vol. II, pp. 291, 292.

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XXXIV : GACCHĀCĀRA PRAKIRNAKA
Prakirnaka is not a composition of a period prior to the gth century. Again, in this Prakīrnaka, the lax and comfort-loving monastic groups have been criticised. It is well known that the tendency towards laxity and love for comfort found its way into the Nirgrantha Sramanic orders with the advent of the Caityavāsi tradition sometime in the 4th century and their first ever opposition was voiced by Acārya Kunda Kunda, of the Digambara tradition, in his works Sūtrapāhuda, Bodhapāhuda and Lingapāhuda in the 6 century.27 In the Svetāmbara tradition the opposition to such tendencies came from Ācārya Haribhadrasūri, in the gth century, in his work Sambodha PrakaranaMany verses of the Gacchācāra Prakirnaka are identically found in the Sambodha Prakarana, which shows that these two works must be almost contemporary. Although this possibility can also not be ruled out that such identical verses were taken by the author of Gacchācāra Prakīrnaka from the Sambodha Prakarana If we subscribe to this argument, we will have to admit that the Gacchacāra Prakirnaka is of a later origin than the Sambodh Prakarana After Haribhadra, the most vocal opposition of the laxity and love for comfort in the Svetāmbara tradition came from Ācārya Jineśvarasūri of the Khartara Gaccha. His period is around the 10th century. Therefore, it is also possible that the Gacchācāra Prakirnakawas composed sometime towards the end of the 10" century or the beginning of the 11" century. Again, if we believe that this work is a composition by Acārya Virabhadra, its period of composition comes out to be the end of the 10"h century as Vīrabhadra's time is around the 10th century AD.
27
For details refer to - A. Sūtrapāhuda, verses 9–15. B. Bodhapāhuda, verses 17-20 and 45–60. C. Lingapaāhuda verses 1-20. Sambodhaprakarana, Kuguru adhyāya, verses 40–50.
28

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PREFACE : XXXV
However, it is not certain that the Gacchācāra Prakīrnaka is a composition by Virabhadra. Therefore, the period of composition of the Gacchācāra Prakirnaka must be sometime between the 8th to the 10" century AD.
Subject-matter -
Gacchācăra Prakirnaka has 137 verses in all. All these verses present a proper analysis of the monastic conduct of the monks and the nuns while abiding by the discipline of the monastic groups in which they stay. This analysis is as follows:
At the very outset the author starts describing the conduct in the monastic groups after bowing to Great Lord Mahāvīra whom the kings of the gods also bow to. (1)
The author then states that it is best to stay in a good monastic group as many a soul wanders in the cycle of worldly transmigration by staying in the bad monastic groups. (2)
Stating the benefits of staying in a good monastic group, the author says that any aspirants who may be afflicted by sloth and negligence can also come back on the right path by watching the others and then engage himself in severe penance etc. (346)
Analysing the characteristics of the Acārya it has been said that he is the very foundation of the monastic group, he is the one who has to tell others about the right and the wrong and thereby help them to free themselves from mundane attractions. Therefore, the Acārya's conduct must be scrutinised the first of all. (7-8)
In this work the author has called the Acārya who is wilful, wicked, violent, and fond of (comfortable) places of stay, who is careless about the preservation of waterboine creatures, who is

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XXXVI: GACCHĀCĀRA PRAKIRNAKA
corrupt of his basic and subsidiary virtues, who does not follow the monastic routine, who indulges in mundane gossip and who does not practice .expiatory criticism, as the one following the wrong path. Further, he adds that it is only that Acārya who reveals his flaws in front of another Acārya and atones for them according to expiatory penance awarded by him, as the one who follows the correct path. (9–13)
It has been said in this work that the Ācārya must accept the clothes, pots and other monastic equipage, for his monastic group, in accordance with the canonical injunctions as well as according to the prevailing circumstances. One, who does so, is a friend of his disciples and the one who does not, is their enemy. (14-15). It has also been said that the Ācāryas who give monastic ordination to the aspirant lay people but fail to guide them in correct monastic practices and treat them with undue affection at the expense of monastic propriety, are their enemies. Also, that the Ācāryas who are sweet tongued but do not instruct their disciples with spiritually beneficial teaching are not their benefactors but their enemies. On the contrary the Acāryas who ensure their spiritual befit are their benefactors even if they have to beat them with a rod. (16-17)
Mentioning the duties of a disciple, it has been said that the disciple, who does not warn his guru when he succumbs to negligence and sloth and fails to observe his monastic routine properly, is an enemy of the guru. (18)
Further, it has been said that the essence of the teaching of Lords Jina lies in the having of right--faith, gaining of rightknowledge and in practising of right-conduct. The Acārya who avoids the flaws of production, procurement, and seeking of food, and monastic equipage is a righteous Ācārya. On the contrary, the

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PREFACE : XXXVII
comfort-loving Ācārya who is lax in undertaking his monastic tours and harbours attachment towards his family, village, town or state even after leaving them for taking the monastic ordination, who does not make due monastic endeavour, is not a monk but only a pseudo-monk (monk look alike). (20–24)
The Acāryas who motivate their flocks as per the scriptural dictates, who preach the faith as propounded by the Lords Jina and who properly spread the gospel have been compared with the Lords Tīrtharkaras themselves. On the contrary, those who flout the Jina order have been termed as (spiritually) cowards. (25–27)
According to this work the following three types of Ācāryas corrupt the faith:
Those Ācāryas who are themselves corrupt, Those who aren't corrupt themselves but who ignore others' corrupt practices, Those Acāryas who act contrary to the teachings of the Lords Jina.
3.
Analysing the difference between the Āchāryas who follow the correct path and the ones who don't, it has been said that the Ācārya who follows the wrong path wanders eternally in the mundane existence. The disciple who serves such an Ācārya also drowns into the ocean of worldliness. (29–31)
The spiritual aspirant who treads the correct path must be adored and he must be looked after by proper service in general and right medicines when he falls ill. Such service ought to be rendered personally as well through others. (35)
Praising those noble souls who always have the universal

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XXXVIII: GACCHĀCĀRA PRAKĪRŅAKA
weal at their heart, it has been said that many such great men have been in the past, many of them are there in the present and many such great souls will be there in the future. The creatures of the three worlds bow at the feet of such great men. (36)
In the very next verse it has been said that even a reflection on the qualities of such great men is enough to atone for one's own sins. (37)
In this work the author feels that the fear of the guru is essential for the disciple for in the absence of counter-questioning, motivation and expiatory repentance the disciples become wilful just as a servant or a horse becomes wilful in the absence of proper care and control. (38)
This work does not recognise each and every group of monks as a true monastic group (Gaccha) but only those in which the monks are knowledgeable about the meaning of the canonical learning, possess a desire for liberation from the mundane existence, where they are vigilant, observe their monastic vows properly, are always steadfast in their monastic duties and are without attachment and aversion. (39)
Delineating the monastic characteristics this work says that the words (commands) of the canon-learned monks must be obeyed even if they appear as bitter as the most potent poison because, in the ultimate analysis, such words prove to be beneficial like nectar. Firstly, no one dies as a result of such words and if at all someone dies while obeying their commands, he becomes immortal. On the contrary, the commands of the canon-ignorant monks must be ignored even if they appear to be as sweet as nectar because, in the ultimate analysis, such words prove to be harmful like the most potent poison. Actually such words are not embrosial but poisonous by obeying which the aspirant comes to his

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PREFACE : XXXIX
immediate (spiritual) death and he never becomes free from the cycle of births and deaths. Therefore, a spiritual aspirant must shun the company of the canon-ignorant and corrupt monks, body, mind and spuit, and must consider them as hindrances in the attainment of the ultimate goal of spiritual emancipation. (44–49)
According to this work, a humble disciple respectfully obeys the commands of his elders and patiently overcomes the hardships of monastic life. He is not given to pride, greed, vanity and argument and is forgiving, sense-controlled, protector of the self and the others, engrossed in the path of renunciation, a steadfast observer of the tenfold monastic routine and is always restrainedly engaged in performing his essential monastic activities. (50-53)
Enumerating the characteristics of a true Gaccha this work says that it is such a monastic group in which even if the guru expels the disciples with very angry, hard, unforgiving and merciless word, they do not resort to animosity, condemnation, defamation, deplorable activities, criticism of the Jina-precepts, but obey the hard and bitter commands of the guru with the utterance *Taha tti (It is so, Venerable master !)'. (54–56)
Praising the humble disciple it has been said that he is not only not attached to his clothes, pots and other monastic equipage but to his own body as well. He accepts and eats pure and flawless food not for, taste, nor for enhancing his bodily prowess nor for enhancing his appearance and nor for satisfying his ego but only for the preservation of his body as a means of performing his monastic duties. (57–59).
Following the style of the fifth primary canon - Vyākhyāprajñapti, in the present work also, the author addresses Gautama

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XL : GACCHĀCĀRA PRAKIRNAKA
and says that a true Gaccha is the one in which there is proper consideration of mutual seniority between the monks and even a one day senior monk's words are not flouted, in which the monks do not accept the food brought by the nuns even at the time of dreadful famine, in which the monks do not enter into meaningless talk with the nuns nor do they look with lust at the enticing parts of the women's anatomy. (60-62)
According to this work the monks have been totally forbidden the company of the nuns. For the monks the company of the nuns has been compared to stepping into fire and taking poison. It says that the monk who keeps the company of the nuns soon comes to be defamed. It very clearly says that the monk who is always vigilant in avoiding the company of the women can only observe celibacy properly; the other one who is negligent in such matters cannot do so. (63–70)
The speciality of the Gacchācāra Prakīrnaka is that it states the rules of well-propounded code of monastic conduct sometimes with reference to the monks and at times with reference to the nuns. However, whether the rules of monastic conduct are stated with reference to the monks or with reference to the nuns, they are equally applicable to both - the monks and the nuns.
Upholding the foremost principle of non-violence towards all the living beings - Earth-bodied (Prthvikāyika), Water-bodied (Apkāyika), Air-bodied (Vāyukāyika), Fire-bodied (Tejaskā yika), Vegetation-bodied (Vanaspatikāyika) and the moving bodies (Traskāyika), it has been said that the monastic group in which the monks do not torment the living beings of the six categories even when they are facing death, is the true monastic group. (75–81)

