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 Samsthana Granthamala: 29 SAMIYAE DHAMME ARIEHIM PAVVEIYE GACCHAYARA-PAINNAYAM (GACCHACARA-PRAKIRNAKA) Hindi Version By Dr. Suresh Sisodiya SAVVATTHESU SAMAM CARE Editor Prof. Sagarmal Jain English Version By Colonel D. S. Baya 'Sreyas' SAVVAM JAGAM TU SAMAYANUPEHI PIYAMAPPIYAM KASSA VI NO KAREJJA SAMMATTADAMSI NA KAREI PAVAM SAMIYAE SAMMATTA DITTHI SAYA AMUDHE MUNI HOI AGAMA AHIMSA SAMATA EVAM PRAKRTA SAMSTHANA UDAIPUR - 313 003.

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Agama Sansthana Granthamala : 29 Editor Prof. Sagarmal Jain GACCHAYARA PAINNAYAM (GACCHACARA-PRAKIRNAKA) (ORIGINAL TEXT EDITED BY MUNI SRIPUNYAVIJAYAJI) 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 AGAMA AHIMSA SAMATA EVAM PRAKRTA SAMSTHANA UDAIPUR - 313 001.

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Publisher: Agama Ahimsa Samata Evam Prakrta Samsthana Padmini Marga, Near Rajasthan Patrika Office, UDAIPUR - 313 003 (Rajasthan) INDIA. Tele: 0294-2490628. Hindi Edition : First - GACCHAYARA PAINNAYAM 1994. English Transliteration And Translation By Colonel D.S.Baya 'Sreyas' Price: Rs. 70.00 English Edition First - 2004. US $ 3.00 Printed By: M/s New United Printers, Udaipur.

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GACCHACARA PRAKIRNAKA PUBLISHER'S NOTE Ardhamagadhi Jaina Agamic literature is a valuable treasure of Indian culture and literature. It is unfortunate that due to the non-availability of suitable translations of these works, both, the laymen as well as the learned scholars were unfamiliar with them. Of these agamic works, the Prakirnakas have almost been unavailable even though they are of an ancient origin and are predominantly spiritual in their content. We are fortunate that Mahavira Jaina Vidyalaya, Mumbai has already published the original texts of these Prakirnakas duly edited by Muni Sri 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 Samsthana. The Samisthana has, to date, translated fifteen Prakirnakas 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 'Gacchacara Prakirnaka 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 Sanisthana'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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GACCHACARA PRAKIRNAKA MONETARY ASSISTANCE SRUTA SANKALPA PADILAMAM NANAN TAO DAYA The Srut Sarikalp' wing of Shubh Sankalp (Shri Ganeshlal-Sundarbai Baya Memorial Charitable Trust), Udaipur have provided the Monetary Assistance for this publication. The Sanisthana 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 PRAKIRNAKA 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 Prakirnakas 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 Prakirnakas 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 Prakirnakas into English. Translations are, at the best of times, only shadows of the originals. The problem becomes more acute when the original happens to be in an as ancient language as Prakrta 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, Gacchacara Prakirnaka, 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. Agama Ahinisa Samata Evani Prakrta Sanisthana, 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 Jnanamuniji 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. - Sreyas.

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GACCHACARA PRAKIRNAKA TABLE OF CONTENTS PUBLISHER'S NOTE. MONETARY ASSISTANCE.. TRANSLATOR'S NOTE. TABLE OF CONTENTS.. PREFACE. General Introduction Gacchacara Prakirnaka - Manuscripts Used In The Editing Of The Gacchacara Prakirnaka The Published Editions Of Gacchacara Prakirnaka The Author Of Gacchacara - The Period Of Composition Of Gacchacara Subject-matter 1..... Opposition To Laxity In Monastic life Conclusion ****** GACCHAYARA PAINNAYAM. III V VII IX XI XI XXI GACCHACARA-PRAKIRNAKA. 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 PRAKIRNAKA 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 Tirthankaras 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 sutras or canonical texts by the Ganadharas1 - the principal disciples of Tirthankaras, Acaryas (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 bhasai Araha suttam ganthanti Ganahara" - Avasyaka Niryukti, verse 92.

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XII : GACCHACARA PRAKIRNAKA the agamas 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 Arddhamagadhi canons and the Sauraseni canons. Of these, the Arddhamagadhi canonical literature is not only more ancient but also closer to the original language in whic': Lord Mahavira preached. The development of the sauraseni canonical literature was also based on these Arddhamagadhi canons. The Arddhamagadhi canonical literature was also compiled and edited over a period of ncarly a thousand years -from the time of Lord Mahavira to 980 or 993 Virabda (reckoned from the date of Lord Mahavira'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 Arddhamagadhi canonical literature was divided into two categorics, namely the Arigapravista (Canon included) and the Arigabahya (Canon cxcluded). The Arigapravista category includes eleven Anga Agamas (Ariga included or Primary canons, which are based on the sermons of the Tirtharkaras and are composed by their principal disciples) and the Drstivada while the Angabahya Agamas (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 Purvadhara sthaviras (Elder monks in the know of the fourteen Purvas or the Pre-canons - fourteen Purvas were a part of the twelfth Ariga Agama, Drstivada). In the Nandisutra, these Arigabahya 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 Sruta or Agamas as follows 2: Angapravistha T Acaranga Sutrakrtanga Sthanarga Samavayanga Vyakhyaprajnapti Caturvinsatistava Jnatadharmakatha Vandana Uapsakadasanga Pratikramana Antakrddasanga Kayotsarga Anuttaropapatika- Pratyakhyana dasanga Prasnavyakarana Vipakasutra Drstivada 2 Kalika Uttaradhyayana Dasasrutaskandha Kalpa Vyavahara Avasyaka 1 Samayika 1 Angabahya PREFACE: XIII Avasyakavyatirikta 1 Utkalika Dasavaikalika Kalpikakalpika Culla-Kalpasruta Mahakalpasruta I Nandisutra, Ed. Muni Madhukara, Agama Prakasana Samiti, Beawar, 1982, Sutras, 73, 79-81.

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XIV : GACCHACARA PRAKIRNAKA Nisitha Mahanisitha Rsibhasita Jambudvipa-prajnapti Dvipasagara-prajnapti Candra-prajnapti Ksullikavimanapravibhakti Mahallikavimanapravibhakti Arigaculika Vaggaculika Vivahaculika Arunopapata Varunopapata Garudopapata Dharanopapata Aupapatika Rajaprasniya Jivabhigama Prajnapan Mahaprajnapana Pramadapramada Nandi Anuyogadvara Devendrastava Tandulavaicarika Candravedhyaka Surya-prajnapti Paurusimandala Mandalapravesa Vidyacarana Viniscaya Ganividya Dhyanavibhakti Maranavibhakti Atmavisodhi Vitaragasruta Samlckhanasruta Viharakalpa Caranavidhi Aturapratyakhyana Mahapratyakhyana Vaisramanopapata Velandharopapata Devendropapata Utthanasruta Samutthanasruta Nagaparijnapanika Nirayavalika Kalpika Kalpavatamisika Puspika Puspaculika Vrsnidasa The above-mentioned classification, found in the Vandisutra and the Paksikasutra mentions only nine Prakirnakas in

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PREFACE : XV all. Of these two names - Rsibhasita and Dvipasagara-prajnapti are found under the classification of Kalika Agamas or the timely studiable canonical texts and the rest seven - Devendrastava, Tandulavaicarika, Candravedhyaka, Ganividya, Maranavibhakti, Aturapratyakhyana and Mahapratyakhyana - are found under the Utkalika Agamas or anytime studiable canonical texts. Thus, we see that out of the nine Prakirnkas mentioned in the Nandisutra and the Paksika-sutra there is no mention of the Gacchacara Prakirnaka Besides this style of classification in the Nandisutra and the Paksikasutra, there is yet another ancient style of classification, which is found in Mulacara, a Sauraseni canonical work of the Yapaniya tradition of the Digambara Jainas. Mulacara divides the canonical texts into four classes - 1. Tirtharikara Kathita (Prophet preached), 2. Pratyekabuddha Kathita (Self-enlightened preached), 3. Sruta-kevals Kathita (Canon-omniscient preached) and 4. Purvadhara Kathita (Purva-learned reached). Again, in Mulacara, these agamic works have been divided as Kalika sruta and Utkalika sruta as well. In this classification of canonical works in the Mulacara, though canonical works like Uttaradhyayanasutra, Dasavaikalikasutra, Dasasrutaskandha, Vyavaharasutra, Vrhatkalpa, Jitakalpa and Nisithasutra have been included, we don't find a mention of the Gacchacara Prakirnakathere. Similarly, its mention is also not available in the Tattvartha Bhasya and the Sarvarthasiddhi commentary (of the Digambara tradition) on the Tattvarthasutra, which mentions fourteen of the extra-primary Arddhamagadhi canonical works. A. Nandisutra, Ed. Muni Madhukara, Agama Prakasana Samiti, Beawar, 1982, pp. 161-162. B. Paksikasutra, Devendra Lalbhai Jain Pustakoddhara Fund, p.76. Mulacara, 5/80-82.

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XVI : GACCHACARA PRAKIRNAKA At present the canonical literature is classified into Ariga (Primary), Upanga (Secondary) Mula (Basic) Cheda (Disciplinary), Avasyaka (Essential) and Prakirnaka (Miscellaneous) canonical works. This classification was, first of all, found in Vidhimargaprapa of Jinaprabha (Circa 13th century), wherein we also find the very first mention of the Gacchacara Prakirnaka. There, the Prakirnakas such as Devendrastava, Tandulavaicarika, Maranasamadhi, Mahapratyakhyana, Samistaraka, Candravedhyaka, Bhaktaparijna, Catuhsarana, Virastava, Ganividya, Dvipasagaraprajnapti, Sarigrahani and, lastly, the Gacchacara have been mentioned." Here, it is noteworthy that in the Vidhimargaprapa the Dvipasagaraprajnapti and Sangrahani have been mentioned as separate Prakirnakas whereas, generally, the mention of the Dvipasagaraprajnapti is found as Dvipasagaraprajnapti Sangrahani verses (Divasagarapannatti-Sarigahani-Gahao). In our view, this seems to have happened due to an over-sight by the editor. Actually, Dvipasagaraprajnapti and Sargrahani are not two different Prakirnakas but one only. The procedure for the study of canonical texts, as laid down in the Vidhimargaprapa mentions the study of the Gacchacara Prakirnaka before studying the Mahanisitha. The mention of Gacchacara in the Vidhimargaprapa proves that this work - (Gacchacara) had been recognised as a Prakirnaka by the 14" Vidhimargapi apa, p. 55. Devandatthayam-tandulaveyaliya-Maranasamahi-Mahapaccakkha na-Aurapaccakkhana-Santharayam-Candavijjhaya-CausaranaViratthava-Ganivijja-Divasagarapannatti-Sangahani-Gacchayaram iccai painnagani ikkikkena nivviena vaccanti - Vidhimargaprapa, Ed. Jinavijaya, pp. 57-58. Vidhimargaprapa, Ibid, p. 58.

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PREFACE : XVII century. Generally, Prakirnaka means "a treatise compiled on miscellaneous subjects'. According to Malyagiri, the commentator on the Nandisutra, the monks used to compose the Prakirnakas based on the sermons of the Tirtharkaras (the Prophets Propounders of the Jaina faith). "Caurasimi painnagasahassiimi", in the Samavayargasutra, points towards eighty-four thousand Prakirnakas 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) Tirtharkara, Lord Prophet Vardhamana Mahavira, the number of Prakirnakas now should have been a similar number. However, today the number of Prakirnakas is not definitely known and presently only ten Prakirnakas are recognised amongst the forty-five canonical works. These ten Prakirnakasare as follows': Nint non Catuhsarana, Aturapratyakhyana, Mahapratyakhyana, Bhaktaparijna, Tandulavaicarika, Samistaraka, Gacchacara, Samavayangasutra, Ed. Muni Madhukara, Agama Prakasana Samiti, Beawar, I Ed., 1982, 84" Samavaya, p. 143. A. Prakita Bhasa Aur Sahitya Ka Alocanatmaka Itihasa, Dr. Nemicanda Sastri, Varanasi, p. 197. B. Jaina Agama Sahitya : Manana Aur Mimamsa, Acarya Devendramuni Sastri, Udaipur, p. 388. C. Agama Aur Tripitaka : Eka Anusilana, Muni Nagaraj, p. 486.

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XVIII.: GACCHACARA PRAKIRNAKA 8. 9. 10. The names of ten Prakirnakas recognised as canonical texts, as mentioned in the Painnayasuttaim by Muni Sri Punyavijayaji, are as follows: 10 11 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Ganividya, Devendrastava, and Maranasamadhi. Catuhsarana, Aturapratyakhyana, Bhaktaparijna, Samistaraka, Some differences in the names of these Prakirnkas can also be seen. In some works we find Candravedhyaka and Virastava instead of Gacchacara and Maranasamadhi, while in some others we find that the Bhaktaparijna has been excluded while the Candravedhyaka has been included." Besides, more than one Prakirnakas bearing the same name are also found. E.g. three Prakirnakas bearing the name Aturapratyakhyana and two with the name Catuhsarana are found. Tandulavaicarika, Candravedhyaka, Devendrastava, Ganividya, Mahapratyakhyana, and Virastava. Preface to Painnayasuttaim Part-I, Muni Punyavijayaji, Mahavira Jaina Vidyalaya, Mumbai, Ed. I, 1984, p. 20. Abhidhana Rajendra Kosa, Part-II, p. 41. 10

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PREFACE : XIX The Murtipujaka Sampradaya of the Svetambara 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, Aturapratyakhyana, Bhaktaparijna, Sanistaraka, Tandulavaicarika, Candravedhyaka, Devendrastava, Ganividya, Mahapratyakhyana, Virastava. Rsibhasita, Ajsvakalpa, Gacchacara, Maranasamadhi, Titthogali (Tirthodgalika), Aradhanapataka, Dvipasagara-prajnapti, Jyotisakarandaka, Arigavidya, Siddha-prabhrta, Saravali, and Jivavibhakti. 12 Preface to P: innayasuttaim Part--1, Muni Punyavijayaji, Mahavira Jaina Vidyalaya, Mumbai, Ed. I, 1984, p. 18.

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XX : GACCHACARA PRAKIRNAKA Although a certain amount of disagreement is noticed as far as the names and the numbers of the Prakirnakas obtained from different sources is concerned, we notice that the Gacchacara Prakirnaka has been mentioned in the list of twenty-two Prakirnakas by Muni Sri Punyavijayaji 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 Gacchacara is also found clearly mentioned in another work by Jinaprabha - Visalaraja's Vrtti on Siddhantagamastava." Thus, while the Gacchacara Prakirnaka has not been mentioned in the lists found in the Nandisutra and the Paksikasutra, it is found clearly mentioned in the lists by Acarya Jinaprabha. It means that the Gacchacara Prakirnaka is of a later origin than that of the Nandisutra and the Paksikasutra but of an earlier origin than the Vidhimargaprapa. 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 Prakirnakas appear to be of an even more ancient origin than certain canonical texts. The Prakirnakas like the Rsibhasita, etc are even more ancient than the ancient canonical texts like the Uttaradhyayana and Dasavaikalika.!4 Hence, the importance of Gacchacara in no way reduces by its 13 "Vande Maranasamdhim Pratyakhyane Maha'-'turo papadel Samistara-Candravedhyaka-Bhaktaparijna-Catuhsaranam || 32 || Virastava-Devendrastava-Gacchacaramapica Ganividyam i Dvipabdhiprajnaptim Tandulavaitalikam ca namuh || 33 || Quoted from 'H.R. Kapadiya, The Canonical Literature Of The Jains', p. 51. About the ancientness of Rsibhasita please see 'Rsibhasita : Eka Adhyayana, Dr. Sagarmal Jain, Prakrta Bharati Samsthana, Jaipur. 14

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PREFACE : XXI being included amongst the Prakirnakas Gacchacara Prakirnaka - Gacchacara Prakirnaka is a poetical composition composed in the Prakrta language. The word, 'Gacchacara' is a composite of the two separate words - 'Gaccha' and 'acara'. In order to undertake a proper study of the present work - 'Gacchacara' 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, Payacanda 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 Samavayargasutra we find the mention of the following nine Ganas of the monastic order of Lord Mahavira. Godasa gana, (tarabalissaha gana, Uddeha Gana, Carana Gana, Uddakaiya Gana, Vissavaiya Gana, Kamardhi Gana, Manava Gana and Kotika Gana." In the roll of heads of monastic groups (Sthaviravali), in the Kalpasutra, there is not only a mention of these Ganas but also the description of further divisions of these Ganas into Samavayangasutra, Muni Madhukara, Sri Agama Prakasan Samiti, Beawar, Ed. I, 1981, sutra 9/29.

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XXII: GACCHACARA PRAKIRNAKA 16 branches, families, groups etc." According to this roll of heads of monastic groups Arya Yasobhadra's disciple Arya Bhadrabahu had four main disciples. Out of these four Arya Godasa founded the Godasa Gana. Godasa Gana was subsequently divided into four branches 1. Tamraliptika. 2. Kotivarsika, 3. Paundravarddhanika and 4. Dasi Kharbatika. Another disciple of Arya Yasobhadra was Arya Sambhutivijaya who had twelve disciples. Of these Arya Sthulibhadra had two disciples - Arya Mahagiri and Arya Suhasti. Eight disciples of Arya Mahagiri 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. Kausambika, 2. Suktamuktika, 3. Kautumbika and 4. Candranagari. Arya Suhasti also had twelve disciples namely Arya Rohana, Sthavir Srigupta, Sthavir Bhadrayasa, Sthavir Kamardhi, Sthavir Tisyagupta, Sthavir Susthita and Sthavir Supratibaddha etc. Arya Rohana, of the Kasyapa clan, founded the Uddeha Gana, which had four branches called 1. Audumbarika, 2. Masapurika, 3. Matipatrika and 4. Purnapatrika. Besides these four branches the Uddeha Gana also had these six families (Kula) - 1. Nagabhutika, 2. Somabhutika, 3. Ardragaccha, 4. Hastaliya, 5. Nandiya and 6. Parihasika. The Carana Gana was founded by Sthavir Srigupta. It had four branches called 1. Haritamalakari, 2. Sankasiya, 16 - Kalpasutra, Tr. Arva Sajjansri, Sri jaina Sahitya Samiti, Kolakata, leaves 334-345.