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PREFACE : XLI
In the present volume even the slightest touch of a woman has been said to be as harmful for a monk as the dreadful serpent that can kill at sight (Drstivisa sarpa), flaming fire and the most potent poison. It has been said that the monastic group in which the monks never touch not only young girls and old women but also, the female members of their own erstwhile families such as their own grand daughters, daughters and sisters, is the true monastic group. Not only for the monks but even for the Acārya, it has been said that the Acārya who touches a woman, must be considered as corrupt. (82–87)
According to this work the monastic group in which the monks and the nuns enjoy the worldly wealth such as gold and silver, money and grains, material objects and coloured clothes is an unrestrained monastic group. On the contrary, the group in which the monks do not touch such things even when there are reasons enough for doing so, is the true monastic group. (89-90)
This work totally forbids the monks from using the clothes, pots and other monastic equipage brought by the nuns. (91-96)
This work enjoins all spiritually inclined aspirants to leave the monastic group of the monks who remain engaged in violence, sensual enjoyments and activities contrary to the dictates of the canons and join the righteous monastic groups and stay there till the end. (101–105)
Analysing the characteristics of the nuns it has been said that the monastic groups in which the young and youthful nuns stay alone, step out of the residence alone at night even for some essential activity, talk to the householders in violent and amorous tones, wear colourful clothes, massage their bodies with oil, maintain their bodies by bathing etc and sleep on cotton-filled mattresses or act in various ways that are contrary to the canonical

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XLII: GACCHĀCĀRA PRAKĪRNAKA
dictates, are not the true monastic groups. (107-116)
On the contrary, the monastic groups in which the nuns do not quarrel with each other, in which they do not speak in violent language, and in which they do nothing contrary to the canonical dictates, is the best monastic group. (117)
Delineating the conduct of the wilful nuns it has been said that such nuns do not confess and repent for their flaws, do not obey the head nun, do not serve the ill nuns, practice mantra and astrology, wear colourful clothes, keep fancy sweeps, wash their bodies and parts thereof again and again, order the householders about, make use of their seats and beds, do not study scriptures, do not perform expiatory retractions and do not carry out timely inspections of their monastic equipage, but perform the forbidden acts. (118-134)
Concluding the volume, the author says that the contents of this work have been drawn from the canonical works such as Mahāniśītha, Kalpa (Vrhatkalpasūtra), Vyavahārasūtra etc. The monks, desirous of spiritual emancipation and liberation must study it at the time meant for scriptural study and adhere to the monastic conduct as has been described herein. (135-137)
From the study of the Gaccahācāra Prakīrṇaka it is quite clear that this work is against laxity, love for comfort and wilfulness in monastic conduct and it aims at reinforcing the canon-prescribed monastic conduct. There are many instances in the Gacchācāra Prakīrṇaka where laxity in monastic life has been opposed. In verse No. 85 it has been clearly stated that the monastic group, in which the Acarya himself touches women, must be considered as corrupt of basic monastic qualities. In the verses from 89 to 90 the monastic group that does not prohibit its

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PREFACE : XLIII
monks from enjoying the mundane pleasures of wealth and material objects such as gold and silver, grains and money, bronze and copper and coloured clothes as unrestrained. In the 91" verse it has been even said that the monastic groups in which the monks make use of the monastic equipage brought by the nuns is an unrestrained monastic group. Likewise, in the verses 93 and 94 it has been said that any contact between a lone monk and a lone nun is contrary to established and correct monastic conduct whether it is for the pupose of scriptural studies or otherwise.
Opposing the laxity in monastic conduct it has been said that the monastic group in which the monks indulge in trading (buying and selling) of things, and have generally become corrupt of their monasticism, must be given a wide berth. In the verses from 118 to 122 the author has given the description of wilful nuns and said that such nuns do not confess and repent for their flaws, do not obey the head nun, do not serve the ill nuns, practice mantra and astrology, wear colourful clothes, keep fancy sweeps, wash their bodies and parts thereof again and again, order the householders about, make use of their seats and beds, do not study scriptures, do not perform expiatory retractions and do not carry out timely inspections of their monastic equipage, but perform the forbidden acts and that the monastic group of such nuns is deplorable.
From such as deep analysis of laxity in monastic life in the Gacchācāra Prakirnaka, it is evident that it is a composition of the period when laxity in monastic life had entrenched itself deeply and it was also being opposed quite vociferously. A glimpse at the history of Jainism reveals that such laxity in monastic conduct had started creeping in from the 3rd or 4th century. Firstly, the influence of leftist (Vāmamārgī) religious practices resulted in the advent of mantratantra and the resultant laxity in Jaina monastic orders as well. Secondly, during that time only, the Jaina monks started

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XLIV: GACCHĀCĀRA PRAKĪRNAKA
leaving their forest dwellings and started living in temples. This. practice resulted in comfort-loving classes of monks in the Digambara as well as the Svetāmbara traditions and it started following the comfortable life style of the Hindu Mathādhīsas. This, in tuin, gave rise to evils of the Caityavāsi monks in the Svetāmbara Jaina clergy and to that of the Bhattārakas in the Digambara tradition.
Opposition To Laxity In Monastic life -
The very first opposition to this evil of comfort-loving and lax life-style of the monks started in the Digambara tradition by Ācārya Kundakunda. This is visible in his works as follows: -
1. Ukkitthasīhacariyami bahupariyammo ya guruyabhāro ya Jo viharai sacchandam pāvami gacchadi hodi micchattami ||
(Sūtrapāhuda, verse 9) Meaning that even if an Acārya, who observes his monasticism steadfastly, undertakes severe penance and holds the charge of the head of the monastic order, becomes wilful, he is a sinner given to falsehood.
2. Je bāvīsaparīsaha sahanti sattīsaehimi sañjuttā| Te honti vandanīyā kammakkhayanijjarā sāhū ||
(Sūtrapāhuda, verse 12) Meaning that only those monks are worthy of veneration who bear the twenty-two monastic hardships, who are endowed with thirty-six virtues of the Acārya and who is constantly engaged in the process of destroying the accumulated karma.
3. Gihaganthamohamukkā
Pāvārambhavimukkā
bāvīsaparisahā jiyakasāyā | pavvajjā erisā bhaniyā ||
(Bodhapāhuda, verse 45)

Page #46

Meaning that the monastic ordination of the monk, who is not attached to any kind of possessions, who endures twenty-two monastic hardships, who has full control over the passions and who is free from violent activities, is noble.
PREFACE: XLV
4. Dhanadhanṇavatthadāṇam hirannasayaṇāsaṇāi chttaim | Kuddāṇaviraharahiyā pavvajjā erisa bhaniya || (Bodhapāhuda, verse 46)
Meaning that the monastic ordination of the monk, who is without any kind of possessions like material wealth, grains, gold and silver, clothes and seats and who is not a recipient of bad charities, is noble. That is, he is the true monk.
5. Pasumahilasandhasangam kusīlasangam na kuņai vikahāo| Sajjhayajhaṇajuttā pavvajjā erisā bhaniya || (Bodhapähuda, verse 57) Meaning that the monastic ordination of the monk, who does not keep company of animals, women, eunuchs, and the unrighteous, who does not engage himself in mundane gossip and who always remains engrossed in scriptural studies and meditation, is noble. That is, he is the true monk.
Māyi
6. Kandappaiya vattai karamāno bhoyanesu rasagiddhim| lingavival tirikkhajoni na sāmano || (Lingapahuda, verse 12) Meaning that the monk, who, even after adopting the monastic appearance remains attached to sensual enjoyments and is given to the tastes of the tongue, who acts deceitfully in order to satisfy his sensual desires, is not a monk but an animal.
7. Rāgo karedi niccam mahilāvaggam param ca dūsei | Danisaṇaṇāṇavihīņo tirikkhajonī na so sāmano || (Lingapāhuda, verse 17)

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XLVI: GACCHACARA PRAKĪRNAKA
Meaning that the monk, who, even after adopting the monastic appearance remains attached to womenfolk and thereby, conrupts the others, who is devoid of right-vision and rightknowledge, is not a monk but an animal.
Although these verses from Acarya Kunda Kunda's works are not identically found in the Gacchācāra Prakīrnaka, it is clear that through these verses Acārya Kunda Kunda also opposed the lax, and comfort-loving tendencies of the corrupt and wilful monks.
In the Svetambara tradition the very first opposition to the laxity and wilfulness of the corrupt monks came from Acarya Haribhadra through his work Sambodha Prakaraṇa. Some of the verses of the Gacchācāra Prakīrṇaka are identical with some of those of the chapter on bad master (Kuguru) in the Sambodh Prakarana. The comparative description of these verses is as follows:
1. Jattha ya muņiņo kayavikkyäini kuvvanti niccamujhattha | Tam Gaccham Guṇasāyara – visam va dūram pariharijjā || (Sambodha Prakarana, verse 45)
Jattha ya munino kayavikkyäim kuvvanti sañjamubbhatthā | Tam Gaccham Guṇasayara! visam va dūram pariharijjā || (Gacchācāra, verse 103)
2. Vatthaimi vivita vannai aisiyasaddaimi dhūvavāsāim | Pahirijjai jatthagane tam Gaccham mulagunamukkam || Jattha ya vikahāiparā kouhalā davvalingino kūrā | Nimmerā nillajjā tam Gaccham jāņa guṇabhattham ||

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PREFACE : XLVII.
Annatthiyavasahā iva purao gāyanti jattha mahilānam Jattha jayāramayārani bhananti alami sayani ditti ||
. (Sambodha Prakarana, verses 46, 48, 49).
Sīvanam tunnanam bharanam gihatthānami tu jā kare Tilla-uvattanam vā vi, appaņo ya parassa ya ||
Gacchai Uvvattei
savilāsagai sayanīyami tūliya sabibboyam |
sarīrani sināņamāīņi jā kuņai ||
Gehesu Tarunāi
gihatthānam
ahivadante
gntūņa kahā kahei kāhīyā|| aṇujāne, sã i padinīyā ||
(Gacchācāra, verses 113–115)
3. Jattha ya ajjāladdhani padiggabamāim va vivihamuvagaranam Padibhuñjai sāhūhim, tam Goyama ! kerisani Gaccham? ||
(Sambodha Prakarana, verse 50)
Jattha ya ajjāladdham padigahamās vi vivihamuvagaranami| Paribhujjai sāhūhim, tam Goyama ! kerisami Gacchami? ||
(Gacchācāra, verse 91)
4. Vajjeha
Ajjānucaro
appamattā ajjāsamsaggiaggivisasarisā || sāhū lahai akittim su acirena |
(Sambodha Prakarana, verse 51)
Vajjeha Ajjānucaro
appamattā
sāhū
ajjāsamsaggi aggi-visasarisī| lahai akittini su acirena ||
(Gacchācāra, verse 63)
5. Jattha hirannasuvannani hatthena parānagami pi no chippe Käranasamappiyam pi hu Goyamā ! gacchami tayam bhanimo ||
(Sambodha Prakarana, verse 52)