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3. Gavedhuka and 4. Vajranagari. Besides these four branches this gana also had these seven families 1. Vastralaya, 2. Pritidharmika, 3. Haliya, 4. Puspamaitriya, 5. Maliya, 6. Arya Cetaka and 7. Krsnasaha. Sthavir Bhadrayasa founded the Uduvatika Gana, which had four branches called 1. Campika, 2. Bhadrika, 3. Kakandika and 4. Mekhalika. Its three families besides these four branches were -- 1. Bhadrayasaska, 2. Bhadraguptika and 3. Yasobhadrika. PREFACE : XXIII Sthavir Kamardhi founded the Vesavatika Gana, which, too, had four branches called 1. Sravastika, 2. Rajyapalika, 3. Antarijika and 4. Ksemalijjika, besides these four families 1. Ganika, 2. Meghika, 3. Kamardhika and Indrapuraka. - Sthavir Tisyagupta founded the Manav Gana that had four branches and three families. Its four branches were 1. Kaspiyaka, 2. Gautamiyaka, 3. Vasisthika and 4. Saurastrika. Three families of Manava Gana were 1. Rsiguptiya, 2. Rsidattiya and 3. Abhijayanta. Other two disciples of Arya Suhasti - Sthavir Susthita and Sthavir Supratibuddha founded the Kotika Gana, which, too, had four branches called 1. Uccairna gari, 2. Vidyadhari, 3. Vajri and 4. Madhyamika. Besides, this Kotika Gana also had four familes 1. Brahmaliya, 2. Vastraliya, 3. Vanijya and 4. Prasnavahana. Sthaviras Susthita and Supratibuddha had five disciples of which Sthavir Priyagrantha founded the Madhyama branch of the Kotika Gana. Sthavir Vidyagopal founded the Vidyadhari branch and Sthavir Arya Santisrenika founded the Uccairnagari branch. Arya Santisrenika had four disciples 1. Sthavir Arya

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XXIV: GACCHACARA PRAKIRNAKA Srenika, 2. Sthavir Arya Tapasa, 3. Sthavir Arya Kubera and 4. Sthavir Arya Rsipalita who respectively founded the branches called 1. Arya Srenika, 2. Arya Tapasu, 3. Arya Kuberi and 4. Arya Rsipalifa. Sthavir Arya Simhagiri had four disciples called 1. Sthavir Arya Dhanagiri, 2. Sthavir Arya Vajra, 3. Sthavir Arya Sumit and 4. Sthavir Aryarhaddatta. Sthavir Arya Sumitsuri founded the Brahmadipika branch and Sthavir Arya Vajrasvami founded the branch called Vajri. Sthavir Arya Vajrasvami had three disciples called 1. Sthavir Arya Vajrasen, 2. Sthavir Arya Pdma and 3. Sthavir Arya Aryaratha. These three disciples of Sthavir Arya Vajra founded the three branches called 1. Arya Na gila, 2. Arya Padma and 3. Arya Jayanti respectively. Like this we find that the mentions of various Ganas and branches (Sakha) and famlies (Kula) are found in the roll of heads of monastic groups in the Kalpasutra but we do not find the mention of any Gaccha anywhere. In the Arddhamagadhi 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, Sakha, and Anvaya have been used to mean monastic groups. Even the available ancient inscriptions and treatises of the Digambara and Yapaniya traditions have also used the words Gana, Kula, Sakha, 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 Avasyakaniryukti, it is, generally, believed that the Oghaniryukti is a part and parcel of the Avasyakaniryukti only. However, it does not seem probable that all the presently available verses of Oghaniryukti might have been there in the Avasyakaniryukti. In our view, most of the verses of Oghaniryukti may have been composed sometime between the periods of composition of the Avasyaka Mula Bhasya and the 17 18 A. Jaina Silalekha Sangraha, Vol. II, Inscription No. 143. B. Pratistha Lekha Sangraha, Inscriptions Nos. 34, 38, 39, 133, 833. "Samvat 1011 Vrhadgacchiya Sri Paramanandasuri Sisya Sri Yaksadevasus ibhih Pratisthitam." - Sri Jain Pratima Lekha Sangraha, Lodha Daulat Singh, Inscription No. 331. "Jaha sagarammi mina sankhoham sagaram asahanta| Ninti tao suhakami niggayamitta vinassanti || Evam Gacchasamudde saranavihim coiya santa| Ninti tao suhakami mina va jaha vinassanti || - Oghaniryukti, verses 116, 117.

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XXVI : GACCHACARA PRAKIRNAKA Vissavasyaka Bhasva. After the Oghaniryukti, the next mention of Gaccha is found in Haribhadra's Pancavastu (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, Sakha, 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 Kalpasutra we find the mentions of coming into being of the four families called 1. Nivrtti Kula, 2. Candra kula, 3. lidvadhara Kula and 4. Nagendra Kula after about 600 years after the nirvana of Lord Mahavira. From these four families only came the four gacchas called 1. Nivrtti Gaccha, 2. Candra Gaccha, 3. Vidyadhara Gaccha and 4. Nagendra 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 "Guruparivaro Gaccho tattha vasantana nijjara viula | Vinayao taha saranamaihim na dosa padivvatti l" - Pancavastu, haribhadrasuri, 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, , Sakha, 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 Pratistha 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, Tapa Gaccha and Sandera Gaccha etc, came into being only around the 10th to 11" century. In the work under consideration - Gacchacara - 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 Acaryas. It is a fact that Lord Mahavira 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 Acaryas opposed these lax and comfort-loving tendencies from time to time

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XXVIII: GACCHACARA PRAKIRNAKA and re-established the canonically prescribed and recognised monastic conduct. Gacchacara 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 Gacchacara Prakirnaka - We have taken the original text of this work from the Painnayasuttaim edited by Muni Sri Punyavijayaji and published by Sri Mahavira Jaina Vidyalaya, Mumbai. Muni Sri Punyavijayaji had used the following copies of the manuscript for deciding the text of this work:1. Sa : The copy edited by Acarya Sri Sagara nandasurisvaraji and published by Agamodaya Samiti, Surat in 1927. 2. Je. : The Palm-leaf copy from Sri Jinabhadra-- suri Jaina Jnana Bhandar. 3. Sam.: The palm-leaf copy made available by Sanghavipada Jaina Jnana Bhandar. 4. Pu. : The handwritten manuscript by Muni Sri Punyavijayaji. 5. Vr. : Gacchacara Prakirnaka Vrtti by Sri Vijaya Vimalgani, edited by Sri Bhadranavijaya Gani and published by Dayavimal Granthamala, Ahmedabad 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 suttaini ibid. The Published Editions Of Gacchacara Prakirnaka - Indications about many spiritually oriented Prakirnaka texts is found in the Arddhamagadhi 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 Prakirnaka 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 Gacchacara Prakirnaka is as follows: 1. Gacchacara Prakirnakam - This version of this Prakirnaka was published, in 1928, by Agamodaya Samiti, Vadodara as a part of "Prakirnaka-dasakam', a joint volume of ten Prakirnakas, which carries the original Prakrta texts of their verses with their Samiskrta shadow verses. Sri Gacchacara Payanna - Two editions of this Prakirnaka, translated by Muni Sri Vijaya Rajendrasuriji, have been published under the title "Sri Gacchacara Pyanna". The first of these editions with Prakrta 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 : GACCHACARA PRAKIRNAKA Muni Sri Vijaya Rajendrasirijs with Prakrta text, Saniskrt shadow verses and a Gujarati translation was published by Svi Bhupendrasuri Jain Sahitya Samiti, Ahore (Marwar) in 1946. Gacchacara Prakirnakani - This edition, with original Prakrta text and Saniskrt Vrtti was published by Dayavimal Granthamala, Ahmedabad. Gacchacara Prakirnakani - This edition, prepared by Muni Sri Trilokcandji who was the grand disciple of Muni Sri Khajancandji who, in turn, was the disciple of Acarva Sri Atmaramji Maharaj, 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 Prakrta text, their Saniskrt shadow verses and their Hindi gist. Gacchacara Prakirnakani - This edition, prepared by Muni Sri Vijaya Vimal Cani was published, in 1975, by Sri Harsa Puspamrt Jain Granthamala, Shantipuri (Saurashtra). This edition carries the verses in their original Prakrta text with their Saniskrt shadow verses. Srimad Gacchacara Prakirnakani - This edition, prepared by Acarya 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 Prakirnaka texts. Although the mention of Virabhadra, as the author of some Prakirnakas such as Catuhsarana, Aturpratyakhyan, Bhaktaparijna, etc, is available and he is cited as a direct disciple of Lord Mahavira, a careful scrutiny of the subject-matters of these Prakirnakas 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 Gacchacara Prakirnaka 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 Mahanisitha, Kalpasutra and Vyavaharasutra. 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: GACCHACARA PRAKIRNAKA 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 Gacchacara - J The classification of the canonical works in the Nandisutra and the Paksikasutra carries no mention of the Gacchacara Prakirnaka. The Gacchacara Prakirnaka finds no mention in the Tattvartha Bhasya and the Sarvarthsiddhi Tika (commentary), on the Tattvarthasutra, of the Digambara tradition as well. Similarly, the works of the Yapaniya tradition such as Mulacara etc carry no mention of the Gacchacara Prakirnaka It is evident from this that this treatise had not been composed prior to the 6th century. The very first mention of this Prakirnaka is found in the Vidhimargaprapa wherein the Gacchacara Prakirnaka has been mentioned as the last amongst the fourteen Prakirnakas mentioned therein.23 It means that the Gacchacara Prakirnaka is of a later origin than the Nandisutra 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 Mahanisitha, Kalpasutra and Vyavaharasutra,24 this estimation gains ground that it was composed sometime after the composition of Mahanisitha. 23 24 Vidhimargapi..pa, pp. 57, 58. "Mahanisiha-Kappao Vavaharao Sahu-Sahuniatthae Gacchacarm samuddhiyam ||" taheva ya - Gacchacara Prakirnaka, verse 135.

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26 Mahanisitha has been mentioned in the list in the Nandisutra. From this it is evident that Mahanisitha is a work of a period prior to the 6th century. However, the available copies of Mahanisitha also have an inscription to the effect that termite had eaten the original copy of Mahanisitha and that it was restored by Acarya Haribhadrasuri in the 8th century." It is clear from this that Mahanisitha might have existed prior to the 6th century AD but its current form is a contribution of Acarya Haribhadrasuri. From this we co.ne to a conclusion that the author of Gacchacara Prakirnaka had Mahanisitha in front of him in its present form. On this basis, it must be believed that Gacchacara Prakirnaka was composed sometime after the 8th century and before the 13th century. The absence of any mention of the Gacchacara Prakirnaka in any of his works by Acarya Haribhadrasuri 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 Gacchacara Prakirnaka, also came into being only after the 8th century. From the 8th century itself various monastic families (Kula) such as Candra Kula, Vidyadhar Kula, Nagendra Kula and Nivrtti Kula were being referred to as Candra Gaccha, Vidyadhar Gaccha, Nagendra Gaccha and Nivrtti Gaccha respectively. This is certain that the Gacchacara Prakirnakawas 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 Nandisutra, Muni Madhukara, Agama Prakashan Samiti, Beawar, sutra 76, 79-81. Quoted - Jain Sahitya Ka Vrhad Itihas, Vol. II, pp. 291, 292.

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XXXIV : GACCHACARA PRAKIRNAKA Prakirnaka is not a composition of a period prior to the gth century. Again, in this Prakirnaka, 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 Caityavasi tradition sometime in the 4th century and their first ever opposition was voiced by Acarya Kunda Kunda, of the Digambara tradition, in his works Sutrapahuda, Bodhapahuda and Lingapahuda in the 6 century.27 In the Svetambara tradition the opposition to such tendencies came from Acarya Haribhadrasuri, in the gth century, in his work Sambodha PrakaranaMany verses of the Gacchacara 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 Gacchacara Prakirnaka from the Sambodha Prakarana If we subscribe to this argument, we will have to admit that the Gacchacara 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 Svetambara tradition came from Acarya Jinesvarasuri of the Khartara Gaccha. His period is around the 10th century. Therefore, it is also possible that the Gacchacara 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 Acarya Virabhadra, its period of composition comes out to be the end of the 10"h century as Virabhadra's time is around the 10th century AD. 27 For details refer to - A. Sutrapahuda, verses 9-15. B. Bodhapahuda, verses 17-20 and 45-60. C. Lingapaahuda verses 1-20. Sambodhaprakarana, Kuguru adhyaya, verses 40-50. 28

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PREFACE : XXXV However, it is not certain that the Gacchacara Prakirnaka is a composition by Virabhadra. Therefore, the period of composition of the Gacchacara Prakirnaka must be sometime between the 8th to the 10" century AD. Subject-matter - Gacchacara 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 Mahavira 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 Acarya 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 Acarya's conduct must be scrutinised the first of all. (7-8) In this work the author has called the Acarya 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: GACCHACARA 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 Acarya who reveals his flaws in front of another Acarya 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 Acarya 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 Acaryas 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 Acaryas 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 Acaryas 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 Acarya who avoids the flaws of production, procurement, and seeking of food, and monastic equipage is a righteous Acarya. On the contrary, the

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PREFACE : XXXVII comfort-loving Acarya 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 Acaryas 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 Tirtharkaras 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 Acaryas corrupt the faith: Those Acaryas who are themselves corrupt, Those who aren't corrupt themselves but who ignore others' corrupt practices, Those Acaryas who act contrary to the teachings of the Lords Jina. 3. Analysing the difference between the Acharyas who follow the correct path and the ones who don't, it has been said that the Acarya who follows the wrong path wanders eternally in the mundane existence. The disciple who serves such an Acarya 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: GACCHACARA PRAKIRNAKA 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 - Vyakhyaprajnapti, in the present work also, the author addresses Gautama

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XL : GACCHACARA 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 Gacchacara Prakirnaka 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 (Prthvikayika), Water-bodied (Apkayika), Air-bodied (Vayukayika), Fire-bodied (Tejaska yika), Vegetation-bodied (Vanaspatikayika) and the moving bodies (Traskayika), 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 Acarya, it has been said that the Acarya 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: GACCHACARA PRAKIRNAKA 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 Mahanisitha, Kalpa (Vrhatkalpasutra), Vyavaharasutra 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 Gaccahacara Prakirnaka 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 Gacchacara Prakirnaka 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 Gacchacara 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 (Vamamargi) 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: GACCHACARA PRAKIRNAKA 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 Svetambara traditions and it started following the comfortable life style of the Hindu Mathadhisas. This, in tuin, gave rise to evils of the Caityavasi monks in the Svetambara Jaina clergy and to that of the Bhattarakas 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 Acarya Kundakunda. This is visible in his works as follows: - 1. Ukkitthasihacariyami bahupariyammo ya guruyabharo ya Jo viharai sacchandam pavami gacchadi hodi micchattami || (Sutrapahuda, verse 9) Meaning that even if an Acarya, 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 bavisaparisaha sahanti sattisaehimi sanjutta| Te honti vandaniya kammakkhayanijjara sahu || (Sutrapahuda, 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 Acarya and who is constantly engaged in the process of destroying the accumulated karma. 3. Gihaganthamohamukka Pavarambhavimukka bavisaparisaha jiyakasaya | pavvajja erisa bhaniya || (Bodhapahuda, verse 45)

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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. Dhanadhannavatthadanam hirannasayanasanai chttaim | Kuddanaviraharahiya pavvajja erisa bhaniya || (Bodhapahuda, 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 kusilasangam na kunai vikahao| Sajjhayajhanajutta pavvajja erisa bhaniya || (Bodhapahuda, 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. Mayi 6. Kandappaiya vattai karamano bhoyanesu rasagiddhim| lingavival tirikkhajoni na samano || (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. Rago karedi niccam mahilavaggam param ca dusei | Danisanananavihino tirikkhajoni na so samano || (Lingapahuda, verse 17)

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XLVI: GACCHACARA PRAKIRNAKA 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 Gacchacara Prakirnaka, it is clear that through these verses Acarya 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 Prakarana. Some of the verses of the Gacchacara Prakirnaka 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 munino kayavikkyaini kuvvanti niccamujhattha | Tam Gaccham Gunasayara - visam va duram pariharijja || (Sambodha Prakarana, verse 45) Jattha ya munino kayavikkyaim kuvvanti sanjamubbhattha | Tam Gaccham Gunasayara! visam va duram pariharijja || (Gacchacara, verse 103) 2. Vatthaimi vivita vannai aisiyasaddaimi dhuvavasaim | Pahirijjai jatthagane tam Gaccham mulagunamukkam || Jattha ya vikahaipara kouhala davvalingino kura | Nimmera nillajja tam Gaccham jana gunabhattham ||

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PREFACE : XLVII. Annatthiyavasaha iva purao gayanti jattha mahilanam Jattha jayaramayarani bhananti alami sayani ditti || . (Sambodha Prakarana, verses 46, 48, 49). Sivanam tunnanam bharanam gihatthanami tu ja kare Tilla-uvattanam va vi, appano ya parassa ya || Gacchai Uvvattei savilasagai sayaniyami tuliya sabibboyam | sarirani sinanamaini ja kunai || Gehesu Tarunai gihatthanam ahivadante gntuna kaha kahei kahiya|| anujane, sa i padiniya || (Gacchacara, verses 113-115) 3. Jattha ya ajjaladdhani padiggabamaim va vivihamuvagaranam Padibhunjai sahuhim, tam Goyama ! kerisani Gaccham? || (Sambodha Prakarana, verse 50) Jattha ya ajjaladdham padigahamas vi vivihamuvagaranami| Paribhujjai sahuhim, tam Goyama ! kerisami Gacchami? || (Gacchacara, verse 91) 4. Vajjeha Ajjanucaro appamatta ajjasamsaggiaggivisasarisa || sahu lahai akittim su acirena | (Sambodha Prakarana, verse 51) Vajjeha Ajjanucaro appamatta sahu ajjasamsaggi aggi-visasarisi| lahai akittini su acirena || (Gacchacara, verse 63) 5. Jattha hirannasuvannani hatthena paranagami pi no chippe Karanasamappiyam pi hu Goyama ! gacchami tayam bhanimo || (Sambodha Prakarana, verse 52)