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XLVIII: GACCHĀCĀRA PRAKĪRṆAKA
Jattha hirannasuvannam hatthena parāṇagam pi no chippe Karanasamappiyam pi hu nimisa-khaṇaddham pi, tam Gaccham || (Gacchācāra, verse 90)
Conclusion
In the Gacchācāra Prakīrṇaka, too, like the works of Acārya Kundakunda and Ācārya Haribhadra, the tendency of the monks towards laxity and wilfulness has been criticised. It is difficult to say that the Jaina monastic orders had sufficiently reformed due to the criticism by these Acaryas because had it been so, the traditions of Caityavāsīs and the Bhaṭṭārakas must have ended. However, according to the inscriptional as well as literary evidence it is clear that these traditions were not only alive and well up to the 8th or ninth century but growing in their influence. As a result of an unhindered growth of these unmonastic traditions the lax and wilful tendency also grew gradually but steadily. As we have already said earlier, the present work Gacchācāra must have been composed around this time. Actually, Gacchācāra is a treatise that not only instructs the Jaina monastic order to adhere to and abide by the scriptural injunctions as far as their monastic conduct is concerned but also enjoins them to refrain from lax and wilful conduct. A proper study of this work is essential for the monks in order that they may glorify themselves by observing canon-prescribed monastic conduct in letter and spirit.
Varanasi,
12 December, 1994.
Sagarmal Jain Suresh Sisdiya
(TRANSLATED INTO ENGLISH BY COL. D.S. BAYA 'ŚREYAS'

-

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गच्छायार पइण्णयं [गच्छाचार-प्रकीर्णक]
GACCHĀYĀRA PAINNAYAM (GACCHĀCĀRA-PRAKĪRŅAKA)

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2: GACCHĀYĀRA PAINṆAYAM
GACCHĀYĀRA PAIṆṆAYAṀ
MANGALAMABHIDHEYAM CA
Namiūna Mahāvīram tiyasindanamamsiyam Mahābhāgam | Gacchāyāram kiñcī uddharimo
suyasamuddão || 1 ||
UMMAGGAGAMIGACCHASAMVĀSE HĀNĪ
Atthege Goyamā Gacchammi samvasittāṇam
!
SADĀYĀRAGACCHASAṀVĀSE GUNAIM
Jāmaddham jāma diņapakkham māsam samvaccharam pi vā│ Sammaggapatt,hie gacche samvasamāṇassa Goyama ! || 3 ||
Liia-alasamāṇassa
vimanam
1Pekkhovikkhai annesini mahāṇubhāgāņa sāhuṇam || 4 ||
1
1
pāṇī je ummagapaitthie bhamai bhavaparamparam || 2 ||
Vīrienam tu jīvassa
pāve
Jammantarakae
savvathāmesu
Ujjamam 2Lajjam sankam aikamma

nirucchāhassa
J
ghora-vīratavaiyam
I
tassa viriyam samucchale || 5 ||
Pakkhāvikkhri. Sa. Pekkhāvikkhii, except in Je. and Să. || 2 Īsakkā sankam bhaya lajjā tassa, Sam Ikäsanta bhaya lajjā tassa,
Pu. ||
samucchaliena Goyamā ! pāṇī muhuttena niddahe || 6 ||

Page #52

GACCHĀCĀRA PRAKĪRNAKA : 3
GACCHĀCĀRA-PRAKĪRNAKA
1.
BENEDICTION AND STATEMENT OF PURPOSE . After bowing to noblest of the noble Lord Mahāvīra whom
Tridaśendra, the king of Trāyamstrimśa gods bow to, I shall describe the subject of conduct in monastic' groups (Gacchācāra), drawing it out of the ocean of scriptural knowledge.
THE HARMS OF STAYING IN WAYWARD MONASTIC
GROUPS
O’ Gautama ! there are some that stay in the wayward monastic groups and keep on wandering in the mundane existences.
3-5.
THE GAINS OF STAYING IN THE RIGHTEOUS
MONASTIC GROUPS O' Gautama ! the benefit one draws from staying in a righteous monastic group for any length of time – half a Prahara, a Prahara (a period of approximately three hours), a day, a fortnight, a month or a year - is that even if one is beset with lethargy, pride, lack of enthusiasm, or sadness, he is enthused and motivated to enthusiastically perform one's monastic duties and severe penance merely by seeing other noble and glorious monks in the group. One is, thus, able to transcend shame, doubt, etc and get involved in the pursuit of one's monastic duties vigorously.
O'Gautama ! the moment an aspirant soul is gripped by vigorous spiritual energy, it is able to destroy the heap of karma accumulated over many a birth in a very short time.

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4:GACCHĀYĀRA PAINNAYAM
ĀYARIYASARŪVAVANNAŅĀHIGĀRO Tamhā niunami nihāleuni gacchami sammaggapatthiyam || Vasejja tattha ajammani Goyamā! sañjae munī || 7 |||
celona Sants companion
Medhī ālambanami khambham ditthi jānami suuttamam Sūrī jam hoi gacchassa tamahā tani tu parikkhae || 8 ||
Bhayavani ! kehim lingehimi ?sūrimi ummaggapatthiyani | Viyānijjā' chaumatthe muni? tam me nisāmaya || 9 ||
Sacchandayārimi dussīlam, Pīdhayāipadībaddham,
ārambhesu pavattayamil
āukkāeyavihimisagani || 10 |||
Mūluttaragunabbhattham, Adinnāloyanani niccam,
sāmāyārīvirāhaymi niccami vigahaparāyanami || 11 ||
Chattīsagunasamannāgaena tena vi avassa dāyavvā 1 Parasakkhiyā visohī sutthu vi vavahārakusalenam || 12 |||
Jaha sukusalo vi vijjo annassa kahei attano vāhini Vijjuvaesami“ succā pacchā so kammamāyarai || 13 ||
u, Sani. sūrī, Sam. maggatthiyam ca jānejjā chaumatthe? Tam me, Sam. I Vijjovaesa soccā, Sam. Pu..

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GACCHĀCĀRA PRAKĪRŅAKA : 5
Therefore, O' Gautama! a restrained monk must identify a monastic group that is righteous and stay in it for the entire duration of his life.
3702 DESCRIPTION OF THE ĀCĀRYA-CHARACTERISTICS 8. Ācārya, the spiritual master and leader of the monastic
group must be thoroughly reliable, supportive and endowed with right vision. One must make sure of this before joining the monastic group.
9.
O' Venerable one ! how can an ordinary monk know as to which Ācārya is on the wrong path? O’ monk ! pray listen to me about this.
10–11. The Ācāryas who follow arbitrary conduct, are
unrighteous, engaged in violent activities, are comfort loving and are careless in preserving water-borne life, who have deviated from their primary and secondary virtues, who do not follow the rules of monastic life properly, who do not confess and repent for their excesses and transgressions every day and who are always engaged in spiritually useless talk are said to be on the wrong path.
12.
Even for the master endowed with thirty-six virtues of an Ācārya it is best to confess and repent for his excesses and transgressions in front of other members of the monastic group every day.
13.
As a skil'ed physician also consults another doctor for his ailments and takes treatment according to his advice, so a skilled Acārya, too, must confess his faults and flaws in front of another Acārya and atone according to the expiation awarded by the other.

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6: GACCHĀYĀRA PAINNAYAM
Desami khettani tu jānittā vatthami pattam Sarigahe sāhuvaggam ca, suttatthami ca
uvassayam | nihālaī' || 14 ||
Sarigahovaggahami vihina na karei ya jo gani Samanami samanimi tu dikkhittā, sāmāyārimi na gāhae || 15 ||
Bālāņami jo u Na sammamaggam
sīsānam gāhei
jīhāe uvalimpae | sūrī jāna verio | 16 |||
so
Jīhāe vilihanto na bhaddao sāranā jahini natthil Dandena vi tādanto sa bhaddao sāranā jattha || 17 ||
jo
Sīso vi verio sou Pamāyamairāghattham
guruni na vibihael ?sāmāyārīvirāhayam || 18 ||
Tumhārisā vi Munivara ! pamāyavasagā havanti jai purisā ! To ko anno amham ālambanami hojja samsāre? || 19 ||
Nāņammi damsanammi ya caranammi ya tisu vit samasāresu Coei jo thaveumi ganamppānamica so ya Ganī || 20 ||
Pindami uvahim sejjami uggamauppāyaṇesaņāsuddhamil Cārittarakkhanatthā sohinto hoi sa caritti || 21 ||
nihālium, Sam. Pu. 'mayarā", Sam. 1 tena'nno ko a', Pu. Vr. ya, Sam. 1

Page #56

GACCHĀCĀRA PRAKIRNAKA : 7
14.
The Ācārya must accept the clothes, pots and shelters for the monks of his monastic group in accordance with the canonical dictates and the prevailing circumstances.
15–16. Know that the Acārya that does not so accept the monastic
necessities as per the canonical dictates, who, upon ordaining monks and nuns, do not insist on the observance of the rules of monastic life, who treat the newly ordained disciples with affection but do not show them the correct path should, actually, be treated as an enemy.
17.
The sweet-tongued Ācāryas who do not preach the beneficial conduct to their disciples are not their benefactors. On the contrary, those who treat them harshly but show them the correct path are their benefactors.
18.
Also, a disciple, who does not caution his master when he (the Ācārya) succumbs to negligence and starts neglecting the rules of monastic life, is an enemy of his master.
(He should say) “O' master! if great men like you succumb to negligence, who will support us when we start going wrong?”
20.
The essence of Lord Jina's preaching is in the practice of right knowledge, belief and conduct. One who motivates and establishes the members of one's monastic group to follow them is the true Ācārya.
21.
One who accepts the food, monastic equipage and shelter for promoting the monastic conduct while avoiding the flaws of their production, procurement and acquisition is truly righteous.

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8: GACCHĀYĀRA PAIṆṆAYAM
Apparisāvī sammani ceva hoi kajjesu 1 So rakkhai cakkhum piva sabālavuḍdhāulam gaccham || 22 ||
Sīyāvei vihāram suhasīlagunehim So navari lingadhārī sañjamajoeṇa'
Kula-gama-nagara-rajjam payahiya
So
Vihinā jo u coei, So dhanno, so ya punno ya,
Sa eva Damsei jo Jinuddittham
samapāsī
navari lingadhārī
1
Bhatthāyāro sūrī, Ummaggatthio sūrī,
2
bhavvasattāṇam

jo abuddhio nissaro || 23 ||
Titthayarasamo sūrī sammam jo Jiņamayam payāsei | Āṇam aikkamanto SO kāuriso, na sappuriso || 27 ||
jo tesu kunai hu2 mamattam |
sañjamajoena1
nissaro || 24 ||
suttam
attham ca gāhae
sa bandhu mokkhadāyago || 25 ||
cakkhubbhue viyāhie T anutthāṇam jahatt,hiyam || 26 ||
bhatthāyāraṇuvekkhao
sūri 1
tinni vi maggam paṇāsanti || 28 ||
'masāreņa ni°, Je. Sam. | madharena ni°, Pu. ||
a, Sā. |

Page #58

GACCHĀCĀRA PRAKĪRŅAKA : 9
22.
The Ācārya that is skilled in karmic stoppage and views everything equally, protects the monastic group comprising the young and old monks like a vigilant eye.
The pleasure loving ignorant monk who is reluctant in undertaking monastic duties including monastic peregrinations is only a monk look alike and is devoid of monastic virtues and vigour.
24.
The monk who remains attached to his family, village or town even after leaving them and taking monastic vows is only a nionk look alike devoid of monastic virtues and vigour.
25.
The Acāryas who motivate their disciples in accordance with the scriptural teaching and explain their contents and meaning to them are meritorious, worthy of praise, like friends and leaders on the path of spiritual salvation.
26.
Only those Ācāryas can be compared to eyes (guides) for the worldly creatures, who show them the real spiritual path preached by the Lords – Jinas.
27.
The Acāryas who spread the Jina faith properly are as venerable as the Tīrtharkaras themselves. On the contrary the Ācāryas that circumvent the path preached by Lords Jina are not noble but ignoble.
28.
These three types of Ācāryas destroy the faith - 1. Those who are themselves corrupt, 2. Those who shelter and protect the corrupt members of the monastic group and 3. Those who follow the wrong path.