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XLVIII: GACCHACARA PRAKIRNAKA Jattha hirannasuvannam hatthena paranagam pi no chippe Karanasamappiyam pi hu nimisa-khanaddham pi, tam Gaccham || (Gacchacara, verse 90) Conclusion In the Gacchacara Prakirnaka, too, like the works of Acarya Kundakunda and Acarya 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 Caityavasis and the Bhattarakas 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 Gacchacara must have been composed around this time. Actually, Gacchacara 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 'SREYAS' -

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gacchAyAra paiNNayaM [gacchAcAra-prakIrNaka] GACCHAYARA PAINNAYAM (GACCHACARA-PRAKIRNAKA)

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2: GACCHAYARA PAINNAYAM GACCHAYARA PAINNAYAM MANGALAMABHIDHEYAM CA Namiuna Mahaviram tiyasindanamamsiyam Mahabhagam | Gacchayaram kinci uddharimo suyasamuddao || 1 || UMMAGGAGAMIGACCHASAMVASE HANI Atthege Goyama Gacchammi samvasittanam ! SADAYARAGACCHASAMVASE GUNAIM Jamaddham jama dinapakkham masam samvaccharam pi va| Sammaggapatt,hie gacche samvasamanassa Goyama ! || 3 || Liia-alasamanassa vimanam 1Pekkhovikkhai annesini mahanubhagana sahunam || 4 || 1 1 pani je ummagapaitthie bhamai bhavaparamparam || 2 || Virienam tu jivassa pave Jammantarakae savvathamesu Ujjamam 2Lajjam sankam aikamma nirucchahassa J ghora-viratavaiyam I tassa viriyam samucchale || 5 || Pakkhavikkhri. Sa. Pekkhavikkhii, except in Je. and Sa. || 2 Isakka sankam bhaya lajja tassa, Sam Ikasanta bhaya lajja tassa, Pu. || samucchaliena Goyama ! pani muhuttena niddahe || 6 ||

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GACCHACARA PRAKIRNAKA : 3 GACCHACARA-PRAKIRNAKA 1. BENEDICTION AND STATEMENT OF PURPOSE . After bowing to noblest of the noble Lord Mahavira whom Tridasendra, the king of Trayamstrimsa gods bow to, I shall describe the subject of conduct in monastic' groups (Gacchacara), 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:GACCHAYARA PAINNAYAM AYARIYASARUVAVANNANAHIGARO Tamha niunami nihaleuni gacchami sammaggapatthiyam || Vasejja tattha ajammani Goyama! sanjae muni || 7 ||| celona Sants companion Medhi alambanami khambham ditthi janami suuttamam Suri jam hoi gacchassa tamaha tani tu parikkhae || 8 || Bhayavani ! kehim lingehimi ?surimi ummaggapatthiyani | Viyanijja' chaumatthe muni? tam me nisamaya || 9 || Sacchandayarimi dussilam, Pidhayaipadibaddham, arambhesu pavattayamil aukkaeyavihimisagani || 10 ||| Muluttaragunabbhattham, Adinnaloyanani niccam, samayarivirahaymi niccami vigahaparayanami || 11 || Chattisagunasamannagaena tena vi avassa dayavva 1 Parasakkhiya visohi sutthu vi vavaharakusalenam || 12 ||| Jaha sukusalo vi vijjo annassa kahei attano vahini Vijjuvaesami" succa paccha so kammamayarai || 13 || u, Sani. suri, Sam. maggatthiyam ca janejja chaumatthe? Tam me, Sam. I Vijjovaesa socca, Sam. Pu..

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GACCHACARA PRAKIRNAKA : 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 ACARYA-CHARACTERISTICS 8. Acarya, 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 Acarya is on the wrong path? O' monk ! pray listen to me about this. 10-11. The Acaryas 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 Acarya 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 Acarya, too, must confess his faults and flaws in front of another Acarya and atone according to the expiation awarded by the other.

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6: GACCHAYARA PAINNAYAM Desami khettani tu janitta vatthami pattam Sarigahe sahuvaggam ca, suttatthami ca uvassayam | nihalai' || 14 || Sarigahovaggahami vihina na karei ya jo gani Samanami samanimi tu dikkhitta, samayarimi na gahae || 15 || Balanami jo u Na sammamaggam sisanam gahei jihae uvalimpae | suri jana verio | 16 ||| so Jihae vilihanto na bhaddao sarana jahini natthil Dandena vi tadanto sa bhaddao sarana jattha || 17 || jo Siso vi verio sou Pamayamairaghattham guruni na vibihael ?samayarivirahayam || 18 || Tumharisa vi Munivara ! pamayavasaga havanti jai purisa ! To ko anno amham alambanami hojja samsare? || 19 || Nanammi damsanammi ya caranammi ya tisu vit samasaresu Coei jo thaveumi ganamppanamica so ya Gani || 20 || Pindami uvahim sejjami uggamauppayanesanasuddhamil Carittarakkhanattha sohinto hoi sa caritti || 21 || nihalium, Sam. Pu. 'mayara", Sam. 1 tena'nno ko a', Pu. Vr. ya, Sam. 1

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GACCHACARA PRAKIRNAKA : 7 14. The Acarya 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 Acarya 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 Acaryas 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 Acarya) 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 Acarya. 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: GACCHAYARA PAINNAYAM Apparisavi sammani ceva hoi kajjesu 1 So rakkhai cakkhum piva sabalavuddhaulam gaccham || 22 || Siyavei viharam suhasilagunehim So navari lingadhari sanjamajoena' Kula-gama-nagara-rajjam payahiya So Vihina jo u coei, So dhanno, so ya punno ya, Sa eva Damsei jo Jinuddittham samapasi navari lingadhari 1 Bhatthayaro suri, Ummaggatthio suri, 2 bhavvasattanam jo abuddhio nissaro || 23 || Titthayarasamo suri sammam jo Jinamayam payasei | Anam aikkamanto SO kauriso, na sappuriso || 27 || jo tesu kunai hu2 mamattam | sanjamajoena1 nissaro || 24 || suttam attham ca gahae sa bandhu mokkhadayago || 25 || cakkhubbhue viyahie T anutthanam jahatt,hiyam || 26 || bhatthayaranuvekkhao suri 1 tinni vi maggam panasanti || 28 || 'masarena nideg, Je. Sam. | madharena nideg, Pu. || a, Sa. |

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GACCHACARA PRAKIRNAKA : 9 22. The Acarya 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 Acaryas 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 Acaryas can be compared to eyes (guides) for the worldly creatures, who show them the real spiritual path preached by the Lords - Jinas. 27. The Acaryas who spread the Jina faith properly are as venerable as the Tirtharkaras themselves. On the contrary the Acaryas that circumvent the path preached by Lords Jina are not noble but ignoble. 28. These three types of Acaryas 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.

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10: GACCHAYARA PAINNAYAM sammagganasae1 jo Ummaggathie Niyamenam SO Goyama! appam Ummaggathio ekko vi nasae2 bhavasattasanghae jaha kuttaro3 naro Tammagamanusarante Ummaggamaggasampatthiyana' surina Goyama ! nunam | Samsaro ya ananto hois ya sammagganasinam || 31 || Osaha-bhesajjehim ya Suddham susahumaggam kahamano thavai taiyapakkhammi | Appanam, iyaro puna gihatthadhammao" cukko tti || 32 || Jai vi na 'sakkam kaumi sammam 8To sammam bhasijja 1 2 Osanno vi vihare kammani sohei sulabhabohi ya Carana-karanam visuddham uvavihinto paruvinto || 34 || 3 Sammaggamaggasampatthiyana sahuna kunai vacchallam | tu sayamannenam karei || 35 || 4 5 6 ya sevae suri padei samsare || 29 || 7 8 3 sammattana, Sam. "e savva", Sam. | kuttaru nao, Sa. Sam. Pu. | 'na shuna, Je. Pu. Vr. | hoi sa, Je. I cukku tti, Je. Pu. | cukketi, Sa. || sakkai ka", Sam. ta, Je. hoi || 30 || Jinabbhasiyam anutthanam | jaha bhanaiyam khinaragehim || 33 ||

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GACCHACARA PRAKIRNAKA : 11 29. The disciple who serves the Acarya 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 Acarya 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.