Page #59

10: GACCHĀYĀRA PAIṆṆAYAṀ
sammagganāsae1
jo
Ummaggathie Niyamenam SO Goyama! appam
Ummaggathio ekko vi nāsae2 bhavasattasanghae jaha kuttaro3 naro Tammagamaṇusarante
Ummaggamaggasampatthiyāṇa' sūrīṇa Goyamā ! ņūṇam | Samsāro ya ananto hois ya sammagganäsīnam || 31 ||
Osaha-bhesajjehim ya
Suddham susahumaggam kahamāṇo thavai taiyapakkhammi | Appāṇam, iyaro puna gihatthadhammão" cukko tti || 32 ||
Jai vi na 'sakkam kāumi sammam
8To sammam bhāsijjā
1
2
Osanno vi vihāre kammani sohei sulabhabohi ya
Carana-karanam visuddham uvavihinto paruvinto || 34 ||
3
Sammaggamaggasampatthiyāņa sāhūna kunai vacchallam | tu sayamanneṇam kārei || 35 ||
4
5
6
ya
sevae sūrī
pāḍei samsăre || 29 ||
7
8
3
sammattana, Sam.
"e savva", Sam. |
kuttāru nao, Sa. Sam. Pu. |
'na shūna, Je. Pu. Vr. |
hoi sa, Je.
I
cukku tti, Je. Pu. | cukketi, Sā. ||
sakkai kā", Sam.
tă, Je.

hoi || 30 ||
Jiṇabbhāsiyam aṇutthāṇam |
jaha bhanaiyam khīṇarāgehim || 33 ||

Page #60

GACCHĀCĀRA PRAKIRNAKA : 11
29.
The disciple who serves the Acārya that treads the wrong path and destroys the right one, that disciple, O' Gautama! certainly drowns his soul in the ocean of mundane existence.
30.
Even one person that follows the wrong spiritual path drowns a large group of aspirants in the same way as a group of sea-farers following an incompetant captain drowns at sea.
31.
O’ Gautama ! an Ācārya following the wrong spiritual path and destroying the right one, certainly wanders the world for an infinitely long duration of time.
32.
One who states the pure monastic duties and insists on their observance also establishes himself in them. However, one who does differently falls from even the householders' duties.
33–34. Even if you cannot observe the path as preached by Lords
Jina properly, at the very least state it as stated by them, for even the lax one who praises the correct path of primary and secondary virtues earns merit, sheds the accumulated karma and easily attains enlightenment.
35.
The aspirant practitioners who are well established in the right spiritual path ought to be looked after well and served with treatment and medicine etc when needed. One must serve them oneself and get them served by the others.

Page #61

12 : GACCHĀYĀRA PAIŅŅAYAM
Bhūe atthi bhavissanti kei 'telokkanamamisanīyakamajuyale 1 Jesimi parahiyakaranekkabaddhalakkhāna volihī kālo || 36 ||
Tīyāṇāgayakāle kei hohinti Goyamā sūrii Jesimināmaggahaņe? vi hojja' niyameņa pacchittami || 37 ||
Sairī bhavanti anavekkhayāi jaha bhicca-vāhaņā loe 1 Padipuccha sohi coyana tamhā u guru sayā bhayaī || 38 ||
Jo u ppamāyadosenani, Sīsavaggam na coei,
ālassenami tena āņā
taheva ya virāhiyā || 39 ||
Sankhevenam mae Somma ! vanniyam gurulakkhanam Gacchassa lakkhanami Dhīra! sarkhevenami nisámaya || 40 ||
SĀHUSARŪVAVANŅAŅĀHIGĀRO Gīyatthe je susamvigge aņālassī dadhavvae I Akhaliyacaritte sayayami rāga-ddosavivajjie || 41 ||
'namiyaka', Sā. | "hanena ho', Je. Sam. Pu. hoi nio, Je. padipucchāhim co', Je. Vr. 1 Soma !, Sam

Page #62

GACCHĀCĀRA PRAKIRNAKA : 13
36.
There has been many a noble ones in the past, there is many a noble one in the present and there will be many a noble soul in the future who dedicates their entire lives for the welfare of the world at large. The creatures of the three worlds bow at the feet of such noble souls.
37.
O Gautama ! there has been many an Ācārya in the past and there will be many in the future by remembering whose creeds and deeds one can atone for one's misdeeds.
38.
As the servants and mounts (horses) become truant in the absence of proper control and care, so do the disciples also become self-opinionated in the absence of counterquestioning, expiation and proper motivation. Therefore, the fear of the master is always desirable.
39.
The Ācāryas that do not motivate their disciples for negligence, sloth or any other reason, degrade the Jina faith.
40.
O’humble disciple ! Up to this point I have briefly described the characteristics of the Acāryas. O patient one ! now listen to the characteristics of the monastic group from me.
DESCRIPTION OF THE MONKS' CHARACTERISTICS 41. The real monastic group is the one that consists of the
monks who are in the know of scriptural meaning, who are desirous of liberation from the mundane existence, who are devoid of sloth and negligence, who observe their monastic vows steadfastly, whose monastic conduct is incorruptible and who are free from the blemishes of attachment and aversion.

Page #63

14 : GACCHĀYĀRA PAINŅAYAM
Nitthaviyaatthamayathāņe Viharijjā tena saddhimi tu
'samiyakasāe jiindie I chaumatthena vi kevalī || 42 ||
Je anahiyaparamatthe Goyamā ! sañjae bhavel Tamhā te vivajjejjā doggaīpanthadāyage || 43 ||
Gīyatthassa vayanenam visam halāhalani pibel Nivvikappo ya bhakkhejjā takkhaṇā jami samuddava || 44 ||
Paramatthao visani po tani, amayarasāyaṇami khu tamil Nivviggham jami na tani māre, mao vi so amayassamo || 45 ||
Agīyatthassa vayaņenami amayani pina guntae | Jena no tani bhave amayani, jami agīyatthadesīyam || 46 ||
Paramatthao na tani amayan, visani halāhalam khu tamil Na tena ajarāmaro hujjā, takkhaņā nihanani vae || 47 ||
Agīyattha-kusīlehimi sargani tivihena vosire | Mukkhamaggassime vigghe, pahammī tenage jahā || 48 ||
Pajjaliyam huyavaham datthumi nissarika tattha pavisiuni 1 Attānam niddahijjāhi, no kusīlassa allie || 49 ||
susiya', Sā. / sosiya', Vr. || tā je nadhīya', Sam. || Aggīyassa, Sam. Pu.!

Page #64

GACCHĀCĀRA PRAKĪRNAKA : 15
42.
(The monks must) stay in the company of such omniscient or ordinary monks who have overcome eight types of prides, controlled their passions and restrained their senseorgans.
43.
O'Gautama ! a spiritual aspirant ought to shun the company of a monk who is devoid of desire to seek the supreme accomplishment, for such monks only lead one to bad destinies.
44-45. The words of the canon-learned (Ācārya) must be accepted
immediately and without an exception, even though they may be as bitter as the most potent poison. For, such words are, in essence, not poison but nectar. They (the learned masters) are harmless, don't kill and even if one dies in the process of obeying them, one become immortal.
46–47. The words of the canon-ignorant (Acārya) mustn't be
accepted under any circumstances, even though they may be as sweet as the sweetest of nectars. For, such words are, in essence, not nectar but like the most potent poison. By accepting the words of the canon-ignorant (Ācārya) one dies (an spiritual death) immediately and never liberates oneself from the eternal cycle of births and deaths.
48.
One (a spiritual aspirant) must leave the company of the canon-ignorant and the unrighteous by body, mind and speech. One must regard them as thieves, highwaymen and robbers (who rob one of one's spiritual goal).
49.
It is better to immolate oneself by unhesitatingly entering the flaming fires than to keep the company of the unrighteous rogues.

Page #65

16 : GACCHĀYĀRA PAIŅṆAYAṀ
Pajjalanti jattha dhagadhagadhagassa guruņā vi coie sīse | Rāga-ddosena vi anausaena, tam Goyama ! na gaccham || 50 ||
Gaccho mahāṇubhāvo, tattha vasantāṇa nijjarā viulā | Sāraṇa-vāraṇa-coyaṇamāīhim na dosapaḍivatti || 51 ||
Gurunao chandaṇuvitti, suviņie jiyaparīsahe dhire Na vi thaddhe, na vi luddhe, na vi garavie vihagasile || 52 ||
Khante dante gutte mutte, veraggamaggamallīṇae Dasaviha-sāmāyārī–āvassagga-sañjamajjutte
Khara-pharusa-kakkasāe aṇitthadutthae Nibbhacchana-niddhāḍaṇamāīhim
Je
Na
sīse, Sam. Pu. |
|| 53 ||
1
nitthuragirãe na je paussanti || 54 ||
ya na akittijanae nājasajaṇae na`kajjakārī ya pavayana ddahakare kanthaggayapāṇasese vi || 55 ||

I
Guruņā kajjamakajje khara-kakkassa-duttha-nitthuragirae | Bhanie 'tahatti' 'sīsā bhaṇanti tam Goyamā! Gaccham || 56 ||

Page #66

50.
51.
GACCHACARA PRAKĪRṆAKA : 17
O' Gautama! that monastic group is not really a monastic group where the disciples are so given to attachment, aversion and pride that their anger rises even as they are reconciled by their guru.
O' blessed one! it is possible to ensure maximum separation of accumulated karma while staying in a (good) monastic group because, there, one is shielded from vices by constant reminder, correction and motivation.
52-53. (In a good monastic group the humble disciple humbly obeys the instructions of the spiritual master and bears the monastic hardships patiently. There, he neither prides, nor lusts, nor is given to vanity, nor does he argue. There, he is forgiving sense conquered, protector of the self (virtues) and the others' and remains engaged in the pursuit of the detached monastic path. He observes ten fold monastic codes and restrains himself to the observance of essential monastic practices./
56.
54-55. That monastic group is the real monastic group where the disciples do not envy, where they do not condemn the guru even when they are at the end of their tether, where they do not defame the group, where they do not do anything undoable and do not decry the precepts preached by the Lords Jina, even when they are exiled from the group by the guru after seven tongue lashing and harshly worded admonitions.
O' Gautama! that monastic group is the real monastic group where the disciples accept the most harshly worded, bitter and hard to obey commands of the guru by uttering 'taha`tti (it is so, O Master!).