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12 : GACCHAYARA PAINNAYAM Bhue atthi bhavissanti kei 'telokkanamamisaniyakamajuyale 1 Jesimi parahiyakaranekkabaddhalakkhana volihi kalo || 36 || Tiyanagayakale kei hohinti Goyama surii Jesiminamaggahane? vi hojja' niyamena pacchittami || 37 || Sairi bhavanti anavekkhayai jaha bhicca-vahana loe 1 Padipuccha sohi coyana tamha u guru saya bhayai || 38 || Jo u ppamayadosenani, Sisavaggam na coei, alassenami tena ana taheva ya virahiya || 39 || Sankhevenam mae Somma ! vanniyam gurulakkhanam Gacchassa lakkhanami Dhira! sarkhevenami nisamaya || 40 || SAHUSARUVAVANNANAHIGARO Giyatthe je susamvigge analassi dadhavvae I Akhaliyacaritte sayayami raga-ddosavivajjie || 41 || 'namiyaka', Sa. | "hanena ho', Je. Sam. Pu. hoi nio, Je. padipucchahim co', Je. Vr. 1 Soma !, Sam

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GACCHACARA 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 Acarya 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 Acaryas 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 Acaryas. 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.

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14 : GACCHAYARA PAINNAYAM Nitthaviyaatthamayathane Viharijja tena saddhimi tu 'samiyakasae jiindie I chaumatthena vi kevali || 42 || Je anahiyaparamatthe Goyama ! sanjae bhavel Tamha te vivajjejja doggaipanthadayage || 43 || Giyatthassa vayanenam visam halahalani pibel Nivvikappo ya bhakkhejja takkhana jami samuddava || 44 || Paramatthao visani po tani, amayarasayanami khu tamil Nivviggham jami na tani mare, mao vi so amayassamo || 45 || Agiyatthassa vayanenami amayani pina guntae | Jena no tani bhave amayani, jami agiyatthadesiyam || 46 || Paramatthao na tani amayan, visani halahalam khu tamil Na tena ajaramaro hujja, takkhana nihanani vae || 47 || Agiyattha-kusilehimi sargani tivihena vosire | Mukkhamaggassime vigghe, pahammi tenage jaha || 48 || Pajjaliyam huyavaham datthumi nissarika tattha pavisiuni 1 Attanam niddahijjahi, no kusilassa allie || 49 || susiya', Sa. / sosiya', Vr. || ta je nadhiya', Sam. || Aggiyassa, Sam. Pu.!

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GACCHACARA PRAKIRNAKA : 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 (Acarya) 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 (Acarya) 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 (Acarya) 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.

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16 : GACCHAYARA PAINNAYAM Pajjalanti jattha dhagadhagadhagassa guruna vi coie sise | Raga-ddosena vi anausaena, tam Goyama ! na gaccham || 50 || Gaccho mahanubhavo, tattha vasantana nijjara viula | Sarana-varana-coyanamaihim na dosapadivatti || 51 || Gurunao chandanuvitti, suvinie jiyaparisahe dhire Na vi thaddhe, na vi luddhe, na vi garavie vihagasile || 52 || Khante dante gutte mutte, veraggamaggamallinae Dasaviha-samayari-avassagga-sanjamajjutte Khara-pharusa-kakkasae anitthadutthae Nibbhacchana-niddhadanamaihim Je Na sise, Sam. Pu. | || 53 || 1 nitthuragirae na je paussanti || 54 || ya na akittijanae najasajanae na`kajjakari ya pavayana ddahakare kanthaggayapanasese vi || 55 || I Guruna kajjamakajje khara-kakkassa-duttha-nitthuragirae | Bhanie 'tahatti' 'sisa bhananti tam Goyama! Gaccham || 56 ||

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50. 51. GACCHACARA PRAKIRNAKA : 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!).

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18 : GACCHAYARA PAINNAYAM Durajjhiya 'Jayamajayahare Tam pi na ruva-rasattham, Veyana Taha pattaisu mamattae, nippihe Sanjamabharavahanattham, na ya vannattham, na ceva dappattham | vahanattham || 58 || 2 vi sarire bayalisesanakusale || 57 || akkhovangam va veyavacce iriyatthae ya sanjamatthae panavattiyae chattham puna dhammacintae || 59 || Jattha jettha-kanittho janijjai jetthavinaya-bahumana | Divasena vi jo jettho na hilijjai, sa Goyama! Gaccho || 60 ||| Jattha ya ajjakappami3 Na ya *paribhunjai sahasa, Jattha ya ajjahi samam thera vi na ullavinti gayadasana | Na ya jhayantitthinam angovamgaim, tam Gaccham || 62 || Vajjeha appamatta Ajjanucaro sahu panaccae vi roradubbhikkhe | Goyama! Gaccha tayam bhaniyam || 61 || 1 Jattamattahare, Vr. | tthavinayababu", Je. Vr. | 3 'kappo, Je. | paribhujjai, Sam. Je. | lahai ajjasamsaggi aggi-visasarisi 1 akittim khu acirena || 63 ||

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GACCHACARA PRAKIRNAKA : 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.

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20 : GACCHAYARA PAINNAYAM Therassa tavassissa Wa bahussuyassa va pamanabhuyassa Ajjasamisaggie: janajampanayam havejja hi || 64 || Kini puna tarunao abahussuo ya na ya vi hu vigitta tavacaranao | Ajjasamsaggie janajampanayami na pavejja ? || 65 || Jai' vi sayam thiracitto taha vi samisaggiladdhapasarae? | Aggisamive va ghayam vilijja cittani khu ajjae || 66 || Savvattha' itthivaggammi Nittharai bambhacerami, appamatto tavvivario saya avisattho I na nittharai || 67 || Savvathesu" vimutto So hoi anappavaso sahu savvattha hoi appavasol ajjanani anucaranto u || 68 || Khelapadiyamappanam na tarai jaha macchiya vimoeumi | Ajjanucaro sahu na tarai appariovimoeumi | 69 || Sahussa? natthi loe ajjasarisi hu bandhane uvama 1 Dhammena saha thavento na ya sariso janagasileso' || 70 || jayavi, Pu. | "saggala', Sam. | atthio, Pu. "vvatto vi vimuo, Sam. | apaveso, Sam. Pu.' appa videg, Je. Sam. Pu.! This verse is worthy of special note in the context of the learned monks etc. uvento, Je. Sam. janayasilesa, Je. | janaasileso, except in Je. and sam.

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GACCHACARA PRAKIRNAKA : 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.

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22 : GACCHAYARA PAINNAYAM Vayamittena vi jattha bhatthacariyassa niggaham vihina | Bahuladdhijuyassa vi kirai guruna, tayari Gacchami || 71 || Jattha ya sannihi-ukkhada-ahadamaina namagahanevi | Puikamma autta "kamma-tippesu || 72 ||| Maue nihuyasahave hasa-davavivajjie vigahamukke | Asamanjasamakarinte goyarabhuma'ttha 'viharanti || 73 || Muninami nanabhiggaha-dukkarapacchittamanacarantanam 1 Jayai cittacamakkam devindanani pi, tani Gacchani || 74 || Pudhavi-daga-aganio-vau-vanapphai taha tasana vivihanami | Maranante vi na pida kirai manasa, tayami Gacchani || 75 || Khajjuripattamunjena, No daya tassa jivesu, jo pamajje uhvassayani ! sammani janahi Goyama ! || 76 || 'ppa-teppe', Sam. | viyaranti, Je. Pu. Vr. 1 'gani-maruyavau-vanassai-tasana vivihanam, Pu. Vr. 1 "ganimaruya-vanapphai-(taha)-tasana vivihanam, Je. 1 deggani-maruyavanapphai-tasana vivihajivanam, Sa. ||

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GACCHACARA PRAKIRNAKA : 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.

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24 : GACCHAYARA PAINNAYAM Jattha ya bahira" paniya', bindumittam pi gimhmaisu | Tanhasosiyapana marane vi muni na ginhanti || 77 ||| Icchijjai jattha saya, biyapaenavi phasuyam udayam || Agamavihina niunani, Goyama ! Gacchami tayami bhaniyam || 78 || Jattha ya Uppanne sula visuiya annayare va vicittamayarike ! jalanujjalanai na karei, tani Gacchami || 79 || Biyapaenami saruvigai-saddhaimaiehimi c a I Karinti jayanae, Goyama ! Gaccham tayami bhaniyani || 80 || Pupphanam biyanami tayamainam ca vivihadavvanam | Sarighttana pariyavana jattha na kujja, tayam Gacchani || 81 || *Hasami kheda kandappam nahiyavayani na kirae jattha || Dhavana-devana-larighana mamakara''vanna-uccaranami|| 82 || Jatthitthikarapharisami antariyam Ditthivisa-dittaggi-visani va karane vi uppanne | vajjijjae Gacche || 83 || 1 bayara', Je. | panassa bindumi', Sam. | 'pane, Sam. 1 jai hasa khedda kandappam nahavayam, Sam. /

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GACCHACARA PRAKIRNAKA : 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.