Page #67

18 : GACCHĀYĀRA PAIṆṆAYAṀ
Dūrajjhiya 'Jāyamajāyāhāre
Tam pi na rūva-rasattham,
Veyaṇa Taha
pattaisu mamattae, nippihe
Sañjamabhäravahaṇattham,
na ya vannattham, na ceva dappattham |
vahanattham || 58 ||
2
vi sarīre bāyālīsesaṇākusale || 57 ||
akkhovangam va
veyavacce iriyatthãe ya sañjamatthae pāṇavattiyae chattham puna dhammacintae || 59 ||
Jattha jettha-kanittho jānijjai jetthavinaya-bahumāṇā | Divasena vi jo jettho na hilijjai, sa Goyama! Gaccho || 60 |||
Jattha ya ajjākappami3
Na ya *paribhuñjai sahasā,

Jattha ya ajjāhi samam thera vi na ullavinti gayadasaṇā | Na ya jhāyantitthīṇam angovaṁgāim, tam Gaccham || 62 ||
Vajjeha appamattā Ajjāṇucaro sähū
pāṇaccãe vi roradubbhikkhe |
Goyama! Gaccha tayam bhaniyam || 61 ||
1 Jattamattāhāre, Vr. |
tthavinayababu", Je. Vr. | 3 'kappo, Je. |
paribhujjai, Sam. Je. |
lahai
ajjāsamsaggi
aggi-visasarisī 1
akittim khu acirena || 63 ||

Page #68

GACCHĀCĀRA PRAKĪRNAKA : 19
57–58. The humble disciple is not only unattached from desire for
clothes and pots but he is also detached from his own body. He is able to avoid forty-two flaws of seeking food whether he gets it in the process or he may not. He does not seek food either for enhancing his appearance, or for taste, or for bodily prowess, or for pride but for carrying the load of his monastic responsibilities just as the cart-axle carries its (the cart's) entire weight.
59.
The six reasons for which a monk takes food are – 1. To mitigate the pangs of hunger, 2. To serve his guru, 3. To be able to undertake monastic peregrinations, 4. To properly observe monasticism, 5. To keep alive, and 6. To practice (by undertaking pious contemplation) and propagate the faith.
60.
O'Gautama ! that monastic group is the real monastic group where the distinction of the elders and the juniors is properly maintained, the elders are bowed to and venerated, so much so that some one even a day senior in monastic hierarchy, is not flouted.
61.
O' Gautama ! the monastic group in which the monks do not thoughtlessly accept the food brought by the nuns even when there is a danger to their lives, due to severe famine, is the real monastic group.
62.
The monastic group in which very old toothless monks also do not look at the ladies' physiology and do not indulge in loose talk with the nuns is the real monastic group.
63.
O' vigilant monks ! consider the contact with the nuns as forbidden as the contact with fire and poison. The monk that maintains contact with them soon earns defamation.

Page #69

20 : GACCHĀYĀRA PAINNAYAM
Therassa tavassissa Wa bahussuyassa va pamāṇabhūyassa Ajjāsamisaggie: janajampanayam havejjā hi || 64 ||
Kini puna tarunao abahussuo ya
na ya vi hu vigitta tavacaranao | Ajjāsamsaggie janajampanayami
na pāvejjā ? || 65 ||
Jai' vi sayam thiracitto tahā vi samisaggiladdhapasarāe? | Aggisamīve va ghayam vilijja cittani khu ajjāe || 66 ||
Savvattha' itthivaggammi Nittharai bambhacerami,
appamatto tavvivario
sayā avīsattho I na nittharai || 67 ||
Savvathesu“ vimutto So hoi anappavaso
sāhū savvattha hoi appavasol
ajjānani anucaranto u || 68 ||
Khelapadiyamappāņam na tarai jaha macchiyā vimoeumi | Ajjāņucaro sāhū na tarai appariovimoeumi | 69 ||
Sāhussa? natthi loe ajjāsarisi hu bandhane uvamā 1 Dhammeņa saha thavento na ya sariso jāņagasileso' || 70 ||
jayavi, Pu. | "saggala', Sam. | atthio, Pu. "vvatto vi vimuo, Sam. | apaveso, Sam. Pu.' appă vi°, Je. Sam. Pu.! This verse is worthy of special note in the context of the learned monks etc. uvento, Je. Sam. jānayasilesā, Je. | jāņaasileso, except in Je. and sam.

Page #70

GACCHĀCĀRA PRAKĪRNAKA : 21
64.
Even if an old, austere, canon-learned and true monk keeps the company of the nuns, he certainly earns a bad name.
65.
Then, will a young and ordinary monk not undertaking severe penance who keeps the company of the nuns not come to be defamed? Meaning that such a monk will certainly earn a bad name.
66.
Even if a monk is of stable mind, his inner self melts (his thoughts become lustful) in the company of the nuns just as the butter melts in the vicinity of fire.
67,
Only that person can observe true celibacy that is always alert while in the company of women. One who is not so alert cannot be a true celibate.
68.
Only that monk is said to be independent who is detached from all mundane objects. However, one who remains in contact with the nuns is certainly slavish.
69.
As a fly that falls in the sputum cannot take itself out of it, so does a monk that keeps company of the nuns cannot liberate himself.
70.
For the monks there is no bondage like the nuns and for staying firm in the practice of the faith there is nothing like the right-knowledge.

Page #71

22 : GACCHĀYĀRA PAINNAYAM
Vāyāmitteņa vi jattha bhatthacariyassa niggaham vihiņā | Bahuladdhijuyassā vi kīrai guruņā, tayari Gacchami || 71 ||
Jattha ya sannihi-ukkhada-āhadamāīņa nāmagahanevi | Püīkammā
āuttā "kamma-tippesu || 72 |||
Maue nihuyasahāve hāsa-davavivajjie vigahamukke | Asamañjasamakarinte goyarabhūma'ttha 'viharanti || 73 ||
Muņiņami nāņābhiggaha-dukkarapacchittamanacarantānam 1 Jāyai cittacamakkam devindānani pi, tani Gacchani || 74 ||
Pudhavi-daga-aganio-vāū-vanapphai taha tasāna vivihānami | Maranante vi na pīdā kīrai manasā, tayami Gacchani || 75 ||
Khajjūripattamuñjena, No dayā tassa jīvesu,
jo pamajje uhvassayani ! sammani jāņāhi Goyamā ! || 76 ||
'ppa-teppe', Sam. | viyaranti, Je. Pu. Vr. 1 'gani-māruyavāu-vanassai-tasāna vivihāṇam, Pu. Vr. 1 "ganimāruya-vanapphai-(taha)-tasāņa vivihānam, Je. 1 °gani-māruyavanapphai-tasāna vivihajīvānam, Sā. ||

Page #72

GACCHĀCĀRA PRAKĪRNAKA : 23
71. The monastic group in which even a monk endowed with
many a supernatural power but even only verbally corrupt of monasticism is awarded appropriate expiation, by the guru, is the true monastic group.
talking 72. The monastic group in which the monks fear even touching abut the accumulated, purposefully prepared (for them),
snatched, flawed and mixed food, is the true monastic group).
73.
The monastic group in which the monks are careful in seeking and consuming food and in the observance of their monastic conduct, where they are humble and soft-spoken, where they do not indulge in mocking and bantering, where they do not quarrel, where they do not indulge in inappropriate conduct and where they move about only in suitable seeking areas, (is the true monastic group).
974.
The monastic group in which the monks undertake difficult penance and atonement by seeing, which even the Devendras – the kings of gods also stand in their awe, (is the true monastic group).
75.
The monastic group in which the earth-bodied, waterbodied, air-bodied, fire-bodied, vegetation-bodied and other moving-bodied creatures are not hurt even under dire circumstances is the true monastic group.
76.
O'Gautama ! know that the monk who sweeps and dusts the place of temporary stay with sweeps and brooms made of palm leaves and jute has no compassion towards the living beings.

Page #73

24 : GACCHĀYĀRA PAINNAYAM
Jattha ya bāhira" pāņiya’, bindumittam pi gimhmāīsu | Taṇhāsosiyapānā marane vi munī na ginhanti || 77 |||
Icchijjai jattha sayā,
bīyapaeņāvi phāsuyam udayam || Āgamavihiņā niunani, Goyama !
Gacchami tayami bhaniyam || 78 ||
Jattha ya Uppanne
sūla visūiya annayare vă vicittamāyarike ! jalaņujjālaņāi na karei, tani Gacchami || 79 ||
Bīyapaenami sārūvigāi-saddhāimāiehimi c a I Kärinti jayaņāe, Goyama ! Gaccham tayami bhaniyani || 80 ||
Pupphāṇam bīyāṇami tayamāīņam ca vivihadavvānam | Sarighttana pariyāvana jattha na kujjā, tayam Gacchani || 81 ||
*Hāsami khedā kandappam
nāhiyavāyani na kīrae jattha || Dhāvana-devana-larighana
mamakārā''vanna-uccaranami|| 82 ||
Jatthitthīkarapharisami antariyam Ditthīvisa-dittaggi-visani va
kārane vi uppanne | vajjijjae Gacche || 83 ||
1
bāyara', Je. | pānassa bindumi', Sam. | 'pāne, Sam. 1 jai hāsa khedda kandappam nāhavāyam, Sam. /

Page #74

GACCHĀCĀRA PRAKĪRŅAKA : 25
77.
The monastic group in which the monks do not drink even a drop of the untreated live water even when they are dying of thirst in the hottest summer, is the true monastic group.
78.
The monastic group in which the monks drink only the treated lifeless water even while following the exceptional monastic path', is the true monastic group.
79.
The monastic group in which the monks do not llight/fires even when they are afflicted by acute pains, cholera and other difficult to treat diseases, is the true monastic group.
80.
.O'Gautama ! the monastic group in which, even under exceptional circumstances, the monks take the services of the good lay followers of own faith with utmost care, is the true monastic group.
81.
The monastic group, in which the monks neither touch nor torment the live objects like flowers, seeds, grass, etc, is the true monastic group.
82.
The monastic group, in which the monks neither indulge in jocularity, or in amorous talk, or in objectionable talk, or in heresies, or in running, leaping or jumping over, is the true monastic group.
83.
The monastic group, in which, even when there is a special reason, the monks consider touching women's hands as forbidder as touching the poisonous serpent, burning fire and potent poison, is the true monastic group.
!
The Jaina tradition prescribes two paths - the renunciational path and the exceptional path. Following the first path is true monasticism. The second path is for very exceptional circumstances.

Page #75

26 : GACCHĀYĀRA PAINNAYAM
Bālāe 'vuddhāe nattuya, duhiyāe ahavā
bhainie Na ya kīrai taņu pharisami,
Goyama ! Gacchani tayam bhaniyami || 84 ||
Jatthitthīkarapharisami lingī arihā vi sayamavi karejjā | Tami nicchayao Goyama ! jānejjā mūlagunabhatthami || 85 ||
Kīrai bīyapaenam Uppanne puna
suttamabhaniyam na jattha vihiņā u 1
kajje dikkhā–āyankamāie || 86 ||
Mūlaguņehi vimukkani,
bahugunakliyami pi laddhisampannam | Uttamakule vi jāyam niddhādijjai, tayami
Gacchami || 87 ||
Jattha hiranna-suvanne dhana-dhanne,
kamisa-tamba-phalihānami | Sayaņāņa āsaņāna
jhusirāņam ceva paribhogo || 88 ||
ya,
Jattha ya vāradiyānani tattadiyānani ca taha ya paribhogo Mottumi sukkilavatthani, kā merā tattha gacchammi?' || 89 ||
Jattha hiranna-suvannami
hatthena parāṇagam pi no chippe | Kāranasamappiyami pi hu nimisa-khanaddhani pi,
tami
Gacchami || 90 ||

Page #76

84.
85.
86.
87.
88.
89.
90.
GACCHĀCĀRA PRAKĪRṆAKA : 27
The monastic group in which the monks do not touch even the young girl-babies, old women, grand-daughters, daughters and sisters, is the true monastic group.
O' Gautama! know that the monastic group, in which the Acarya himself touches women's hands, as a monastic group corrupt of basic monastic virtues.
The monastic group, in which even on special occasions such as ordination and terminal illnesses the monks do not follow the exceptions not mentioned in the scriptures, (is the true monastic group).
The monastic group, in which even a monk born in noble family and endowed with many virtues, supernatural powers but corrupt of basic monastic virtues is expelled without a second thought, is the true monastic group.
The monastic group, in which the monks wear gold and silver ornaments, use holed seats, chairs and bedsteads made of copper, bronze or crystal-stones, is an unrestrained monastic group.
What is the limit of restraint of that monastic group, in which, leaving the white clothes, the monks wear coloured or ochre clothes? That is, such a monastic group is said to be corrupt and unrestrained.
The monastic group, in which, even when there is a special reason for it, the monks do not touch others' gold and silver even for a moment, is the true monastic group.

Page #77

28: GACCHĀYĀRA PAIṆṆAYAṀ
Jattha ya ajjāladdham paḍigahamāī vi vivihamuvagaraṇami | Paribhujjai sāhūhim, tam Goyama ! kerisam Gaccham? || 91 ||
Aidullahabhesajjam bala-buddhi
Ajjäladdham bhuñjai,
Ego egitthie saddhim jattha citthijja Gaoyamā Sañjale viseseņam nimmeram tam tu bhāsimo || 93 ||
Dadhacarittam muttam āijjam mayaharam ca guṇarasimi | Ekko ajjāveī, tamaṇāyāram, na tam Gaccham || 94 ||
vivaddhanam pi putthikaram |
kā merā tattha Gacchammi? || 92 ||
Ghaṇagajjiya'-hayakuhiyam–vijjuduggejjhagūḍhahiyayão
itthirajjum,
Ajjā avāriyão,
1
na tami
Jatthasamuddesakāle sähūnam mandalie ajjāo 1 Goyama! thaventi pãe, itthīrajjam, na tam Gaccham|| 96 ||
Jattha munīna kasãe jayaḍijjantā vi parakasāchim | Nicchanti samuttheum sunivittho
pangulo ceva || 97 ||

Gaccham || 95 ||
"ya-kuhaya-vijjū Goyamā! sañjaīe vi duggijjha", Je. |

Page #78

GACCHĀCĀRA PRAKĪRNAKA : 29
91.
O' Gautama! what kind of monastic group is that in which the monks use various kinds of monastic equipment, such as pots etc, brought by the nuns? That is, such a monastic group is corrupt and unrestrained.
92.
What is the limit of restraint of a monastic group, in which the monks partake of various invigorating strengthening and rare medicines, brought by the nuns? That is, such a monastic group is corrupt and unrestrained.
93.
O' Gautama ! that monastic group ought to be called corrupt and unrestrained where a lone monk sits alone with a lone woman and specially with a lone nun.
94.
The monastic group in which a steadfast, detached and humble monk, endowed with monastic virtues, alone teaches a lone women or nun, it is said to be corrupt and such a monastic group is not said to be true.
95.
The monastic group in which a nun who, roars like a cloud, neighs like a horse, is uncontrollable like lightening and is of deceitful heart is not kept under control, is not a monastic group but a women-kingdom.
96.
O’ Gautama ! the monastic group in which the nuns step into the assembly of monks at the time of their partaking of food, is not a monastic group but a women-kingdom.
97.
The monastic group in which the passions of the monks are not aroused even in reaction to others' aroused passions, just as a well-seated lame person does not wish to rise, is the true monastic group.

Page #79

30 : GACCHĀYĀRA PAINNAYAM
Dhammntarāyabhīe bhīe samsāragabbhavasahīņami I Na uīranti kasāe munī munīņam, tayam Gacchami || 98 ||
ah
Kāranamakāranenami
kaha vi munīna utthi kasāe Utthie vi jattha rumbhahi, khamijjahi jattha,
tami
Gacchami || 99 |
Sīla-tava-dāna-bhāvana
cauvihadhammantarāyabhyabhie | Jattha bahu gīyatthe, Goyama !
Gaccham tayani bhaniyam || 100 ||
Jattha ya Goyama ! pañcanha kaha vi sūnāna ekkamvi hojjā | Tani Gacchami tivihenani vosiraiya vaejja annattha || 101 ||
Sūņārambhapavattami gacchami vesujjalami na' sevijjā / Jam chrittagunehim ujjalar tam tu sevijjā || 102 ||
Jattha ya muniņo kaya-vikkayāim
kuyvanti sañjamubhatthā! Tami gacchami Gunasāyara!
visam va dūra mipariharijjā ||103||
Arambhesu pasattā siddhantaparammuhā visayagiddhā 1 Mottum muniņo Goyama ! vasejja majjhe suvihiyānam || 104 ||
na vāsijjā, Je. Sam. Pu. dūre, Je.
2

Page #80

98.
99.
100.
101.
102.
103.
1
GACCHĀCĀRA PRAKĪRŅAKA : 31
The monastic group in which the monks do not rouse others' passions for fear of disturbing their monastic practices and for fear of worldly wandering, is the true monastic group.
The monastic group in which the rise of passions, whether with or without reason, is checked and its rise is begged pardon for, is the true monastic group.
O' Gautama! the monastic group in which there a number of canon-learned monks who constantly fear any kind of hindrance in their practice of righteous conduct, penance, charity and pious reflection, is called the true monastic group.
O' Gautama! one must leave the monastic group in which the monks make use of any of these five types of agencies of violence towards the living - pounding pit, flour mill, hearth-stove and water-well, etc - body, mind and speech.
One must not live in a monastic group in which even white robed monks practice violence but in stead live in a group in which the monks are endowed with virtuous conduct.
O' Ocean of virtues (Gautama)! the monastic group, in which the monks indulge in the activities of buying and selling things and have become corrupt of their monastic practices, must be left like poison.
104. O' Gautama! leaving the monks who are attached to violence and act against the teachings of the Lords Prophets one must live amongst those that are righteous.

Page #81

32 : GACCHĀYĀRA PAINNAYAM
Tamhā sammam nihāleuni Gaccham sammaggapat,thiyam | Vasejjā pakkha-māsani vā jāvajjīvani tu Goyamā ! || 105 ||
Khuddo'vuddho tahā seho jattha rakkhe uvassayam Taruno vā jattha egāgī, kā merā tattha bhāsimo? || 106 ||
AJJĀSARŪVAVANNAŅĀHIGĀRO Jattha ya egã khuddī egā traunī u rakkhae vasahinil , Goyama ! tattha vihāre kā suddhi bambhacerassa? || 107 ||
Jattha ya uvassayão bāhimi? gacche duhatthamettani pi Egā rattini samaṇī, kā merā tattha gacchassa? || 108 ||
Jattha ya egā samanī ego samano ya jampae
Soma !! Niyabandhunā vi saddhim,
tam gacchami gacchagunahīņami || 109 ||
Jattha Jayāra-Mayārami samanī jampai gihatthapaccakkham | Paccakkham samisāre ajjā pakkhivai appānam || 110 ||
Jattha ya gihatthabhāsāhimi" bhāsae ajjiyā surutthā vi Tam gacchami Gunasāyar ! samanagunavivajjiyani jāna ||111||
Gani-Goyama! jā uciyam seyam Sevae cittarūvāni, nasā
vatthani vivajjiun | ajjā viyāniyā || 112 ||
khuddo vā ahavā seho, Pu. Vr. || rāim gacche, Sā. | Somma! Sā. Pu. bhāsāi bhā', Sā. Pu.!

Page #82

GACCHĀCĀRA PRAKĪRNAKA : 33
105.
Therefore, O' Gautama! one must properly scrutinise the monastic group for its righteous conduct and only then live in it for a period of a fortnight, a month or life-long.
106.' What can be said about the limit of restraint of a monastic
group in which a half-monk (Ksullaka) or an old monk or a newly ordained monk is the guardian of the monastery? That is, that monastic group is unrestrained.
DESCRIPTION OF THE NUNS' CHARACTERISTICS 107. O'Gautama! what can be expected of the standard of
celibacy in the seminary in which a half-nun (Ksullikā) or a young nun lives alone?
108.
I
al night
What is the limit of restraint of the monastic group in which a lone nun goes out of the seminary/ even for a distance of two hands? That monastic group is corrupt.
109.
O gentle Gautama ! the monastic group in which a lone nun talks to a lone monk, even if he is her brother, is devoid of the virtues of a monastic group.
110.
The monastic group in which a nun indulges in amorous talk with a householder, that nun, surely, pushes herself in the ocean of four-destinied worldly wanderings.
111.
О' Ocean of virtue (Gautama)! know, the monastic group in which an angry nun, speaks in the loud manner of the householders, is devoid of monastic virtues.
112.
O'Head monk Gautama! the nun who discards white clothes and wears various coloured clothes cannot be called a nun.