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26 : GACCHAYARA PAINNAYAM Balae 'vuddhae nattuya, duhiyae ahava bhainie Na ya kirai tanu pharisami, Goyama ! Gacchani tayam bhaniyami || 84 || Jatthitthikarapharisami lingi ariha vi sayamavi karejja | Tami nicchayao Goyama ! janejja mulagunabhatthami || 85 || Kirai biyapaenam Uppanne puna suttamabhaniyam na jattha vihina u 1 kajje dikkha-ayankamaie || 86 || Mulagunehi vimukkani, bahugunakliyami pi laddhisampannam | Uttamakule vi jayam niddhadijjai, tayami Gacchami || 87 || Jattha hiranna-suvanne dhana-dhanne, kamisa-tamba-phalihanami | Sayanana asanana jhusiranam ceva paribhogo || 88 || ya, Jattha ya varadiyanani tattadiyanani ca taha ya paribhogo Mottumi sukkilavatthani, ka mera tattha gacchammi?' || 89 || Jattha hiranna-suvannami hatthena paranagam pi no chippe | Karanasamappiyami pi hu nimisa-khanaddhani pi, tami Gacchami || 90 ||

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84. 85. 86. 87. 88. 89. 90. GACCHACARA PRAKIRNAKA : 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.

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28: GACCHAYARA PAINNAYAM Jattha ya ajjaladdham padigahamai vi vivihamuvagaranami | Paribhujjai sahuhim, tam Goyama ! kerisam Gaccham? || 91 || Aidullahabhesajjam bala-buddhi Ajjaladdham bhunjai, Ego egitthie saddhim jattha citthijja Gaoyama Sanjale visesenam nimmeram tam tu bhasimo || 93 || Dadhacarittam muttam aijjam mayaharam ca gunarasimi | Ekko ajjavei, tamanayaram, na tam Gaccham || 94 || vivaddhanam pi putthikaram | ka mera tattha Gacchammi? || 92 || Ghanagajjiya'-hayakuhiyam-vijjuduggejjhagudhahiyayao itthirajjum, Ajja avariyao, 1 na tami Jatthasamuddesakale sahunam mandalie ajjao 1 Goyama! thaventi pae, itthirajjam, na tam Gaccham|| 96 || Jattha munina kasae jayadijjanta vi parakasachim | Nicchanti samuttheum sunivittho pangulo ceva || 97 || Gaccham || 95 || "ya-kuhaya-vijju Goyama! sanjaie vi duggijjha", Je. |

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GACCHACARA PRAKIRNAKA : 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.

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30 : GACCHAYARA PAINNAYAM Dhammntarayabhie bhie samsaragabbhavasahinami I Na uiranti kasae muni muninam, tayam Gacchami || 98 || ah Karanamakaranenami kaha vi munina utthi kasae Utthie vi jattha rumbhahi, khamijjahi jattha, tami Gacchami || 99 | Sila-tava-dana-bhavana cauvihadhammantarayabhyabhie | Jattha bahu giyatthe, Goyama ! Gaccham tayani bhaniyam || 100 || Jattha ya Goyama ! pancanha kaha vi sunana ekkamvi hojja | Tani Gacchami tivihenani vosiraiya vaejja annattha || 101 || Sunarambhapavattami gacchami vesujjalami na' sevijja / Jam chrittagunehim ujjalar tam tu sevijja || 102 || Jattha ya munino kaya-vikkayaim kuyvanti sanjamubhattha! Tami gacchami Gunasayara! visam va dura mipariharijja ||103|| Arambhesu pasatta siddhantaparammuha visayagiddha 1 Mottum munino Goyama ! vasejja majjhe suvihiyanam || 104 || na vasijja, Je. Sam. Pu. dure, Je. 2

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98. 99. 100. 101. 102. 103. 1 GACCHACARA PRAKIRNAKA : 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.

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32 : GACCHAYARA PAINNAYAM Tamha sammam nihaleuni Gaccham sammaggapat,thiyam | Vasejja pakkha-masani va javajjivani tu Goyama ! || 105 || Khuddo'vuddho taha seho jattha rakkhe uvassayam Taruno va jattha egagi, ka mera tattha bhasimo? || 106 || AJJASARUVAVANNANAHIGARO Jattha ya ega khuddi ega trauni u rakkhae vasahinil , Goyama ! tattha vihare ka suddhi bambhacerassa? || 107 || Jattha ya uvassayao bahimi? gacche duhatthamettani pi Ega rattini samani, ka mera tattha gacchassa? || 108 || Jattha ya ega samani ego samano ya jampae Soma !! Niyabandhuna vi saddhim, tam gacchami gacchagunahinami || 109 || Jattha Jayara-Mayarami samani jampai gihatthapaccakkham | Paccakkham samisare ajja pakkhivai appanam || 110 || Jattha ya gihatthabhasahimi" bhasae ajjiya suruttha vi Tam gacchami Gunasayar ! samanagunavivajjiyani jana ||111|| Gani-Goyama! ja uciyam seyam Sevae cittaruvani, nasa vatthani vivajjiun | ajja viyaniya || 112 || khuddo va ahava seho, Pu. Vr. || raim gacche, Sa. | Somma! Sa. Pu. bhasai bha', Sa. Pu.!

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GACCHACARA PRAKIRNAKA : 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 (Ksullika) 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. O' 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.

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34 : GACCHAYARA PAINNAYAM Sivanami tunnanam bharanami gihatthan,ani tu ja kare Tilla-uvattanami va vi, appano ya parassa ya || 113 || Gacchai Uvvattei savilasagai sarirami sayaniyami tuliya sinanamainija sabibboyam | kunai || 114 || Gehesu Tarunai gihatthanami gntuna kaha ahivadante anujane, sa kahei kahiya i padiniya || 115 || Vuddhanani tarunanam rattimi ajja ja dhammani Sa ganini Gunasayara! padaniya hoi gacchassa || 116 || Jattha ya samanina masarkhadaimi gacchammi neva jayanti | Tani gacchami gacchavarani, gihatthabhasao no jattha || 117|| Jo jatto va jao na"loyai divasa pakkhiyam va vi i Sacchanda! samanio, mayahariyae na thayanti || 118 || Vintaliyani paunjanti, gilana-sehina neya? tappanti | Anagadhe agadhami karenti, agadhi anagadham || 119 || 1 "dau va savane maya", Sam. neva tippanti, Sa. |

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113. 114. 115. 116. 117. GACCHACARA PRAKIRNAKA : 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).

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36 : GACCHAYARA PAINNAYAM Ajayanae pakuvvanti Cittalayani ya sevanti, pahunaganana avacchala citta rayaharane taha || 120 || Gai-vibbhamaiehimi agara vigara taha pagasinti Jaha' vuddhana vi moho samuirai, kini nu tarunanami? || 121 || Bahuso uccholinti muha-nayane hattha-paya-kakkhao | Ginhei' ragamandala soindiya taha ya 'kabbatthe || 122 ||| Jattha ya theri taruni theri taruni ya antare suyai Goyama ! tam gacchavaram varanana-caritta-aharam || 123 || Dhointi kanthiyao pointi ya taha ya dinti pottani / Gihakajjacintagio, na hu ajja Goyama! tao || 124 || *Kharaghodaitthane vayanti, te va vi tattha' vaccanti | Vesatthisamisaggi uvassayao samivammi || 125 11 1 jaha kamadhagan,a moho, Sam. | jaha kabja(ppa)tthagana moho, Je. Pu. || ginhai ramana.nandana bhointi ya taha, Sam.|| kappatthe, Pu. kappassa, Sam. || Thalgho', Sam. Je. Pu.

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GACCHACARA PRAKIRNAKA : 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.

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38 : GACCHAYARA PAINNAYAM 'Chakkayamukkajoga, dhammakaha vigaha pesana gihinam | Gihinisejjami vahinti santhavani taha karantio || 126 || Sama Ganini sisa-padicchinami gunasampanna coyanasu analasa ?pasatthaparisaguna || 127 || Samvigga bhiyaparisa Sajjhaya-jjhanajutta ya ya uggadanda ya karane sargahe ya visariya 11 128 || Jatthuttara-padiuttaravadiya ajjao sahuna saddhimi I Palavanti suruttha vi, Goyama ! kim tena gacchena? || 129 || Jattha ya gacche Goyama ! uppanne karanammi ajjao 1 Ganinipitthithiyao bhasanti m auyasaddenami || 130 || sajjhayamu, Sam Pu. Sa. othapuri', Sam Pu. Sa. |

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GACCHACARA PRAKIRNAKA : 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.

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40: GACCHAYARA PAINNAYAM 1bhainimainam Maue duhiyae sunhae ahava Jattha na ajja akkhai guttivibheyam, tayam Gaccham || 131 || Damsanaiyara kunai, carittanasam, janei micchattam | Donham pi vaggana`jja viharabheyam karemani2 || 132 || Tammulam samsaram janei ajja vi Goyama ! nunam | Tamha dha muvaesam mottum annam na bhasijja || 133 || M I Mase mase u ja ajja egasitthena parae Kalahai gihatthabhasahim, savvam tie niratthayam || 134 || Mahanisiha-Kappao Vavaharao Sahu-sahuniatthae, Gacchayaram 1 bhayaniR Je. Padhantu sahuno eyam asajjhayam vivajjiumi Uttamam suyanissandam Gacchayaram suuttamam || 136 || 2 GANTHASAMATTI kahemani, Je. [ taheva ya samuddhiyam || 135 ||

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GACCHACARA 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 (Gacchacara) has been quoted from the canonical works such as Mahanisitha, Kalpasutra, Vyavaharasutra, etc for the benefit of the monks and the nuns. 136. Therefore, the monks and the nuns must always study this Gacchacara Prakirnaka, which is an essence of the noble canonical works except at times when the scriptural study is forbidden.