Page #83

34 : GACCHĀYĀRA PAINNAYAM
Sīvanami tunnanam bharaṇami gihatthān,ani tu jā karé Tilla-uvattanami vā vi, appaņo ya parassa ya || 113 ||
Gacchai Uvvattei
savilāsagaī
sarīrami
sayanīyami tūliya siņānamāīnijā
sabibboyam |
kuņai || 114 ||
Gehesu Taruņāi
gihatthānami gntūna kahā
ahivadante anujāņe, să
kahei kāhīyā i padinīyā || 115 ||
Vuddhānani tarunānam rattimi ajjā jā dhammani Sā ganiņī Gunasāyara! padanīyā hoi gacchassa || 116 ||
Jattha ya samanīņa masarkhadāimi gacchammi neva jāyanti | Tani gacchami gacchavarani, gihatthabhāsāo no jattha || 117||
Jo jatto vā jāo nā"loyai divasa pakkhiyam vā vi i Sacchandā! samaņio, mayahariyāe na thāyanti || 118 ||
Vintaliyāņi paunjanti, gilāņa-sehīņa neya? tappanti | Anagādhe āgādhami karenti, āgādhi anagādham || 119 ||
1
"dāu va savane maya", Sam. neva tippanti, Sā. |

Page #84

113.
114.
115.
116.
117.
GACCHĀCĀRA PRAKĪRNAKA : 35
The nun who sews the householders' torn clothes, embroiders them, fills them with cotton-wool and massages herself or the others with oil (acts contrary to the Jina order).
The nun who walks with lusty gait, sleeps on the cotton filled mattress and maintains her body with bathing etc (acts contrary to the Jina order).
The nun who delivers sermons at the householders' residences and repeatedly invites young men to come to the seminary acts contrary to the Jina order.
O' Ocean of virtue (Gautama)! even if the head nun delivers sermons, to the young and the old, at night, she acts contrary to the limits of the order of nuns.
The monastic order of nuns where there is no mutual quarrel and where the language of the householders is not spoken is said to be the best monastic order.
118. The monastic group of nuns in which the self-willed nuns do not retract from the incurred flaws through daily, nightly, fortnightly, four-monthly and yearly expiatory retractions and do not obey their head nun (is a deplorable monastic order).
119. The monastic group of nuns in which the self-willed nuns practice astrology and mesmerism, where they do not look after ill and newly ordained nuns, where they do not do the doable (study, inspection, expiatory retraction, etc.) and do the undoable (is a deplorable monastic order).

Page #85

36 : GACCHĀYĀRA PAINNAYAM
Ajayaņāe pakuvvanti Cittalayāni ya sevanti,
pāhunagaņāna avacchalā cittā rayaharane tahā || 120 ||
Gai-vibbhamāiehimi āgāra vigāra taha pagãsinti Jaha' vuddhāņa vi moho samuīrai, kini nu tarunānami? || 121 ||
Bahuso uccholinti muha-nayane hattha-pāya-kakkhão | Giņhei’ rāgamandala soindiya taha ya 'kabbatthe || 122 |||
Jattha ya therī tarunī therī tarunī ya antare suyai Goyama ! tam gacchavaram varanāņa-caritta-āhāram || 123 ||
Dhointi kanthiyāo pointi ya taha ya dinti pottāni / Gihakajjacintagio, na hu ajjā Goyamā! tão || 124 ||
*Kharaghodāitthāne vayanti, te vā vi tattha' vaccanti | Vesatthīsamisaggi uvassayão samīvammi || 125 11
1
jaha kamadhagān,a moho, Sam. | jaha kabja(ppa)tthagāna moho, Je. Pu. || ginhai rāmaņa.nandana bhointi ya taha, Sam.|| kappatthe, Pu. kappassa, Sam. || Thalgho', Sam. Je. Pu.

Page #86

GACCHĀCĀRA PRAKĪRNAKA : 37
120.
The monastic group of nuns in which the self-willed nuns are not vigilant, where they do not show due affection towards the guest nuns who come calling, where they wear coloured clothes and keep fancy sweeps is a deplorable monastic order).
121.
The monastic group of nuns in which the self-willed nuns move about, gesture and act in ways that are enough to distract even the older men, what to say of the younger ones (is a deplorable monastic order)?
122.
The monastic group of nuns in which the self-willed nuns wash their faces, limbs and arm-pits often, where they show undue interest in various musical tunes and heats is a deplorable monastic order.
123.
O’ Gautama! the monastic group of nuns in which the old and the young nuns sleep alternately is a good monastic order. Such a monastic order supports right-knowledge and right-conduct.
124.
O' Gautama ! the nuns who often wash their necks, who thread the beads or pearls into rosaries or necklaces for the householders, who give their clothes to them (householders) and keep worrying about their mundane matters are, truly, not nuns.
The nun who stays in a place where, nearby, there is a heavy traffic of horses and mules or where they Trinate and defecate or where the lecherous men keep frequenting the prostitutes is not a true nun.

Page #87

38 : GACCHĀYĀRA PAINŅAYAM
'Chakkāyamukkajogā, dhammakahā vigaha pesaņa gihīņam | Gihīnisejjami vāhinti santhavani taha karantīo || 126 ||
Samā Ganiņi
sīsa-padicchīņami
gunasampannā
coyanāsu anālasā ?pasatthaparisāgunā || 127 ||
Samviggā bhīyaparisā Sajjhāya-jjhānajuttā
ya ya
uggadandā ya kārane sargahe ya visāriyā 11 128 ||
Jatthuttara-padiuttaravadiyā ajjāo sāhuņā saddhimi I Palavanti surutthā vī, Goyama ! kim teņa gacchena? || 129 ||
Jattha ya gacche Goyama ! uppanne kāraṇammi ajjāo 1 Ganiņīpitthithiyao bhāsantī m auyasaddenami || 130 ||
sajjhāyamu, Sam Pu. Sā. othapuri', Sam Pu. Sā. |

Page #88

GACCHĀCĀRA PRAKĪRNAKA : 39
126.
O'Gautama ! the nuns who are ever-ready to indulge in violence towards the six categories of the living, who indulge in gossip in the name of religious discourses, who order the householders about (for the jobs they are supposed to do themselves), who make use of their (the householders') seats and beds and who maintain intimate relations with them are not the true nuns.
127.
The senior nun who treats her own disciple nuns and those of the other senior nuns who come to them for studying as equal, who does not neglect to motivate her junior nuns, who is endowed with the qualities of the head nun, who has the noble qualities to influence the gathering (of monks, nuns, laymen and laywomen followers) (possesses the ability to become the head nun).
128.
The senior nun who is learned, who is generally humble and respectful towards the gathering of nuns but who awards severe punishments when the occasion demands, who is always engaged in scriptural studies and meditation, who shelters her flock and maintains an appropriate collection of clothes and other monastic equipage for her group possesses the ability to become the head nun.
129.
O' Gautama ! what is the use of staying in that monastic group where the nuns enter into arguments with the monks and, getting furious, indulge in untoward talk? That is, there is nu use of staying in such a monastic group.
130.
O'Gautama! where the nuns stay behind the head nun and speak to the canon-learned monks in humble words even when there is occasion for annoyance is the true Gaccha.

Page #89

40: GACCHĀYĀRA PAIṆṆAYAM
1bhainimāīņam
Māue duhiyae sunhãe ahava Jattha na ajjā akkhai guttivibheyam, tayam Gaccham || 131 ||
Damsanaiyāra kuṇaī, carittanāsam, janei micchattam | Donham pi vaggāṇa`jjā vihārabheyam karemāṇī2 || 132 ||
Tammulam samsaram jaṇei ajjā vi Goyamā ! nūṇam | Tamha dha muvaesam mottum annam na bhāsijjā || 133 ||
M
I
Māse māse u jā ajjā egasitthena pārae Kalahai gihatthabhāsāhim, savvam tie niratthayam || 134 ||
Mahānisīha-Kappão Vavahārão Sāhu-sāhuniatthae,
Gacchayāram
1 bhayaniR Je.
Padhantu sähuno
eyam asajjhāyam vivajjiumi
Uttamam suyanissandam Gacchāyāram suuttamam || 136 ||
2
GANTHASAMATTĪ
kahemāṇī, Je. [

taheva
ya
samuddhiyam || 135 ||

Page #90

GACCHĀCĀRA PRAKIRNAKA : 41
The monastic groups in which the nuns do not talk in terms of their pre ordination relationships such as – “she is my mother”, “she is my daughter”, “she is my daughter in law”, “I am her sister", “I am her mother”, etc – with other nuns or the members of her erstwhile family is the true monastic group.
132.
The nun who is corrupt of faith, who is corrupt of righteous conduct, who encourages falsehood and who oversteps the limitations of both – the group of monks and the group of nuns - is not a true nun.
133.
O'Gautama ! the nuns can be a cause of increase in worldly wandering, therefore, except thas religious discourse, there ought to be nothing to do with them.
134.
For a nun that quarrels in the hurting language of the householders, the most severe penance of breaking her month after month fasts with only one grain of food, is a waste. That is the benefit that accrues by such a severe penance is nothing as compared to the sin that accrues by being quarrelsome.
135.
CONCLUSION This group monastic conduct (Gacchācāra) has been quoted from the canonical works such as Mahāniśitha, Kalpasūtra, Vyavahārasūtra, etc for the benefit of the monks and the nuns.
136.
Therefore, the monks and the nuns must always study this Gacchācāra Prakīrnaka, which is an essence of the noble canonical works except at times when the scriptural study is forbidden.

Page #91

42: GACCHĀYĀRA PAINṆAYAM
Gacchāyāram suņittāņam paḍhitta bhikkhū bhikkhuṇī | 'Kunantu jam jahā bhaniyam icchantā hiyamappano || 137 || || 2GACCHAYARAM SAMATTAM ||
1
2
jäṇantu, Je.
Iti Gacchāyārapainnam, Je. | gacchāyārapainnayani sammattam,
Sä. Il

Page #92

GACCHĀCĀRA PRAKĪRNAKA : 43
137.
The monks and nuns desiring self-emancipation must, either on reading it or on listening to the exposition of this Gacchācāra Prakīrnaka do as has been herein prescribed.
|| GACCHĀCĀRA PRAKĪRNAKA CONCLUDED |

.

Page #93

Page #94

GACCHĀCĀRA PRAKĪRNAKA
APPENDICES Transliteration Convention. Alphabetical order Of verses. Bibliography.

Page #95

Page #96

GACCHĀCĀRA PRAKIRNAKA
1. TRANSLITERATION CONVENTION
(Key To Diacritical Marks)
at
| 37
371
A, a Ā, ā
KA, ka ū KHA, kha GA, ga GHA, gha
si, i
ū
Alst all entert
U, u Ū, ū
E, e
5 a
J
NA, na 7 CA, ca 19 CHA, chall
TA, ta THA, tha DA, da DHA, dha NA, na РА, pa PHA, pha BA, ba BHA, bha MA, ma YA, ya RA, ra
1
,
u
Ī 317
AI, ai 0,0
JA, ja JHA, jha | 77
31 AU, au 31 AM,ami 37: AH, aḥ
7 T la
# R,r IL,
G Ĉ U 87
ÑA, ña # TA, ta THA tha DA, da DHA, dha NA, na ŚRA, śra K, k, etc.
LA, la VA, va ŚA, śa SA, sa SA, sa

Page #97

iv : GACCHĀYĀRA PAINNAYAM
KSA, ksa TRA, tra JNA, jña

Page #98

Verse
GACCHĀCĀRA PRAKĪRNAKA
2. ALPHABETICAL ORDER OF VERSES
Arambhesu pasattā siddhanta Agīyattha-kusīlehim sangam Agiyatthassa vaya enam Aidullahabhesajjam bala-buddhi
Ajayanae pakuvvanti Apparisāvī sammam samapāsī Atthege Goyamā ! pāṇī
Bīyapaeṇam sārūvigāi Bahuso uccholinti muha-nayane Bālāe vuddhae nattuya Bālānam jo u sīsānam Bhatthāyāro sūrī
Bhayavam! kehimi lingehim Bhue atthi bhavissanti kei
Chakkayamukkajogā Chattīsagunasamannāgaena
Dadhacarittam muttam āijjam Damsanaiyāra kuṇaî
Desam khettam tu jānittā Dhammntarayabhie bhie Dhointi kanthiyão pointi ya Dūrajjhiya pattāisu mamattae

A
B
C
Ꭰ

Ser. No. P. No.
104
048
046
092
120
022
002
080
122
084
016
028
009
036
126
012
094
132
014
098
124
057
30
14
14
28
36
08
02
24
36
26
06
08
04
12
38
04
28
40
06
30
36
18

Page #99

vi : GACCHĀYĀRA PAIŅṆAYAṀ
Ego egitthie saddhim
Gīyatthassa vayaṇenam Giyatthe je susamvigge Gacchai savilāsagaï Gacchāyāram sunittāṇam Gaccho mahanubhavo
Gai-vibbhamãiehim āgāra
Gani-Goyama! jā uciyam Gehesu gihatthāṇam gntūṇa Ghanagajjiya-hayakuhiyam Guruṇā kajjamakajje khara Gurunao chandanuvittī
Hasam kheḍā kandappam
Icchijjai jattha
Jihae vilihanto na bhaddao
Jaha sukusalo vi vijjo
Jai vi na sakkam kaum sammam Jai vi sayam thiracitto
Jamaddham jāma diņapakkham ajjākappam
saya
ya

E
G
H
I
Jattha
Jattha hiranna-suvannam
Jattha hiranna-suvanne dhana-dhanne
Jattha Jayara-Mayāram
Jattha jettha-kanittho jānijjai
Jattha muṇīņa kasāe Jattha ya ajjāhi samam
J

093
044
14
041
12
114 34
137 42
051
16
121
36
112
32
115
34
095
28
056
052
082
078
28
017
013
033
16
16
24
24
06
04
10
066
20
003
02
061
18
090
26
088 26
110 32
060 18
097 28
062
18

Page #100

GACCHĀCĀRA PRAKIRNAKA : vii
091 077
28 24
107
32
38
32
30
Jattha ya ajjāladdham Jattha ya bāhira pāniya Jattha ya egā khuddī egā trauņī Jattha ya egā samanī ego samano ya Jattha ya gacche Goyama ! Jattha ya gihatthabhāsāhim Jattha ya Goyama ! pañcanha Jattha ya munino kaya-vikkayāim Jattha ya samanīna masarkhadāimi Jattha ya sannihi-ukkhada Jattha ya sūla visūiya Jattha ya theri tarunī Jattha ya uvassayāo bāhim Jattha ya vāradiyānam Jatthasamuddesakāle sāhūnami Jatthitthikarapharisani Jatthitthīkarapharisam lingi Jatthuttara-padiuttaravadiyā Je anahiyaparamatthe Goyamā ! Je ya na akittijanae Jo jatto vā jāo nā''loyai Jo u ppamāyadosenami
109 130 111 101 103 117 072 079 123 108
34 22 24 36
32
089
26 28
096
083
24
085 26 129 38 043 14 055
16 118 03912
26
22
16
36
Kīrai bīyapaenam suttam Kāranamakāranenam ah Khajjüripattamuñjena Khante dante gutte mutte Kharaghoďāitthāne vayanti Khara-pharusa-kakkase Khelapadiyamappānam na Khuddo vuddho tabā seho Kim puna tarunao abahussuo ya Kula-gāma-nagara-rajjam payahiya
086 099 076 053 125 054 069 106 065 024
16 20
32
08

Page #101

viii : GACCHĀYĀRA PAIṆNAYAM
Lila-alasamāṇassa
Mahānisīha-Kappão Mase mäse u jā ajjā Maue duhiyãe sunhãe Maue nihuyasahāve Medhī ālambanam khambham
Mūlagunehi
vimukkam
Muluttaragunabbhattham Muniņam nāṇābhiggaha
Namiūna Mahāvīram tiyasinda Nāṇammi damsanammi ya Nitthaviyaatthamayathāṇe
Osanno vi vihāre kammam
Padhantu sāhuno eyam Pajjalanti jattha dhagadhaga Pajjaliyam huyavaham datthum Paramatthao na tam amayam
Paramatthao visam no tam Pindam uvahim sejjam Pudhavi-daga-agaṇi-vāū Pupphāṇam bīyāṇam
Sīla-tava-dāṇa-bhāvaṇa

L
M
N
P
S

004
135
134
131
073
008
087
011
074
02
001
02
020 06 042 14
40
40
40
22
04
26
04
22
034 10
021
075
081
136 40
050 16
049
14
047
14
045
14
06
22
24
100
30

Page #102

GACCHĀCĀRA PRAKĪRNAKA : ix
06 34 08
08
04
20
12
Sīso vi verio so u Sivanam tunnanam bharanam Sīyāvei vihāram suhasīla Sa eva bhavvasattānam Sacchandayārim dussīlam Sāhussa natthi loe ajjāsarisī Sairī bhavanti anavekkhayāi Samviggā bhīyaparisā ya Samā sīsa-padicchīnam Sammaggamaggasampatthiyāna Sangahovaggaham vihiņā Sankhevenam mae Somma! Savvathesu vimutto sāhū Savvattha itthivaggammi Suddham susāhumaggam Sūnārambhapavattam gaccham
018 113 023 026 010 070 038 128 127 035 015 040 068 067 032 102
38
10 06
12
20
20 10
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Tīyāṇāgayakāle keī hohinti Tam pi na rūva-rasattham Tamhā niunami nihāleumi Tamhā sammam nihāleuni Tammulam samsāram janei Therassa tavassissa na bahussuyassa Titthayarasamo sūrī Tumhārisā vi Munivara !
037 12 058 18 007 105 133 064 027 01906
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Ujjamam savvathāmesu Ummaggamaggasampatthiyāna Ummaggathie sammagganāsae Ummaggathio ekko vi nāsae
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Vīrienam tu jīvassa Vajjeha appamattā ajjā
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x: GACCHĀYĀRA PAIŅṆAYAṀ
Vāyāmitteņa vi jattha bhattha Veyana veyāvacce iriyatthae Vihina jo u coei
Vintaliyani na paunjanti Vuddhanam tarunāṇam

071
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Page #104

GACCHĀCĀRA PRAKĪRŅAKA
3. BIBLIOGRAPHY
Agama Aur Tripitaka : Eka Anusīlana, Muni Nagarāj. Avasyaka Niryukti,
Abhidhana Rajendra Kośa: Parts 1-7, Śrī Vijaya Rajendrasūri,
Ratlam.
Aṇagāra Dharmāmrta, Pt. Āśādhara.
Ardhamāgadhi Kośa: Parts 1-5, Pt. Muni Ratnacandrajī, Amar Publications, Varanasi.
Bodhapāhuda, Kunda Kunda, Astapāhuda, Kundkunda Kahan Trust Jaipur, 1994.
Canonical Literature Of The Jainas, HR Kāpadiya.

Jaina Agama Sahitya
Udaipur.
Jaina Laksanavlī: Parts 1-3, Bālacandra Siddhantaśastrī, Via Sevā Mandir, Delhi.
Jain Sahitya Ka Vrihad Itihas, Vol. II.
Jain Shilalekha Sangraha, Vol. II.
Jainendra Siddhanta Kosa; Parts 1-4, Jinendra Varṇī, Bhāratīya Jñānapītha, Delhi.
Kalpasūtra, Prakrit Bharati, Jaipur.
Lingapahuda, Kunda Kunda, Astapāhuda, Kundkunda Kahan Trust Jaipur, 1994.
Nandīsūtra, Muni Madhukara, Āgama Prakāśana Samiti, Beawar. Ogha Niryukti.
Pāiasaddamahaṇṇavo, Pt. Hargivindadas, Prākṛta Texts Society,
Varanasi.
Pāksikasūtra, Pub. Devacandra Lalbhai Jain Pustakoddhāra Fund,
Manana Aur Mīmāmsā, Devendramuni,
Mumbai.
Paiņayasuttaim Parts 1-2, Muni Punyavijayajī, Mahāvīra jaina vidyalaya, Mumbai.
Panch vastu, Haribhadrasūri, Sri Devachandra Lalbhai Jain Pustakoddhar Fund, Mumbai.

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xii : GACCHĀYĀRA PAIṆṆAYAṀ
Prakrta Bhāsā Evam Sahitya Kā Ālocanātmaka Itihāsa, Dr, jagdish Chandra Jain, Varanasi.
Pratishtha Lekha Sangraha.
Śramana : Quarterly – April, 1982, Pārśvanātha Vidyāśram Sodha
Samsthāna, Varanasi.
Śrī jaina Pratima Lekha Sangraha, DS Lodha.
Sāgara Jaina Vidya Bhārati, Dr. sagarmal Jain, Varanasi. Samavāyāngasūtra, Muni madhukara, Agama Prakāśana Samiti, Beawar.
Sambodh Prakarana.
Sūtrakṛtānga niryukti, Niryukti Sangraha, harśa Puspamrta Granthamālā, Saurastra.
Sūtrakṛtānga, Muni Madhukar, Āgama Prakāśana Samiti, Beawar. Sūtrapahuḍa, Kunda Kunda, Astapāhuda, Kundkunda Kahan Trust
Jaipur, 1994. Vidhimārgaprapa, Edt. Jinavijaya.

Page #106
AGAMA SAMSTHANA Agama Ahimsa Samata Evam Praksta Samsthana was established in January 1983 to commemorate the Rainystay (Varsa vasa) of Acarya Sri Nanalalji Maharaja in Udaipur in the year 1981. The main objectives of the samsthana are to prepare scholars of Praksta and Jaina Studies, to publish unpublished Jaina literature, to provide means of study to the desirous students of Jaina Studies, 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 organise lectures, discussions and ceremonies with a view to promote the spread of Jaina studies. The Samsthana is one of the major activities of Akhil Bharatvarsiya Sadhumargi Jain Sangha. The samsthana is registered under the Rajasthan Societies Act, 1958 and donations to it are exempt from Income Tax under section 80 (G) and 12 (A). You can also become a participant in the pious activities of the samsthana as follows:1. Individuals and organisations can become Chief Patrons by donating Rs. One Lakh. The names of such donors are printed on the latter-head of the samsthana in the chronological order of their donations. 2. Become Patrons by donating Rs. 50000.00. 3. Become Promoter-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 sanghas, trusts, boards, societies, etc that donate Rs. 20000.00 in lump sum to the samsthana become the organisational members of the Samsthana parishada. 7. By donating towards building construction and purchase of essential equipment in the memory of your dear departed ones. 8. By donating old manuscripts, Agamic literature and other useful things. Your cooperation will further the cause and progress of Jaina knowledge and studies.