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42: GACCHAYARA PAINNAYAM Gacchayaram sunittanam padhitta bhikkhu bhikkhuni | 'Kunantu jam jaha bhaniyam icchanta hiyamappano || 137 || || 2GACCHAYARAM SAMATTAM || 1 2 janantu, Je. Iti Gacchayarapainnam, Je. | gacchayarapainnayani sammattam, Sa. Il

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

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GACCHACARA PRAKIRNAKA APPENDICES Transliteration Convention. Alphabetical order Of verses. Bibliography.

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

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iv : GACCHAYARA PAINNAYAM KSA, ksa TRA, tra JNA, jna

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Verse GACCHACARA PRAKIRNAKA 2. ALPHABETICAL ORDER OF VERSES Arambhesu pasatta siddhanta Agiyattha-kusilehim sangam Agiyatthassa vaya enam Aidullahabhesajjam bala-buddhi Ajayanae pakuvvanti Apparisavi sammam samapasi Atthege Goyama ! pani Biyapaenam saruvigai Bahuso uccholinti muha-nayane Balae vuddhae nattuya Balanam jo u sisanam Bhatthayaro suri Bhayavam! kehimi lingehim Bhue atthi bhavissanti kei Chakkayamukkajoga Chattisagunasamannagaena Dadhacarittam muttam aijjam Damsanaiyara kunai Desam khettam tu janitta Dhammntarayabhie bhie Dhointi kanthiyao pointi ya Durajjhiya pattaisu mamattae A B C a 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

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vi : GACCHAYARA PAINNAYAM Ego egitthie saddhim Giyatthassa vayanenam Giyatthe je susamvigge Gacchai savilasagai Gacchayaram sunittanam Gaccho mahanubhavo Gai-vibbhamaiehim agara Gani-Goyama! ja uciyam Gehesu gihatthanam gntuna Ghanagajjiya-hayakuhiyam Guruna kajjamakajje khara Gurunao chandanuvitti Hasam kheda kandappam Icchijjai jattha Jihae vilihanto na bhaddao Jaha sukusalo vi vijjo Jai vi na sakkam kaum sammam Jai vi sayam thiracitto Jamaddham jama dinapakkham ajjakappam saya ya E G H I Jattha Jattha hiranna-suvannam Jattha hiranna-suvanne dhana-dhanne Jattha Jayara-Mayaram Jattha jettha-kanittho janijjai Jattha munina kasae Jattha ya ajjahi 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

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GACCHACARA PRAKIRNAKA : vii 091 077 28 24 107 32 38 32 30 Jattha ya ajjaladdham Jattha ya bahira paniya Jattha ya ega khuddi ega trauni Jattha ya ega samani ego samano ya Jattha ya gacche Goyama ! Jattha ya gihatthabhasahim Jattha ya Goyama ! pancanha Jattha ya munino kaya-vikkayaim Jattha ya samanina masarkhadaimi Jattha ya sannihi-ukkhada Jattha ya sula visuiya Jattha ya theri taruni Jattha ya uvassayao bahim Jattha ya varadiyanam Jatthasamuddesakale sahunami Jatthitthikarapharisani Jatthitthikarapharisam lingi Jatthuttara-padiuttaravadiya Je anahiyaparamatthe Goyama ! Je ya na akittijanae Jo jatto va jao na''loyai Jo u ppamayadosenami 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 Kirai biyapaenam suttam Karanamakaranenam ah Khajjuripattamunjena Khante dante gutte mutte Kharaghodaitthane vayanti Khara-pharusa-kakkase Khelapadiyamappanam na Khuddo vuddho taba seho Kim puna tarunao abahussuo ya Kula-gama-nagara-rajjam payahiya 086 099 076 053 125 054 069 106 065 024 16 20 32 08

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viii : GACCHAYARA PAINNAYAM Lila-alasamanassa Mahanisiha-Kappao Mase mase u ja ajja Maue duhiyae sunhae Maue nihuyasahave Medhi alambanam khambham Mulagunehi vimukkam Muluttaragunabbhattham Muninam nanabhiggaha Namiuna Mahaviram tiyasinda Nanammi damsanammi ya Nitthaviyaatthamayathane Osanno vi vihare kammam Padhantu sahuno eyam Pajjalanti jattha dhagadhaga Pajjaliyam huyavaham datthum Paramatthao na tam amayam Paramatthao visam no tam Pindam uvahim sejjam Pudhavi-daga-agani-vau Pupphanam biyanam Sila-tava-dana-bhavana 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

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GACCHACARA PRAKIRNAKA : ix 06 34 08 08 04 20 12 Siso vi verio so u Sivanam tunnanam bharanam Siyavei viharam suhasila Sa eva bhavvasattanam Sacchandayarim dussilam Sahussa natthi loe ajjasarisi Sairi bhavanti anavekkhayai Samvigga bhiyaparisa ya Sama sisa-padicchinam Sammaggamaggasampatthiyana Sangahovaggaham vihina Sankhevenam mae Somma! Savvathesu vimutto sahu Savvattha itthivaggammi Suddham susahumaggam Sunarambhapavattam gaccham 018 113 023 026 010 070 038 128 127 035 015 040 068 067 032 102 38 10 06 12 20 20 10 30 t 04 Tiyanagayakale kei hohinti Tam pi na ruva-rasattham Tamha niunami nihaleumi Tamha sammam nihaleuni Tammulam samsaram janei Therassa tavassissa na bahussuyassa Titthayarasamo suri Tumharisa vi Munivara ! 037 12 058 18 007 105 133 064 027 01906 02 10 Ujjamam savvathamesu Ummaggamaggasampatthiyana Ummaggathie sammagganasae Ummaggathio ekko vi nasae 005 031 029 030 10 10 Virienam tu jivassa Vajjeha appamatta ajja 006 063 02 18

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x: GACCHAYARA PAINNAYAM Vayamittena vi jattha bhattha Veyana veyavacce iriyatthae Vihina jo u coei Vintaliyani na paunjanti Vuddhanam tarunanam 071 22 059 18 025 08 119 34 116 34

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GACCHACARA PRAKIRNAKA 3. BIBLIOGRAPHY Agama Aur Tripitaka : Eka Anusilana, Muni Nagaraj. Avasyaka Niryukti, Abhidhana Rajendra Kosa: Parts 1-7, Sri Vijaya Rajendrasuri, Ratlam. Anagara Dharmamrta, Pt. Asadhara. Ardhamagadhi Kosa: Parts 1-5, Pt. Muni Ratnacandraji, Amar Publications, Varanasi. Bodhapahuda, Kunda Kunda, Astapahuda, Kundkunda Kahan Trust Jaipur, 1994. Canonical Literature Of The Jainas, HR Kapadiya. Jaina Agama Sahitya Udaipur. Jaina Laksanavli: Parts 1-3, Balacandra Siddhantasastri, Via Seva Mandir, Delhi. Jain Sahitya Ka Vrihad Itihas, Vol. II. Jain Shilalekha Sangraha, Vol. II. Jainendra Siddhanta Kosa; Parts 1-4, Jinendra Varni, Bharatiya Jnanapitha, Delhi. Kalpasutra, Prakrit Bharati, Jaipur. Lingapahuda, Kunda Kunda, Astapahuda, Kundkunda Kahan Trust Jaipur, 1994. Nandisutra, Muni Madhukara, Agama Prakasana Samiti, Beawar. Ogha Niryukti. Paiasaddamahannavo, Pt. Hargivindadas, Prakrta Texts Society, Varanasi. Paksikasutra, Pub. Devacandra Lalbhai Jain Pustakoddhara Fund, Manana Aur Mimamsa, Devendramuni, Mumbai. Painayasuttaim Parts 1-2, Muni Punyavijayaji, Mahavira jaina vidyalaya, Mumbai. Panch vastu, Haribhadrasuri, Sri Devachandra Lalbhai Jain Pustakoddhar Fund, Mumbai.

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xii : GACCHAYARA PAINNAYAM Prakrta Bhasa Evam Sahitya Ka Alocanatmaka Itihasa, Dr, jagdish Chandra Jain, Varanasi. Pratishtha Lekha Sangraha. Sramana : Quarterly - April, 1982, Parsvanatha Vidyasram Sodha Samsthana, Varanasi. Sri jaina Pratima Lekha Sangraha, DS Lodha. Sagara Jaina Vidya Bharati, Dr. sagarmal Jain, Varanasi. Samavayangasutra, Muni madhukara, Agama Prakasana Samiti, Beawar. Sambodh Prakarana. Sutrakrtanga niryukti, Niryukti Sangraha, harsa Puspamrta Granthamala, Saurastra. Sutrakrtanga, Muni Madhukar, Agama Prakasana Samiti, Beawar. Sutrapahuda, Kunda Kunda, Astapahuda, Kundkunda Kahan Trust Jaipur, 1994. Vidhimargaprapa, Edt. Jinavijaya.

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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.